Kriyāyogasāra-khaṇḍa · Chapter 9
Sourceजैमिनिरुवाच- भूय एव गुरो ब्रूहि गङ्गामाहात्म्यमुत्तमम् । गङ्गाकथामृतं पातुं माधुर्यात्पुनरिष्यते १। व्यास उवाच- तदप्यहं ब्रवीमि त्वां गङ्गाभक्तो यतो भवान् । तौ पादौ सफलौ नॄणां जाह्नवीतटगामिनौ २। गङ्गाकल्लोलनिनदश्राविणौ श्रवणौ च तौ । सा जिह्वा या च जानाति स्वादुभेदं तदंभसः ३। ते नेत्रे जाह्नवी चारुतरंगदर्शने च ते । तल्ललाटमिति प्रोक्तं गङ्गामृत्पुण्ड्रधारि यत् ४। तौ हस्तौ जाह्नवी तीरे हरि पूजापरायणौ । शरीरं सफलं तच्च विमले जाह्नवी जले ५। पतितं तद्द्विजश्रेष्ठ चतुर्वर्गफलप्रदम् । स्वर्गस्थाः पितरः सर्वे गच्छंतो जाह्नवीतटे ६। संदृश्य हृष्टाः शंसंति वदंत इति जैमिने । तत्पुण्यं कृतमस्माभिः सद्गतिप्राप्तये पुरा ७। भविष्यत्यक्षयं तच्च यतः पुत्रोऽयमीदृशः । अनेन गाङ्गैः सलिलैर्वयं संप्रति तर्पिताः ८। यास्यामः परमं धाम दुर्ल्लभं यत्सुरैरपि । गङ्गायां यानि द्रव्याणि दास्यत्यस्माकमात्मजः ९। अस्मभ्यं तानि सर्वाणि भविष्यंत्यक्षयाणि वै । नरकस्थाश्च पितरः सर्वदुःखसमन्विताः १०। वदंतीति सुतं दृष्ट्वा गच्छंतं जाह्नवीतटम् । कृतानि यानि पापानि नरकक्लेशदानि वै ११। यास्यंति संक्षयं तानि पुत्रस्यापि प्रसादतः । विमुक्ता नरकक्लेशैर्वयं सर्वे सुदुःसहैः १२। अथ पुत्रप्रसादेन यास्यामः परमां गतिम् । यात्रां विधाय यो मर्त्यो गृहं मोहान्निवर्तते १३। निराशाः पितरस्तस्य यांति सर्वे यथा गताः । आमिषं मैथुनं चैव दोलामश्वं गजं तथा १४। उपानहं चातपत्रं गंगायात्रासु वर्जयेत् । अध्वश्रमोद्भवं दुःखं दुष्करं न हि मन्यते १५। गृहे पद्मसुखं तत्र गङ्गास्नाने स्मरेन्न च । असत्यभाषणं चैव पाखंडसंगमेव च १६। द्विर्भोजनं च कलहं गंगायात्रासु वर्जयेत् । परनिंदां च लोभं च गर्वं च क्रोधमत्सरौ १७। अत्यंतहास्यशोकं च गंगायात्रासु वर्जयेत् । मंचसुप्तमिवात्मानं चिंतयेद्भूमिशायिनम् १८। गंगानाम सुनामानि वदेद्गच्छञ्जनः पथि । माहात्म्यं जाह्नवी देव्याः सर्वपापप्रणाशनम् १९। सुखदं मोक्षदं चैव कथयन्पथि गच्छति । गङ्गे देवि जगन्मातर्देहि संदर्शनं मम २०। वचोभिः कोमलैरेभिः कुर्याच्छ्रमनिवारणम् । हा कथं सदनं त्यक्तमागतं वा कथं मया २१। श्रमैरिति वदेद्यस्तु संपूर्णं तत्फलं नहि । क्व पर्यंङ्कः क्व मे पत्नी क्व च मे च सुहृद्गृहम् २२। स्वपामि प्रांतरे भूमौ कथं वाहं समागतः । धनधान्यादिवस्तूनां का गतिर्वा गृहे मम २३। कियद्भिर्दिवसैर्भूयो गमिष्याम्यहमालयम् । इति चिंताकुला ये च पथि गच्छंति मानवाः २४। गंगास्नानफलं तेषां संपूर्णं न भवेद्द्विज । गङ्गे गंतुं प्रतीतीरे यात्रेयं विहिता तव २५। निर्विघ्नां सिद्धिमाप्नोमि त्वत्प्रसादात्सरिद्वरे । इमं मंत्रं समुच्चार्य यात्राकाले विशेषतः २६। हर्षितो निलयाद्गच्छेद्वैष्णवैः सह जैमिने । नातिवेगेन गंतव्यं न तथा च शनैः शनैः २७। गङ्गायात्रासु कर्त्तव्यं नान्यत्कर्म विचक्षणैः । गंगातीरे प्रयागे तु वाणिज्यप्रमुखानि च २८। कार्याणि कुरुते यस्तु तत्पुण्यार्द्धं विनश्यति । जन्मजन्मार्जितं पापं स्वल्पं वा यदि वा बहु २९। गंगादेवीप्रसादेन सर्वं मे यास्यति क्षयम् । इत्युक्त्वा परमप्रीतः प्राज्ञो गङ्गातटं व्रजेत् ३०। दृष्ट्वा च मातरं गङ्गामिमं मंत्रमुदीरयेत् । अद्य मे सफलं जन्म जीवितं च सुजीवितम् ३१। साक्षाद्ब्रह्मस्वरूपां त्वामपश्यमिति चक्षुषा । देवि त्वद्दर्शनादेव महापातकिनो मम ३२। विनष्टमभवत्पापं जन्मकोटिसमुद्भवम् । इत्युक्त्वा सकलं देहं निपात्य पृथिवीतले ३३। प्रणमेज्जाह्नवीं देवीं भक्तिभावसमन्वितः । ततः स्रोतःसमीपे च बद्धाञ्जलिरिमं पुनः ३४। पठेन्मंत्रं भक्तिभावैः सुप्रीतो द्विजसत्तम । गंगे देवि जगद्धात्रि पादाभ्यां सलिलं तव ३५। स्पृशामीत्यपराधं मे प्रसन्ना क्षंतुमर्हसि । स्वर्गारोहणसोपानं त्वदीयमुदकं शुभे ३६। अतः स्पृशामि पादाभ्यां गंगे देवि नमो नमः । ततस्तु मस्तके धृत्वा गांगेयं वारि भक्तितः ३७। स्नानार्थं प्रविशेत्स्रोतः प्राज्ञो गंगेति कीर्तयन् । त्वत्कर्दमैरतिस्निग्धैः सर्वपापप्रणाशनैः ३८। मया संलिप्यते गात्रं मातर्मे हर पातकम् । गङ्गाकर्दमलिप्ताङ्गो गङ्गागङ्गेति कीर्तयन् ३९। सर्वकल्मषनाशिन्यां गङ्गायां स्नानमाचरेत् । भूयः पूर्वोक्तमन्त्रेण गृहीत्वा मृत्तिकां ततः ४०। वक्ष्यमाणेन मन्त्रेण गृहीत्वा मृत्तिकां पुनः । वक्ष्यमाणेन मंत्रेण भक्तितः स्नानमाचरेत् ४१। ब्रह्मस्वरूपे हे गङ्गे स्नानमाचर्यते मया । त्वदीये निर्मले तोये यथोक्तफलदा भव ४२। ततो निजेच्छया विप्र गङ्गायां लोकमातरि । स्नानं समाचरेत्प्राज्ञो गङ्गानारायणं स्मरन् ४३। एवं स्नात्वा तु गङ्गायां गात्रं वस्त्रेण मार्जयेत् । परिधेयांबरांबूनि गङ्गास्रोतसि न त्यजेत् ४४। न दंतधावनं कुर्याद्गङ्गागर्भे विचक्षणः । कुर्याच्चेन्मोहतः पुण्यं न गङ्गास्नानजं लभेत् ४५। प्रभातेऽन्यत्र तां कृत्वा दंतकाष्ठादिकक्रियाम् । रात्रिवासं परित्यज्य गङ्गायां स्नानमाचरेत् ४६। बाह्यभूमिमगत्वा यो गङ्गायां स्नानमाचरेत् । गङ्गास्नानफलं सोऽपि संपूर्णं च लभेन्नहि ४७। स्नात्वा च गङ्गामृत्पुंड्रं स्थाने स्थाने नयेद्बुधः । ततः स्थिरमनाः कुर्याद्विधिना तर्पणादिकम् ४८। गाङ्गेयैरुदकैर्यस्तु कुरुते पितृतर्पणम् । पितरस्तस्य तृप्यंति वर्षकोटिशतावधि ४९। गङ्गायां कुरुते यस्तु पितृश्राद्धं द्विजोत्तम । पितरस्तस्य तिष्ठंति संतुष्टास्त्रिदशालयम् ५० 7.9.50। समाप्य स्नानकर्माणि गङ्गायां समुपोषितः । दानं देवार्चनं चैव जयोऽन्याश्च क्रियास्तथा । कृतास्तु यास्तु गङ्गायां क्षयस्तासां न विद्यते ५१। समाप्य स्नानकर्माणि गंगायां समुपोषितः । कृतपंचमहायज्ञो गंगापूजां समाचरेत् ५२। गंगायाः प्रतिमां देव्याः श्रीविष्णोः प्रतिमां तथा । नालिकेरोदकैर्दिव्यैः स्नापयेद्भक्तितो बुधः ५३। जाह्नवीप्रतिमाभावान्नालिकेरोदकानि वै । निक्षिपेज्जाह्नवीतोये जाह्नवीं हृदि संस्मरन् ५४। दिव्यैर्गंधैश्च दीपैश्च घृतपूर्णसमुज्ज्वलैः । धूपैः सुवासितैश्चैव नानापुष्पमनोहरैः ५५। नानाफलैः सुपक्वैश्च नैवेद्यैरुत्तमास्तथा । पाद्यार्घाचमनीयैश्च तांबूलैः खादिरान्वितैः ५६। अन्यैरप्युपहारैश्च विशिष्टैर्निजभक्तितः । स्तवैर्नाना च नैवेद्यैर्गङ्गां विष्णुं च पूजयेत् ५७। ततः संपूजितां देवीं विष्णुं च परमेश्वरम् । अंगप्रदक्षिणां कुर्याद्भक्त्या वारत्रयं बुधः ५८। अथ स्थित्वा निराहारोऽपरेहनि सरिद्वरे । भोक्ष्यामि जह्नुतनये शरणं मे भवानघे ५९। एवं संकल्प्य मतिमान्कर्मणा मनसा गिरा । रात्रौ जागरणं कुर्याज्जितनिद्रो ऽतिहर्षितः ६०। अशक्त्या च द्विजश्रेष्ठ फलाहारो भवेदधः । अन्नमात्रं न भुंजीत न च कुर्याद्धि भोजनम् ६१। प्रातर्गङ्गां च विष्णुं च पुनरभ्यर्च्य जैमिने । विप्राय दक्षिणां दद्याद्विभवस्यानुरूपतः ६२। अर्चनं जागरं चैव यत्कृतं पुरतस्तव । अच्छिद्रमस्तु तत्सर्वं त्वत्प्रसादात्सरिद्वरे ६३। इत्युक्त्वा तां नमस्कृत्य कृतनित्यक्रियो द्विजः । ततः सबंधुभिः सार्द्धं पारणं स्वयमाचरेत् ६४। तीर्थोपवासमेवं यः कुरुते जाह्नवीतटे । तस्य पुण्यफलं वत्स वदतो मे निशामय ६५। जन्मांतरार्जितैः पापैर्विमुक्तो विष्णुरूपधृक् । विष्णोः पुरं समासाद्य विष्णुना सह मोदते ६६। कल्पकोटिसहस्राणि कल्पकोटिशतानि च । स्थित्वा विष्णुपुरं सर्वं सुखं भुंक्ते सुदुर्ल्लभम् ६७। ततो नारायणादेशाद्ब्रह्मलोकं स गच्छति । ब्रह्मलोके सुखं भुंक्ते दुर्ल्लभं यत्सुरैरपि ६८। तावत्कालं ब्रह्मलोके स्थित्वा ब्रह्मक्षयात्ततः । महादेवं ततो गच्छेद्रथमारुह्य शोभनम् ६९। सुखं नानाविधं तत्र भुङ्क्तेऽत्यन्तसुदुर्ल्लभम् । गाणपत्यमवाप्नोति किमन्यैर्बहुभाषितैः ७०। तावत्कालं शिवपुरे स्थित्वा वै पुण्यवान्नरः । इन्द्रलोकं ततो गच्छेद्द्वितीय इव वासवः ७१। तेन पुण्यात्मना सार्द्धं वसेदेकासने ततः । तत्र भुक्त्वाखिलान्कामान्कल्पकोटिशतावधि ७२। सूर्यलोकं ततो गच्छेद्द्वितीय इव चन्द्रमाः । तत्रामृतानि भुक्त्वा वै चिरं चन्द्रस्य सन्निधौ ७३। पुनरागत्य पृथिवीं चक्रवर्ती नृपो भवेत् । पालयित्वा चिरं पृथ्वीं जित्वा वै सकलान्रिपून् ७४। आयुषोंऽते च गङ्गायां सुखं मृत्युमवाप्नुयात् । भूयः स एवमारुह्य विमानं सुमहायशाः ७५। पुरं भगवतो याति दैवतैरपि दुर्ल्लभम् । तत्र भुक्त्वाखिलान्भोगान्मन्वंतरचतुष्टयम् ७६। परमं ज्ञानमासाद्य दुर्ल्लभं मोक्षमाप्नुयात् । जाह्नवीतीरयात्रायां दैवाद्यस्य भवेत्पथि ७७। पंचता सोऽपि परमं धाम गच्छेन्न संशयः । सत्यधर्मो नाम राजा धार्मिकश्च प्रियंवदः ७८। त्रेताद्वापरसंधौ च बभूव क्षितिमण्डले । विजया नाम महिषी तस्य भूमिपतेरभूत् ७९। सुंदरी शीलयुक्ता सा पतिसेवापरायणा । सप्तवर्षसहस्राणि भुक्त्वा वसुमतीमिमाम् ८०। कदाचित्प्राप्तकालोऽसौ सदारः पंचतां गतः । ततो यमभटैर्बद्धौ दंपती तौ भयंकरौ ८१। दुःखप्रदेन मार्गेण जग्मतुर्यममंदिरम् । तौ दृष्ट्वा धर्मराजोऽपि चित्रगुप्तमुवाच ह ८२। एतयोः सर्वकर्माणि चित्रगुप्त विचारय । तेनाज्ञप्तश्चित्रगुप्तस्तयोः कर्माणि जैमिने ८३। मूलाद्विचारयामास प्राह चेति कृताञ्जलि । चित्रगुप्त उवाच- एतयोः सकलं कर्म शृणु राजन्वदाम्यहम् ८४। शुभं वाप्यशुभं कर्म यदेताभ्यां कृतं भुवि । किंचिदस्या नयोपायं वदामि तदहं शृणु ८५। एकादा त्रासितो व्याघ्रैः कश्चिदेको मृगः प्रभो । वनाज्जीवनरक्षार्थमागतोऽस्य सभां प्रति ८६। तमायांतं समालोक्य भूयोऽयं प्राप्तकौतुकः । जघने स्वयमुत्थाय खड्गेन तरसा मृगम् ८७। जघान ह मृगं राजा शरणागतमप्यमुम् । तस्मात्सदारोभूपोऽयं दंडनीयस्त्वया प्रभो ८८। यावंति तस्य रोमाणि संस्थितानि कलेवरे । मन्वंतरसहस्राणि मन्वंतरशतानि च ८९। कोटिकोटिकुलैर्युक्ता नारकी स्यान्न संशयः । शरणागतरक्षां यः प्राणैरपि धनैरपि ९०। कुरुते यो नरो ज्ञानी तस्य पुण्यं निशामय । सर्वपापैर्विनिर्मुक्तो ब्रह्महत्यामुखैरपि ९१। आयुषोऽन्ते व्रजेन्मोक्षं योगिनामपि दुर्ल्लभम् । यमाज्ञया ततो दूतैः सदारोऽसौ महीपतिः ९२। असिपत्रवने घोरे स्थापितोऽत्यंतदुःखदे । असितुल्यानि पत्राणि यतस्तेषां च शाखिनाम् ९३। असिपत्रवनं प्राहुरतस्तद्वै मनीषिणः । स्थित्वासिपत्रविपिने युगकोटिशतानि च ९४। सदारो नरकं भेजे व्याघ्रभक्ष्याह्वयं ततः । निरयं तं प्रविशति सर्वोपद्रवसंयुतम् ९५। भवेच्च भक्ष्यो व्याघ्रेण व्याघ्रभक्ष्यस्ततः स्मृतः । युगकोटिसहस्राणि स्थित्वा तत्र स भूपतिः ९६। सदारोऽजनि पापांते भेकयोनिं गतः क्षितौ । जातिस्मरौ ततस्तौ तु भेकीभेकौ सुदुःखितौ ९७। तीरे तस्थतुरेकस्मिन्सततं कीटभोजिनौ । अथैकदा तेन पथा पुण्याहं प्राप्य मानवाः ९८। गच्छंति जाह्नवीतीरं तांस्तौ ददृशतुर्द्विज । भेक उवाच- वर्षाभ्वि मोहाद्यत्सर्वं पापं कर्म कृतं मया ९९। अद्यापि कर्मणा तेन दुःखमावां न मुंचति । त्यक्त्वा शरीरं गंगायां मुक्ताः स्युः पापिनोऽपि च १०० 7.9.100। तथाप्येवं विधं दुःखमनुभूयावहे कथम् । गंगायां त्यक्तुमिच्छामि संप्रत्येतत्कलेवरम् १०१। का युक्तिर्ब्रूहि तां कांते तितीर्षुर्दुःखसागरम् । वर्षाभ्वी तद्वचः श्रुत्वा प्राहेति विनयान्विता १०२। वर्षाभ्व्युवाच- दुःखं न शक्यते सोढुं स्वामिन्नेतद् द्रुतं कुरु । ततस्तौ दंपती विप्र स्मृत्वा गंगां शुभप्रदाम् १०३। सहसा चक्रतुर्यात्रां मरणायोपहर्षितौ । अथैतौ पथि गच्छंतौ चिरकालं बुभुक्षितौ १०४। अपश्यत्पापकृत्क्ष्वेडः कालसर्पो भयंकरः । कालसर्प्प उवाच- दर्दुरौ पापिनौ येथाः प्राप्तकालौ युवां ततः १०५। अथ नूनं भक्षितव्यौ क्षुधितेन मया युवाम् । ततस्तावतिसंत्रस्तौ दंपती दुःखभागिनौ १०६। इत्यूचतुर्वचो भक्त्या कालसर्पं पुरोगतम् । नास्ति मृत्युभयं सर्प स्वल्पमप्यावयोर्हृदि १०७। अहमासं पुरा राजा सत्यधर्माह्वयः क्षितौ । इयं च विजया नाम महिषी संस्थिता मम १०८। मया दुरात्मना मोहान्नितः शरणं गतः ?। तेनैव कर्मणा भुक्तं चिरं दुःखं यमालये १०९। भोक्तुं स्वकर्मणः शेषं भेकयोनौ स्त्रिया सह । सोऽहं यातोऽस्मि पापेन कृतं कर्म न मुंचति ११०। सत्यमावां जिगमिषू परमं धाम पन्नग । व्रजावो जाह्नवीतीरं शरीरत्यागहेतवे १११। त्यजाविवेकतां सर्प नरकक्लेशदायिनीम् । आवां संखाद्य भवतो भविष्यति सुखं कियत् ११२। आवयोर्हृदये विष्णुस्तवापि हृदये हरिः । अतएव त्वया सार्द्धं शत्रुता का भुजंगम ११३। प्राणिहिंसा न कर्तव्या कदापि च विचक्षणैः । क्रियतेऽपि च तद्धिंसां विदधाति स्वयं विधिः ११४। आयुः पुत्राश्च दाराश्च संपदश्च यशांसि च । हिंसां दत्वा मनुष्याणां हरेद्दुष्टो विधिः स्वयम् ११५। किं जपैः किं तपोभिर्वा किं दानैः किमु चाध्वरैः । हिंसेति वर्णद्वितयं यस्यास्ति हृदये सदा ११६। यः प्राणिहिंसको मर्त्यः स एव हरिहिंसकः । सर्वप्राणिशरीरस्थो भगवान्कमलापतिः ११७। आत्मानं बहुधा सृष्ट्वा भगवान्भूतभावनः । संसारकौतुकागारे क्रीडेच्छिशुरिव स्वयम् ११८। शरीरिणः शरीरं हि निलयः परमात्मनः । परमात्मा स्वयं विष्णुरतो हिंसां विवर्जयेत् ११९। परप्राणविनाशेन चात्मतुष्टिर्विधीयते १२०। क्षणं स्यादात्मनस्तुष्टिरन्यस्य प्राणसंक्षयः । चरित्रमेतल्लोकानामत्यद्भुतमिव क्षितौ १२१। आत्मतृप्तिं प्रकुर्वंति परं हत्वातियत्नतः । धीमान्नात्मपरिज्ञानं कदाचित्कुरुते नहि १२२। अहं विष्णुरसौविष्णुरिति चेतसि भावयेत् । परदुःखेन यो दुःखी सुखी यश्च परश्रिया १२३। संसारेऽस्मिन्स विज्ञेयः साक्षादेव हरिः स्वयम् । धिगस्तु तत्सुखं नॄणां मोहवंचितचेतसाम् १२४। परहिंसाविधानेन सुखं यत्स्याद्भुजंगम । सुखानि वापि दुःखानि दीयंते यानि जंतवे १२५। अचिरेणैव तानि स्म लभंते भुवि मानवाः । तस्माद्धिंसां परित्यज्य भुजंगम सुखी भव १२६। त्वयि प्रसन्ने गच्छावः पारं दुःखमहोदधेः । सर्प उवाच- यदा स्यात्परहिंसायां नूनं मे नातिपातकम् १२७। तदा कथमहो सृष्टै वेधसा भक्ष्यभक्षकौ । परहिंसा न कर्तव्या सत्यमेतत्त्वयोदितम् १२८। किंतु सर्वेषु भक्ष्येषु हिंसा संभाव्यते नहि । नारायणो विश्वरूपः सत्यमेतन्न संशयः १२९। भक्ष्यभक्षकसंयुक्तं स्वयमेव ससर्ज ह । सृजति स्वयमात्मानमात्मानं रक्षति स्वयम् १३०। आत्मानं स्वयमेवात्ति सृष्टिरेवंविधा हरेः । शक्तोऽहं किं युवां हंतुं कालरूपी स्वयं विधिः १३१। संप्रति प्रेषयामास कार्येस्मिन्मां स्वयं हरिः । युवां ससर्ज यो देवो यश्च रक्षति वां सदा १३२। कालरूपी स एवाद्य हंति हेतुं विधाय माम् । व्यास उवाच-। ततस्तेन भुजंगेन भक्षितौ तौ च दंपती १३३। गङ्गा गंगेति जल्पंतौ महत्या क्षुधया पथि । जाह्नवीतीरयात्रायां पादेपादे जनाविमौ १३४। अश्वमेधाख्य यज्ञानां प्राप्तवंतौ महाफलम् । तस्मादेनौ महात्मानौ बह्वश्वमेधधारिणौ १३५। एतयोः सदृशो नास्ति शतक्रतुरहं यतः । निजाधिकारेणैवान्यमवलंब्य पुरंदरः १३६। अर्घ्यहस्तः पादचारी वृतो देवैः समाययौ । अथ रम्भोर्वशी चैव सुंदर्योऽन्याश्च हर्षिताः १३७। अन्योन्यं कथयामासुर्निजयौवनगर्विताः । अयं पुण्यात्मनां श्रेष्ठो रसज्ञोऽत्यंतसुन्दरः १३८। आयातोऽमुं करिष्यामि स्ववशं सेवितैः स्वकैः । काचित्कांचिद्वदत्येतज्जानामि सकलां कलाम् १३९। अतएव भविष्यामि कांताहमस्य भूपतेः । काचित्कांचिदिति ब्रूयात्ते शक्रोपि वशो मम १४०। किमत्र चित्रं वशगो भूपालोऽयं भविष्यति १४१। भर्त्ता ममायं च पतिर्ममायं स्वामी ममायं मम नाथ एषः । इतीव सर्वाः परमप्रमोदैर्वदंति नार्योखिलसद्गुणज्ञाः १४२। उच्चावचं विप्र निशम्य तासां जगाद काचिद्गुणिनी रसज्ञा । सौदास्यकांतां नृपतिः स्वयं यां भजत्ययं किं कलहेन नार्यः १४३। सुन्दर्य्यस्तास्ततः सर्वाः संत्यज्य कलहं द्विज । आजग्मुर्हृदयोत्साहैः सर्वाभरणभूषिताः १४४। अथ तं नृपतिश्रेष्ठ सदारं गतकल्मषम् । पाद्याद्यैः पूजयामासुः प्राहेति च पुरंदरः १४५। रथे निवेशयामास पुष्पके स्त्रीसमन्वितम् । भेरीमृदंगमधुरी डिंडिमानकनिःस्वनैः १४६। करकं कणनादैश्च करतालस्वनैस्तथा । जयशब्दैश्च देवानां नाकः शब्दमयोऽभवत् १४७। देवाङ्गना चारुहस्त श्वेतचामरमारुतैः । वीजितः सरथारूढः सदारस्त्रिदिवं ययौ १४८। ततः शक्रः स्वयं तस्मै सत्यधर्माय भूभुजे । दत्तवान्निजासनार्द्धं शुभो वै क्षयशंकया १४९। शक्रेण सह भूपोऽसौ वसन्नेकासने सदा । शक्रत्वमकरोत्स्वर्गे केशवस्यानुकंपया १५० 7.9.150। युगकोटिसहस्राणि दिवि भुक्त्वाखिलं सुखम् । रथमारुह्यवैकुंठं ययौ भगवदाज्ञया १५१। तत्र मन्वंतरं भुक्त्वा सर्वभोगमनोरमम् । परमं ज्ञानमासाद्या सदारो मोक्षमाप्तवान् १५२। जाह्नवीतीरयात्रायां शरीरं त्यजतः पथि । फलमेवंविधं विप्र मया सर्वं प्रकीर्तितम् १५३। जाह्नवीतीरगमने मुनिभिस्तत्वदर्शिभिः । न कालनियमः प्रोक्तो नारदाद्यैर्महर्षिभिः १५४। यदायदा द्विजश्रेष्ठ गङ्गायां स्नानमाचरेत् । तदातदाऽक्षयं पुण्यं लभते मानवो ध्रुवम् १५५। गंगा सर्वाणि पापानि नाशयंतीति निश्चयः । कुर्यात्पुनःपुनः पापं न च गंगा पुनाति तम् १५६। पापबुद्धिं परित्यज्य गंगायां लोकमातरि । स्नानं कुरुत हे लोका यदि सद्गतिमिच्छथ १५७। यत्पुण्यं गंगास्नानात्तु मानवानां भवेद्दिवज । तत्पुण्यं प्राप्यते विप्र कर्मभिः कैः सुदुस्तरैः १५८। आसाराणां भूमिरेणोः संख्यां कर्तुं तु शक्यते । भागीरथीगुणास्ते न शक्या वक्तुं न च द्विज १५९। विचार्य सर्वशास्त्राणि त्वदीयानि मयोच्यते । गंगांभसि सकृत्स्नात्वा मोक्षमाप्नोति मानवः १६०। स्नानं कूपजलेऽपि यस्तु कुरुते गंगां विचिंत्य प्रभुं देवानां सकलार्त्तशोकदुरितत्रासौघविध्वंसिनीम् । मुक्तः सोऽपि समस्तपातकचयैर्गोविप्रहत्यादिभिर्गच्छेद्विष्णुपुरं समस्तसुखदं गंगाप्रसादाद्दिवज १६१। इति श्रीपद्मपुराणे क्रियायोगसारे गंगामाहात्म्ये नवमोऽध्यायः ९ ।
jaiminiruvāca- bhūya eva guro brūhi gaṅgāmāhātmyamuttamam | gaṅgākathāmṛtaṃ pātuṃ mādhuryātpunariṣyate 1| vyāsa uvāca- tadapyahaṃ bravīmi tvāṃ gaṅgābhakto yato bhavān | tau pādau saphalau nṝṇāṃ jāhnavītaṭagāminau 2| gaṅgākallolaninadaśrāviṇau śravaṇau ca tau | sā jihvā yā ca jānāti svādubhedaṃ tadaṃbhasaḥ 3| te netre jāhnavī cārutaraṃgadarśane ca te | tallalāṭamiti proktaṃ gaṅgāmṛtpuṇḍradhāri yat 4| tau hastau jāhnavī tīre hari pūjāparāyaṇau | śarīraṃ saphalaṃ tacca vimale jāhnavī jale 5| patitaṃ taddvijaśreṣṭha caturvargaphalapradam | svargasthāḥ pitaraḥ sarve gacchaṃto jāhnavītaṭe 6| saṃdṛśya hṛṣṭāḥ śaṃsaṃti vadaṃta iti jaimine | tatpuṇyaṃ kṛtamasmābhiḥ sadgatiprāptaye purā 7| bhaviṣyatyakṣayaṃ tacca yataḥ putro'yamīdṛśaḥ | anena gāṅgaiḥ salilairvayaṃ saṃprati tarpitāḥ 8| yāsyāmaḥ paramaṃ dhāma durllabhaṃ yatsurairapi | gaṅgāyāṃ yāni dravyāṇi dāsyatyasmākamātmajaḥ 9| asmabhyaṃ tāni sarvāṇi bhaviṣyaṃtyakṣayāṇi vai | narakasthāśca pitaraḥ sarvaduḥkhasamanvitāḥ 10| vadaṃtīti sutaṃ dṛṣṭvā gacchaṃtaṃ jāhnavītaṭam | kṛtāni yāni pāpāni narakakleśadāni vai 11| yāsyaṃti saṃkṣayaṃ tāni putrasyāpi prasādataḥ | vimuktā narakakleśairvayaṃ sarve suduḥsahaiḥ 12| atha putraprasādena yāsyāmaḥ paramāṃ gatim | yātrāṃ vidhāya yo martyo gṛhaṃ mohānnivartate 13| nirāśāḥ pitarastasya yāṃti sarve yathā gatāḥ | āmiṣaṃ maithunaṃ caiva dolāmaśvaṃ gajaṃ tathā 14| upānahaṃ cātapatraṃ gaṃgāyātrāsu varjayet | adhvaśramodbhavaṃ duḥkhaṃ duṣkaraṃ na hi manyate 15| gṛhe padmasukhaṃ tatra gaṅgāsnāne smarenna ca | asatyabhāṣaṇaṃ caiva pākhaṃḍasaṃgameva ca 16| dvirbhojanaṃ ca kalahaṃ gaṃgāyātrāsu varjayet | paraniṃdāṃ ca lobhaṃ ca garvaṃ ca krodhamatsarau 17| atyaṃtahāsyaśokaṃ ca gaṃgāyātrāsu varjayet | maṃcasuptamivātmānaṃ ciṃtayedbhūmiśāyinam 18| gaṃgānāma sunāmāni vadedgacchañjanaḥ pathi | māhātmyaṃ jāhnavī devyāḥ sarvapāpapraṇāśanam 19| sukhadaṃ mokṣadaṃ caiva kathayanpathi gacchati | gaṅge devi jaganmātardehi saṃdarśanaṃ mama 20| vacobhiḥ komalairebhiḥ kuryācchramanivāraṇam | hā kathaṃ sadanaṃ tyaktamāgataṃ vā kathaṃ mayā 21| śramairiti vadedyastu saṃpūrṇaṃ tatphalaṃ nahi | kva paryaṃṅkaḥ kva me patnī kva ca me ca suhṛdgṛham 22| svapāmi prāṃtare bhūmau kathaṃ vāhaṃ samāgataḥ | dhanadhānyādivastūnāṃ kā gatirvā gṛhe mama 23| kiyadbhirdivasairbhūyo gamiṣyāmyahamālayam | iti ciṃtākulā ye ca pathi gacchaṃti mānavāḥ 24| gaṃgāsnānaphalaṃ teṣāṃ saṃpūrṇaṃ na bhaveddvija | gaṅge gaṃtuṃ pratītīre yātreyaṃ vihitā tava 25| nirvighnāṃ siddhimāpnomi tvatprasādātsaridvare | imaṃ maṃtraṃ samuccārya yātrākāle viśeṣataḥ 26| harṣito nilayādgacchedvaiṣṇavaiḥ saha jaimine | nātivegena gaṃtavyaṃ na tathā ca śanaiḥ śanaiḥ 27| gaṅgāyātrāsu karttavyaṃ nānyatkarma vicakṣaṇaiḥ | gaṃgātīre prayāge tu vāṇijyapramukhāni ca 28| kāryāṇi kurute yastu tatpuṇyārddhaṃ vinaśyati | janmajanmārjitaṃ pāpaṃ svalpaṃ vā yadi vā bahu 29| gaṃgādevīprasādena sarvaṃ me yāsyati kṣayam | ityuktvā paramaprītaḥ prājño gaṅgātaṭaṃ vrajet 30| dṛṣṭvā ca mātaraṃ gaṅgāmimaṃ maṃtramudīrayet | adya me saphalaṃ janma jīvitaṃ ca sujīvitam 31| sākṣādbrahmasvarūpāṃ tvāmapaśyamiti cakṣuṣā | devi tvaddarśanādeva mahāpātakino mama 32| vinaṣṭamabhavatpāpaṃ janmakoṭisamudbhavam | ityuktvā sakalaṃ dehaṃ nipātya pṛthivītale 33| praṇamejjāhnavīṃ devīṃ bhaktibhāvasamanvitaḥ | tataḥ srotaḥsamīpe ca baddhāñjalirimaṃ punaḥ 34| paṭhenmaṃtraṃ bhaktibhāvaiḥ suprīto dvijasattama | gaṃge devi jagaddhātri pādābhyāṃ salilaṃ tava 35| spṛśāmītyaparādhaṃ me prasannā kṣaṃtumarhasi | svargārohaṇasopānaṃ tvadīyamudakaṃ śubhe 36| ataḥ spṛśāmi pādābhyāṃ gaṃge devi namo namaḥ | tatastu mastake dhṛtvā gāṃgeyaṃ vāri bhaktitaḥ 37| snānārthaṃ praviśetsrotaḥ prājño gaṃgeti kīrtayan | tvatkardamairatisnigdhaiḥ sarvapāpapraṇāśanaiḥ 38| mayā saṃlipyate gātraṃ mātarme hara pātakam | gaṅgākardamaliptāṅgo gaṅgāgaṅgeti kīrtayan 39| sarvakalmaṣanāśinyāṃ gaṅgāyāṃ snānamācaret | bhūyaḥ pūrvoktamantreṇa gṛhītvā mṛttikāṃ tataḥ 40| vakṣyamāṇena mantreṇa gṛhītvā mṛttikāṃ punaḥ | vakṣyamāṇena maṃtreṇa bhaktitaḥ snānamācaret 41| brahmasvarūpe he gaṅge snānamācaryate mayā | tvadīye nirmale toye yathoktaphaladā bhava 42| tato nijecchayā vipra gaṅgāyāṃ lokamātari | snānaṃ samācaretprājño gaṅgānārāyaṇaṃ smaran 43| evaṃ snātvā tu gaṅgāyāṃ gātraṃ vastreṇa mārjayet | paridheyāṃbarāṃbūni gaṅgāsrotasi na tyajet 44| na daṃtadhāvanaṃ kuryādgaṅgāgarbhe vicakṣaṇaḥ | kuryāccenmohataḥ puṇyaṃ na gaṅgāsnānajaṃ labhet 45| prabhāte'nyatra tāṃ kṛtvā daṃtakāṣṭhādikakriyām | rātrivāsaṃ parityajya gaṅgāyāṃ snānamācaret 46| bāhyabhūmimagatvā yo gaṅgāyāṃ snānamācaret | gaṅgāsnānaphalaṃ so'pi saṃpūrṇaṃ ca labhennahi 47| snātvā ca gaṅgāmṛtpuṃḍraṃ sthāne sthāne nayedbudhaḥ | tataḥ sthiramanāḥ kuryādvidhinā tarpaṇādikam 48| gāṅgeyairudakairyastu kurute pitṛtarpaṇam | pitarastasya tṛpyaṃti varṣakoṭiśatāvadhi 49| gaṅgāyāṃ kurute yastu pitṛśrāddhaṃ dvijottama | pitarastasya tiṣṭhaṃti saṃtuṣṭāstridaśālayam 50 7.9.50| samāpya snānakarmāṇi gaṅgāyāṃ samupoṣitaḥ | dānaṃ devārcanaṃ caiva jayo'nyāśca kriyāstathā | kṛtāstu yāstu gaṅgāyāṃ kṣayastāsāṃ na vidyate 51| samāpya snānakarmāṇi gaṃgāyāṃ samupoṣitaḥ | kṛtapaṃcamahāyajño gaṃgāpūjāṃ samācaret 52| gaṃgāyāḥ pratimāṃ devyāḥ śrīviṣṇoḥ pratimāṃ tathā | nālikerodakairdivyaiḥ snāpayedbhaktito budhaḥ 53| jāhnavīpratimābhāvānnālikerodakāni vai | nikṣipejjāhnavītoye jāhnavīṃ hṛdi saṃsmaran 54| divyairgaṃdhaiśca dīpaiśca ghṛtapūrṇasamujjvalaiḥ | dhūpaiḥ suvāsitaiścaiva nānāpuṣpamanoharaiḥ 55| nānāphalaiḥ supakvaiśca naivedyairuttamāstathā | pādyārghācamanīyaiśca tāṃbūlaiḥ khādirānvitaiḥ 56| anyairapyupahāraiśca viśiṣṭairnijabhaktitaḥ | stavairnānā ca naivedyairgaṅgāṃ viṣṇuṃ ca pūjayet 57| tataḥ saṃpūjitāṃ devīṃ viṣṇuṃ ca parameśvaram | aṃgapradakṣiṇāṃ kuryādbhaktyā vāratrayaṃ budhaḥ 58| atha sthitvā nirāhāro'parehani saridvare | bhokṣyāmi jahnutanaye śaraṇaṃ me bhavānaghe 59| evaṃ saṃkalpya matimānkarmaṇā manasā girā | rātrau jāgaraṇaṃ kuryājjitanidro 'tiharṣitaḥ 60| aśaktyā ca dvijaśreṣṭha phalāhāro bhavedadhaḥ | annamātraṃ na bhuṃjīta na ca kuryāddhi bhojanam 61| prātargaṅgāṃ ca viṣṇuṃ ca punarabhyarcya jaimine | viprāya dakṣiṇāṃ dadyādvibhavasyānurūpataḥ 62| arcanaṃ jāgaraṃ caiva yatkṛtaṃ puratastava | acchidramastu tatsarvaṃ tvatprasādātsaridvare 63| ityuktvā tāṃ namaskṛtya kṛtanityakriyo dvijaḥ | tataḥ sabaṃdhubhiḥ sārddhaṃ pāraṇaṃ svayamācaret 64| tīrthopavāsamevaṃ yaḥ kurute jāhnavītaṭe | tasya puṇyaphalaṃ vatsa vadato me niśāmaya 65| janmāṃtarārjitaiḥ pāpairvimukto viṣṇurūpadhṛk | viṣṇoḥ puraṃ samāsādya viṣṇunā saha modate 66| kalpakoṭisahasrāṇi kalpakoṭiśatāni ca | sthitvā viṣṇupuraṃ sarvaṃ sukhaṃ bhuṃkte sudurllabham 67| tato nārāyaṇādeśādbrahmalokaṃ sa gacchati | brahmaloke sukhaṃ bhuṃkte durllabhaṃ yatsurairapi 68| tāvatkālaṃ brahmaloke sthitvā brahmakṣayāttataḥ | mahādevaṃ tato gacchedrathamāruhya śobhanam 69| sukhaṃ nānāvidhaṃ tatra bhuṅkte'tyantasudurllabham | gāṇapatyamavāpnoti kimanyairbahubhāṣitaiḥ 70| tāvatkālaṃ śivapure sthitvā vai puṇyavānnaraḥ | indralokaṃ tato gaccheddvitīya iva vāsavaḥ 71| tena puṇyātmanā sārddhaṃ vasedekāsane tataḥ | tatra bhuktvākhilānkāmānkalpakoṭiśatāvadhi 72| sūryalokaṃ tato gaccheddvitīya iva candramāḥ | tatrāmṛtāni bhuktvā vai ciraṃ candrasya sannidhau 73| punarāgatya pṛthivīṃ cakravartī nṛpo bhavet | pālayitvā ciraṃ pṛthvīṃ jitvā vai sakalānripūn 74| āyuṣoṃ'te ca gaṅgāyāṃ sukhaṃ mṛtyumavāpnuyāt | bhūyaḥ sa evamāruhya vimānaṃ sumahāyaśāḥ 75| puraṃ bhagavato yāti daivatairapi durllabham | tatra bhuktvākhilānbhogānmanvaṃtaracatuṣṭayam 76| paramaṃ jñānamāsādya durllabhaṃ mokṣamāpnuyāt | jāhnavītīrayātrāyāṃ daivādyasya bhavetpathi 77| paṃcatā so'pi paramaṃ dhāma gacchenna saṃśayaḥ | satyadharmo nāma rājā dhārmikaśca priyaṃvadaḥ 78| tretādvāparasaṃdhau ca babhūva kṣitimaṇḍale | vijayā nāma mahiṣī tasya bhūmipaterabhūt 79| suṃdarī śīlayuktā sā patisevāparāyaṇā | saptavarṣasahasrāṇi bhuktvā vasumatīmimām 80| kadācitprāptakālo'sau sadāraḥ paṃcatāṃ gataḥ | tato yamabhaṭairbaddhau daṃpatī tau bhayaṃkarau 81| duḥkhapradena mārgeṇa jagmaturyamamaṃdiram | tau dṛṣṭvā dharmarājo'pi citraguptamuvāca ha 82| etayoḥ sarvakarmāṇi citragupta vicāraya | tenājñaptaścitraguptastayoḥ karmāṇi jaimine 83| mūlādvicārayāmāsa prāha ceti kṛtāñjali | citragupta uvāca- etayoḥ sakalaṃ karma śṛṇu rājanvadāmyaham 84| śubhaṃ vāpyaśubhaṃ karma yadetābhyāṃ kṛtaṃ bhuvi | kiṃcidasyā nayopāyaṃ vadāmi tadahaṃ śṛṇu 85| ekādā trāsito vyāghraiḥ kaścideko mṛgaḥ prabho | vanājjīvanarakṣārthamāgato'sya sabhāṃ prati 86| tamāyāṃtaṃ samālokya bhūyo'yaṃ prāptakautukaḥ | jaghane svayamutthāya khaḍgena tarasā mṛgam 87| jaghāna ha mṛgaṃ rājā śaraṇāgatamapyamum | tasmātsadārobhūpo'yaṃ daṃḍanīyastvayā prabho 88| yāvaṃti tasya romāṇi saṃsthitāni kalevare | manvaṃtarasahasrāṇi manvaṃtaraśatāni ca 89| koṭikoṭikulairyuktā nārakī syānna saṃśayaḥ | śaraṇāgatarakṣāṃ yaḥ prāṇairapi dhanairapi 90| kurute yo naro jñānī tasya puṇyaṃ niśāmaya | sarvapāpairvinirmukto brahmahatyāmukhairapi 91| āyuṣo'nte vrajenmokṣaṃ yogināmapi durllabham | yamājñayā tato dūtaiḥ sadāro'sau mahīpatiḥ 92| asipatravane ghore sthāpito'tyaṃtaduḥkhade | asitulyāni patrāṇi yatasteṣāṃ ca śākhinām 93| asipatravanaṃ prāhuratastadvai manīṣiṇaḥ | sthitvāsipatravipine yugakoṭiśatāni ca 94| sadāro narakaṃ bheje vyāghrabhakṣyāhvayaṃ tataḥ | nirayaṃ taṃ praviśati sarvopadravasaṃyutam 95| bhavecca bhakṣyo vyāghreṇa vyāghrabhakṣyastataḥ smṛtaḥ | yugakoṭisahasrāṇi sthitvā tatra sa bhūpatiḥ 96| sadāro'jani pāpāṃte bhekayoniṃ gataḥ kṣitau | jātismarau tatastau tu bhekībhekau suduḥkhitau 97| tīre tasthaturekasminsatataṃ kīṭabhojinau | athaikadā tena pathā puṇyāhaṃ prāpya mānavāḥ 98| gacchaṃti jāhnavītīraṃ tāṃstau dadṛśaturdvija | bheka uvāca- varṣābhvi mohādyatsarvaṃ pāpaṃ karma kṛtaṃ mayā 99| adyāpi karmaṇā tena duḥkhamāvāṃ na muṃcati | tyaktvā śarīraṃ gaṃgāyāṃ muktāḥ syuḥ pāpino'pi ca 100 7.9.100| tathāpyevaṃ vidhaṃ duḥkhamanubhūyāvahe katham | gaṃgāyāṃ tyaktumicchāmi saṃpratyetatkalevaram 101| kā yuktirbrūhi tāṃ kāṃte titīrṣurduḥkhasāgaram | varṣābhvī tadvacaḥ śrutvā prāheti vinayānvitā 102| varṣābhvyuvāca- duḥkhaṃ na śakyate soḍhuṃ svāminnetad drutaṃ kuru | tatastau daṃpatī vipra smṛtvā gaṃgāṃ śubhapradām 103| sahasā cakraturyātrāṃ maraṇāyopaharṣitau | athaitau pathi gacchaṃtau cirakālaṃ bubhukṣitau 104| apaśyatpāpakṛtkṣveḍaḥ kālasarpo bhayaṃkaraḥ | kālasarppa uvāca- dardurau pāpinau yethāḥ prāptakālau yuvāṃ tataḥ 105| atha nūnaṃ bhakṣitavyau kṣudhitena mayā yuvām | tatastāvatisaṃtrastau daṃpatī duḥkhabhāginau 106| ityūcaturvaco bhaktyā kālasarpaṃ purogatam | nāsti mṛtyubhayaṃ sarpa svalpamapyāvayorhṛdi 107| ahamāsaṃ purā rājā satyadharmāhvayaḥ kṣitau | iyaṃ ca vijayā nāma mahiṣī saṃsthitā mama 108| mayā durātmanā mohānnitaḥ śaraṇaṃ gataḥ ?| tenaiva karmaṇā bhuktaṃ ciraṃ duḥkhaṃ yamālaye 109| bhoktuṃ svakarmaṇaḥ śeṣaṃ bhekayonau striyā saha | so'haṃ yāto'smi pāpena kṛtaṃ karma na muṃcati 110| satyamāvāṃ jigamiṣū paramaṃ dhāma pannaga | vrajāvo jāhnavītīraṃ śarīratyāgahetave 111| tyajāvivekatāṃ sarpa narakakleśadāyinīm | āvāṃ saṃkhādya bhavato bhaviṣyati sukhaṃ kiyat 112| āvayorhṛdaye viṣṇustavāpi hṛdaye hariḥ | ataeva tvayā sārddhaṃ śatrutā kā bhujaṃgama 113| prāṇihiṃsā na kartavyā kadāpi ca vicakṣaṇaiḥ | kriyate'pi ca taddhiṃsāṃ vidadhāti svayaṃ vidhiḥ 114| āyuḥ putrāśca dārāśca saṃpadaśca yaśāṃsi ca | hiṃsāṃ datvā manuṣyāṇāṃ haredduṣṭo vidhiḥ svayam 115| kiṃ japaiḥ kiṃ tapobhirvā kiṃ dānaiḥ kimu cādhvaraiḥ | hiṃseti varṇadvitayaṃ yasyāsti hṛdaye sadā 116| yaḥ prāṇihiṃsako martyaḥ sa eva harihiṃsakaḥ | sarvaprāṇiśarīrastho bhagavānkamalāpatiḥ 117| ātmānaṃ bahudhā sṛṣṭvā bhagavānbhūtabhāvanaḥ | saṃsārakautukāgāre krīḍecchiśuriva svayam 118| śarīriṇaḥ śarīraṃ hi nilayaḥ paramātmanaḥ | paramātmā svayaṃ viṣṇurato hiṃsāṃ vivarjayet 119| paraprāṇavināśena cātmatuṣṭirvidhīyate 120| kṣaṇaṃ syādātmanastuṣṭiranyasya prāṇasaṃkṣayaḥ | caritrametallokānāmatyadbhutamiva kṣitau 121| ātmatṛptiṃ prakurvaṃti paraṃ hatvātiyatnataḥ | dhīmānnātmaparijñānaṃ kadācitkurute nahi 122| ahaṃ viṣṇurasauviṣṇuriti cetasi bhāvayet | paraduḥkhena yo duḥkhī sukhī yaśca paraśriyā 123| saṃsāre'sminsa vijñeyaḥ sākṣādeva hariḥ svayam | dhigastu tatsukhaṃ nṝṇāṃ mohavaṃcitacetasām 124| parahiṃsāvidhānena sukhaṃ yatsyādbhujaṃgama | sukhāni vāpi duḥkhāni dīyaṃte yāni jaṃtave 125| acireṇaiva tāni sma labhaṃte bhuvi mānavāḥ | tasmāddhiṃsāṃ parityajya bhujaṃgama sukhī bhava 126| tvayi prasanne gacchāvaḥ pāraṃ duḥkhamahodadheḥ | sarpa uvāca- yadā syātparahiṃsāyāṃ nūnaṃ me nātipātakam 127| tadā kathamaho sṛṣṭai vedhasā bhakṣyabhakṣakau | parahiṃsā na kartavyā satyametattvayoditam 128| kiṃtu sarveṣu bhakṣyeṣu hiṃsā saṃbhāvyate nahi | nārāyaṇo viśvarūpaḥ satyametanna saṃśayaḥ 129| bhakṣyabhakṣakasaṃyuktaṃ svayameva sasarja ha | sṛjati svayamātmānamātmānaṃ rakṣati svayam 130| ātmānaṃ svayamevātti sṛṣṭirevaṃvidhā hareḥ | śakto'haṃ kiṃ yuvāṃ haṃtuṃ kālarūpī svayaṃ vidhiḥ 131| saṃprati preṣayāmāsa kāryesminmāṃ svayaṃ hariḥ | yuvāṃ sasarja yo devo yaśca rakṣati vāṃ sadā 132| kālarūpī sa evādya haṃti hetuṃ vidhāya mām | vyāsa uvāca-| tatastena bhujaṃgena bhakṣitau tau ca daṃpatī 133| gaṅgā gaṃgeti jalpaṃtau mahatyā kṣudhayā pathi | jāhnavītīrayātrāyāṃ pādepāde janāvimau 134| aśvamedhākhya yajñānāṃ prāptavaṃtau mahāphalam | tasmādenau mahātmānau bahvaśvamedhadhāriṇau 135| etayoḥ sadṛśo nāsti śatakraturahaṃ yataḥ | nijādhikāreṇaivānyamavalaṃbya puraṃdaraḥ 136| arghyahastaḥ pādacārī vṛto devaiḥ samāyayau | atha rambhorvaśī caiva suṃdaryo'nyāśca harṣitāḥ 137| anyonyaṃ kathayāmāsurnijayauvanagarvitāḥ | ayaṃ puṇyātmanāṃ śreṣṭho rasajño'tyaṃtasundaraḥ 138| āyāto'muṃ kariṣyāmi svavaśaṃ sevitaiḥ svakaiḥ | kācitkāṃcidvadatyetajjānāmi sakalāṃ kalām 139| ataeva bhaviṣyāmi kāṃtāhamasya bhūpateḥ | kācitkāṃciditi brūyātte śakropi vaśo mama 140| kimatra citraṃ vaśago bhūpālo'yaṃ bhaviṣyati 141| bharttā mamāyaṃ ca patirmamāyaṃ svāmī mamāyaṃ mama nātha eṣaḥ | itīva sarvāḥ paramapramodairvadaṃti nāryokhilasadguṇajñāḥ 142| uccāvacaṃ vipra niśamya tāsāṃ jagāda kācidguṇinī rasajñā | saudāsyakāṃtāṃ nṛpatiḥ svayaṃ yāṃ bhajatyayaṃ kiṃ kalahena nāryaḥ 143| sundaryyastāstataḥ sarvāḥ saṃtyajya kalahaṃ dvija | ājagmurhṛdayotsāhaiḥ sarvābharaṇabhūṣitāḥ 144| atha taṃ nṛpatiśreṣṭha sadāraṃ gatakalmaṣam | pādyādyaiḥ pūjayāmāsuḥ prāheti ca puraṃdaraḥ 145| rathe niveśayāmāsa puṣpake strīsamanvitam | bherīmṛdaṃgamadhurī ḍiṃḍimānakaniḥsvanaiḥ 146| karakaṃ kaṇanādaiśca karatālasvanaistathā | jayaśabdaiśca devānāṃ nākaḥ śabdamayo'bhavat 147| devāṅganā cāruhasta śvetacāmaramārutaiḥ | vījitaḥ sarathārūḍhaḥ sadārastridivaṃ yayau 148| tataḥ śakraḥ svayaṃ tasmai satyadharmāya bhūbhuje | dattavānnijāsanārddhaṃ śubho vai kṣayaśaṃkayā 149| śakreṇa saha bhūpo'sau vasannekāsane sadā | śakratvamakarotsvarge keśavasyānukaṃpayā 150 7.9.150| yugakoṭisahasrāṇi divi bhuktvākhilaṃ sukham | rathamāruhyavaikuṃṭhaṃ yayau bhagavadājñayā 151| tatra manvaṃtaraṃ bhuktvā sarvabhogamanoramam | paramaṃ jñānamāsādyā sadāro mokṣamāptavān 152| jāhnavītīrayātrāyāṃ śarīraṃ tyajataḥ pathi | phalamevaṃvidhaṃ vipra mayā sarvaṃ prakīrtitam 153| jāhnavītīragamane munibhistatvadarśibhiḥ | na kālaniyamaḥ prokto nāradādyairmaharṣibhiḥ 154| yadāyadā dvijaśreṣṭha gaṅgāyāṃ snānamācaret | tadātadā'kṣayaṃ puṇyaṃ labhate mānavo dhruvam 155| gaṃgā sarvāṇi pāpāni nāśayaṃtīti niścayaḥ | kuryātpunaḥpunaḥ pāpaṃ na ca gaṃgā punāti tam 156| pāpabuddhiṃ parityajya gaṃgāyāṃ lokamātari | snānaṃ kuruta he lokā yadi sadgatimicchatha 157| yatpuṇyaṃ gaṃgāsnānāttu mānavānāṃ bhaveddivaja | tatpuṇyaṃ prāpyate vipra karmabhiḥ kaiḥ sudustaraiḥ 158| āsārāṇāṃ bhūmireṇoḥ saṃkhyāṃ kartuṃ tu śakyate | bhāgīrathīguṇāste na śakyā vaktuṃ na ca dvija 159| vicārya sarvaśāstrāṇi tvadīyāni mayocyate | gaṃgāṃbhasi sakṛtsnātvā mokṣamāpnoti mānavaḥ 160| snānaṃ kūpajale'pi yastu kurute gaṃgāṃ viciṃtya prabhuṃ devānāṃ sakalārttaśokaduritatrāsaughavidhvaṃsinīm | muktaḥ so'pi samastapātakacayairgoviprahatyādibhirgacchedviṣṇupuraṃ samastasukhadaṃ gaṃgāprasādāddivaja 161| iti śrīpadmapurāṇe kriyāyogasāre gaṃgāmāhātmye navamo'dhyāyaḥ 9 |
English translation
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.”
[1]: [1] : The word ‘ na ’ (not) is redundant as it gives a sense not intended in the context.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 16782, revision 336757 (2022-04-27T03:37:04Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365850.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.