The Padma Purana

by N.A. Deshpande | 1951 | 1,261,945 words | ISBN-10: 8120838297 | ISBN-13: 9788120838291

This page describes the great efficacy of giving (charity) which is chapter 20 of the English translation of the Padma Purana, one of the largest Mahapuranas, detailling ancient Indian society, traditions, geography, as well as religious pilgrimages (yatra) to sacred places (tirthas). This is the twentieth chapter of the Kriyayogasara-Khanda (Section on Essence of Yoga by Works) of the Padma Purana, which contains six books total consisting of at least 50,000 Sanskrit metrical verses.

Chapter 20 - The Great Efficacy of Giving (Charity)

Vyāsa said:

1. O brāhmaṇa, I have told you in brief the fruit of Viṣṇu’s worship. Now I shall tell (you about) the presents. Listen attentively.

2-3. Of giving presents and penance, giving presents is said to be superior. Due to penance, it is said, there is sin. In the act of giving presents there is no sin. Penance is (said to be) the best in Kṛtayuga. And meditation is (said to be) the best in Tretā (yuga). Worship is (said to be) the best in Dvāpara (yuga). Giving presents is (said to be) the best in Kali (yuga).

4-6. Therefore, the wise desiring the highest position, should always make presents for pleasing Lakṣmī’s lord in Kaliyuga. As the moon waxes digit by digit, similar is said to be the condition of giving gifts and of penance by the wise. O best brāhmaṇa, wealth should be stored (beginning) with even a straw. A wise man should use his stored wealth in giving gifts.

7-8. A man who, though having wealth, does not enjoy or give it, should be known to be a poor man, deprived of giving gifts or of enjoyment. O brāhmaṇa, with whom does wealth come? Who goes with it? When death comes, that which is given before in this world comes (to a man’s help).

9-11. Those men who become poor due to repeatedly giving gifts should not be known to be poor. They are the great lords in the next world. Those who save wealth due to miserliness should be known to be very unhappy. O Jaimini, at the end, giving it up all, they, being disappointed, go (i.e. die). O best brāhmaṇa, a man bereft of a good, strong power (lives) in the other world devoid of wealth and relatives. Whatever is not given by a man, does not stand by him there.

12. O best brāhmaṇa, the devotees of Viṣṇu, having devotion and faith, should everyday devoutly give small gifts.

13-19a. O best brāhmaṇa, the wise have declared the gift of food as the best of all gifts. So also the gift of water. Vital airs cannot stay in the body without food. (Therefore) one who gives food should be known to be the giver of life. (And) the giver of life is the giver of everything. Therefore, the giver of food obtains the fruit of all (kinds of) gifts. O Jaimini, giving water is similar to giving food. Food would not exist without water. Therefore, water is given. O best brāhmaṇa, hunger and thirst are said to be equal. Therefore, the wise have said the gift of water to be the best. Water is the life of men. Life is not their life. Therefore, for the protection of life, a wise man should give water. O best brāhmaṇa, he who has given food and water on the earth, has given all gifts. There is no doubt about it.

19b. Listen to the greatness of the gift of food and the gift of water:

20-26a. In the city of Hastināpura itself there lived a prostitute beautiful like a divine damsel, rich like Kubera. She was known as Ratividagdhā, and had all the marks (of a beautiful lady). There (also) lived a brāhmaṇa lady, named Kṣemaṅkarī, born in a great family. That daughter of a brāhmaṇa, who possessed all virtues, was a widow. O best brāhmaṇa, that brāhmaṇa lady had her mind attached to paramours. She, doing prohibited act(s) became thoughtless. O brāhmaṇa, the brāhmaṇa lady, being near the prostitute, formed friendship with her, and took to the life of a prostitute, O Jaimini, the prostitute and the brāhmaṇa lady together, joyfully, everyday committed inumerable sins. Then that Ratividagdhā attained old age. The brāhmaṇa lady of a bad character also (became old). Sometime that chief prostitute who was aging, who was very much amazed, and who was full of modesty, said these words to her friend, O brāhmaṇa:

Ratividagdhā said:

26b-32a. O friend, along with you, I committed many fearful sins. Even now I have a great thought (i.e. a strong desire) for (committing) sins. All my beauty and strength has been taken away by old age. (The condition) like this causing ill-health, does not make (me) give up hope. I, who have committed sins, have secured very great real estate. Seeing this my death, as it were, has approached. Who will protect my wealth obtained through sins which I committed, when I die issuless? Therefore, O friend, if you consent, I desire to give to brāhmaṇas all my wealth obtained unjustly.

The brāhmaṇa lady said:

32b-34. See, I have always given to unworthy recipients all the wealth which I had collected. Therefore, I am without wealth. What shall I give to a brāhmaṇa? If you have wealth, then make a present of it quickly.

Hearing these words of her, the prostitute was very much glad.

35-43. With all her wealth she made a present of food. There was an excellent brāhmaṇa named Hariśarman, who very devoutly always worshipped lord Viṣṇu. He who had curbed his senses and his anger, who was free from harming (others) and hypocrisy, practised a great (i.e. severe) penance to please Lakṣmī’s lord. With sandal, flowers, offerings, incense, ghee and lamps he everyday worshipped Viṣṇu, the lord of gods. Even though the brāhmaṇa was rich he was always afraid of spending money. O best brāhmaṇa, in the house of the miser, ants, rats and other living beings, were always hungry. O best brāhmaṇa, he, without (i.e. not doing) the act of giving gifts, himself enjoyed everyday all the wealth that he had earned. For fear of being requested (to give) money, he never conversed with his friends and his brāhmaṇa relatives. O best brāhmaṇa, counting his very large wealth in his own house, he, regarding himself as the greatest, delighted himself. O brāhmaṇa, at the time destined for death, that very rich brāhmaṇa, that prostitute and that brāhmaṇa lady died at the same time.

44-45. Then, very fierce messengers, with nooses and mallets in their hands, of god Dharmarāja (i.e. Yama) came to take them (to him). Then, O Jaimini, those messengers like Caṇḍa, took them and instantly went to Yama’s city along a difficult path.

Caṇḍa said (to Yama):

46. O lord of life, by your order Hariśarman is brought here. So also the prostitute, the brāhmaṇa lady (are brought here). Look at them standing before you.

47. Seeing them, the lord of life laughed, O best brāhmaṇa, and spoke thus to Citragupta skilled in all jobs:

Yama said:

48. O wise, very intelligent Citragupta, think over, from the beginning all the good and evil acts of these.

49. Then by Yama’s order, the wise Citragupta considered all their good as well as evil acts.

Citragupta said:

50-56. O god, listen I shall tell (you) their religious merit and sins, which this prostitute, this brāhmaṇa lady and Hariśarman did. It is not possible to narrate the sins which this prostitute called Ratividagdhā, of a very wicked heart, committed. O Sun’s son, this one, when she became old, gave food with all her wealth that was unjustly earned. Due to the efficacy of the gift of food, she was abandoned by all her sins committed during crores of existences, which would have resulted in her residence in houses of torments (i.e. where torments are inflicted). O great king, those who, even though they are sinners, give gift of food on the earth, go to the highest position of Viṣṇu. As many sins of (i.e. due to) brahminicide perish as the number of foods given by men on the earth. There is no doubt about it. Sin, leaving the bodies of the givers of food, goes to the vessels of those receiving it, O Sun’s son.

57-58. Therefore, the wise ones do not accept the food of sinners. Those fools who accept it through delusion are sinners only. O lord, I have told the good and evil acts of the prostitute. Listen to the good and evil acts of the brāhmaṇa lady.

59-67a. O lord, this brāhmaṇa lady named Kṣemaṅkarī, born in a pure family, and the wife of Bhadrakīrti, committed evil acts. Abandoning the acts of (i.e. suited to) the stage of life, she, proud of her youth, ardently longing for union with paramours, became most sinful. O king, once in her childhood, while playing with (other) children, she dug a ditch having four corners on the road. On the same day clouds showered water. O lord, that ditch made by her was filled with water. O king, at noon, a thirsty bull scorched by the sun’s heat drank water there. Due to the efficacy of the act of giving water only, all her great sins perished, O wise son of the Sun. Freed from all sins, she went to Viṣṇu’s abode. O lord of gods, this wicked brāhmaṇa lady who had committed sins, became freed from all sins due to the effcacy of the gift of water. This brāhmaṇa is a great devotee of the Disc-holder, the god of gods. Therefore, O lord of life, Viṣṇu alone is said to be superior to him.

Vyāsa said:

67b-69. Having heard those words of Citragupta, Yama saluted the prostitute, the brāhmaṇa lady and the brāhmaṇa. Having heard about the worship of them and the members of their family, Yama, very much pleased, laughed and spoke words containing soft letters (i.e. spoke soft words), O Jaimini.

Yama said:

70-71. All you noble ones have all your sins perished. Go to the place of Viṣṇu, lord of Lakṣmī, which gives all pleasures.

Then Yama, having put them into a divine (chariot) which was made of gold and to which royal swans were yoked, sent them to the place of the Disc-holder (i.e. Viṣṇu).

72. Then all of them, freed from sins, mounted upon a divine chariot, and adorned by all ornaments, went to the lord’s city.

73-75. That prostitute, with all her sins perished, obtained the proximity of the god, and lived happily for a long time, O brāhmaṇa. So also the brāhmaṇa lady. Seeing that Hariśarman in the assembly Viṣṇu, through affection, gave him an excellent seat made of gold. Having gladly honoured the best brāhmaṇa by offering him water for washing his feet, a respectful offering, water for sipping, Viṣṇu asked him seated on an excellent seat (there):

The lord said:

76. O brāhmaṇa, tell me about your happiness (i.e. How do you do?). Since you are my excellent devotee, stay for a long time in my abode, free from all troubles.

The brāhmaṇa said:

77. O god, O lord, on remembering you, you are seen. (And the devotee) gets happiness. I have obtained your proximity. What greater happiness is there than this?

Vyāsa said:

78-80. Hearing his words spoken through affection, the lord gave the brāhmaṇa his similarity (i.e. assimilated the brāhmaṇa into himself). The lord of Lakṣmī, gave him all happiness difficult to be obtained; but remembering his miserliness, did not give him his measure of food. After a couple of days, the brāhmaṇa, being without food (and therefore) overcome by hunger, and being humble through modesty, said to Viṣṇu, the lord of gods:

The brāhmaṇa said:

81-90. O lord, as the fruits of many austerities I have secured your position. O lord, even here how am I everyday suffering from hunger? Even on beds I am fanned with breezes from white chowries by celestial hosts of divine maidens who have attained the prime of youth? O lord, like the best king, I am adorned with large garlands of fragrant flowers and my entire body is smeared with sandal. O Viṣṇu, by your order, everyday ladies with beautiful bodies dance to the accompaniment of songs before me. Everyday, gods like Indra always carry the dust-particles from my feet (on their heads), which beautify the crowns on their heads. And, O lord of the world, gods, divine sages, (other) sages, always praise me with eulogies like (my) servants. I have become Viṣṇu, having four arms, dark, holding a conch, a disc, a mace, and a lotus, having eyes like full-blown lotuses, wearing a yellow garment, and fine ear-rings. I am having a golden sacred thread, a crown and also ear-rings. By gods I am seen to be another Garuḍa-bannered (god) like you. O lord, you have given me all these pleasures difficult to be obtained. (Then) O highest lord, how (i.e. why) do you not give me food? As a tree is burnt by the fire in its hollow, my body is being very much scorched by the fire of hunger.

91-93. O Viṣṇu, with the digestive fire of the stomach blazing, I, whose body is afflicted, do not like this happiness given by you. None else worshipped by hosts of gods, except you, the lord of the world, has ever been worshipped by me through (physical) acts, mentally, or through speech. I have not been devoted to him (i.e. any other god than you) even in a dream. (Then) due to which fault (of mine), O lord, you are not giving me food?

Vyāsa said:

94-95. Then lord Viṣṇu, full of joy, said to him: “Well-being to you, O brāhmaṇa. Go quickly to Brahmā.”

Hearing these words, the brāhmaṇa quickly went to Brahma. Pointing out to him his miserliness, Brahmā said to him:

Brahmā said:

96-97. There is no doubt that (the fruit of) an action, obtained with difficulty, which is not given to a brāhmaṇa nor enjoyed by oneself, perishes. I have told you the entire cause of your affliction. O brāhmaṇa, well-being to you; you who have come from Yama, (now) go without any doubt.

The brāhmaṇa said

98. Through your grace I have heard fully (about) this maturity of my acts. Now tell (me) which gifts should be given by men.

Brhamā said:

99-101. There are many (kinds) of gifts. (All) cannot be described. O brāhmaṇa, I (shall) tell (about them) in brief. Listen attentively. O best brāhmaṇa, the pious one who has made the gift of land, the best of all gifts, should be known to be the giver of all (kinds of) gifts. O best brāhmaṇa, he who _gives (a piece of) land measuring a gocarman,[1] would, being freed from all sins, go to the highest place.

102-107. Listen to the religious merit of (i.e. earned by) him who gives land along with the crop to a poor braāhmaṇa, O best brāhmaṇa. Freed from all sins, he would go to Viṣṇu’s city. There he enjoys all happiness as long as fourteen Indras (rule). Again obtaining land, he would be a sovereign emperor. That man, enjoying the entire earth for a long time, would become Viṣṇu. Since, brāhmaṇas should accept the land, even after abandoning (i.e. not accepting) hundreds of (other) gifts, the giver of the land and its receiver both go to heaven. O best brāhmaṇa, that dull brāhmaṇa who would reject the gift of land, would be very much afflicted in every existence. Even with him Viṣṇu is pleased and gives the highest position to him who would give a gift of land, even after obtaining it from others.

108-110. O brāhmaṇa, listen to the religious merit of (i.e. obtained by) him who gives or causes (someone else) to give a village to a poor brāhrnaṇa. The wise one would live in Viṣṇu’s world for as many periods of Manu as there are dust-particles on the earth or as there are drops in showers. O brāhmaṇa, I am telling you about the religious merit of the noble one who gives a milch-cow along with her calf (to a brāhmaṇa). Listen.

111-121. A man who gives a cow to a brāhmaṇa would obtain that fruit which one would get by giving the earth with the seven islands along with the crop (on it). He who gives a bull to a brāhmaṇa with a family, is freed from sins and goes to Rudra’s world. For as many thousands of kalpas as the number of small hair on the body of the bull, he rejoices with Rudra. He who gives a cow to one proficient in the Vedas, never returns (to this world) from Rudra’s world. O best brāhmaṇa, he who gives a bull with sesamum seeds (to a brāhmaṇa) would live in Rudra’s abode in accordance with the number of the sesamum seeds. He who gives gold even of the measure of a sesamum seed to a brāhmaṇa, goes, along with crores (of the members) of his family to Viṣṇu’s abode. He who would devoutly give silver to a poor brāhmaṇa, reaches the world of the Moon and drinks nectar (there). O best brāhmaṇa, he who gives a diamond or a pearl or a coral or any (other) gem, goes to Indra’s world. O best brāhmaṇa, he, the generous-minded one, who gives the gift of a horse (to a brāhmaṇa) obtains the kingship of kings of gandharvas. There is no doubt about it. He who gives a young elephant without blemishes, would become a partner in the kingdom of gods like Indra, O brāhmaṇa. He too, who would give a palanquin carried by men, along with presents, to a brāhmaṇa, would also, having secured Indra’s position, live there for four kalpas.

122-126. O brāhmaṇa, I shall tell, in brief, (about) the religious merit of (i.e. got by) him who gives the gift of śālagrāma stone to a brāhmaṇa; (please) listen. The giver of a śālagrāma stone obtains the same fruit as one obtains by giving the earth with the seven islands and with mountains and forests. The giver of a śālagrāma stone would get a crores times greater fruit than the one which men obtain by giving gold, jewelsor other valuable things equal to their own weight.[2] O best brāhmaṇa, he who has given a śālagrāma stone has indeed given the fourteen worlds. O best man, that man who gives gold etc. equal to his weight, (lives) in heaven wearing divine garments, and (becomes) a king.

127-130. He is not born again in (i.e. from) the mother’s womb. That best man who gives his daughter adorned (with ornaments, in marriage, to a worthy groom), would go to Viṣṇu’s abode without (being required) to be born again. That foolish man who through delusion, sells his daughter, would go to the fearful hell called Purīṣahrada. O brāhmaṇa, that son that is born from the daughter (thus) sold, should be known like a cāṇḍāla, expelled from all religious rites. A man knowing the holy texts, should never see the face of him who sells his daughter.

131-136. If through ignorance he sees it, he should look at the Sun. O brāhmaṇa, all that auspicious act that is done in the presence of him who sells his daughter, would become fruitless, O brāhmaṇa. For the seller of his daughter there is no escape from hell. The one who gives his daughter (in marriage) does not again return from heaven. What is the use of talking much in this regard? I shall tell (it to you) in brief. The fruit of (the gift of) a diamond, (a piece) of land, and a daughter is hundred times more. Listen to the religious merit of (i.e. obtained by) him who gives a pair of shoes, an umbrella on the earth. I shall tell it to you in brief. Endowed with all affluence he would live here (i.e. in this world) for a hundred years. Reaching Indra’s city after death (he would live there) for four hundred kalpas. He who gives a new garment goes to the best position.

137-147. He who would give an old garment, or an aging[3] cow or a girl in her menses, would always go to hell. O brāḥmaṇa, a man who gives (the gift of) a fruit, goes to the abode of gods (i.e. heaven). There he enjoys the fruit like nectar for thousands of kalpas. O brāhmaṇa, the giver of vegetables goes to the position of lord Śiva. There he enjoys, along with gods, rice boiled in milk for two kalpas. A giver of milk, of curd, of ghee and of butter-milk obtains the drink of nectar in front of lord Viṣṇu. O brāhmaṇa, a man who gives flowers, sandal, (would go) to the abode of gods (i.e. heaven and), decorated with flowers and sandal would stay there for thousands of yugas. O best brāhmaṇa, he who offers a bed, comes to Brahmā’s world, and lies for a long time on a bed there. O best brāhmaṇa, he who offers a lamp or a seat, being free from all sins, is seated, surrounded by rows of burning lamps, on divine throne. O king(?), the giver of a tāmbūla enjoys all auspicious things. Lying on the bosom of divine ladies in heaven, he eats tāmbūla. O best brāhmaṇa, O best man, he who gives knowledge, would, after securing Viṣṇu’s proximity, stay (near him) for a couple of hundred yugas. Then, O best brāhmaṇa, having secured knowledge there, he obtains, through the grace of Lakṣmī’s lord, liberation, difficult to obtain. He who teaches a helpless, much afflicted brāhmaṇa, goes to Viṣṇu’s abode, from which return (to this earth) is difficult to be had.

148-153. Even the best brāhmaṇa belonging to a noble family, does not shine without knowledge. Therefore, those who teach a brāhmaṇa, go to the highest position. A brāhmaṇa, to whom deities resort, is actually a god. The preceptor of all castes does not at all shine without knowledge. He who has taught a brāhmaṇa, has given (all) the gifts like gold, that are there in the world. O best brāhmaṇa, I (shall) tell you in brief the religious merit of that man who devoutly gives the gift of a book. For every letter that is there on every leaf of the book, he would get the fruit of giving a crore of tawny cows. The giver of the book would live in Vaikuṇṭha for as many periods of Manu as the days twice-borns read that book.

154-160. O brāhmaṇa, there are many such gifts. Even in two hundred (months) who is in this world able to describe them correctly? All those sins like brāhmaṇicide which are committed by men are destroyed (by gifts). Therefore, one should give gifts. The fruit of that gift is obtained as long as the material of the gift given by the three castes through their religious merit, exists. There is no doubt that a man obtains the religious merit, crore times more than the gift given to please Lakṣmī’s lord. O brāhmaṇa, therefore, an intelligent man should devoutly give a gift to please Viṣṇu. The wise have declared giving gifts to be superior even to penance. Therefore, a wise man should, even with an effort, give gifts. O brāhmaṇa, there is none like him in this world who does both—giving gifts and practising penance.

Footnotes and references:

[1]:

Gocarman—A particular measure of surface thus defined by Vasiṣṭha:

daśahastena vaṃśena daśavaṃsān samantataḥ /
pañca cābhyādhikān dadyādetadgocarma cocyate //

[2]:

Tulāpuruṣa—Gold, jewels or other valuable things equal to a man’s weight (given to a brāhmaṇa as a gift).

[3]:

Rajatī—Jaratī seems to be the correct reading and not rajatī which means ‘whitish’.

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