Chapter 62 - In Praise of the Gaṅgā

[Sanskrit text for this chapter is available]

The brāhmaṇas said:

1-3 By a (sacred) bath, all sins, great sins, and also other sins certainly perish. Instruct us about it. Instruct us (as to how) a man, being purified from sin, obtains (i.e. lives in) heaven like Indra, and does not lose his existence as god. He (gets) all enjoyments here; and after death becomes the best god in heaven. It is said that the staircase to heaven is (obtained by) those whose sins due to Kali have perished.

Vyāsa said:

4. O brāhmaṇas, of women and men, who are born in

ordinary (families) and who think of getting a good position (in heaven), Gaṅgā removes the sin merely by their looking at her (stream).

5-6. Sin perishes just by remembering Gaṅgā. Very heinous sins (perish) by the recital (of her name). Great sin (perishes) by her sight. Hosts of great sins are exhausted by daily bath in the Gaṅgā, and by drinking (her water) daily and by daily offering oblations to the manes into her (stream).

7. As cotton or hay is burnt is a moment by fire, so the sin of men would be burnt (i.e. would perish) in a moment by the touch of the water of Gaṅgā.

8. A man, by having a bath in Gaṅgā, obtains inexhaustible heaven (i.e. lives in heaven eternally) and obtains Viṣṇu. He could obtain fame, kingdom. religious merit, heaven and best position (i.e. final beatitude) in the end.

9. Listen to the fruit, viz. the religious merit of him who duly offers with (proper) utterances, piṇḍa to the manes.

10-11. He is honoured in heaven for a thousand years by just (offering) food; for double that period by offering sesamum. O brāhmaṇas, know that by means of offering a fruit to be offered, and by (performing) the rite in which products of a cow are used, there is no end to heaven (i.e. he eternally lives in heaven). Thus by daily offering piṇḍas a hundred sacrifices would be (said to be performed).

12. The manes living in hell become blessed, and those who are living among the mortals are endowed with wealth and sons and are blessed with happiness and honour.

13. Those mortals who have gone to the nether world, and those who are insects on the earth, among the inert group of birds etc., become wealthy or kings.

14-15. Then those to whom (oblation of) water and piṇḍas along with (proper) material are offered into the water of Gaṅgā, on her banks, by their sons, grandsons, members of their families, sons of their daughters, sons-in-law, sons of their sisters, by those who love them, by their friends, and by those who are dear to them and who are not, have heaven eternally (i.e. live in heaven eternally).

16. Those hundreds and thou sands of mortals born in the father’s or mother’s family and remaining above the piṇḍas become happy.

17. His beings (i.e. relatives) living in heaven, or in the lower region or in between (the heaven and the earth) always desire the good Gaṅgā. Let them go to the divine river.

18. The men (i.e. relatives) of him who alone (i.e. just) goes to Gaṅgā are purified. This is the great religious merit that he (himself) crosses and makes others cross (the mundane existence).

19. Even the Four-faced one (i.e. Brahmā) is not able to narrate all the qualities of Gaṅgā. Therefore, O brāhmanas, I shall just tell (you) a few qualities of Gaṅgā.

20. Sages, Siddhas, Gandharvas, and other best gods, became unfallen from (i.e. lived eternally in) heaven after having practised penance on the bank of Gaṅgā.

21. (Living) in jewelled houses, and having divine bodies and moving in chariots according to their own desire, they do not even now return (to the earth).

22-23. After having practised penance on the bank of Gaṅgā, they obtain prosperity there, where there are auspicious golden mansions, standing above all worlds, full of desired objects and where there are charming women and flowering trees like Pārijāta and the desire-yielding trees.

24. That (highest) position which is (obtained) by means of many austerities and sacrifices and various kinds of vows and ample gifts is obtained by them who wait upon Gaṅgā.

25-27. Sons (may) abandon a father who is born of a paramour, or who is fallen, or who is wicked or who is of a low caste, or who has killed his preceptor, or who is full of treachery or all sin; or wives or groups of friends or other relatives (may) a ban-don their dear (one); but Gaṅgā would never abandon them. At a mother holds her child to her bosom and cleans him of dirt and excrement, so Gaṅgā would wash the dirt of them. They become very famous and are honoured with enjoyments and ornaments.

28. The auspicious Gaṅgā, who is devoutly seen by men, emancipates a lakh (of members) of their families from the worldly existence.

29. Gaṅgā, the remover of affiiction, emancipates from the ocean of the worldly existence, both the families (i.e. of their father and of their mother)of those men by whom she is remembered, meditatad upon, well-praised and well-pleased.

30-3la. A man would emancipate a crore (of the members) of his family by bathing (i.e. if he bathes) in the auspicious Gaṅgā on the Saṃkrānti^[1] days and Vyatīpāta days, and at the time of the lunar and the solar eclipses.

31b-32a. Those mortals who cast their bodies with Viṣṇu in their hearts, by day in the bright fortnight during Uttarāyaṇa^[2], are blessed.

32b-33a. He who would die in the auspicious water of Bhāgīrathī according to this procedure, goes to heaven not to be reborn.

33b. He who daily goes to Gaṇgā, follows all gods.

34-35a. Since Viṣṇu is full of all gods, and since Gaṅgā is full of Viṣṇu, (therefore), by offering piṇḍas and water with sesamum to the manes, those (i.e. the manes) who live in hell go to heaven, and those who stay in heaven obtain salvation.

35b-36a. Gaṅgā alone is the greatest recourse to every man who has molested another’s wife or has damaged another’s property and who hates others.

36b-37a. There is no other recourse like Gaṅgā for a man who is destitute of (the knowledge of) Vedas and sacred books, who is given to censuring his preceptor, and who is without (i.e. who does not follow) the conventional conduct.

37b-41. When there is Gaṅgā, which gives a man (i.e. takes a man to) heaven and salvation, when she is worshipped easily and gracefully, what is the use of performing various kinds of rich sacrifices or of practising austerities very difficult to practise? What is the use of always having great restraints and yogic practices curbing (the functions) of the mind? Gaṅgā, who grants enjoyments and salvation, who easily gives final beatitude, is remaining in front (of men). She destroys men’s sin (accumulated) in a group (i.e. a series) of many existences. A man instantly gets religious merit merely by a bath in Gaṅgā. A man gets, by daily having a bath in Gaṅgā, that fruit which he gets by giving a thousand cows on a solar eclipse day at Prabhāsa^[3]. By seeing her (stream) a man removes his sin, and by touching her (water) he obtains (i.e. goes to) heaven.

42-45a. Gaṅgā, plunged into (i.e. if one bathes in her water) even by chance, gives salvation. The fickleness of all senses due to imagination and cruelty disappear by the sight of Gaṅgā. Merely by her sight, greed for another’s wealth, lust for another’s wife and liking for the conduct prescribed for someone else, disappear; and there proceeds satisfaction due to what a man gets by chance while following the course of conduct prescribed for him; and by a dip in Gaṅgā, equanimity (of mind) towards all beings would be (possible).

45b-46. That man who happily lives by resorting to Gaṅgā, is liberated while living^[4] here (i.e. in this world) only, and is the best of all. For him there is nothing (left) to be done who would remain by resorting to Gaṅgā.

47-48. Such a man is blessed, is liberated and is liberated while living. Sacrifice (performed) in Gaṅgā (i.e. sacrificial offerings cast into the water of Gaṅgā), gifts offered into Gaṅgā, muttering (of prayers done) in Gaṅgā, śrāddha (offered) in Gaṅgā, and worship of deities done (while standing) in (the water of) Gaṅgā would always be crores and crores of times meritorious. Sin committed at any other place perishes on the bank of Gaṅgā.

49-50a. A sin committed on the bank of Gaṅgā is destroyed by means of (i.e. after having) a bath in Gaṅgā. A man having bathed (i.e. who bathes) in Gaṅgā on the day of his natal star and in union with Gaṅgā would emancipate his family.

50b-51 a. If a man would (even) once praise Gaṅgā as he always respectfully praises a rich man, he would be a recipient of heaven (i.e. would live in heaven).

51 b-53a. Even he, who without faith, recites the epithets of Gaṅgā, by remaining in her water, becomes a recipient of heaven. Gaṅgā emancipates, on the earth, men who reflect upon her; she emancipates the Nāgas in (the region) below (the earth); (and) she emanipates gods in heaven. (Therefore) Gaṅgā is declared to be Tripathagā.^[5]

53b-56a. A man who dies in Gaṅgā, deliberately or undeliberately, obtains heaven and salvation. The position (like going to heaven) which a meditating sage or a wise man remaining (only) in the sattva quality obtains, is obtained by a man who casts his body in Gaṅgā. (Between a man) who would purify his body by a thousand Cāndrāyaṇa (vows), and (a man) who would drink, as much as he likes, the water of Gaṅgā, he (i.e. the latter) is superior.

56b-58a. The power of the sacred places, and especially of gods and also of Vedas (would last) as long as a man does not reach Gaṅgā. Vāyu has said, there are three crores and a half of sacred places in heaven, on the earth and in the intermediate region between the heaven and the earth.

58b-60a. “O Gaṅgā, they (all) are (situated) in you. O Gaṅgā, you who have risen from the lotus-like feet of Viṣṇu, O you flowing in three courses, O you, who are known as having meritorious water, (please) remove my sins. You have risen from Viṣṇu’s feet. You belong to Viṣṇu. You are honoured by Viṣṇu. Therefore, protect me from the sin committed from birth upto death. O great goddess, O Bhāgīrathī, O you full of religious merit, purify me with faith, with your immortal rich power.”

60b-62a. He, who would bathe in the water of Gaṅgā while reciting these three excellent verses is free from sin committed during crores of existences; there is no doubt about it.

62b-63a. I shall tell you the basic mantra of Gaṅgā as narrated by Śiva. A man, uttering it (even) once, settles in Viṣṇu’s body.

63b. This is the mantra: “Om, repeated salutations to Gaṅgā, of a universal form and belonging to Viṣṇu.”

64. A man, who holds with his head (i.e. puts on his head) the clay of the bank of Gaṅgā, is free from all sins, even without bathing in Gaṅgā.

65. (Even) if he (just) touches the breeze thrown off by the wave of Gaṅgā, he is free from a fierce sin, and obtains eternal heaven (i.e. lives eternally in heaven).

66. As long as a bone of a man remains in the water of Gaṅgā, he is honoured for a thousand years in heaven.

67. A man, by casting (i.e. who casts) the bones of his parents, his helpless relatives or even of his preceptor, does not fall from heaven.

68. The man, who would carry the piece of the bone of his parents to Gaṅgā, obtains, at every step, the fruit of a horse-sacrifice.

69. Blessed are the inhabitants of the country, the beasts, the birds, the insects, the immobile and mobile objects and others, that have resorted to the bank of Gaṅgā.

70. O best brāhmaṇas, those men who die within a distance of two miles from Gaṅgā become gods, and others become (i.e. are born as) human beings on the earth.

71. If a man, while going for a bath in Gaṅgā, dies on the way, he obtains (i.e. goes to) heaven, and would obtain the fruit of a bath in Gaṅgā.

72. Insects, moths, grasshoppers that die on being struck by the feet of those going (to Gaṅgā), go to the water of Gaṅgā.

73. O brāhmaṇas, those men, who describe Gaṅgā to a man, obtain great religious merit, viz. the fruit of the bath in Gaṅgā.

74. Those, who, with their minds confounded by the heretics, censure Gaṅgā, go to a terrible hell, return from which is difficult.

75. If a man in a miserable condition remembers Gaṅgā, he obtains (i.e. goes to) heaven. What is the use of speaking so many other (i.e. irrelevant) words?

76. He, who would utter the word ‘Gaṅgā’ ‘Gaṅgā’ even from a distance of hundreds of yojanas (from Gaṅga), is free from all sins, and goes to Viṣṇu’s heaven.

77. Those men, who have not gone to Gaṅgā, become blind, crippled, or are incapacitated through miscarriage and are born in vain in this worldly existence.

78-79. The knowledge of those mean men, who, resembling the dull, do not glorify Gaṅgā, of those mad and deluded ones who do not instruct others, of those vicious, fallen and mean men who do not recite the merits of Gaṅgā, is fruitless, O brāhmaṇas.

80. Those wise men who make others recite (the virtues of Gaṅgā) with faith, and those who recite it with faith, go to heaven and emancipate their manes and preceptors.

81-83a. He, who, according to his monetary capacity, gives provender to him, who goes to Gaṅgā, would get (the merit of) the bath in Gaṅgā. He who (thus) goes with (i.e. after taking) food (i.e. provender) from someone else, gets the fruit of one who takes the bath; the person who prompts (i.e. encourages) him, gets double the fruit. He, who, willingly or unwillingly, through being prompted or for serving someone else, goes to Gaṅgā, would go to the abode of gods (i.e. heaven).

The brāhmaṇas said:

83b-84a. O Vyāsa, we have heard the very pure account of Gaṅga from you. Wherefrom has Gaṅgā (risen)? How is her appearance? Why is she so purifying?

Vyāsa said:

84b-85a. Listen, today I (shall) tell you an old auspicious story, hearing which the best man obtains the path to salvation.

85b-89a. Formerly, the best sage Nārada, having gone to Brahmā’s world, and having saluted pure Brahmā, asked him, the purifier of the three worlds: “O father, what have you created on the earth, approved of by Śiva and Viṣṇu, which is desirable, for the good of all the worlds? Which goddess or deity, the best of all (have you created) reaching whom, gods, demons, men, serpents, birds, and beings generated by sweat, trees and other plants, all certainly attain what is auspicious and complete good, O Brahman?”

Brahmā spoke:

89b-90a. Formerly (while) creating the world, I said to Māyā (i.e. my divine power) of the form of primordial matter: “You be the first of all the worlds. From you I shall create (the world)”,

90b-92a. Hearing this, she, the superior one, divided herself into seven (parts): Gāyatrī, Vāk (i.e. speech), Svarlakṣmī (wealth of heaven), giving wealth to all, Goddess of knowledge, Umā, the female ascetic, Śaktibīja (i.e. the source of power), Varṇikā and Dharmadravā. These seven are said to be (the parts).

92b-93. The Vedas have Gāyatrī as their source; the entire world has come up from the Veda. These, viz. Svasti, Svāhā, Svadhā^[6], Dīkṣā (i.e. initiation) are said to have sprung up from Gāyatrī. A man should always pronounce Gāyatrī with the Mātṛkās etc.

94. Gods, after having received Svadhā (i.e. oblations made to the manes), at a sacrifice, would become ageless and immortal. Then they dropped (i.e. would drop) nectar on the earth.

95. Then the earth has (i.e. becomes full of) crops and is extremely auspicious due to herbs. Men became happier with fruits, roots, liquids and foods.

96-97. Bhāratī had settled in the mouth and mind of all people. Similarly she gives instruction with regard to proper conduct in all sacred books; (she causes) knowledge, feuds, grief, infatuation and its absence, (whatever is) auspicious and inauspicious. It is said that without her the entire world loses its essential nature.

98. In the three worlds the collection of garments and ornaments is due to her; and also happiness and kingdom. Therefore she is dear to Viṣṇu.

99. Due to Umā there is knowledge, that constantly destroys (selfish) motives in the worlds. She should be known to be the mother (i.e. source) of knowledge, and occupying half the body of Śiva.

100-103. Varṇikā is a fierce power, infatuating all the worlds; she is also the cause of the fixity and destruction of the worlds. This goddess formerly killed the two demons Madhu and Kaiṭabha. She also killed the terrible Ruru, well-known in all the worlds. She killed Mahiṣāsura (i.e. the demon Mahiṣa), the only conqueror of all the gods. The goddess easily killed all the greatest evil spirits and demons. Thus having always killed the armies of the demons, she protected and delighted all the three worlds.

104-108. She of the form of Dharmadrava has settled in all moral conduct. Having observed her to be great, I held her in a water-pot. She has risen from the lotus-like feet of Viṣṇu; she is held on his head by Śiva. She is united with us three, viz. Brahmā, Viṣṇu and Śiva. Dharmadravā is known to be of the form of water in the water-pot, and has risen from the sacrifices of Bali. Formerly the powerful Viṣṇu outwitted Bali, the best among the mighty, by means of a trick. Then by (planting) two feet only he occupied the entire earth, then the foot (planted) in the sky tore asunder the universe and stood before me. With the water in the water-pot I worshipped the foot.

109-111. Having washed the foot (i.e. when the foot was thus washed) it was full of water; and from it water fell on the Hemakūṭa. She (i.e. Gaṅgā) having reached Śiva from the peak (i.e. after flowing down from the peak), and remaining in the matted hair, flows (from there). Then Bhagīratha himself propitiated Śiva, and brought the best elephant (i.e. Airāvata) to the earth; worshipped him daily with austerities. The best elephant (i.e. Airāvata) with his three tusks, forcibly made a (triple) hole into the mountain, by tearing it asunder. Therefore because (she flowed through) the three holes, she is known in the world as having three streams.

112. Due to her contact with Viṣṇu, Brahma and Śiva she is purified and purifies the worlds. By reaching (i.e. resorting to) that deity a man would get the fruit of all moral conduct.

113. That highest position which would be (obtained) by serving Gaṅgā would not be (obtained) by those who are intent upon recital of (sacred hymns) or upon the performance of sacrifices or with all sacred hymns, rites, or worship of gods.

114. There is no greater means for accomplishing religious merit than this. Therefore, O Nārada, go to her for getting the religious merit (obtainable) in the three worlds.

115. Due to the contact of the bones of Sagara’s sons with the water of Gaṅgā, they went to heaven along with their manes and also with those who were born before and after them.

116. Then Nārada, the best sage, hearing (the account) from Brahma’s mouth, practised penance at Gaṅgādvāra, and became like Brahmā.

117. Gaṅgā is accessible everywhere; (but) she is not (so easily) accessible at the three places, viz. Gaṅgādvāra, Prayāga and her confluence with the ocean.

118. (By staying there) for three nights, (or even) for one night a man gets the highest position (i.e. salvation). Therefore, by all means, a man should think ofinstant salvation.

119. Therefore, O you, who are conversant with moral conduct, go to that auspicious Gaṅgā there, and within a short time you (will) go to heaven and attain salvation.

120. Especially in the Kaliyuga Gaṅgā is the giver of salvation to men. Weak beings can have endless religious merit due to expiation (practised on the bank of Gaṅgā).

121. Then the brāhmaṇas, having heard the auspicious words from Vyāsa, and being delighted, went along the path of salvation after having practised penance in (the water of) Gaṅgā.

122. A man who would listen to this excellent auspicious account, crosses the entire flood (i.e. heap) of misery, and would obtain the fruit of bathing in (the water of) Gaṅgā.

123-125. He would get the fruit of (having performed) all sacrifices by uttering (the name of Gaṅgā) just once. He who gives gifts, (mutters) prayers, (has) meditation, (recites) eulogy (of Gaṅgā) or hymns (in her honour), or worships deities there only (i.e. at the bank of Gaṅgā), would obtain unending fruit. Therefore, men should perform muttering (of sacred names), rites etc. there (i.e. at the bank of Gaṅgā) only. The fruit (of this) is said to be unending, and is obtained in many births.

Footnotes and references:

[1]:

Saṃktānti—The passage of the Sun from one zodiacal sign into another. Vyatīpāta—Any great portentous calamity, or a portent foreboding a great calamity.

[2]:

Uttarāyaṇa—The period or time of the summer solstice.

[3]:

Prabhāsa—Name of a well-known place of pilgrimage near Dvārakā.

[4]:

Jīvanmukta—‘Liberated while living’; a man, who, being purified by the true knowledge of the Supreme Spirit is free from the future birth and all ceremonial rites while yet living.

[5]:

Tripathagā—Having three paths, i.e. flowing in heaven, on the earth and the lower region.

[6]:

Svasti, Svāhā and Svadhā—are exclamations used on different occasions. Svasti denotes the expression of well-being. Svāhā and Svadhā are respectively used at the time of making offering to gods and manes. They also denote the offerings made to gods and manes.