13.027
Praise of Ganga;
Vaiśampāyana said.
He is as intelligent as Bṛhaspati, as forbearing as Brahmā, as valiant as Śakra, and as radiant as the Sun. (13-27-1)
Yudhiṣṭhira, along with his brothers and others, attends upon the son of Gaṅgā, of great splendor, who was slain in battle by Arjuna. (13-27-2)
The infallible one was lying on the hero's bed, awaiting his destined time. The great sages, wishing to see the best of the Bharatas, came to him. (13-27-3)
Atri, Vasiṣṭha, then Bhṛgu, Pulastya, Pulaha, Kratu, Aṅgirā, Gautama, Agastya, Sumati, and Svāyu, all self-possessed sages. (13-27-4)
Viśvāmitra, Sthūlaśirā, Saṁvarta, Pramati, Dama, Uśanā, Bṛhaspati, Vyāsa, Cyavana, Kāśyapa, and Dhruva. (13-27-5)
Durvasa, Jamadagni, Markandeya, then Galava, Bharadvaja, Raibhya, Yavakrita, and Trita are also (mentioned). (13-27-6)
Sthūlākṣa, Śakalākṣa, Kaṇva, Medhātithi, Kṛśa, Nārada, Parvata, Sudhanvā, and also Ekatodvita were present. (13-27-7)
Nitambhū, Bhuvana, Dhaumya, Śatānanda, Akṛtavraṇa, Jāmadagnya, as well as Rāma, Kāmya, and others like them—the great-souled sages—assembled to see Bhīṣma. (13-27-8)
Yudhishthira, together with his brothers, properly performed the honors for those great-souled guests who had arrived, in due order. (13-27-9)
The great sages, having been honored and comfortably seated, told stories to Bhīṣma that were very sweet and delightful to all the senses and the mind. (13-27-10)
After hearing the stories of the sages whose minds were purified, Bhishma, filled with supreme satisfaction, felt as if he were in heaven. (13-27-11)
Then, after addressing Bhishma and the Pandavas, the great sages all disappeared before the eyes of everyone. (13-27-12)
The Pāṇḍavas all praised and repeatedly bowed to those very highly fortunate sages, even those who had become invisible. (13-27-13)
All the best of the Kurus, with clear minds, approached Gāṅgeya, who was skilled in mantras, just as people approach the rising Sun. (13-27-14)
Seeing all the directions shining from the power of the austerity of those sages, the Pāṇḍavas were filled with supreme wonder. (13-27-15)
Having reflected upon the supreme great fortune of those sages, the Pāṇḍavas, together with Bhīṣma, recounted stories resorting to that. (13-27-16)
At the end of the discourse, Yudhiṣṭhira, the son of Dharma and a Pāṇḍava, touched Bhīṣma's feet with his head and earnestly asked a righteous question. (13-27-17)
O grandsire, which countries, which regions, hermitages, and which mountains are there? Which rivers, distinguished by sacredness, should be known? (13-27-18)
Bhishma said.
Here too, O Yudhiṣṭhira, they relate this ancient story: the conversation between the perfected one and the practitioner of the śiloñcha way of life. (13-27-19)
Someone, having repeatedly traversed this earth adorned with mountains, the best among bipeds, of the best householder. (13-27-20)
Having reached the house of the stone-natured, he was honored by him according to procedure; having accomplished his purpose, he then attended to that perfected guest. (13-27-21)
Those two great-souled ones, having come together and seated comfortably, engaged in auspicious conversations connected with the Veda, characterized by what remains established from it. (13-27-22)
At the end of the story about the conduct of a stone, the intelligent one, having addressed the accomplished person with effort, asked the very question that you are now asking me. (13-27-23)
The nature of stone said.
Which are the countries, which are the districts, which hermitages, and which mountains? Which rivers, distinguished for their holiness, should be known? Please tell me that. (13-27-24)
The accomplished one said.
Those are the countries, those are the regions, those are the hermitages, and those are the mountains through which the Bhagirathi Ganga, the best of rivers, flows in the middle. (13-27-25)
A creature may not attain that state by austerity, celibacy, sacrifices, or renunciation; but by serving the Ganga, one may attain it. (13-27-26)
For those embodied beings whose limbs have been touched by the waters of the Ganges and deposited, their abandonment is not again prescribed from heaven. (13-27-27)
O brāhmaṇa, all men whose rites are performed with the waters of the Ganges, after leaving the earth, remain steadfast in heaven. (13-27-28)
Those men who, having committed sinful deeds in their earlier years, later resort to the Ganga, they too attain the highest state. (13-27-29)
The purification attained by men who have bathed with pure waters of the Ganges and have purified their minds is not achieved even by hundreds of sacrifices. (13-27-30)
For as long as a person's bone remains in the waters of the Ganga, for that many thousands of years, he is honored in heaven. (13-27-31)
Just as the sun shines at sunrise after dispelling intense darkness, so too, one sprinkled with Ganga water shines forth after removing sin. (13-27-32)
Just as nights without the moon and trees without flowers, so too are the regions and directions deprived of the auspicious waters of the Ganga. (13-27-33)
Just as all castes and stages of life are devoid of knowledge of their own duty, and as sacrifices are without Soma, so is the world without the Ganga. (13-27-34)
Just as the sky without the sun, the earth without mountains, and space without wind, so too, regions and directions without the Gaṅgā are, without doubt, incomplete. (13-27-35)
All living beings, wherever they may be in the three worlds, when satisfied with the auspicious waters of the Ganga, attain the highest contentment. (13-27-36)
But whoever drinks water of the Ganges that has been well-heated by the sun, that water surpasses even water purified by the removal of cows and barley. (13-27-37)
Whether one performs a thousand moon-vows for body purification or drinks the water of the Ganga, both may or may not yield the same result. (13-27-38)
A man may stand on one foot for a thousand ages, but if two people are together in the Gaṅgā for one month, whether together or not, (the merit is greater). (13-27-39)
Even if a man remains suspended with his head downwards for ten thousand ages as he wishes, he who is in the Ganga excels him. (13-27-40)
O best of the twice-born, just as cotton that falls into fire is blown away, so too all the sins of one who bathes in the Ganga are washed away. (13-27-41)
For all beings here whose minds are afflicted by sorrow and who are seeking a path, there is no path like that of the Gaṅgā. (13-27-42)
Just as serpents become free of poison at the sight of Tārkṣya (Garuḍa), so too, by seeing the Gaṅgā, one is released from all sins. (13-27-43)
Those who are unstable or take refuge in unrighteousness— for them, the Ganga here is foundation, refuge, happiness, and protection. (13-27-44)
Even those lowest of men, seized by many great evils and falling into hell, if they have taken refuge in Gaṅgā, she would deliver them after death. (13-27-45)
Those who always approach the Ganga, which has been attained by the gods, are indeed distributed by the sages and gods along with Indra and others. (13-27-46)
O brāhmaṇa, even those who are devoid of discipline and conduct, inauspicious, and the lowest of men, become auspicious if they have truly taken refuge in Ganga. (13-27-47)
Just as nectar is for the gods, svadhā is for the ancestors, and sudhā is for the serpents, so is the water of the Ganga for humans. (13-27-48)
Just as children tormented by hunger approach their mother, so too do those who desire the highest good worship the Gaṅgā here in this world. (13-27-49)
Just as the place of Svāyambhuva is said to be the best among all, so among all rivers for those who bathe, Gaṅgā is said to be the best here. (13-27-50)
Just as the cow is regarded as the sustainer for those who depend on her, and the earth is considered the sustainer for the gods and others, in the same way, Gaṅgā is the sustainer of all living beings here. (13-27-51)
Just as the gods in the abodes of Soma and the Sun live upon nectar through sacrifices and the like, so do men subsist on the water of the Ganga. (13-27-52)
When covered with sands that have arisen from the banks of the Ganges, a man imagines himself to be adorned as if he were in heaven. (13-27-53)
He who bears on his head the clay that has originated from the bank of the Jahnavi (Ganga), bears a form as pure as the sun, purified by the destruction of darkness. (13-27-54)
When the wind touches a man who has been smeared by the waves of the Gaṅgā, it also instantly removes his sin. (13-27-55)
The delight arising from seeing the Gaṅgā removes the afflictions of a man greatly tormented and perishing by misfortunes. (13-27-56)
With the cries of swans, the calls of ducks, and the sounds of other birds, the Gaṅgā river rivaled the Gandharvas with her sandbanks and rocky elevations. (13-27-57)
Seeing the Ganga, crowded with cowherd settlements and surrounded by many kinds of birds such as swans, even heaven is forgotten. (13-27-58)
The delight of one dwelling in heaven, enjoying all desires, was not as great as the supreme joy experienced by men on the bank of the Gaṅgā. (13-27-59)
Even a man here who is afflicted by sins arising from speech, mind, and actions, upon seeing the Ganga becomes purified; of this I have no doubt. (13-27-60)
By seeing, touching, and bathing in the Gaṅgā, a man liberates seven immediate ancestors, seven remote ancestors, his fathers, and even those beyond them. (13-27-61)
Whether heard of, desired, seen, touched, drunk, or bathed in, the Gaṅgā especially liberates both the paternal and maternal lineages of men. (13-27-62)
By seeing, touching, drinking, or even by uttering the name 'Ganga', one purifies unholy men by the hundreds and thousands. (13-27-63)
Whoever desires that his birth, life, and learning be fruitful, should approach the Ganga and satisfy his ancestors and also the gods. (13-27-64)
A man cannot attain, by sons, nor by wealth, nor by actions, nor by the fruit thereof, that which he attains completely by reaching the Ganga. (13-27-65)
Here, those who, though capable, do not see the Gaṅgā, whose water is holy and auspicious, are equal to the congenitally blind, the dead, and the crippled. (13-27-66)
Who is the man that would not worship Ganga, attended by great seers who know the past, future, and what is to come, and by gods together with Indra? (13-27-67)
When the Ganga, who is resorted to by forest-dwellers, householders, ascetics, celibate students, and those possessing knowledge, who indeed would not seek refuge in her? (13-27-68)
Whoever, at the time of departing, with pure life-breaths and approved by the virtuous, meditates on Ganga with the mind, he attains the supreme state. (13-27-69)
He who worships the Ganga here until the fall of his body has no fear from fears, nor from sins, nor from the king. (13-27-70)
The great lord indeed held with his head the greatly meritorious goddess as she fell from the sky; he alone serves her in heaven. (13-27-71)
The three worlds are adorned by the three pure paths; but the man who uses her water becomes one who has accomplished his purpose. (13-27-72)
Just as the sun is the light in the sky, and the moon is for the ancestors, and the lord of the gods is for men, so, O Gaṅgā, you are among rivers here. (13-27-73)
The sorrow that arises from separation from Gaṅgā is not equaled by that caused by separation from mother, father, sons, wives, or even by wealth. (13-27-74)
Tranquility does not arise for people from forests, desired enjoyments, sons, or acquisitions of wealth, but just as it does when men behold the Ganga, so does serenity arise. (13-27-75)
Just as, upon seeing the full moon, people's eyes are delighted, so too, upon seeing Ganga, the threefold-flowing river, their sight is gladdened. (13-27-76)
He whose nature, mind, steadfastness, and supreme goal are all fixed on that, and who follows the Ganga with devotion, may attain her dearness. (13-27-77)
For those who dwell on earth, in the sky, or in heaven, and for all beings of every status, entering the Gaṅgā is always considered the highest act for the virtuous. (13-27-78)
Because of its holiness, Gaṅgā's fame is renowned in the three worlds; for it was this river that led the sons of Sagara, who were known as ashes, to heaven. (13-27-79)
Set in motion by the wind, with a very great sound, swift and exceedingly high, the waves of the Ganga, resplendent and inflamed, shine like the thousand-rayed sun. (13-27-80)
Those steadfast ones who, having gone to the Ganga—abounding in water, rich in ghee, very generous, abundant, swift, and difficult to cross—and abandoned their bodies, have attained equality with the gods. (13-27-81)
Gaṅgā, the illustrious and great river of universal form, serves the blind, the dull, and the poor; worshipped by gods along with Indra, by sages and by men, she fulfills all desires. (13-27-82)
Those who have taken refuge in Ganga, who is strong, sweet, greatly meritorious, flowing in three courses, and the protector of the three worlds, they have attained heaven. (13-27-83)
Whoever, even if a mortal, dwells or sees (that place); to him the gods grant pleasures. Whoever, absorbed in that, by touching or seeing; to him the gods show the desired path. (13-27-84)
Those who have gone to the Gaṅgā, which is skilful, broad, great, very distant, auspicious and immortal, divine, very clear, the night, and the foundation of all beings, they have gone to heaven. (13-27-85)
The fame of which always pervaded the sky, heaven, earth, as well as all the directions and intermediate directions in ancient times; by serving the water of that best river, all mortals become fulfilled in their purpose. (13-27-86)
This is certainly the foundation called Ganga; she is the womb-woman of Guha and the golden one. In the morning, she has three courses, carries ghee, is sinless; descended as Ganga, from the sky, containing all waters. (13-27-87)
O king, Gaṅgā, the wife of Hara and of Sutāvanīdhra, is suitable to the regions of heaven and earth; she is auspicious, existing on earth, and shines as the giver of merit to the three worlds. (13-27-88)
The Gaṅgā, with streams of honey and waves tinged with clarified butter, adorned by great waves and Brāhmaṇas, having fallen from heaven and been received on the head of Bhava (Śiva), became the garland of the mountains and of the third heaven. (13-27-89)
The most excellent origin, pure and expansive; energy, speech, river, and giver of fame. The all-pervading form, the sacrifice that is kindled; the path of the world for those sanctified by Ganga. (13-27-90)
By forbearance, greatness, protection, and sustaining; by the brilliance and heat of fire; she is always considered equal to Ganga among Brahmins, and to Guha by her devotion to Brahman. (13-27-91)
The ancient river Gaṅgā, praised by sages and sanctified by Viṣṇu's feet, whose waters are supremely holy—even remembering her in this world with the mind is meritorious. Whoever surrenders themselves completely to Jāhnavī (Gaṅgā), they reach the abode of Brahman. (13-27-92)
Gaṅgā, who leads these worlds like a mother leads her sons, endowed with all virtues and with her whole being, is always to be worshipped by those who desire the divine and their own desired abode here, through self-control. (13-27-93)
One who is self-possessed and desires success should resort to Gaṅgā, who is radiant, favored, shining, all-watering; pure, powerful, abundant, belonging to the mountains, sought by the noble, immortal, and beloved of Brahman. (13-27-94)
After propitiating all the gods and lords, Bhagīratha, through severe austerity, brought Gaṅgā to the earth; whoever approaches her should never experience fear either in this world or the next. (13-27-95)
I have declared your qualities in every way; only a part of them have I considered with my intellect. I have no power here to speak of or to measure all your qualities. (13-27-96)
It may be possible to speak of all the jewels of Meru and the ocean, or even to count the stones and the drops of water; but here, it is not possible to measure or describe the qualities of the waters of the Ganga. (13-27-97)
Therefore, with supreme faith, one should worship all these qualities born of the Ganges, as declared, by speech, mind, and action, and with devotion, being engaged with supreme faith. (13-27-98)
Having spread your fame through these three worlds, and having attained that great accomplishment which is difficult to achieve, you will soon move about in the worlds created by Gaṅgā as you desire. (13-27-99)
O great-souled ones, by the virtues of both you and me, may she always accept the mind that is steadfast in its own duty. Indeed, Gaṅgā, who is affectionate to those who approach her, favors and unites the devoted with happiness. (13-27-100)
Bhishma said.
Thus, the perfected one of supreme intellect, after instructing the many qualities for the jewel of steadfastness, which take the form of application to the three paths and are of true nature, having given various instructions, entered the radiant expanse of the sky. (13-27-101)
But, when addressed by the words of the perfected one, he then, having worshipped Ganga according to the rule, obtained a perfection that is very difficult to attain. (13-27-102)
Therefore, O son of Kunti, you too, endowed with supreme devotion, should always approach the Ganga; you will attain the highest perfection. (13-27-103)
Vaiśampāyana said.
After hearing the story about Gaṅgā, as told by Bhīṣma and accompanied by hymns of praise, Yudhiṣṭhira, along with his brothers, experienced great joy. (13-27-104)
Whoever hears or recites this sacred history, which is joined with the praise of Gaṅgā, will be freed from all sins. (13-27-105)
