The Padma Purana

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

This page describes the greatness of ganga which is chapter 9 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 ninth 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.

Disclaimer: These are translations of Sanskrit texts and are not necessarily approved by everyone associated with the traditions connected to these texts. Consult the source and original scripture in case of doubt.

[Sanskrit text for this chapter is available]

Jaimini said:

1. O preceptor, tell me again the excellent greatness of Gaṅgā. Due to its sweetness I again desire to drink the nectar of the account of Gaṅgā.

Vyāsa said:

2-9a. That too I shall tell you since you are a devotee of Gaṅgā. Those feet of men (alone) are fruitful (i.e. meritorious) that go to the bank of Gaṅgā. Those (alone) are (fruitful) ears that hear the sound of the waves of Gaṅgā. That (alone) is the (fruitful) tongue which knows the various (kinds of) sweetness of her water. Those (alone) are the (fruitful) eyes that see the charming ripples of Gaṅgā. That is said to be the (fruitful) forehead which bears a vertical mark of the clay of Gaṅgā. Those (alone) are the (fruitful) hands that are intent on worshipping Gaṅgā. That (alone) is the (fruitful) body, giving the fruit of the four goals of human life, which has fallen into the pure water of Gaṅgā. O best brāhmaṇa. All the manes of the dead ancestors, living in heaven, (seeing their son) going to the bank of Gaṅgā, and seeing her water are delighted, and praise it, O Jaimini, saying: “Formerly we have done religious merit for obtaining a good position; and it will be inexhaustible, since we have such a son. He has now gratified us with the water of Gaṅgā. We shall go to the highest abode which is difficult to be had even by gods.

9b-15. Those substances which our son will offer to us and into Gaṅgā, will, all of them, be inexhaustible for us.” So also the manes living in hell and full of all miseries, will, on seeing their son going to the bank of Jāhnavī (i.e. Gaṅgā) speak thus: “Even by the grace of (our) son, all sins that we committed and that give the torments in hell, will perish. All of us are freed from all the torments in hell, extremely difficult to bear. Now due to the grace of our son we shall reach the highest position.” The manes of that man who having undertaken a pilgrimage returns home through folly, are disappointed, and all of them go (back) as they had come. While on pilgrimage to Gaṅgā, one should avoid (eating) flesh, coitus, a swing, a horse, an elephant, so also (using) shoes, an umbrella. The trouble due to the fatigue of the journey is not regarded as painful.

16-20. At the time of bath in Gaṅgā one should not remember the pleasure from padma (= a mode of coitus) (that is had) in the house. One should avoid, while on the pilgrimage to Gaṅgā, false speech and contact with heretics. (One should also avoid) eating twice (a day), a quarrel, censuring others, greed, pride, anger and jealousy. While on the pilgrimage to Gaṅgā one should also avoid laughing too much, and grief. One should look upon oneself, sleeping on the ground, as sleeping on a bed. While going along the path, a man should utter the good names of Gaṅgā. The greatness of goddess Jāhnavī destroys all sins. Uttering (the name of Gaṅgā) giving happiness and liberation he goes along the path. “O Gaṅgā, O goddess, O mother of the world, present yourself to me.”

21-27. With these gentle words he should remove his fatigue. “Oh, how I left my house; how I came here after (so much) exertion”. He who would speak like this, does not have the complete fruit of it (i.e. the pilgrimage). Those men who, overcome by such sorrowful thoughts as: “Where is my bed? Where is my wife? Where is my friend? Where is my house? I am sleeping on the ground on this desolate road. Howhave I come here? What is the position of the things like wealth and grains in my house? After how many days shall I go back to my house?,” go along the path, do not have the entire fruit of the bath in Gaṅgā, O brāhmaṇa. “O Gaṅgā, this pilgrimage is undertaken to reach your bank. O best river, due to your favour I shall succeed in it without any obstacle.” Having uttered this hymn, especially at the time of the pilgrimage, he, with delight, should go from his house along with devotees of Viṣṇu, O Jaimini. He should not go with a great speed, nor very slowly.

28-30. The wise ones should not undertake any other work during tha pilgrimages to Gaṅgā. Half of the religious merit of him who carries on trade, business etc. on the bank of Gaṅgā or at Prayāga, perishes. “All my sins, small or great, committed in existence after existence will perish due to the favour of the goddess Gaṅgā.” Saying so, a wise one, being very much delighted, should go to the bank of Gaṅgā.

31-35a. Seeing mother Gaṅgā, he should utter this hymn: “Today my existence is fruitful, today my life is well-lived, (since) with my eyes I am actually seeing you of the nature of Brahman, O goddess;just by seeing you the sin of me, a great sinner, produced during crores of existences, has perished.” Speaking like this, he, full of devotion, should salute goddess Jāhnavī, by dropping his body (i.e. by prostrating himself) on the ground. Then, O best brāhmaṇa, he, with the palms of his hands joined, with devotion and being very much delighted, should again utter this hymn:

35b-41. “O Gaṅgā, O goddess, O mother of the world, I am touching your water with my feet. Being pleased, pardon this fault of mine. O auspicious one, your water is a staircase for going up to the heaven. Therefore, I am touching it with my feet. O Gaṅgā, O goddess. I repeatedly salute you.” Then the wise one, devoutly carrying the Gaṅgā-water on his head, should, saying ‘Gaṅgā’, enter the stream (of Gaṅgā). “I smear my body with your mud, very soft and destroying all sins. O mother, remove my sin.” With his body smeared with the mud of Gaṅgā, and uttering (the words) ‘Gaṅgā, Gaṅgā’, he should bathe in Gaṅgā, destroying all sins. Then again taking the clay to the accompaniment of the hymn mentioned before, and again taking the clay to the accompaniment of the hymn that will be told (now) he should devoutly bathe.

42-43. “O Gaṅgā, O you of the nature of Brahman, I am bathing in your pure water. Give me the fruit told(in the holy texts).” Then, O brāhmaṇa, the wise one, remembering Gaṅgā, Nārāyaṇa, should, as he wishes, bathe in Gaṅgā, the mother of the world.

44. Having thus bathed in Gaṅgā, he should clean his body with (a piece of) cloth. He should not drop the water from the clothes to be worn into Gaṅgā.

45-46. A wise man should not brush his teeth in Gaṅgā. If he does so through folly, he would not obtain the religious merit due to the water of Gaṅgā. Having done that act of brushing the teeth etc. in the morning somewhere else, he should abandon the garment worn during the night, and then should bathe in Gaṅgā.

47-48. He who without going to an external land would bathe in Gaṅgā, would also not obtain the full fruit of the bath in Gaṅgā. Having bathed, the wise one should place sectarian marks of clay at various places (on his body). Then with a steady mind he sh o uld present libations of water to the manes etc.

49-50. The manes of him who offers them libations of the water of Gaṅgā, are gratified for a period of a hundred crores of years. The manes of him who offers śrāddha to them on Gaṅgā, live pleased in the abode of gods (i.e. heaven), O best brāhmaṇa.

51-52. Observing a fast, and having performed rites like a bath etc. in Gaṅgā, he should then do acts like giving gifts, worshipping deities, (shouting) ‘victory (to Gaṅgā)’, which being done in Gaṅgā do not perish. Fasting and finishing the rites like bathing in Gaṅgā, he should perform the five major sacrifices (viz. brahma-, pitṛ-, deva-, bhūta-, and nṛ-yajña) and should worship Gaṅgā.

53-58. A wise man should bathe the image of goddess Gaṅgā, so also of Śrī Viṣṇu with the divine water of a cocoanut. In the absence of the image of Gaṅgā, he should recollecting Jāhnavī (i.e. Gaṅgā) in his heart, put the cocoanut-water into the Gaṅgā-water. He should (then) devoutly worship (the images of) Gaṅgā and Viṣṇu with divine fragrant substances, bright lamps full of ghee, fragrant incense, many beautiful flowers, many very ripe fruits, excellent offerings of eatables, water for washing the feet, respectful offerings, water for rinsing the mouth with, tāmbūlas with khadira, so also with other special presents, with various eulogies, and with offerings of eatables. Then the wise one should devoutly go three times round the image of the??ddess [Goddess?] that is worshipped and (that of) Viṣṇu, the highest lord, keeping them to his right.

59-60. Then the wise one making a solemn vow through physical acts, mind and speech as “O sinless one, O daughter of Jahnu, remaining without food (today) I shall eat food the next day (i.e. tomorrow); be my refuge”, he being extremely delighted should keep awake at night after having controlled his sleep.

61-62. If the wise one is too weak to eat fruits only, then, O greatest brāhmaṇa, he should eat (very) little food, but should not have a (full) meal. O Jaimini, having worshipped (the images of) Gaṅgā and Viṣṇu in the morning, he should give presents to a brāhmaṇa according to his wealth.

63-65. “O best river, may all that-—the worship, the keeping awake before you—be faultless through your favour.” Speaking like this, saluting her (i.e. Gaṅgā) and having performed his daily rites, the brāhmaṇa himself should break his fast along with his relatives. O dear, listen to the fruit from me who am telling it, of the religious merit of him who thus observes the holy fast on the bank of Gaṅgā.

66-68. He is freed from sins committed during other (i.e. former) existences. He, having Viṣṇu’s form and reaching Viṣṇu’s city, rejoices (there) with Viṣṇu. Living in Viṣṇu’s city for thousands of crores of kalpas and hundreds of crores of kalpas, he enjoys all prosperity, very difficult to be obtained. Then by Viṣṇu’s order he goes to Brahmā’s world. In Brahmā’s world he enjoys prosperity which is very difficult to be had even by gods.

69-70. Living in Brahma’s world for that much period (i.e. thousands of crores of kalpas and hundreds of crores of kalpas), he, then, getting into a beautiful chariot, goes to Śiva from Brahmā’s abode. There he enjoys pleasures of various kinds, which are extremely difficult to be had. He also gets the headship of Śiva’s attendants. What is the use of speaking many other words?

71-78a. Then that meritorious man, after living in Śiva’s abode for that much period (i.e. thousands of crores of kalpas and hundreds of crores of kalpas), would, as it were, another Indra, go to Indra’s world. Then he would remain on the same seat with that virtuous (god). Having enjoyed there all his desired objects for a period of a hundred crores of kalpas, he would, like another Moon, go to the Sun’s world from there. Having enjoyed nectar there, near the Moon, he would become a sovereign emperor after again having come to the earth. Having protected the earth for a long time and having conquered all his enemies, he would, at the end of his life (-span), happily meet death in Gaṅga. Again he, the very glorious one, himself getting into an aeroplane, goes to the city of the lord, difficult to be reached even by deities. Having enjoyed all pleasures there for four ages of Manus, he securing the highest knowledge, would obtain liberation, difficult to be secured. There is no doubt that even he who would meet death on the path when he is on his pilgrimage to Gaṅgā would go to the highest abode.

78b-84a. On the earth there was a religious and sweetspeaking king named Satyadharma during the junction of Treta and Dvāpara yugas. The queen of that king was Vijayā by name. She was beautiful, of good character, and highly devoted to the service of her husband. Having enjoyed for seven thousand years this earth, he whose time of death had come sometime died along with his wife. Then the couple, causing fear, tied by Yama’s soldiers went to Yama’s abode along a painful path. Seeing them Dharmarāja also said to Citragupta: “O Citragupta, consider all acts of thesetwo.” O Jaimini, Citragupta, being (thus) ordered by him, considered their acts from the beginning, and with the palms of his hands joined, spoke:

Citragupta said:

84b-85. O king, listen. I am telling all the acts of these two. Listen, I am also telling the remedy against their ill-luck (due to) whatever good or bad act they did on the earth.

86-88. Once, O competent one, a deer frightened by tigers, came from the forest to save its life, to his assembly. Seeing it coming, he, being very curious, got up and quickly struck on its hip with his sword. The king struck the deer even though it had sought his shelter. Therefore, O lord, this king, along with his wife, should be punished by you.

89-96. There is no doubt that he, along with crores and crores of members of his family, would reside in hell for as many thousands of ages and hundreds of ages of Manu as the number of hair on his body. Listen to the religious merit of the wise one who with (i.e. at the cost of) even his life and wealth protects him who has sought his shelter. Freed from all sins, chief among them being a brāhmaṇa’s murder, he would at the end (of the span) of his life go to liberation difficult to be attained even by meditating saints.

Then by Yama’s order, his messengers put the king with his wife in a very painful hell where the trees have leaves as sharp as swords. Since the leaves of the trees there resemble swords, the wise call it Asipatravana. Then living in that Asipatravipina (hell) for hundreds of crores of Yugas, he, along with his wife resorted to the hell called Vyāghrabhakṣya. (One) who enters that hell full of all troubles, would be a prey of tigers. Therefore, it is known as Vyāghrabhakṣya.

97-99a. The king, along with his wife, stayed there for thousands of crores of yugas, and at the end of his sins was born, after having gone to the earth, in the stock of frogs. The two, the male frog and the female frog, remembering their (former) births, were very much pained. Always eating insects, they lived on a bank (of a river). Once, finding (i.e. on) an auspicious day (some) men were going along the path to the bank of Jāhnavī. O brāhmaṇa, the two (frogs) saw them.

The frog said:

99b-102. Due to all those sinful acts I did due to my ignorance, even now pain does not abandon us. Casting their bodies into Gaṅgā, even the sinners would be freed. Yet, how can we experience such a kind of unhappiness? Now I desire to cast this body (of me) into Gaṅgā. O dear one, tell me, what is the remedy? I desire to cross the ocean of agony.

The female frog, having heard his words, spoke politely:

The female frog said:

103-105a. O lord, it is not possible to bear this agony. Do so quickly. O brāhmaṇa, the couple, then, remembering Gaṅgā, giver of auspicious things, was delighted and at once undertook the pilgrimage in order to die. A poisonous, fearful deadly serpent saw them, hungry for a long time, going along the path.

The deadly serpent said:

105b-112. O sinful frogs, you, whose time of death has come, have arrived. Therefore, you should be eaten by me who am hungry.

Then the unhappy, very much frightened couple spoke with reverence to the deadly serpent, that was in front of them, these words: “In our heart, O serpent, there is not the slightest fear of death. Formerly, I was a king called Satyadharma on the earth. This was my queen named Vijayā. Through temptation I, a wicked one, resorted to her(?) Due to that act I experienced pain for a long time in the abode of Yama. To undergo the remaining (fruit of) my act I went to (i.e. was born in) the stock of frogs along with my wife. The act done by a sinner does not leave (him). O serpent, we truly desire to go to the highest abode. We are going to the bank of Gaṅgā to cast our bodies (into her). O serpent, give up your indiscrimination, causing torment in the hell. How much pleasure will you have by devouring us?

113-116. Viṣṇu dwells in our heart. (In the same way) Hari (i.e. Viṣṇu) dwells in your heart also. Therefore, what enmity do we have with you, O serpent? The wise should never harm a living being. If it is done, then it is the Destiny that brings it about. Giving harm to men (i.e. causing them to commit harm) the wicked Destiny itself would take away (their) life, sons, wives, riches and glory. What is the use of mutterings (of names of deities), austerities, (giving) gifts, or sacrifices to him in whose heart the two letters ‘hiṃ-sā’ (i.e. harm) always remain?

117-118. That man who harms a living being just harms Viṣṇu (also). The revered lord of Lakṣmī lives in the bodies of all living beings. Lord Viṣṇu, having created himself in many ways, plays like a child in the pleasure-house of the mundane existence.

119-122. The body of a sentient being is the abode of the highest soul. Viṣṇu himself is the highest soul. Therefore, one should avoid doing harm. By destroying another’s life one’s own pleasure is had. (But) one’s pleasure would be momentary (while) another would lose his life. This is the wonderful behaviour of people on the earth: Killing another person with great effort they bring about their own pleasure. An intelligent one never knows himself.

123-127a. He should think in his mind: ‘I am Viṣṇu. He is (also) Viṣṇu.’ He, who, in this worldly existence, is pained due to another man’s agony and is happy on his happiness, should be known to be actually Viṣṇu himself. Fie upon the happiness of the men deceived by delusion, and the happiness which would be had by causing harm to another (being), O serpent! Men soon get the fruits of those pleasures and pains which are given by them to a living being on the earth. Therefore, O serpent, give up (doing) harm, and be happy. When you are pleased, we shall go to the other shore of the ocean of unhappiness.”

The serpent said:

127b-133a. When there would not[1] (?) indeed be a major sin (involved) in killing others, then Oh, how (i.e. why) has the Creator created those that are the preys andthose that eat them? You have told the truth that harm should not be done to others. But in the case of all preys harm is not involved. Viṣṇu is of a universal form. It is the truth. There is no doubt about it. He himself has created the union of the prey and the one who eats it. He himself creates himself and himself protects himself. He himself eats himself. Such is the creation of Viṣṇu. Am I able to kill you? The creator of the form of Death, Viṣṇu himself, has sent me for this mission. That god who created you, and who always protects you, and who is of the nature of Death today kills you making me the instrument.

Vyāsa said:

133b-141. Then the serpent ate up (the couple of frogs), which was uttering, through great hunger, (the words) ‘Gaṅgā, Gaṅgā’, on the path. These two persons at every step obtained the great fruit of horse-sacrifices in their pilgrimage to the bank of the Gaṅgā. Therefore, these two noble ones have (the credit of) many horse-sacrifices. None is like them, since (even) I have performed (only) a hundred sacrifices. Indra, in his own authority depending upon another came (there) on foot with materials of worship in his hand and surrounded by gods. The beauties like Rambhā and Urvaśī, proud of their youth, said to one another: “This very handsome man of taste, the best among the meritorious, has come. With my service I shall bring him under my influence.” Someone said to someone else: “I know all arts. Therefore, only I shall be the beloved of this king.” Someone said to someone else: “Even your Indra is under my influence. Then what wonder is there that this king also will be under my influence?”

142-149. “This one is my husband. This one is my lord. This one is my master. This one is my protector.” Thus all the women, appreciating good qualities, said with great delight. O brāhmaṇa, hearing these various (talks) of them, a virtuous, appreciative woman said: “This king has taken that charming one (viz. Vijayā) b elonging to Sudāsa as his wife. O ladies, (then) what is the use of quarrelling?” Then, O brāhmaṇa, those beauties, adorned with all ornaments, gave up quarrelling, and came there delighted at heart. They then worshipped that king with his sin vanished, and along with wife with (i.e. by giving him) water for washing his feet etc. Indra then spoke (to him) thus. Indra put him, along with his wife, into the chariot (decorated) with flowers. Heaven was full of noise with the sounds of kettle-drums, tabors, melodious small drums, and large drums, so also with the sounds of bracelets and clappings, and the shouts of victory given by gods. He, fanned with the breezes produced from white chowries in the charming hands of the divine ladies, and seated ina chariot with his wife, went to heaven. Then the god Indra, fearing destruction, gave that king Satyadharma half of his seat.

150-152. Due to Viṣṇu’s compassion, that king, sitting on the same seat with Indra, acted as Indra in heaven. Enjoying all pleasures for thousands of crores of yugas he got into a chariot by the lord’s order, and went to Vaikuṇṭha. Having enjoyed all charming pleasures there for a Manu period, and having obtained the higest knowledge there, he, with his wife, obtained liberation.

153-159. O brāhmaṇa, I have told you the entire fruit of this kind of (i.e. got by) him who casts his body while going on a pilgrim age along the bank of Gaṅgā. Philosophers, great sages like Nārada, have not declared any restriction as regards time on going to the bank of Gaṅgā. O best brāhmaṇa, whenever a man would bathe in Gaṅgā, he certainly obtains inexhaustible religious merit. It is certain that Gaṅgā destroys all sins. If a man repeatedly commits sins, Gaṅgā does not purify him. O people, if you desire beatitude, then, giving up wicked thoughts, bathe in Gaṅgā, the mother of the world. By means of which very difficult acts do men get that religious merit which they would have by means of a bath in Gaṅgā? It is possible (for a man) to count the number of sharp showers and dust particles on the earth. (But) O brāhmaṇa, he cannot narrate the merits of Gaṅgā.

160-161. Having considered all your holy texts I say: “A man gets liberation after bathing Gust) once in the water of Gaṅgā. Even he who, thinking of the lord of gods, and of Gaṅgā, destroying the mass of the affliction of all the afflicted ones, and the fear of sins, bathes in the water of a well, is freed from the masses of all sins like the murder of a cow, and due to the favour of Gaṅgā, O brāhmaṇa, he would go to Viṣṇu’s city, giving all pleasures.”

Footnotes and references:

[1]:

The word ‘na’ (not) is redundant as it gives a sense not intended in the context.

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