The Importance of Apamarjana

1-16. The sprinkling (called Apamarjana) is divine and very wonderful. It (i.e. the hymn) should be recited especially for fulfilling the desire of having a son. A wise man should recite this hymn for fulfilling all his desires. The life, wealth and strength of those twice-borns who recite it once, twice or thrice a day, increase. A brahmana obtains knowledge; and a kshatriya gets a kingdom. A vaisya obtains wealth and prosperity, and a shudra gets devotion — others also get devotion by reciting, listening to, and muttering it. О daughter of the (Himalaya) Mountain, he gets the fruit (of the recital) of Samadeva. Just at that moment only the entire multitude of his sins perishes. О goddess, knowing this, people, being calm, should recite it. Certainly they have sons and full wealth. That devotee of Vishshu who, writing it on a birch-leaf, has it (on his person), goes to Vishnu’s highest position after having enjoyed happiness in this world. He who, having recited one verse, would offer it to Tulasi, has visited all holy places on his having worshipped Tulasl. This great hymn belongs to Vishiju and gives salvation. Being recited it resembles the gift of land, and the person (who recites it) goes to the world of Vishnu. He should especially recite the hymn with a desire to go to Vishriu’s world. Men, being composed, should recite it for the (long) life of the children. It brings about peace to the children who are overcome by diseases and imps (or Planets). Being possessed by a ghost, so also (the influence of) poison, perishes just on its recital. That brahmaga who, having put a Tulasi-garland round his neck, would recite it, should be known as a devotee of Vishnu, and he goes to the world of Vishnu. That brahmana who has (on his body) the marks of a conch, a disc etc., who has the (Tulasi) garland round his neck, and who always recites this hymn, is said to be a devotee of Visiju. On leaving this world he goes to Vishnu’s world. He is free from delusion, illusion, hypocrisy and thirst (i.e. desires). A man should recite this divine hymn. He would obtain the highest bliss. Those brahmajias who are known to be the devotees of Visjiu are blessed on the earth. There is no doubt that they have emancipated themselves with their family. They, highly devoted to Visou, are most fortunate in the world. They should always be devoted (to Vishtm). They are the followers of the lord (i.e. Vishnu).

1. О lord of the universe, tell me the greatness of lord Vishnu, on hearing which greatness a man is never bom again.

2-6. О beautiful lady, I shall narrate the excellent importance of Vishjju. By hearing it one would obtain salvation in the end. Yudhishthira, having saluted with his head put on the ground Bhishma, Devavrata who was very wise, who was greatly devoted to acquiring spiritual knowledge, who was the resort of all sacred books, who had conquered his senses, and who was sinless, who, the noble one, was invincible even to gods along with Indra, who was true to his word, who had conquered anger, who was firmly settled in equanimity, who had great faith in Narayapa, the lord of the world, the refuge, to whom his devotees were dear, by means of his acts of speech, mind, and body, who was the abode of virtues, who was calm, and who was the grandsire of the Kurus, asked him this:

7-13. Some speak about Dharma (i.e. righteousness) to be great. Some say wealth is great. Some speak approvingly of gifts. Others (recommend) exertion. Some approve of Samkhya, others of the great Yoga. Some speak approvingly of knowledge; some describe the sacred texts to be great; some say detachment is excellent. Some look upon the rites like Agnishtoma (sacrifice) as great. Some to whom clods, stones and gold are alike, look upon the knowledge of the self as supreme. Some wise men say that curbs and restraints are great (i.e. important). Some others (say that) kindness is great. Some ascetics look upon harmlessness as supreme. Some say purity is supreme, some men say worship of deities is great. Men who are stupefied by sinful acts, are perplexed in this matter. О you who know the way of life, О you the best among those who wield weapons, please tell me which of these is the supreme act that should be done by the noble.

О chaste lady, for the good of the people I shall tell you that account which took place between Bhishma and Yudhishthira on the earth. Hearing these questions, Bhishma then said to Yudhishthira:

14. О you son of Dharma, listen to this great secret which releases (a human being) from the worldly existence. You should listen to it properly and understand it well.

15-28. In this matter only they narrate this old, auspicious dialogue that took place between Pupdarika and Narada, the great sage. Pupdarika was a very intelligent brahmana endowed with (the knowledge of) scriptures. He was in the first stage of life, and was always under the control of his preceptors. He had conquered his senses, controlled his anger. He was greatly devoted to performing the sandhya (prayers). He was proficient in the Vedas, Vedangas and expert in all sacred texts. With good oblations and sacred fuel he offered oblations to fire in the evening and morning. Having properly meditated upon lord Vispu, he worshipped the lord of the world. He was engaged in penance and studies actually like Brahma’s sons. With water, sacred fuel and flowers etc. he again and again worshipped his preceptor. He served his mother and father. He lived on alms. He was free from jealousy. He studied the Vedic lore. He was greatly attached to prapayama (suspension of the breath). He who was the soul of all, who had no desire for the mundane existence, who was noble, had a thought to cross over the ocean of worldly existence. Having abandoned like (blades of) grass his mother, father, brothers, friends, friendly persons, maternal uncles, relatives and kinsmen, his possession like that of Indra, rich with wealth and grains, very costly fields where crops of all kinds grew, the very wise, very happy one, eating only vegetables, roots and fruits roamed over the beautiful earth. He went to Ganga, Yamuna, Gomati, Gapqlika, Satadru, Payoshoi, Sarasvati, Prayaga, Narmada, and the great river Йоца; so also to Prabhasa, sacred places on the Vindhya and the Himalaya. He went to those hermitages that are situated in the Naimisa (forest) or (holy places) like Pushkara, so also those (situated) in Kurukshetra, and on Govardhana etc. The great contemplative saint went (to these) properly and at a proper time.

29-41. Once that noble, self-possessed, wise Pun^arika, led by former acts, went to Salagrama. It was resorted to by sages knowing the truth and having penance as their wealth. It was a charming abode of sages, and was well-known even in the Puranas. It is adorned with discs etc. and the stone slab is marked with a disc. It is charming, solitary, extensive; and always pleases Vishnu. Moreover, the beings there are marked with discs and are meritorious-looking. Exhibiting the auspicious, holy places, they move there. That (Pufldarika) of a good vow bathed in the Devahrada holy place on (the bank of) Sarasvati in that very meritorious place viz. Salagrama. (He also bathed) in the Jatismarya, Cakrakunda, and places situated on Cakranadi. There were other holy places in that village only. There also he wandered. Then the mind of that noble-minded one, due to the power of the holy place and the lustre of the holy places was delighted. That Puntfarika too, with his mind purified by the holy place, devoted to the path of abstract meditation and having penance as his wealth stayed there only. He, all alone, indifferent in regard to opposite pairs of feelings (pleasure or pain), with his senses curbed, eating (i.e. subsisting on) vegetables, roots and fruits, content, viewing everything equally, desiring success, worshipping Garu^a-bannered god (i.e. Vishi?u) with great devotion and according to the precepts as told in the sacred texts, lived there only for a long time. By means of restraints and checks, so also (various) postures, suspension of the breath, (visiting) holy places, and constantly restraining his organs, steady abstraction of his mind, contemplation, profound meditation, he, free from blemishes, always properly studied Yoga. He propitiated the lord of all with (rites told in) the Vedas, Vedangas and Puranas, and then he obtained purity.

42-51. Free from anger and hatred, as it were being Dharma incarnate, he propitiated the lord of gods with his mind fixed on him. The lord Vishou with his eyes long (i.e.broad)ljke lotuses was pleased. The lord (said to) Narada: “I am pleased with this intelligent one.” Then, sometime, Narada, resembling actually the Sun, and knowing the truth, and very lustrous, went to the lord of gods. The revered one, with his mind full of devotion for Vishnu, engaged in the good of Vi^pu’s devotees, desired to see Pundarika, the treasure of penance. The very intelligent and very generous one saw Narada adorned with an orb of lustre and the only repository of all Vedas, to have come to him. With his palms joined, he, with his mind pleased, bowed down, and duly offering materials of worship, again saluted (him). ‘Who is this of a wonderful form, bright, having put on a charming dress having a musical instrument in his hand, and decorated with an orb (indicating) victory? Is he the Sun, or Fire, or Indra, or Varurja?’ Remaining thinking like this he spoke to him of great lustre.

Who are you, of a great lustre? Where from have you come? О revered sir, seeing you on the earth is generally very difficult. О Lord, I have never seen a man like you. О sinless one, please tell fully (about) what I have indicated.

52-55. I am Narada. Always curious to see a powerful devotee of Vishnu like you I have come (here), О brahmana. The lord’s devotee, an excellent brahmaga, or even acafldala, purifies (one) if he is remembered, gratified or worshipped by chance. Iam the servant of Vasudeva, the god of gods, the holder of the Sarnga (bow), having in his hands a conch, a disc, a mace, and the only eye of the three worlds.

Thus addressed by Narada, with his mind full of devotion, he, very much amazed at his sight, spoke sweetly to the brahmana.

56-62. I am (most) fortunate among the human beings; I am fit to be very much honoured even by gods. My dead ancestors are happy. Today I have got the fruit of my existence.

О divine sage, especially favour me, your devotee. О Ifeamed one, wandering (everywhere), I shall, with my acts, do (what you tell me). Please advise me about the great secret (act) fit to be done by me. You are the asylum of all the beings — especially of Vishnu’s followers.

О brahmana, here (i.e. in this world) there are many sacred texts and many acts. There are many kinds of duties (of men), so also are many minds. О best brahmana, the diversity in the world is due to that only. Otherwise all beings have either pleasure or pain. Some have understood the world to be just of the nature of intelligence, momentary, having no soul, and not depending upon external objects. Others say that this world springs from the Unmanifest, the eternal one; is eternal and merges into him only.

63-71. The souls are said to be many, eternal and omnipresent. (So say) others, the best among the intelligent, and always greatly devoted to observing it. Others think that the soul lasts as long as the body (lasts). Even in the body of an elephant or an insect the great primordial Brahman exists. Some say, the world will exist at other times as it exists today. This is an eternal stream. Who is the Creator? Others who have conquered their minds say: “That which is perceived by the senses does not exist. Whence can there be heaven etc.?” Some say this (world) has no controller. Others say it has. (Thus) averse to the truth there are extremely varied opinions. In the same way, other cheats, presenting their own logic, according to their intelligence and knowledge, speak with (i.e. about) many differences. О you treasure of penance, being attentive to logic, I shall tell you the meritorious truth, destroying the fierce mundane existence. The gods and men know its source. They are known through a proof. The deluded ones do not (know) the proof. They have not, in accordance with their capacity, understood the future, the past, the very remote, and that which is settled (i.e. dependent) upon the present objects.

72-77. The sages have explained the sacred texts, as they have come down in order in the former form. Those (texts) accomplishing the highest truth should be known as an authority.

О best brahmana, that knowledge which, removing blemishes like anger and hatred, springs from the power of study is called Sacred Scripture. Fruit, action and truth are knowledge, vision and the soul. The characteristic of other sacred texts is that it is without the concept of origin etc. It is the eternal ancient feeling of the self and is beyond the cognizance (i.e. reach) of the senses. It is just intelligence, and should be known as immortal, unending, unborn and immutable, spotless, that has manifested itself and has remained in a manifest and an unmanifest form. It is known to be pervaded by Vigpu, and is (also) known to remain separate from him. It is reflected upon by the meditating saints, is not known by those averse to the truth; it is noticed to be different from the minds, separate and so not existing in the soul. О child, О you innocent one and of a good vow, listen. I shall tell you who have asked me what Brahma formerly said.

78-80. О child, О you innocent one and of a good vow, listen. I shall tell you who have asked me what Brahma formerly said. Once having duly saluted Brahma, the grandsire, staying in his world I asked the unborn and the immutable one: “O grandsire Brahman, tell me properly what is said to be the highest knowledge, and what is thought to be the highest Yoga.”

81-87. О dear one, listen attentively to the acquisition of true knowledge, ample significance of which has sprung up from a few treatises, and the act of adoration of which involves no trouble. It is told by him that the twentyfifth (principle) traditionally described as Purusa is the soul of all beings. He is Vishnu, the resort of the world, the highest, ancient soul. He is engaged in the creation, destruction and maintenance of the world. The ancient one is the supreme god of the three souls. О brahmana, he should always be propitiated. They (who propitiate) the lord of the world (alone) see him as the support of the world, and after some time as the past, the future, the great and so also separated (from the world). With the eye of knowledge they see him to be gross, subtle, and different. Their mind is fixed on him. Their life has gone to him, and they are highly devoted to Vigpu. To those who are dull of intellect, who are wicked, who are vicious due to their knowledge (based on) wrong logic, who say he is separated from the senses, he appears differently.

88-89. О sinless one, listen also to something else being told by me. It was formerly told by Brahma, the lord of the world, himself. Brahma told about their welfare to gods led by Indra, and to sages who had asked him, О you of a good vow.

90-98. Dharma is solely devoted to Vispu. The eternal worlds, sacrifices, so also the various sacred texts are solely devoted to him. So also the Vedas with the Vedangas and other (texts). О wise ones, Visou, Hari is the lord of the universe. There are the five elements like the earth, and he is immutable. The wise should know the entire world to be full of Vishriu. Yet sinful men who are deluded, do not realise that the entire mobile and immobile world is full of his illusion only. (But) he who has his mind fixed on him, his life gone to him, and knowing the truth, realises (this). Vishuu, the guardian of the three worlds, is the lord of all beings. In him all this world dwells and (from) him it springs up also. Rudra destroys the world. While maintaining the world he is called Vishuu. I am in (i.e. look after) the creation. So also there are other regents of the worlds. He is the support of all. He has no (i.e. he does not require any) support. He is full and without parts. He is subtle and gross. He is higher than the highest — the other one. Submit only to him, doing all the work of annihilation. That Vishnu is delared to be our father and procreator.

All gods, thus addressed by Brahma having the lotus as his source, saluted god Vishgu, Janardana, the lord of all worlds.

99-116. Therefore, О you brahmaga sage, you too become greatly devoted to Vishi?u. Who else but he, very generous one, would, when solicited, give (to him who solicits)? Accept that Vishflu, the lord of the world, the god of gods, only as the father and the mother. One should everyday carefully please the preceptor, the lord of gods with a sacrifice, or with austerities or with study. Inexhaustible pleasures should be had ih heaven.

(For that) О brahmaga sage, accept that Purushottama only. For him what is the use of many hymns? What is the use of many vows for him? The hymn От Namo Narayaqaya (Ют, salutation to Narayaga’) accomplishes all (desired) objects. A man may put on rags. He may have matted hair. He may have a staff. He may be clean-shaved, О brahmaga. Or О best brahmana, he may be adorned. No distinguishing mark is the cause of (i.e. represents particular) way of life. Even those who are always cruel, wicked or given to sinful acts, go, on being greatly devoted to Vishgu, to the highest position. And Vishgu’s devotees, free from sins, are not smeared with streams of sins. They, with their minds conquered with harmlessness, purify the entire world. A king known as Kshatrabandhu, who harmed beings, reached, from Kesava’s abode the highest place of Vishgu. A very energetic king, Ambarisha, knower of the highest truth, obtained Vishgu’s position after propitiating Visgu. Many other brahmagic sages, calm, and with their vows fulfilled, obtain great success after meditating upon the highest soul. Prahlada, the great joy, formerly waited upon, worshipped and meditated upon Narayaga Hari, and was protected by him only. A bright and very religious king named Bharata, having waited upon him for a long time, obtained highest salvation. A celibate, a householder, a recluse or a mendicant, does not at all reach the highest position without propitiating Vishgu. He who has, during many existences, a thought like this: T am the servant of Vishgu’s devotees’, has all his desired objects obtained, and such a man obtains residence in Vishgu’s heaven. There is no doubt about this. Then what about those whose life is devoted to him, and who have fulfilled their vows? Those who reflect upon the (highest) principle and have their mind concentrated should meditate upon that ancient Narayaga, the highest soul, who has pervaded the world.

117-136. Speaking like this, Narada, the divine sage, knowing the highest truth, and engaged in obliging others, vanished there only. Pttgtfarika too, who was religious-minded, who had devoted himself to Vishtui, muttering the eight-syllabled hymn От namo Narayanayaf always uttering the words, Ю universal soul, be pleased with me’, establishing Govinda of the nature of nectar in the lotus of his heart, the ascetic free from the pairs (of pleasure, pain etc.), having no possessions, lived all alone for a long time in the pure and pleasing shalagrama (village). The very intelligent one does not see anything except Vishnu even in a dream. He too did not have sleep obstructing the goals of human life. By means of penance, celibacy, and especially purity, and when the impression of many existences had taken a root in one way or the other, he whose sins had gone away by the grace of the god of gods, and the witness in all the worlds, obtained great success as a devotee of Vishnu (would get). He saw Vishnu, dark, lotus-eyed, having a conch, a disc and a mace in his hands, wearing a yellow garment and of a good form. Lions, tigers and other beasts harming beings, gave up their natural enmity, and gathered near him; and О son of Pap4u> with the functions of their senses kindly disposed, moved as they liked; and they pleasingly secured one another’s welfare. Like that the water of the lakes and rivers was clear; and the seasons also were full of pure force and very pleasing. The breezes had a pleasing touch, the trees were full of flowers and fruits. All objects became favourable to the intelligent one. When Vishnu, the lord of the god of gods, who loved his devotees, was pleased with him, the mobile and immobile world was pleased with him. Then, at some time, the lord, the master of the world, having long eyes like lotuses manifested himself before the intelligent Pupdarika. He had a conch, a disc and a mace in his hands. He wore a yellow garment. He was very bright. His eyes were large like lotuses. His face was like the orb of the moon. He had (on his person) bells, ear-rings, necklaces, armlets, and had a thread round his waist. He had the mark of Shrivatsa, wore a yellow garment, and was adorned with Kaustubha. His body was surrounded with (i.e. he had put on) a garland of wood-flowers; his crown and ear-rings were shining. He shone with a bright sacred thread and with a hanging necklace of pearls. The god of gods was waited upon with chowries and fans by gods with Indra, siddhas, gandharvas, excellent sages, yakshas, best nagas, and groups of celestial nymphs. The sinless Pup^arika having seen the lord of gods recognized the noble Visflu; and bowing with folded palms, and with his mind pleased praisSd him.

137-146a. Salutation to you, О Vishgu, (to you) who are unstrained, eternal, qualityless and noble, and the only eye of the world. You are the lord of all beings, and you have no lord (who controls you). You are Govinda, you are Garu^a-bannered, and destroy fear and affliction by favouring the beings. They say that all this rests in you who take up many forms. Everything is full of you. You are different from this world. You have created the world. О you having produced a lotus from your navel, salutation to you. Salutation to the mighty soul known from all the Upanishads. О destroyer of Kaitabha, О lord of all gods, you alone are the cause (of everything). Be pleased, О you living in my heart and holding a conch, a disc and a mace. Salutation to him who was the origin of all beings and who supports the earth. (Salutation to him) who takes up many forms, (to him) the strong Vishtju whose greatness gods, lords of gods, like Brahma etc. do not realise, and which can be measured (only) with penance. I salute you, the greatness of whom, not being within the scope of words, is not had (i.e. known). You are not touched by birth etc. You are always to be truly reflected upon; in the same way, due to compassion for your devotees, you, О Purushottama, are seen in forms like Matsya (the Fish), Kflrma (the Tortoise) etc.

146b-148. О hero, Pupdarika praised that Purugottama, the lord of the world, whom he desired to see for a long time — Padmanabha, Trivikrama, Vishuu. Trivikrama Vishnu spoke to Pupdatika, the noble one, in a serious voice:

149-130. О child, О very intelligent Pupdarika, I am pleased with you. Well-being to you. Ask for a boon. I shall give you whatever you have in your mind.

Hearing these words spoken by the lord of gods, the very intelligent Pimdarika requested him like this:

151-153. What a great disparity between you (always) wishing the good (of all) and me of a wicked intellect? О Madhava, О lord of gods, order that which is beneficial to me.

Thus addressed, the lord, being much pleased, spoke to the noble Pugtfarika standing by him with folded palms. “May you be happy. О you of a good vow, come along with me. You, helping (others), and an eternal soul, will always be with me.”

154-169. When Vishnu, loving his devotees, spoke like this, drums sounded in heaven, and a shower of flowers fell down. Similarly gods like Brahma said, ‘Good, good’. Siddhas, gandharvas and especially kinnaras sang. There only the lord of gods, the lord of world took him, and mounting on Garutfa, and being saluted by all people went. Therefore, О best king, you too, full of devotion to Vishou, setting your heart and soul on him, engaged in doing good to his devotees, resort to him, after having duly worshipped him. Listen to his account which destroys all sins. О best king, adopt that means in great detail, being full of devotion to Vishshu, by which the universal soul will be pleased. Men averse to Vishgu do not reach him even after having performed hundreds of horse-sacrifices and Vajapeya sacrifices. He who has (but) once uttered the two letters Ha-ri has girt up his loins (i.e. is ready) for going to salvation. They in whose heart Vishnu, dark-blue like a lotus, abides, profit and succeed. Whence would they be defeated? He who, being composed, would listen to or recite this everyday, is free from all sins, and goes to Vi^u’s world.

О you daughter of the (Himalaya) Mountain, having heard this greatness of the names (of Vishgu), religious merit, worldly prosperity and salvation undoubtedly accrue (to him). A brahmaga who is born in a pure family and who is greatly devoted to the Vedas, who is Vishtiu’s devotee is of the nature of Vishgu and never any other brahma^a. That man who utters the name (of Vishnu) in (i.e. with) his mouth, who is intent upon meditating upon Vishtiu in his heart, who has (the marks of) a conch and a disc, wearing Tulasi-garland, should bev known, О learned one, to be liberated while living. Having enjoyed many pleasures, he delights, along with twentyone (members of) his family, in Vishgu’s world. Undoubtedly Pundarfka, according to his capacity, got salvation. Due to devotion Vishnu is permanently pleased. At the time of the worship of a deity and penance, the singing of (the praise of) Vis^u, especially in one’s own house in the Kali age, is said to be equivalent to the chanting of Samans.

1-2. О you very intelligent one, tell (me) again the importance of Ganga, having repeatedly heard which, all the sages are free from attachment. О lord, О master of all, what kind of greatness is of her? I have formerly learnt about her origin. I have (however) not heard about her greatness. You are the first among all beings and the ancient god.

3-11. The sages came to see Bhishma, resembling Brihaspati in intelligence, Indra in valour, and lying on the bed of arrows. (The sages were:) Atri, Vasishtha, Bhrigu, Pulastya, Pulaha, Kratu, Angiras, Gautama, Agastya, and Sumati, the wise one; Visvamitra, the omniscient Sthulagiras, the chief of the Pramathas, Raibhya, Bfhaspati, Vyasa, Pavana, KaSyapa, Dhruva, Durvasas, Jamadagni, Магкац^еуа, Galava, Ushanas, Bharadvaja, Kratu and Astika also, Sthulaksha, Sarvalokaksha, Kaijva, Medhatithi, Kusha, Narada, Parvata, Sudhanva and the brahmaga, Chyavana, Matibhu, Bhuvana, Dhaumya, Satananda, Kftavraija, Jamadagnya Rama, Ijtcika and others. Dharma’s son, along with his younger brothers duly saluted him, and duly honoured them, venerable to the world. The noble ones, with penance as their treasure, when honoured, were seated comfortably, and had talks about Bhishma and divine way of life. At the end of the talks of the sages of purified souls, Yudhishthira, having saluted Bhishma by (bowing) his head, asked this:

12. О grandsire, tell me which countries are very holy, which mountains and hermitages should always be resorted to by those who seek religious merit.

13-23. In this matter only they relate the history — the dialogue between (Sibi) gleaning ears of com and a siddha, О king Yudhishthira. A siddha having walked about this entire earth, reached the house of the noble Sibi, (living by) gleaning ears of corn. He knew the essence of metaphysics; he had always curbed his senses. He had given up attachment and hatred, and was proficient in wise acts. He was always the best among the devotees of Vijiju. He was very much devoted to holy acts about Vish?u. He did not censure Vishnu’s devotees. He was always devoted to righteousness. He was always engaged in yogic practices. He wore (the marks of) a conch and a disc. He knew the truth of worshipping the deity three times a day, and he was always devoted to Vishnu. He deliberated about what is right and what is wrong with those learned in Vedic lores. He always recited the Vedas; and always honoured (his) guests. Thinking of (visiting) a holy place, he always subsisted on gleaned corn. That brahma^a having the form of Vishnu, knew all that was reflected upon and sung by the self-bom one. He was proficient in the significance of various ways of life, and was always inclined to the Immutable. Once he went to Sibi’s house. The noble-minded (shibi) seeing him, offered him due hospitality. (Then) Sibi asked him the cause of the auspiciousness of the regions. (Sibi) who gleaned ears of com, said: ‘‘O best brahmaqa, please tell me affectionately (i.e. due to your affection for me), which countries, regions, mountains, and hermitages are auspicious.”

24-42. Those countries, regions, mountains, and hermitages in which the best river Ganga is always present, are auspicious. That good position (i.e. obtaining heaven) which one would get by resorting to Ganga is not obtained by penance, celibacy, sacrifice and gifts. That pleasure which is had by those selfgoverned people bathing in Ganga, is not had by means of hundreds of sacrifices. A man swimming (i.e. bathing) in the water of Ganga shines after removing his sins, as the sun shines at his rise by dispelling darkness. О brahmana, as a heap of cotton having reached (i.e. come in contact with) fire perishes, similarly a dip in Ganga removes all sins. He who would drink the Ganga-water heated by the sun’s rays, is equivalent to one free from mist and is superior to fire. The man who has bathed in Ganga is superior to the man who has observed the Candrayapa vow standing on one foot. The best man who uses the Ganga-water for a month (is superior to) the man who stands with his head down for a myriad years. Being free from (the sin of) a brahmana’s murder he goes to Vishnu’s (position). This Ganga destroys sins like the confluence of Ganga, Yamuna and Sarasvati. By merely remembering her, the killer of an infant is freed in a moment. That Prayaga, the lord of the holy places, is difficult to be secured by the devotees of Vishnu. Having bathed there a man would quickly go to Vaikuptha. He does not know (i.e. care for) what is dear and what is not dear. He does not obtain religious merit or sin. Having bathed in Ganga, one is freed from a great sin. He who would say ‘Ganga, Ganga’ even from hundreds of yojanas (away from Ganga), is free from all sins and goes to Vishnu’s world. A killer of a brahmana, of a cow, a drunkard, a killer of an infant is free from all sins and quickly goes to heaven. He also sees excellent Vishnu. He who bathes at the confluence of Ganga, Yamuna and Sarasvati goes to Vaikuptha. As darkness vanishes when the sun rises, in the same way sins perish just by bathing in her. By bathing at Gangavarta, Kushavarta, Gallika, Nilaparvata, at the holy place of Kanakhala, there is no birth. О king, the best man, knowing like this, and repeatedly bathing in Ganga, is freed from sin. Vishou is always the best among gods, horse-sacrifice among sacrifices, Asvattha among all trees, similarly Ganga is always (the best among rivers).

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