Chapter 7 - Kālakalpa is Liberated by the Touch of Gaṅgā-water

[Sanskrit text for this chapter is available]

Śrī Vyāsa said:

1-4. I shall just again tell you the excellent importance of Gaṅgā; having heard it all men would obtain all their desired objects. On seeing the face of him who has not bathed in Gaṅga, the mother of the world, a man should instantly look at the Sun. The sins of him who, in the morning, would devoutly remember the couple of letters ‘Gaṅ-gā’, perish, as darkness perishes at dawn. All the food, water etc. of (i.e. offered by) him who has not seen the best among rivers, are unfit to be accepted.

5-9. The sins of those who bathe in Gaṅgā leave their bodies and go to the bodies of those who do not bathe in Gaṅgā. Oh, very, very strange it is that fools fall into a hell, (though) there is the name of Gaṅgā (to purify them). That brāhmaṇa who would carry even a drop of the Gaṅgā-water on his head is freed from great sins like the murder of a brāhmaṇa. That meritorious man, on whose forehead an j excellent mark made with the Gaṅgā-sand is seen, undoubtedly purifies the entire world. That man who would see (a man) who has come from the bank of Gaṅgā with great respect, obtains the fruit of thousands of horse-sacrifices.

10. Viṣṇu is pleased with him and gives him all his desired objects who says (to another man): “I am going to the bank of Gaṅgā. You (too) come (with me)”.

1 1-13. That man who, remembering the name Gaṅgā, bathes even in the water of a well, would obtain the fruit of a bath in Gaṅgā. He who, at the time of death, gets a drop of the Gaṅgā-water equal (to the size of) a mustard, would go to the highest position. O brāhmaṇa sage, in this context only listen to an ancient account, by merely hearing which goddess Gaṅgā is pleased.

14-17. In the Tretā age there was a brāhmaṇa by name Dharmasva. He was righteous, calm, controlled, full of pity and had mastered the Vedas and the Vedāṅgas. He spoke the truth, was without anger and free from harming (anyone); he had controlled his senses; he desired the good of all beings; he was always engaged in abstract meditation. To cross the ocean of the mundane existence, that devotee of Viṣṇu worshipped Keśava, the lord of gods, by means of the yoga of action (i.e. religious deeds). Sometime, finding an auspicious day, that best brāhmaṇa, desiring liberation, went to the bank of Gaṅgā to bathe, O brāhmaṇa.

18-24. Having bathed there in the Gaṅgā-water, and having presented libations of water etc. to the manes, he, carrying pitchers of the Gaṅgā-water, decided to go home. O brāhmaṇa, at that time a vaiśya called Ratnakara, surrounded by all his servants, came back after finishing trade. He had a brāhmaṇa servant known as Kālakalpa. He who had committed all (kinds of) sins, came (there) with a staff in his hand. O best brāhmaṇa, one ox of that Ratnakara, fatigued due to the journey, slept on the road. That very cruel Kālakalpa, seeing the bull lying on the path, struck him with the staff in various ways. Due to anger produced by the strokes of the staff, the bull got up and tore him with his very sharp horns. His chest was torn out by the couple of horns, and he (also) lost his sight. Dharmasva, full of pity, quickly went near him.

25-26. Then that intelligent one (i.e. Dharmasva) took an excellent tulasī-leaf from his ear, and sprinkled him with the divine drops of the water of Gaṅgā. O best brāhmaṇa, seeing him dead, he, the knower of the most sublime truth, was amazed, and decided to go home.

27-32. Then going along the path while repeating the names of Gaṅgā, he saw before him, thousands of crores of Yama’s messengers. Some of them had one of their legs cut off. Some of them had one of their hands cut off. The ears of some were cut off. Some had one ear only. Some had their noses cut off. Some had their tongues cut off. The teeth of some were broken. Some were without teeth. The entire bodies of some were smeared with streams of blood. Some had their hair loose. Some had lost their mouths. Similarly some of them were naked. The chests of some were pierced. The bodies of some were disabled with very sharp arrows. Others had their fingers and hands tied with strong cords. Others wailing due to agony, were intent on running (away).

33-34. That best brāhmaṇa, seeing Yama’s servants reduced to such a state, had his heart trembling, and through fear he was a little motionless. Then mustering courage, that brāhmaṇa, a devotee of Viṣṇu, asked thus with sweet (voice) the savage servants of Yama.

Dharma(sva) said:

35-36. Who are you of deformed figures and having nooses and hammers in your hands, with your mouths fierce due to fangs and resembling charcoal? All you have eyes like very powerfully burning fire. Yet, someone has reduced you to this bad plight.

Yama’s messengers said:

37. We all are Yama’s messengers, always carrying out Yama’s order. This very great sin has come to us with great chastisement (as its fruit).

Dharmasva said:

38. You, of great power and valour, have come all of a sudden. Who has reduced you, and how has he reduced you to such a very bad plight?

Yama’s messengers said:

39-46. O best brāhmaṇa, give up your fear. Listen to the whole account, since this agony of us has become extremely unbearable. We, the servants, have been sent forth by Yama to carry this Kālakalpa who has been torn with his horns by a bull. Ordered by him (i.e. Yama), all of us, with all weapons in our hands have come here to take the greatest of sinners after tying him. This wicked-hearted Kālakalpa whose death was imminent, was torn with his horns by the bull who became the cause (of his death). You, being kind, repeating the names of Gaṅgā, sprinkled the greatest of sinners with the drops of the water of Gaṅgā. Though his sins had gone due to his being sprinkled with the drops of water, we, binding him strongly with cords, exerted to take him (to Yama’s abode). The lord of gods, the protector of those who have sought his refuge, also sent his very powerful and valorous messengers to take him (to Vaikuṇṭha). O best brāhmaṇa, certain messengers then came by Viṣṇu’s order and angrily said these words to us on the path:

Viṣṇu’s messengers said:

47-49. O noble ones, who are you? How do you take this noble-minded one after binding him with a cord? Whose servants are you? Leaving this noble one, run (away) as you please. Otherwise we shall cut off your heads with the edge of (our) discs. O best brāhmaṇa, having heard these proud words of them, the servants of Viṣṇu, we said to them:

50-53. “We all are the servants of Yama, the lord of (every) life. Taking this greatest sinner we are going to Yama’s abode. All you noble ones are adorned with the garlands of tulasī-blossoms. Your eyes are like full-blown lotuses. You are strong, and are Garuḍa-bannered. You have put on divine garments. You are handsome like the peacock’s neck. You are holding conches, discs, maces and lotuses. You (each) have four arms. Who are all of you, endowed with all (auspicious) marks? How do you desire to take this greatest sinner?”

Viṣṇu’s messengers said:

54-55. All of us are Viṣṇu’s messengers. To take this meritorious man to Vaikuṇṭha we have come here now. O servants of Yama, if you desire to live, then quickly release this our man, Viṣṇu’s devotee, free from sins.

56-63. O brāhmaṇa, listen to the words we angrily uttered on hearing these words of them, addressed to all. I (shall) tell them. “This one is a sinner, of a bad conduct. He has committed thousands of murders of brāhmaṇas. He is ungrateful. He is the killer of cows, (his) friends, and is evil-hearted. This extremely wicked one has snatched very many (pieces of) gold of the size of the Meru (mountain). He has always kidnapped others’ wives. O servants of Viṣṇu, he has committed thousands of crores of murders of living beings in various ways, so also murders of women. Everyday he snatched the deposits kept with him; he committed incest with his mother and ate cow’s flesh also. He killed others and set fire to others’ houses. He censured others in an assembly, and caused abortions of widows. He, resembling a Yavana, killed at night with sharp swords a guest that had come to his house through greed for wealth, O best one. This mean fool has committed innumerable sins (like) these and other great sins. He has not done even a little producing auspiciousness.

64. Therefore, this great sinner is being taken to the house of torture. O best ones, the sinners are known to be punished by Yama.

65. If you are the messengers of the lord, the god of gods, then how do you wish to take this greatest sinner (to Vaikuṇṭha)?”

Viṣṇu’s messengers said:

66-72. You have spoken the truth only. There is no doubt about it. All sinners are always to be punished by the lord of beings. (But) this one is free from sins due to his being sprinkled with the drops of the water of Gaṅgā. Therefore, we all shall take him to Viṣṇu’s abode. Till the drops of Gaṅgā-water, very difficult to be secured, do not touch the bodies of men, sins remain in their bodies. As by just one digit of the moon entire darkness is removed, in the same way sin is destroyed by a drop of Gaṅgā-water. By (merely) remembering the names of Gaṅgā a sinner is freed from his sins. What wonder is there if he is freed on actually seeing her water? Even the cold Gaṅgā-water is like fire to the forest of sins, as cold water acts like fire in the case of a lotus-pond. Therefore, this one is a meritorious man, as it were, another Viṣṇu. O servants of Yama, if you desire your wellbeing, (then) go (back).

73-76. Listen to what we again said, after laughing loudly on hearing these words of those messengers of Viṣṇu. “Oh wonder! Oh wonder! that this abode of sins has been freed from all sins just due to the sprinkling of Gaṅgā-water. A mortal is not freed even after hundreds of crores of kalpas, without experiencing (the fruit of) the act, good or bad, done by him. We have come (here) by Yama’s order to take him (to Yama). By whose words should we leave this great sinner?”

Viṣṇu’s messengers said:

77-80. Since you do not know the merits of the daughter of Jahnu (i.e. Gaṅgā), you are evil-minded and devoid of discrimination. That act which is prohibited in (i.e. by) the Veda is said to be a sin. That act approved by the Veda is alone said to be Teligious. We hear that god Nārāyaṇa is evidently self-born. As Viṣṇu is, so is Gaṅgā. Gaṅgā alone destroys all sins. A bad or a good act is fixed by Viṣṇu with his own hands. When Viṣṇu is pleased, where do men’s sins remain?

81-84. You have been reduced to this state due to your sins earned (i.e. committed) in other (i.e. former) existences. O you of sinful acts, why do you even now desire (to commit) sinful acts? You censure Gaṅgā; so also you censure Viṣṇu. Therefore, we shall kill you, the sinful ones, with the edge of our discs.

Speaking like this, O best one, those messengers of Viṣṇu, with their eyes red due to anger, started fighting with us. They angrily said: “Kill (these) messengers of Yama”. Repeatedly speaking like this, they struck us with the edge of their discs.

85-87. Speaking like that, all those messengers of Viṣṇu, very fierce in battle, and being delighted at heart, suddenly blew their conches. Then, O brāhmaṇa, the three worlds were pervaded by our lion-like roars, like thunderings of clouds, and by our bows being expanded (i.e. strung). Then with trees, stones and showers of rocks, we split those messengers of Viṣṇu.

88-91. In that ocean (of the battle) the messengers of Viṣṇu variously struck us with missiles like double-edged swords, small javelins, arrows, so also clubs studded with iron, axes, knives, staffs and darts, swords, (missiles called) śakti, sharp arrows, maces, edges of discs, and very fierce arrows of iron, and with fearful missiles. Then all of us wounded by the missiles ran away through fear. Thousands of us fell dead in the battle.

92-96. Then those mighty servants of Viṣṇu, seeing us intent on fleeing, joyfully blew their conches. Then cutting off the bond of Kālakalpa, and putting him into an aeroplane, they went to the lord’s city, O best brāhmaṇa. O best one, due to the efficacy of the sprinkling of the drops (of the water) of Gaṅga, that very sinful Kālakalpa obtained residence in the same heaven with Viṣṇu. Having lived there for a hundred kalpas, having enjoyed charming pleasures, and having obtained knowledge there only, he obtained liberation. O lord, due to the efficacy of Gaṅgā, this our affliction has gone. O brāhmaṇa, well-being to you. Being very much pleased, go home.

97. O brāhmaṇa, having spoken like this, those messengers of Yama went to Yama’s city. That Dharmasva again went to the bank of Gaṅgā.

98. Having bathed in Gaṅgā, the mother of the world, the brāhmaṇa, with the palms of his hands joined, praised that greatest goddess.

Dharmasva said:

99-112. O Gaṅga, O mother of the entire world, O you of unsteady ripples, O you having the garland of the flowers of the very charming heads of Anaṅga etc., O you who remove the dust on both the lovely feet of the enemy of Kaṃsa, I salute you who destroy sins. O mother, O you who give happiness to all, O you best among the rivers, O you whose merits have been sung by the hosts of brāhmaṇas like Vyāsa, O you rich in virtues, O you, the boat in the fearful, great ocean in the form of the mundane existence, I salute the pair of your feet, which remove sins. O daughter of Jahnu, with (i.e. by bowing) my head, I salute you, on having whose drop of water the king named Saudāsa, having (committed the sin of) the murder of crores of brāhmaṇas, obtained liberation, difficult to be obtained even by gods. O you giver of boons, be pleased. By your grace let the body of me, repeating the names like Nārāyaṇa, Acyuta, Janārdana, Kṛṣṇa, Rāma, Gaṅgā etc., fall into your water, O goddess, O mother, O you who remove sins in the worldly existence. O goddess of all, what is the use of austerities, muttering (the hymns etc.), (giving) presents, or of sacrifices like the horse-sacrifice? (For) even very sinful men obtain liberation, difficult to be obtained even by gods, on securing a drop of your water. O you highest goddess, O you who are the cause of the creation, maintenance, and destruction of the world, I salute you of the form of the three guṇas, viz. sattva (i.e. goodness), rajas (i.e. passion), and tamas (i.e. darkness or ignorance), who are that Svāhā (i.e. oblation offered indiscriminately to all gods), that Svadhā (i.e. offering of food made to the manes of deceased ancestors) for the great satisfaction of the hosts of gods and manes. May the entire dust from your feet be on the head of me who always wear your sand, and a vertical mark with your clay on my forehead, who would devoutly repeat your name, the abode of all tastes. May my birth remove the tie with the worldly life, after (my) having lived on your bank, O Gaṅgā, after (my) having drunk your water which removes sins, after (my) having recollected your name, and after (my) having seen your water with waves. Looking upon heaven as having a difficult path leading to it, and taking it to be very important, very happy men have a great fear about it. But O giver of nectar, it is indeed in vain, since your water acts as a staircase for going to heaven. O you goddess of all, O you giver of enjoyments, O you Gaṅgā, the chief among rivers, sins, hosts of diseases remain in the bodies (of men) till they do not bathe in your pure water. O you of an uninterrupted flow, that some call you who are the giver of the highest liberation, to reach whose greatness (gods) like Viṣṇu, Brahmā, Śiva and hosts of gods like Indra (try hard), a (simple) river, is their ignorance! O Gaṅgā, O you who give all pleasures, lord Śiva knows a little of your importance, since he, the best of the good-minded, very devoutly holds you, the (only) goddess of the world, on his head. O Gaṅgā, O goddess, O mother of the world, O highest goddess, nourish me; salutation to you; protect me, your servant. O giver of liberation, can I whose mind is confused, praise you, of the nature of the highest Brahman and the only mother of the world?

Vyāsa said:

113-116. Gaṅgā, the mother of the world, thus praised by the intelligent brāhmaṇa, suddenly appeared before him in an embodied form, O brāhmaṇa. Before him he saw Gaṅgā with two arms, seated on a crocodile, white like a kunda (flower), the moon and a conch, and adorned with all ornaments. Then, he, seeing Gaṅgā before him, saying ‘O Gaṅgā, O Gaṅgā,’ saluted her after touching the ground with his head. O Jaimini, infatuating him with smiling looks, that highest goddess who was very-much pleased, said to him: “O brāhmaṇa, choose a boon.”

Dharmasva said:

117-119. O mother, by the touch of your water even the murderer of a brāhmaṇa gets liberation. I am actually seeing you. What else have I to gain? Yet, O highest goddess, I ask for one boon: May I, while recollecting your name, die in your water. O goddess, he who praises you with the hymn composed by me, will, after enjoying all desired objects, obtain a good position in the end.

Gaṅgā said:

120-121. O best brāhmaṇa, by this devotion of you I am pleased. Undoubtedly you will soon have full happiness. Being pleased with the man who would recite this hymn composed by you, three times a day, I shall grant him the excellent liberation.

Vyāsa said:

122-128. That goddess, affectionate to her devotees, having thus given a boon to that (brāhmaṇa) named Dharmasva, vanished there only, O best brāhmaṇa. The brāhmaṇa too, having secured that boon, was as it were fortunate. O brāhmaṇa, he lived there only on the beautiful bank of Gaṅgā. Then after a long time having met a happy death in the pure water of Gaṅgā, he reached the best position. Even that wicked-minded Kālakalpa, sprinkled with the drops of the Gaṅgā-water, obtained excellent liberation. Then what need one say of others, O brāhmaṇa? The Gaṅga-water, even though touched unintentionally, gives fruit. I do not know what would happen to those who touch it with devotion. I say repeatedly, there is no other holy place like Gaṅgā, touching a drop of water of which one obtains the highest abode. Those, who devoutly touch in this world just a drop of the water of this excellent river, go to the position of Viṣṇu after being freed from all very fierce sins.