by N.A. Deshpande | 1951 | 1,261,945 words | ISBN-10: 8120838297 | ISBN-13: 9788120838291
This page describes the importance of gandaki 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 Patala-Khanda (Section On The Nether World) of the Padma Purana, which contains six books total consisting of at least 50,000 Sanskrit metrical verses.
1-11. Then, when the king, accompanied by all people proceeded (to Nīlagiri), he, the great king, heard on the way the narration of Kṛṣṇa, of Govinda, sung by distinguished singers, the devotees of Viṣṇu: “Victory to you, O Mādhava, O you Puruṣottama, who are fit to protect.” On his way he visited many holy places and saw their greatness. From the ascetic brāhmaṇa he heard about their greatness. The king, with his mind amused with diverse accounts of Viṣṇu, made the singers sing about Viṣṇu on every path (that he took). The great, intelligent king whose senses were restrained, gave gifts to the helpless, blind, poor, lame persons, as desired by them. Very much devoted to the meditation on Viṣṇu, he, making himself auspicious and free from passion by means of visiting many holy places, went (on the pilgrimage) with his own people. The king while going saw ahead the river which destroys sins, which contained stones marked with discs, which was pure like the sages’ minds, which was adorned with many rows of the hosts of many sages, which looked beautiful with the cooings of birds like the cranes. Having seen it, he asked the ascetic, the best brāhmaṇa who knew piety and who was full of the special knowledge of the significance of many holy places: “O lord, what is this auspicious river, resorted to by hosts of sages and making my heart full of joy?" Hearing these words of the intelligent king of kings, the learned (brāhmaṇa) commenced narrating the excellent significance of the holy places.
The brāhmaṇa said:
12-22. O king, this is river Gaṇḍakī which is resorted to by gods and demons, which is overflowing with holy water, and which destroys heaps of sins. She would burn mental sin by means of her sight (i.e. when she is seen), would burn the sin committed by means of deeds by to her touch, and would burn the heap of sins committed through words by means of her water being drunk. Formerly the lord of the beings (i.e. Brahmā), seeing all the beings to be sinful, produced this (river), the destroyer of many sins from the drops on his cheeks. Those men who, even though they have committed sins, touch this river having holy water and beautiful ripples, do not obtain a womb (i.e. are not reborn). The stones found in this river and adorned with the marks of disc, are actually great forms of the lord himself. A man who would everyday worship the stone with a disc (on it), would never enter the womb of a mother (i.e. would never be reborn). An intelligent man who would (like to) worship the excellent śālagrāma stone, must be of good conduct, and free from religious hypocrisy and greed. A man averse to the wife of someone else and to the wealth of others, should carefully worship the śālagrāma with the disc (on it). The disc born (i.e. found) in Dvārāvatī and the stone born (i.e. found) in Gaṇḍakī, destroy in a moment men’s sins earned during a hundred existences. Even if a man would have committed a thousand sins, he would be purified by drinking the water of (i.e. flowing from) a śālagrāma. A brāhmaṇa, kṣatriya, vaiśya or śudra householder, who is on the path of the Vedas (i.e. behaves according to the Vedic injunctions), would obtain salvation on worshipping a śālagrāma.
23-27. A woman should never worship a śālagrāma. If a woman who is a widow or whose husband is alive, who desires her well-being in heaven, touches through ignorance a śālagrāma, she would, even though she is endowed with good character and virtues, be deprived of her collection of religious merit and would quickly go to hell. The best brāhmaṇas say that flowers dropped from the hands of women on śālagrāma stones are more (powerful) than the fall of Indra’s thunderbolt. The sandal offered to the lord by a woman would be like poison, a flower offered by her would be like Indra’s thunderbolt, and offering of eatables made by a woman to the lord would resemble the deadly poison. Therefore, a woman should, by all means, avoid touching the (śālagrāma) stone. She who touches it, goes to (and lives in) the hell as long as fourteen Indras (rule).
28-38. Even a man of a sinful conduct or having (the sin of) a brāhmaṇa’s murder goes to the highest position on drinking the water of (i.e. flowing from) a śālagrāma stone. Tulasī, sandal, water, a conch, a bell, a disc, a (śālagrāma) stone, a copper-pot and Viṣṇu’s names are the nectar from (Viṣṇu’s) feet. The tranquil sages, proficient in all sacred works, say that the nectar from (Viṣṇu’s) feet (obtained) through these nine, burns the heaps of sins. O king, all the wonderful religious merit obtained by bathing at all places and by performing all (kinds of) sacrifices is present in each drop (of Gaṇḍakī). Within (a radius of) a yojana a crore of sacred places exist, where the śālagrāma stone is worshipped by best men. Even śālagrāma stones should be worshipped; not the double ones among the even ones. The uneven ones also should be worshipped; but not the triple among the uneven ones. (A śālagrāma with) a disc is (found) in Dvārāvatī, so also in Gaṇḍakī. Gaṅgā flows into the ocean where the two meet. The dry ones make man bereft of (long) life, prosperity and power. Therefore the glossy and of a charming form give prosperity. A man who desires a (long) life, so also a man longing for wealth (who) worships (them), obtains all (bliss) in the next world and in this world. O king, it is (only in the case) of a lucky person that he has Viṣṇu’s auspicious name in his mouth, and the śālagrāma stone near him in his heart. (Even) at the time of the departing of the soul, he who has a sight of the śālagrāma stone even while relaxing, undoubtedly gets salvation.
39-44. Formerly the lord told the intelligent Ambarīṣa: “Brāhmaṇas, those who have renounced the worldly ties and smooth śālagrāma stones—these three are my forms taken by(the lord) that appear to destroy the sins of the sinners on the globe. Those sinners who (even) once censure the śālagrāma stone, are cooked in the Kumbhīpāka (hell) till deluge. The mother, the father, the groups of relatives of that foolish man who prohibits a man on the point of worshipping (a śālagrāma stone), rot in hell. He who tells (others), ‘Offer the dearest worship to śālagrāma,’ being blessed, quickly takes his ancestors to Vaikuṇṭha.” In this case only the sages free from attachment and lust and anger tell an ancient (piece of) history:
45-54. Formerly in a country, void of piety, called Kīkaṭa, lived a man called Śabara, belonging to the pulkasa caste. He was always bent on killing beings; he again and again held his bow. He forcibly took away the life of those who desired to go on a pilgrimage. He killed many animals; he was always interested in others’ wealth. He was always full of attachment etc. and of lust and anger. He who killed animals ceaselessly, roamed in a fearful forest. He was free in (i.e. he freely drew) the bowstring to which an arrow, to the tip of which poison was applied, was fixed. That hunter, dangerous to every being, and of a cruel mind, was once roaming. He did not realize that death had approached him. Yama’s dark, fearful messengers, having red hair, long nails and long fangs, with nooses and mallets in their hands, holding iron chains and causing confusion, arrived (there). (They said to one another:) “(You may) fasten this sinner causing fear to every being. He never assisted any being even mentally (i.e. He never even thought of helping any being). He is always attached to others’ wives, wealth, and is always given to cheating others.” One said: “Therefore I shall draw out his big tongue.” One said: “I shall take out his eyes” One said: “I shall cut off the hands of this sinner.” Another said: “I shall cut off the ears of this wicked one.”
55-61. Saying so, and gnawing their teeth, the furious messengers with weapons (in their hands) stood by the wicked one. Then one messenger took the form of a serpent and bit (him) on the foot. As soon as he was bitten, he was dead. Then those servants of Yama tied him with an iron chain, and angrily hit him with whips and struck him with mallets. (They said to him:) “O vicious one, O scoundrel, you never acted well even mentally. So we shall throw you in the Raurava hell. Fearful crows will angrily eat up your skin and flesh. (Right) from your birth you have not served Viṣṇu. You well maintained your wife and sons by cheating them. You never remembered Viṣṇu who removes sins. Therefore, by Yama’s order we beating you very much shall take you (and put you on) an iron pike (or put you into) Kumbhīpāka and Raurava.”
62-64a. When, after speaking thus, they desired to take him, a man, devoted to the feet of great Viṣṇu came there. That noble follower of Viṣṇu then saw the groups of the wicked (messengers of Yama) holding malicious weapons like nooses, mallets and staffs. They were ready to take (away) the pulkasa after having bound him with iron chains.
64b-70. They said (to one another): “Bind him, bind him, destroy him, tear him, break him, break him.” Then that kind man, very much devoted to Viṣṇu, having seen him, made his heart extremely compassionate towards him. (He thought to himself): ‘Let this very wicked one not suffer affliction in my presence. Today only I shall free him from Yama’s messengers.’ Thinking thus and being full of pity for him the best sage took a śālagrāma stone and went near him. Putting the water (flowing) from his (i.e. Viṣṇu’s) feet and mixed with Tulasī-leaf, he put it into his mouth and muttered the epithets of Rāma into his ear. That devotee of Viṣṇu put the Tulasī(-leaf) on his head and the (śālagrāma) stone of great Viṣṇu on his chest, and said: “Let Yama’s messengers, very much given to torture, go. Let the touch of the śālagrāma stone burn the great sin.”
71-78. When he spoke like this, the very wonderful attendants of Viṣṇu came to the proximity of him whose sin had gone (away) by the touch of the (śālagrāma) stone. They who had put on yellow garments, who were adorned with conches, discs, maces and lotuses, came (there) and freed him from the unassailable iron chain. Having freed that pulkasa man who had committed great sins, he said: “Why have you bound this Viṣṇu’s devotee who has a respectable body? Whose orders do you who act unrighteously obey? Release this devotee of Viṣṇu. Why have you held him up?” Hearing these words, the servants of Yama said: “By Yama’s order we are ready to take (away) this sinner. He has not, even men tally, helped any being. This one, having a vicious body, committing great sins like killing animals, has plundered many people going on a pilgrimage. He is always interested in others’ wives, and has done the largest number of sins. Therefore, we have come to take (away) this sinful pulkasa. Why have you got him released through warriors that have suddenly arrived?”
Viṣṇu’s messengers said:
79-86a. A touch of the śālagrāma stone burns (just) in a moment all that sin due to killing a brāhmaṇa and due to the murder of a crore of beings. As a particle of fire burns cotton, in the same way the name of Rāma, even if casually heard, burns sins. He, on whose head there is a Tulasī (-leaf), on whose chest there is the charming (śālagrāma) stone, and who has Rāma’s name either in his mouth or ear, is released just then only. Therefore, formerly he had held Tulasī(-leaf) on his head; he was made to hear Rāma’s name, and he well held the (śālagrāma) stone on his head. By that the heap of his sins was burnt, and his body has become auspicious. He will go to the highest position which is very difficult to be obtained by sinners. Having for a myriad years enjoyed all charming pleasures there, he obtains birth in Bharata, and having worshipped the lord of the world, he will obtain the highest place difficult to be obtained by gods and demons. The importance of the (śālagrāma) stone of (i.e. representing) Viṣṇu is not known. When seen, touched or worshipped, it removes all sins in a moment.
86b-92a. Saying so all the attendants of Viṣṇu ceased (speaking) gladly. Those servants of Yama told that wonderful (account) to the king. The devotee of Viṣṇu, solely devoted to Raghunātha, became delighted. He, being free from Yama’s noose, will go to the highest position. At that time a beautiful, very wonderful aeroplane, decorated with a number of bells, came (there) from the world of gods. Having got into it, he went to heaven resorted to by very auspicious (souls). Having enjoyed many pleasures (there) he went to (i.e. was born on) the earth. Having obtained a birth in a good brāhmaṇa family in Kāśī, and having worshipped the lord of worlds he went to the highest position. He, due to the company of the good, touched the śālagrāma stone, got free from great affliction, and went to the highest place.
92b-93. O king, I have narrated to you the important account of Gaṇḍakī. Having listened to it, a man is freed from sins and obtains pleasures and salvation.