The Fruit of Occasional Charity

1-2. O god, I have heard from you the fruit of regular charity. By your grace (i.e. be gracious and) carefully tell me that fruit which is the fruit of occasional charity. I am not getting great satisfaction; my faith prompts me to hear it.

3-8a. O best king, I shall explain to you (gifts given called) the occasional. Listen to the fruit of the gifts given to worthy recipients by a person with faith, on a great parvan day. O best king, he, the best man, who gives an elephant, a chariot or a horse (to a brahmana) becomes the best king, accompanied by servants, in a holy country, O great king; there is no doubt about this. The religious-minded, powerful and very intelligent one becomes a very lustrous king and is unconquered by all beings. O great king, he, who gives a gift of land or a cow when the great parvan (day) arrives, would become the lord of all enjoyments. One should give a gift to a very meritorious brahmana with great care.

8b-lla. I shall tell you the characteristics of great gifts which a man gives at a sacred place on a parvan (day): he becomes a king. He who gives a secret gift (to a brahmana) at a holy place on a parvan (day), quickly has an imperishable attainment of treasures (i.e. obtains imperishable treasures)., When a great parvan (day) comes, (a man should give) a great.; gift with a garment and gold to a brahmana at sacred places. llb-29a. O king, I shall tell you (about) the auspicious fruit of that gift: (to him) many very virtuous sons, proficient in the Vedas, long-lived, having progeny, and endowed with glory and merit are born. Many (such sons) are born. O you very intelligent one, ample wealth (also comes to him). He gets happiness and religious merit. He becomes religious. When the great parvan (day) arrives, a (man), having gone to a holy place with great effort, should present a golden cow to a glorious brahmana. O you very intelligent one, I shall tell you about the religious merit of (i.e. obtained by giving) that gift. O great king, the giver of a tawny cow enjoys all pleasures. He lives there as long as Brahma would live. O king of kings, I (shall) tell you about the fruit and enjoyment of (i.e. due to) the gift of a cow given after adorning her, furnishing her with gold and with garments, ornaments and decorations. Ample glory full of gifts and enjoyments is produced. It is said that such a man (i.e. he who gives gifts) becoming a master of knowledge, would become a devotee of Vishnu. He would reside in Vishnu's world as long as the earth would remain. He, who, after going to a sacred place, would give an ornament to a brahmana, sports with Indra after having enjoyed many pleasures. He, who, endowed with faith, gives to the best brahmana, a deserving recipient, food along with land when a great parvan (day) arrives, having valour equal to that of Vishnu rejoices in Vaikuntha. Giving (i.e. he who gives), according to his desire, gold along with garments to a brahmana for peace, he, resembling fire, would live happily in heaven. He should fill a big golden pitcher with ghee. He should adorn it with garments and garlands and cover it with (a) silver (lid). He should furnish it with a garland of flowers and make it adorned with a sacred thread. O highly intelligent one, worshipping it, consecrated with Vedic hymns, he should (then) worship it with sixteen pure articles of worship. Then welladorning it, he should present it to a glorious brahmana. He should then give sixteen cows with bell-metal udders, along with garments; (he should) also (give) four (cows) and a gift (to a brahmana) along with gold. He should also give twelve cows adorned with garments, ornaments and decorations to a separated (living in a lonely place?) brahmana. There is no doubt about this. O prince, such and other gifts (should be given). Having properly found a sacred place and (the proper) time, and a brahmana's residence, he should give (gifts) with faith. That would lead to great religious merit. There is no doubt about it. Vishnu said:

29b-46. A gift should be arranged (i.e. given) dedicating it to Vishnu. A man inspired by the feeling of love for that gift gets a fruit like that. There is no doubt about this. Now I shall explain good fortune. By giving the gift which proceeds (i.e. is given) in sacrifices etc., and even by having faith in (giving it), a man has increase in his intellect and does not get unhappiness, O best brahmana. The religious-minded one, while alive, enjoys pleasures properly. That donor, having obtained a divine position, enjoys pleasures of Indra. He takes his family to heaven for a thousand kalpas. I have thus explained (gifts) leading to good fortune. Now among the (gifts) I shall tell about (the gift to be given at the time of death). Knowing that the end of the body (i.e. death) has come near, and being afflicted by old age, he should give a gift. He should not entertain (any) hope about any one. (He should not entertain thoughts like:) 'What will happen to my sons, other relatives and friends in my absence after my death?' A man deluded by infatuation for them, does not give anything. He, with his mind confused, dies; friends and relatives weep (for him). All of them, afflicted by grief and by false attachment, resolve (to give) gifts, and reflect upon salvation. When he is dead, and when the false attachment is over, they, of greedy minds, forget the gifts and never give them, O great king. The one, O great king, who is dead, is extremely unhappy on the path to (the abode of) Yanaa, is overcome with thirst and hunger, and afflicted by gifts. O best king, to whom do sons and grandsons belong? To whom does the wife belong? In this worldly existence none belongs to none (else). Therefore gifts are given. O best king, O you highly intelligent one, a wise man should himself give food, drink, tambula, water, gold, a pair (of) garments, an umbrella, many water-vessels with water, varied vehicles and carriages, various kinds of perfumes and camphor. If he would desire (if he desires) much happiness he should give (to a brahmana) shoes that give comfort on the path to (the abode of) Yama. O great king, by (giving) these gifts a man goes happily along Yama's path.

1. Tell me how the son (or) the wife (or) the father (or) the mother is a holy place. Tell me also in detail how one's preceptor is a holy place. Shri Vishnu said:

2-8. There was a great city (named) Varanasi along with (i.e. on the bank of) Ganga. In it lived a vaisya by name Krkala.

His wife, named Sukala, was very chaste, devoted to her husband, always engaged in religious practices, and loyal to her husband. Her limbs were auspicious. She had a good son and she was charming and auspicious. She spoke the truth, she was always pure, she had a lovable form, and was dear to her husband. She, endowed with these qualities, was fortunate, and performed good deeds. The vaisya (i.e. Krkala) was an excellent man; he knew various religious practices, was wise and virtuous. He was always intent upon listening to the Puranas and religious practices as told by the scriptures. With faith he set out, with the caravan of brahmanas on a pilgrimage, meritorious and auspicious. He proceeded on the religious path (of the pilgrimage). The chaste wife (i.e. Sukala), being stupefied by her love for her husband, said (these) words to her husband. Sukala. said:

9-19a. O dear, I am your religiously wedded wife, and practise merit with you. Waiting (i.e. looking) for the path of (i.e. followed by) my husband, I propitiate the god i.e. my husband. O best brahmana, I shall never give up your proximity. Resorting to your shadow, I shall practise the excellent mode of behaviour called loyalty to my husband, which destroys the sins of women and gives them a good position. The woman, who would be solely devoted to her husband, is called meritorious. Except the husband, no other holy place befits young women, and no other holy place gives them heaven or salvation. O best one, a woman should look upon the right foot of her husband as Prayaga, and the left one as Puskara. Merit is produced by taking bath with the water (falling) from his feet. It is like taking a bath at Prayaga or Puskara. There is no doubt about it. The husband is full of all holy places. The husband is full of all religious merit. All that fruit — the religious merit, which an initiated man gets after the performance of sacrifices, is obtained by a wife through serving her husband. She obtains, through serving her husband that fruit which would accrue to one by having had pilgrimage to excellent holy places like Gaya. I am telling it in brief. Listen to me who am telling it. For them (i.e. for women) there is no other duty than serving the husband. Therefore, O dear one, I, helping you and giving you pleasure, shall, by resorting to your shadow (i.e. by following you), come (with you). This will not be otherwise. Vishnu said:

19b-29a. Krkala, having considered her beauty, character, virtue and devotion and having again and again given a thought to her delicacy (thought): 'If like this (i.e. as she says) I shall take her (with me) along the difficult path causing great grief, her beauty will wither due to being shaken by cold and heat. Her body, of an excellent complexion, is like the interior of a lotus. It will be dark due to the cold stormy gale. The path is rough and has (i.e. is full of) stones. Her feet are very delicate. She will meet with severe pain; therefore she is unable to go (i.e. I cannot take her). What will be her plight, when her body would be encompassed by hunger and thirst? This woman of a beautiful body is my support. (This) woman of a beautiful face is the abode of my pleasure. She is always dear to my life. She is always the abode of religious merit. When this young woman will perish, I shall (also certainly) perish in this world. This one is always my livelihood. She is the ruler of my life. I shall not take her to the forest (and) to the holy place. I shall (just) go all alone.' The glorious Krkala thought (like this) for a moment. 0 best king, she knew (i.e. read) the thought in his mind. The glorious one again said to her husband who had started: "O best one, listen, men should not leave (back) their innocent wives. O you highly intelligent one, this is the root of Dharma ' (duty, righteousness) of a man. Realising this, O illustrious one, now take me (with you)". Vishnu said:

29b-32a. Having heard all those many words uttered by. his beloved (wife), Krkala laughed and again said to her: "O dear one, the wife who is religiously obtained is not to be abandoned. O you of a beautiful face, he, who has abandoned his. well-behaved and religious wife, has even given up the Dharma, of ten constituents.1 Therefore, well-being to you, O dear one I shall never abandon you".

1. Dasanga Dharma — The ten constituents of Dharma as mentioned in the Vamana Purana (14.1-2) are: harmlessness, truthfulness, non-stealing, charity, forbearance, restraint, quiescence, not demeaning oneself, purity and penance.

32b-50a. Having thus spoken to her, and having repeatedly advised his wife, he went with the caravan without her knowledge. When thus that glorious Krkala had left, the lady of an auspicious face did not at all see her husband Krkala, of meritorious deeds, at the auspicious time of the worship of deities and at (other) auspicious time. Weeping, and very much afflicted, oppressed by grief and sorrow for her husband, she quickly got up and asked her friends. (She said to them:) "O you illustrious ones, have you seen that Krkala, the lord of my life? He has gone somewhere. You are my relatives. O you glorious ones, if you have seen that magnanimous, very intelligent, meritorious, omniscient, truthful and wise Krkala of me (i.e. my husband), (then) tell me." Hearing those words of (i.e. uttered by) her, they said to the very intelligent one: "O you auspicious one of a good vow, your husband Krkala has, on the occasion of a pilgrimage, visited a sacred place. Why do you weep? Having visited a great sacred place, he will come (back), O you beautiful one." That Sukala of a charming speech, thus addressed by the intimate persons, again went home, O king. That devout Sukala wept piteously in agony. (She said:) "Till my husband comes, I shall sleep on a bed on the ground. I shall not eat ghee, oil, curd and milk." She gave up (eating) salt, and also (chewing) tambula. O king, she also gave up (eating) sweet (things) like jaggery etc. (She said:) "Till my husband returns I shall eat once a day or will not eat anything at all. There is no doubt about this." Thus she was full of grief; she wore a single braid of hair; she put on one bodice (only), and was unclean. She also remained with only one garment (on her person). She gave out sounds like 'ha ha', sighed, and was extremely afflicted. She was parched up by the fire of separation; her body (had become) black; and she became unclean. Thus being unhappy, very much emaciated, and perturbed, and weeping day and night, she did not get sleep at night. O king, broken (down) by grief, she (even) did not feel hungry. Then (her) friends came there, and asked Sukala. (They said:) "O Sukala, beautiful in all limbs, why are you weeping now? O you of a beautiful face, tell (us) the cause of your grief."

50b-5ba. That my righteous husband has gone for (obtaining) religious merit. He is roaming over the earth for pilgrimage. That my lord has gone after leaving me who am faultless and sinless. I am a chaste woman of good behaviour, always meritorious and loyal to my husband. That (my) husband intent on getting (i.e. visiting) a sacred place, has left me and gone. Therefore, O friends, being extremely afflicted by separation (from him) I am grieving. When a very cruel husband (like mine) leaves his dear wife and goes (away), it is better (for the wife like me) to destroy my life (i.e. to commit suicide); it is better to eat poison; it is better to enter fire; it is better to destroy (my) body. O friends, It is better to end my life; but forsaking the husband is not better. I am unable to put up with the everterrible separation from him. O friends, I am always afflicted by that separation. Thejriends said:

56b-60. Your lord, your husband, who has gone on a pilgrimage, will come (back). You are unnecessarily drying up your body, you are grieving in vain. O young lady, you are tormenting yourself to no purpose; you are uselessly giving up pleasures. Drink drinks, enjoy (the fruit of) what you yourself have given before. Whose is the husband? (i.e. to whom does the husband belong?) To whom do the sons, relatives and kinsmen belong? In this mundane existence nobody belongs to anybody else. One has connection with none else. (People) eat, enjoy. O young lady, that is (just) the fruit of the worldly existence. When a being is dead, who would enjoy or see its fruit? O young lady, what (people) drink, enjoy is the fruit (that is got) from the worldly existence., Sukala said: (31-83. Whatever you have said is not approved by the Vedas; but that woman, who, separated from her husband, always lives all alone, would be a sinful one. Good people do not honour her. In the Vedas she is always said to be with her husband. A relation is produced due to the power of religious merit.

In the scriptures the husband is always described as the sacred place for women. She should always invoke him by means of speech, body and deeds. Intent upon truthful thoughts, she should always mentally worship him. The side of the husband —(especially) his right side — is always a great holy place. When a woman, having resorted to him, lives in the house, she gets the fruit of the gifts which he gives and the merit (he collects) when he performs a sacrifice, and the fruit that he gets (by bathing) at Varanasi in Ganga, or at Puskara, or at Dvaraka or at Avanti, or Kedara at (the temple of) Shiva; (and) not that woman who always performs sacrifices. O friends, such a fruit she never obtains. (By resorting to her husband) the woman of an excellent complexion always obtains a beautiful face, good fortune in the form of a son, bath, gifts, decorations, garments, ornaments, good fortune (in the form of her husband being alive), form, lustre, glory, fame and merit. There is no doubt that she gets all (this) through the grace of her husband. When a woman, when her husband is alive, practises another mode of life (than the one that is prescribed), (all that) becomes fruitless, and she is called an unchaste woman. On the globe (i.e. the earth) the youth, beauty and form of women is certainly said to be for the husband alone. A wife is said to be one who has good sons and good reputation. There is no doubt that when the husband is pleased in the existence, the wife is pleasing to the sight. If on the globe there would be a wife without (i.e. segregated from) her husband, how can she have happiness, beauty, glory, fame and sons on the earth? She experiences great misfortune and unhappiness in the worldly existence. She would always be sinful and would behave unpleasantly. When her husband is pleased with her, all the deities are pleased. When her husband is pleased, sages, gods and men are pleased (with her). The husband is the lord, the husband is the preceptor, the husband is the deity along with other deities. O prince, the husband is a holy place, and (is) sacred for the wives (i.e. the wife). He is also her sentiment of love, ornament, form, complexion and fragrance. She puts on an elegant dress, ornaments (etc.) except on the auspicious parvan days; she shines with elegant dresses and ornaments when her husband is (with her). Without the husband she is like milk in the mouth of a serpent. The glorious, charming and auspicious wife practises good vow for her husband (only). If a woman puts on an elegant dress (etc.) when her husband is dead, all her beauty, complexion (etc.) is reduced to the form of a dead body. People call her a prostitute on the earth. Therefore, listen, that woman who desires great happiness on the earth, should never remain without her husband. The husband is described in the scriptures to be the highest Dharma of the wife. Therefore, a wife should not abandon that eternal Dharma. This, I know, to be the Dharma. How would (my) husband forsake (me)? In this connection, O friends, an ancient account is heard. It is the meritorious account of Sudeva, that (i.e. listening to which) destroys sins.

1. Who is that Sudeva about whom you talked? Tell us as to how she behaved. You have told (about her). Tell us the truth. Sukala said:

2-7a. The great, glorious king, Manu's son, Iksvaku by name, lived in Ayodhya. He knew the rules of conduct; he was exclusively devoted to religious ends; he knew everything, and he honoured gods and brahmanas; his wife was ever meritorious and devoted to her husband. With her he performed many sacrifices and (visited) various holy places. Sudeva, devoted to truthful conduct, was the daughter of Vedaraja, the brave and illustrious king of Kasi. King Iksvaku married her. Sudeva was beautiful in all limbs, and was devoted to the vow of truth. With her, his beloved, the best king, the meritorious leader of people, enjoyed.

7b-17. Once that great king went with her to a forest. Having reached a forest (on the bank) of Ganga, he always enjoyed hunting, (by) killing lions, boars, elephants and buffaloes. In front of him, who was (thus) sporting, a boar, adorned with (i.e. accompanied by) a large herd of boars and (his) sons and grandsons, arrived. His only beloved female hog remained by his side. With (other) boars and hogs she surrounded him only. The hog, seeing the king of kings who was difficult to conquer and who was engaged in hunting, remained very courageously with his wife and by his sons, grandsons, elders and young ones after having taken the shelter of a mountain. O great king, knowing the great slaughter of those beasts (in the forest), the hog said to his sons, grandsons and wife: "O darling, the very powerful and brave lord of Kosala, Manu's son, is enjoying hunting, and is destroying many beasts. There is no doubt that the great king, after seeing me, will come here. I have certainly no danger to my life from other hunters; (but) the king, seeing my form, will not forgive me. O dear one, there is no doubt that he, the very lustrous one, full of great joy, with arrows in his hand, holding a bow, accompanied by dogs and surrounded by hunters, will kill me." The female hog said:

18-19. O dear one, whenever, in this great forest, you see many hunters equipped with many weapons, you give up your great courage, power and valour, and with your heart dejected through great fear, run away, along with these my sons and grandsons. (Now) seeing this lord of kings and the best of men, what will you do? O dear one, tell me the reason.

20-32. Hearing her words, the boar, the king of hogs, gave the (following) answer to her: "O dear one, listen why I am afraid of a great hunter and go away. Hearing the (sound of) hogs, the great hunters, who are sinful and cunning, commit evils in the inaccessible caves of the mountain. They all are always wicked, always conceive many sins, and are born in the families of sinners. I am scared of dying at their hands; (for) though I die (after being shot by them), I shall again go to a sinful (existence). O darling, scared of an untimely death, I shall go away to a mountain or a mountain-cave. This king, greater than the world, a king of the nature of Vishnu, has come.

1064 Padma Purana 0 dear one, on the battlefield I shall fight with valour and bravery with the glorious one. If, by means of my own lustre I shall conquer the king, I shall enjoy incomparable fame on the earth. (If I am) killed in the battle by that best hero, I shall go to Vishnu's heaven. The lord of the earth will be highly satisfied with the flesh and marrow of my body. Due to him the deities of the good worlds will be gratified. This one, with the thunderbolt in his hand, has come. O beautiful one, when I meet with death at his hands, it will be a gain and excellent fame for me. Due to him I shall have glory on the earth and in the three worlds; (and) I (shall) go to Vishnu's world. I was not scared like this;

I went agitated, (so) I went to the mountain-peaks. I went there as I was afraid of a sinful (hunter), O dear one; (and) on seeing (this king practising) piety, I have remained (here). I do not know my former sin, committed in another (i.e. former) existence, by the accumulation of which, I went to (i.e. was born in) the species of hogs. I shall (now) wash the former, terrible accumulation of sins with the water of hundreds of very sharp and whetted arrows. O you female hog, giving up your love for me, and taking with you our sons, grandsons, daughters and children in the family, go to the mountain, Give up your folly (i.e. foolish love) for me. This Visrtu has come. By his hand (i.e. killed by him) I shall go to that highest position of Vishnu. Fortune also has laid open the gates of heaven for me. I shall go to the best heaven." Sukala said:

33. O friends, having heard those words of the magnanimous hog, his beloved, with her heart sinking, then spoke. The female hog said:

34-51. The herd, of which you are the lord, (shines) being adorned by sons, grandsons, friends, brothers and other kinsmen and relatives. The herd, adorned by you only, shines. O you glorious one, what will be the condition of this herd without you? O dear one, due to your power only these roaring boars, my young sons, roam on the mountain. Fearless on account of your lustre, they eat well the bulbs and roots. Due to your lustre, they are not very much scared of lions and men in inaccessible places, forest-bowers, villages and cities and on this mountain, as they are protected by your lustre, O you very valorous one. Abandoned by you, all these young sons of me will be afflicted, confounded and senseless. All these young ones will never see (i.e. have) a happy course after going (from here). A beautiful woman does not at all look charming without her husband. (Even though she is) decorated with divine, golden ornaments, garments, food, clothes, father, mother, brothers and sisters, mother-in-law, father-in-law and others, she does not shine without her husband, as the night without the moon, (or) a family without a son (does not shine), (or) as a house without a lamp never shines. Similarly, O you, who cut off (i.e. remove) the pride (of your enemies), the herd does not at all shine without you. As a man does not shine without (good) behaviour, (or) an ascetic does not shine without knowledge, (or) as a king does not shine without (good) counsel, in the same way this (herd)does not shine (without you). As a boat full (of goods) does not (go on well) in an ocean without a fisherman, (or) as a caravan does not (shine) without its leader, similarly this (herd) does not (shine without you). As an army does not shine without a general, similarly this army of hogs (does not shine) without you, O you highly intelligent one. It will be helpless like a brahmana without (the study of) the Veda. Having entrusted the responsibility of the family to me you are going (to fight). Knowing that death is easy (i.e. would come easily) how are you having such a pledge? O dear lord, I shall not be able to sustain my life without you. O you highly intelligent one, with you alone I shall enjoy heaven, earth or even hell. I am telling you the truth and the truth only. O lord of the herd, we two — you and I — taking the sons and grandsons and the excellent herd (with us) shall go to an inaccessible place with a big cave. One goes to fight (only) after abandoning (i.e. being prepared to abandon) one's life. Tell me now what gain will there be in death (i.e. dying at the hands of the king)? The boar said:

52-60a. You do not know the excellent way of life of the brave. Now listen to it. If a warrior desiring to fight with another warrior, goes to him (and says): 'Fight with me, I have come (here) to fight (with you)', (and if the man) does not give (i.e. is not ready to have) a fight with (that) other man through desire, greed or delusion, then, listen, O dear one, he would dwell in the Kumbhipaka hell for a thousand yugas. There is no doubt that it is the highest duty of ksatriyas to fight (when challenged to light). If the fight fought by him after going to the battlefield is won by him, he enjoys great glory and fame. If he, extremely fearless due to his valour, is killed while fighting, he obtains (i.e. goes to) the world of the brave and enjoys divine pleasures. O dear one, listen, he would dwell in the world of the brave for twenty thousand years, and during that period he is honoured with the practices of gods. There is no doubt. Here comes the brave son of Manu, asking for a fight. I must certainly give it. The welcome guest asking for a fight, and of the form of the eternal Vishnu has arrived. O auspicious one, I must offer him a reception in the form of a fight. The female hog said:

60b-61a. O dear one, how shall I (be able to) see your valour when you would fight with the magnanimous king?

61b-66. Saying so, and hurriedly calling her dear sons, she said (to them): "O sons, listen to my words. The welcome guest in the form of the eternal Vishnu asking for a fight, has come. I have to go where this (my lord) will go. As long as (this my) lord, your protector, remains here, you go away to the inaccessible opening of a mountain-cave. O (my) children, live there happily, avoiding skilful hunters. I must go there only where he (i.e. my lord) will go. This your eldest brother will protect the herd. All these (your) uncles will protect you. O my good sons, leaving me (here), go away, all of you." The sons said:

67-68. This best mountain is full of many roots, fruits and much water. There is no fear for anyone. Life is happy. You have both, all of a sudden, uttered these, fearful (words). O mother, tell us the reason for all this. The female hog said:

69-70. This very terrible king, of the form of Kala (i.e. god of death) has arrived. Longing for hunting, he sports in the forest by killing many beasts. He is the very powerful and unassailable son of Manu, named Iksvaku. O my good sons, this (god of) death will kill (you). My good sons, go away. The sons said:

71-73. He, who goes (away) after abandoning his mother and father is wicked-hearted. He goes to a very terrible and fearful hell. He who, after drinking the holy milk of his mother, becomes shameless and spiritless, and goes (away) leaving his mother and father, goes to a pussy hell, stinking with the bad smell of insects. Therefore, we shall leave (our) father here only, but shall take our mother (with us).

74-75. In this way depression of spirits for the sake of Dharma and Artha (moral duty and worldly interest) overcame them. All of them full of power and lustre remained after having grouped themselves into an array. Full of daring courage and energy, and with valour, they, roaring and sporting, saw (there) the king's son.

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