The story unfolds with a gracious invitation: “Do as you desire with this beloved field, just as it is in your mind,” came the generous command. In accordance with this, sandals and an umbrella, resplendent with divine ornaments, were presented—gifts meant for the enjoyment of happiness and the earning of great merit. Having thus spoken, the Blessed Lord acted accordingly at that sacred place. The auspiciously marked goddess was then refreshed with pure water, a gesture of care and reverence. Witnessing these wondrous deeds, the goddess’s eyes widened in astonishment at the marvel unfolding before her. Filled with curiosity and awe, she turned to the king, addressing him as an ascetic and seeking answers to her doubts. “O king, tell me—who is this god, O great goddess?” she inquired. The reply came with gentle clarity: “This god is called Vivasvan. Out of compassion for you, O goddess, he has left the sky and come here.” With a heart full of gratitude, she asked, “Let me know what pleasure I should offer him—what does he desire?” Turning to the Lord, she humbly inquired, “O Lord, what shall I do for you?” In response, she sought a blessing: “Let there be safety for me, O great king, and for all women, O giver of honor.” The Lord, his heart gladdened by her loving devotion, spoke tender words to his beloved. She, filled with supreme affection and dear to the king’s heart, offered two sandals, meant for the feet of Shankara, as a mark of her honor and reverence. “Thus I honor and bow to the devoted wife, O Brahmin,” was declared in praise of her steadfastness. So concludes the two hundred and eighth chapter of the Varaha Purana, called “The Story of the Devoted Wife,” a tale within the great cycle of worldly existence. Now begins the description of the greatness of the devoted wife. “By what action, O king of kings, or by what austerity, O ascetics, does she attain such merit?” The righteous one, thus addressed, spoke to Narada: “For her, O Brahmin, there is no prescribed rule, no austerity, nor any strict vow. Neither fasting, nor giving gifts, nor even worship of the gods is required of her, O great sage.” What then defines her virtue? It is this: she sleeps when her husband sleeps and awakens of her own accord when he is awake. She remains silent when he is silent, and stands when he stands, out of her own will. She looks only to him, her mind fixed solely upon him, acting always according to his word. Such a virtuous woman is worthy of worship even by the gods; she shines with supreme radiance. Whether she flourishes or is rejected, O foremost of Brahmins, she remains steadfast in her devotion. Such a devoted wife does not enter the jaws of death; she follows her husband with unwavering dedication, seeing him as her mother, father, relative, and supreme deity. To such a virtuous and devoted wife, reverent salutations are offered. A woman who grieves for her husband does not see the door of death. She who neither hears nor sees another man does not see the door of death. She who does not look upon another with her mind, nor abandons her husband in her heart, does not see the door of death. She who always keeps the house clean, who is endowed with purity and good conduct, and who acts for her husband’s welfare, does not see the door of death. Among human beings, such a wife is indeed rare and precious. Thus, O sage among the twice-born, all that has happened and all that has been heard has been related. So ends the two hundred and ninth chapter, “The Greatness of the Devoted Wife,” in the cycle of worldly existence, in the glorious Varaha Purana. Once again, the greatness of the devoted wife is described, and the secret and righteous teaching is praised. “Among all beings,” it is declared, “this is the highest source of curiosity for me.” Thus, the tale of the devoted wife’s virtue and the reverence she inspires is extolled as a lesson for all.