The Love Story oflndra and Padmagandhd

Vyasa said:

1-6. O chief among brahmanas, I shall again narrate the excellent greatness of Ganga. If you desire liberation, drink the nectar in the form of an account of Ganga. He who has devotion for the mother of Bhishma, has given all gifts, has performed all sacrifices, and has worshipped Vishnu. O Jaimini, whatever religious rites are performed in Ganga, all those become inexhaustible for him. Seeing flowing water he who gets up and goes to the water of Ganga with devotion, is the performer of a thousand horse-sacrifices. He who does not show devotion (i.e. does not become devoted) when Ganga-water has come (to him), will perpetually have beasthood in every existence. The religious merit earned during crores of existences of him who, having come across the Ganga-water, does not devoutly take it, perishes just in a moment.

7-10. He who stops one desiring to go to the bank of Ganga, would, along with a crore (members of) his family, go to Raurava hell. The expiation for him who urinates or excretes on the bank of Ganga. is not seen even after hundreds of crores of kalpas. He who would drop phlegm, spittle, rheum, tears or dirt on the bank of Ganga would be a resident of hell. He who would throw leavings of food and phlegm into Ganga goes to a fearful hell, and gets (the sin of) the murder of a brahmana.

11-12. The sin which a foolish man commits on the bank of Ganga, would indeed be perpetual and is not destroyed at (i.e. by visiting) other holy places. A sin committed at another holy place is destroyed in Ganga; (but) the sin committed in Ganga is destroyed nowhere.

13-14. Therefore, those who are proficient in the holy texts should not commit a sin in Ganga. They should collect religious merit through (bodily) act, (act of) mind, and through words. They are not countries, they are not mountains, and they are also not the forests where the divine river, destroying sins, would not exist.

15-19. O Jaimini, even if one has (to carry out) a hundred (pieces of) work one should not stay at any other place even for a short while after leaving the bank of Ganga. Even by eating begged food one should stay at the bank of Ganga, but not at other place, even for a moment, even after having obtained the status of a king. By casting his body in Ganga even the killer of a brahmana is liberated. (But even) the performer of a thousand horse-sacrifices at any other place would not get liberation. He who would live on the bank of Ganga and be devoted to Vismi's worship (would obtain liberation). He who has never worshipped Visrm in any former existence, would not have devotion for Ganga, the mother of the world. O men, all of you listen. I am saying this repeatedly.

20-24 Having bathed in Ganga, he would go to the highest position. That man who would worship Ganga by repeating the name 'Ganga, Ganga', (would) freed from all sins, (live) in heaven for a myriad divine ages. O brahmana, he who would start (narration of) the account of Ganga at the time of his death, would, with all his sins dropped, go to the abode of Vishnu. O best brahmana, with the wise man who at the time of his death remembers the name 'Ganga' giving liberation, Vishnu would be pleased. He who would, at the time of death, have a sectarian mark (on his forehead) of the Ganga-clay (jnrtpundra), so also he who would cast his body after seeing him who bathes in Ganga, would get (the fruit of) death in Ganga even (if his death occurs) in a cremation ground, O brahmana.

25-26. As long as the bones of a man remain in Ganga, he would, for thousands of kalpas, be honoured in Vishnu's heaven. That wise man whose ashes, bones, nails and hair lie dipped in Ganga, would live in Vishnu's abode.

27-28. O brahmajia, I shall tell (about) the fate a man has when his bones lie in Ganga. I shall tell the entire fruit of it. Listen attentively. Once the lustful lord Indra, adorned with various ornaments, went along with a young woman Padmagandha to the pleasure-house.

29-31. She who was called Padmagandha, who had the prime of youth, contributed to great delight by giving him various pleasures. He, the conqueror, deluded by Cupid and being pleased, sat at the feet of that lady having eyes like those of a young deer, and seated on his wife's golden bed. Indra, being very much pleased and with his mind attracted by her virtues, himself prepared a tambula and gave it to her.

32-33. Just at that time, very beautiful Paulomi, adorned with all ornaments, herself came to that (pleasure-)house. Paulomi, seeing lord Indra, the king of all gods, in that condition, was very angry; and she, of good marks, spoke thus: Saci said:

34-37a. O lord, O my husband, O king of all gods, what is this that you are doing? Giving a golden tambula to one who is my maid! O lord, all gods touch your feet with their heads. Then how do you remain at the feet of Padmagandha? A bee is solicited for its fragrance(? ). It would notbeitssuccess(? ). O lord, how do you, who are the lord of a crore of beautiful women, and who know all flavours, do such an extremely condemned act?

37b-38a. O you virtueless Padmagandha, O you maid, go away. You, (as if you were) a goddess, are (lying) on the bed, and Indra is seated at your feet! Vyasa said:

38b-39a. Thus reproached in various ways by that Paulomi, that chaste woman of a beautiful body angrily spoke thus: Padmagandha said:

39b-43a. The lord himself knows my virtue and vice. O you virtueless one, with what authority are you, after coming (here), censuring me? Others see virtues and vices even with two eyes. O you wicked-minded one, would Indra not see with a thousand eyes, since the virtue of people is not propagated as (as quickly as) their fault? Virtuous people first see the spot on the moon. You are talking nonsense, are cruel, of a bad form, void of virtues. If I am not virtuous, then let your husband resort to you. Vyasa said:

43b-44a. Speaking like this, that lotus-eyed Padmagandha, acting very pitiably, angrily got up from the golden bed. Indra said:

44b-47a. O dear one, O mistress of my life, O greatest one, leaving me where are you going? Tell me, O beautiful lady, what offence have I committed against you. O dear one, I am your servant and will serve you as a servant. The wife of a servant would be a maid-servant. Do you not hear such words? Then Indra, with his mind overcome by infatuation, got up and again put that exquisitely beautiful woman on his lap. Saci said:

47b-51a. O female curlew, your life is good, (and) my life certainly fruitless. You are loved by the lord, and I, an excellent lady, am always disliked by him, till (your) religious merit (lasts). O female curlew, that religious merit will be exhausted, Being born in the family of curlew you will again suffer grief. Till then sport with the lord of gods as you please. O virtueless female curlew, after a few days (the lord) would not be yours. Having heard her very amazing words, that Padmagandha, giving up her antagonism, saluted that chaste lady (i.e. Sad), and said to her: Padmagandha said:

51b-53a. O daughter of Puloman, O beautiful woman, what you have said is wonderful. Tell me how I am a female curlew. I desire to listen to it carefully. Who am I? Where did I stay? How have I, a chaste woman, come here? After how much time will my religious merit be exhausted? Saci said:

53b-60a. O Padmagandha, formerly you were born of a curlew. You lived on the earth, eating impure flesh and insects. On the charming bank of Ganga there was a fig tree. After building a nest on it, you lived there. Once a black serpent entered the hole on the fig tree and bit you. And you, a wicked one, suddenly died. The serpent angrily ate up all your flesh. O beautiful woman, all your fleshless bones remained there only. O good one, once the tree was hurled down by a strong wind. O beautiful one, being broken it fell into the Ganga along with its roots. When that fig tree fell into Ganga, your bones were submerged, O best lady. As long as those bones will remain in Ganga, you will always be loved by the lord.

60b-65a. O Padmagandha, I have told you everything as to which of your religious merits has placed (even) Indra under your thumb. Blessed is goddess Jahnavi (i.e. Ganga) due to whose favour, you, a female curlew, not touched even by candalas, lie on the lap of Indra. The daughter of Puloman, the chaste lady, being insulted even by Indra, with her lotus-face faded, went as she had come. That excellent woman Padmagandha remained on Indra's lap only. Those words of her remained, as it were, wakeful in her heart. O brahmana, once the lord of gods very much pleased with her virtues, himself said to her: " O beautiful lady, ask for a boon." Padmagandha said:

65b-67a. You are the chief of all gods and the lord of crores of women. Yet, O lord, you are under my influence. (Then) what is the use of other boons? Yet, O best god, you who desire to grant (me) a boon (should) take a pledge before me with your (bodily) acts, mind and words.

Indra said:

67b-69a. O you beautiful lady, order me what I shall give you — (my) life, wealth, kingdom, clothes (or attendants). (What I promise) is true, (certainly) true, is repeatedly true. There is no doubt about it. O you fawn-eyed one, I shall certainly give you what you desire. Padmagandhd said:

69b-70a. O lord of the three worlds, if you are indeed pleased with me, then give me the boon that I shall be born in the stock of elephant. Indra said:

70b-74a. O beautiful lady, I who have given a promise, give you the boon. But many griefs have come to my heart. O beautiful lady, I do not get happiness if I do not see you even for a moment. Then how can I put up with the unbearable separation from you for a long time? O you of stout breasts, O you beautiful lady, if you have compassion for me, then stay with me for a few days (more). Then enjoying the large wealth of the lord of the gods that chaste woman lived for a myriad of years in the house of the lord. Padmagandhd said:

74b-75a. O lord of gods, give me an order to fulfil my desire. I (shall) go to the land of religious rites (i.e. Bharatavarsa). I salute the pair of your feet. Indra said:

75b-76a. O you having a moon-like face, after living with me, having the measure of an ocean of love for you, for a few days, you will go as you please.

76b-78a. Then, that Padmagandha, day and night sporting with him in the pleasure-house, lived there for three myriads of years. Then, she, full of joy, said to the lord of gods: " Give me an order. I (shall) now go to the earth." VII.8.78b-95a

Indra said:

78b-79a. O you beautiful one, give up your apathy. Stay with me here only. I cannot abandon you; (you are) more important than (my own) life. Padmagandha said:

79b-82a. O lord of gods, when, on the exhaustion of my religious merit I shall go to the earth, then I shall have separation from you for a long time. On that separation, O lord, I, having gone to the earth, desire (to come back to) heaven. O Indra, having gone to the land of religious rites, I shall employ that means by which I shall never be separated from you. Indra said:

82b-84. O good one, when you again desire to do this, then O beautiful one, you will again quickly come (here). Then, with his body sprinkled by tears trickling from his eyes, he embraced her, and addressing her as " O dear one", said: " You (can) go". Then by his order the chaste woman came to the land of religious rites.

85-92a. O brahmana, she was born in the stock of female elephants and remembered her former birth. She who was wellborn in the stock of female elephants and remembered her account went, after a few days, to the bank of Ganga. Bathing in Ganga, and decorated with the mud from Ganga, and uttering (the words) 'Ganga, Ganga', she entered a deep pool of water. That female elephant, of the form of a mountain, remembering her own birth, went into that pool of the Ganga water, and died. Seeing her boldness, all deities gladly showered her with excellent flowers like parijata etc. To bring her, of a dark body, Indra, of a good mind, and surrounded by all hosts of gods, speedily went (to Ganga) due to a long separation from her. Telling her, of a divine body, his own agonies (while) in the Puspaka (aeroplane) he went to his own abode, after gladly abandoning, for her sake, Sacf, Rambha and Pramloca and Urvasf, that had come (there).

92b-95a. That excellent lady, increasing the happiness in the mind of Sakra, that fortunate one, dear (to Indra), stayed in the city of Indra as long as her bones remained in Ganga, O Jaimini. A hundred crores (of the members of) her family lived in Indra's abode for that period. That divine beauty became the object of the friendship of those who were kings of kingdoms in heaven due to the power of their austerities.

95b-97a. O Jaimini, such a fruit is had due to a bath in Ganga. The fruit of (i.e. got by) him who casts his body in Ganga cannot be described. O Jaimini, as long as the dead body and the bones remain in Ganga, till that time, i.e. for a hundred crores of kalpas she resided in the abode of the god.

97b-99a. O Jaimini, listen to the fruit obtained by a man whose dead body is tossed in Ganga by her currents: He, lying on a golden bed, and fanned with the breezes of charming chowries by divine ladies, becomes happy.

99b-104. I shall tell you about the abode of him whose dead body is seen on the sandy bank of Ganga heated by the rays of the sun: With his entire body smeared with divine fragrant substances and sandal he always sports with divine damsels in heaven. Listen to the fruit obtained by him whose body is seen torn by crows, vultures, herons, and (other) birds in (Ganga) the mother of Bhishma: He, with his chest embraced by the stout, high, charming breasts of divine damsels, always sleeps on a bed in heaven. O brahmana, listen to the inexhaustible fruit from me who am telling it, which he who (i.e. whose body) is surrounded by ants, insects and flies and whose bones are seen to have fallen in Ganga, obtains.

105-110. He, with the dust-particles on his feet removed by the ornaments on their crowns and being saluted with their heads by the hosts of gods, behaves in heaven like Indrafor a long time. That man whose body falls into Ganga even against his desire, is freed from all sins, and would become Vishnu. He whose charcoals (burnt parts of the body) are seen to be tossed by the water in Ganga, would remain in heaven proportionately with the number of the charcoals for more than a hundred kalpas. Maybe all (kinds) of religious merit are exhausted. (But) when the body has fallen into Ganga, the religious merit is never exhausted. What is the use of prolixity in this matter? The greatness of him who has cast his body in Ganga is not (i.e. cannot be) known. That blessed man who, on the earth, sometime devoutly touches the water of Ganga, ^destroying heaps of VII.9.1-15

3405 very strong sins, crosses the fearful ocean of the (mundane) world and goes to the (other) shore in a boat of boundless pleasure.

 

CHAPTER NINE

The Greatness of Ganga

Jaimini said:

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

2-9a. That too I shall tell you since you are a devotee of Ganga. Those feet of men (alone) are fruitful (i.e. meritorious) that go to the bank of Ganga. Those (alone) are (fruitful) ears that hear the sound of the waves of Ganga. 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 Ganga. That is said to be the (fruitful) forehead which bears a vertical mark of the clay of Ganga. Those (alone) are the (fruitful) hands that are intent on worshipping Ganga. That (alone) is the (fruitful) body, giving the fruit of the four goals of human life, which has fallen into the pure water of Ganga. O best brahmana. All the manes of the dead ancestors, living in heaven, (seeing their son) going to the bank of Ganga, 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 Ganga. 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 Ganga, 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 Jahnavi (i.e. Ganga) 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 Ganga, 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 Ganga 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 Ganga, 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 Ganga 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 Ganga. The greatness of goddess Jahnavi destroys all sins. Uttering (the name of Ganga) giving happiness and liberation he goes along the path. " O Ganga, 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. How have 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 Ganga, O brahmana. " O Ganga, 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 Vishnu, 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 the pilgrimages to Ganga. Half of the religious merit of him who carries on trade, business etc. on the bank of Ganga or at Prayaga, perishes. " All my sins, small or great, committed in existence after existence will perish due to the favour of the goddess Ganga." Saying so, a wise one, being very much delighted, should go to the bank of Ganga.

31-35a. Seeing mother Ganga, 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, Ogoddess; 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 Jahnavi, by dropping his body (i.e. by prostrating himself) on the ground. Then, O best brahmana, he, with the palms of his hands joined, with devotion and being very much delighted, should again utter this hymn:

35b-41. " O Ganga, 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 Ganga, O goddess. I repeatedly salute you." Then the wise one, devoutly carrying the Ganga-water on his head, should, saying 'Ganga', enter the stream (of Ganga). " 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 Ganga, and uttering (the words) 'Ganga, Ganga', he should bathe in Ganga, 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 Ganga, 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 brahmana, the wise one, remembering Ganga, Narayana, should, as he wishes, bathe in Ganga, the mother of the world.

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

45-46. A wise man should not brush his teeth in Ganga. If he does so through folly, he would not obtain the religious merit due to the water of Ganga. 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 Ganga.

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

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

51-52. Observing a fast, and having performed rites like a bath etc. in Ganga, he should then do acts like giving gifts, worshipping deities, (shouting) 'victory (to Ganga)', which being done in Ganga do not perish. Fasting and finishing the rites like bathing in Ganga, he should perform the five major sacrifices (viz. brahma-, pitr-, deva-, bhuta-, and nr-yajna) and should worship Ganga.

53-58. A wise man should bathe the image of goddess Ganga, so also of Shri Vishnu with the divine water of a cocoanut. In the absence of the image of Ganga, he should recollecting Jahnavi (i.e. Ganga) in his heart, put the cocoanut-water into the Ganga-water. He should (then) devoutly worship (the images of) Ganga and Vishnu 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, tambulas 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 goddess that is worshipped and (that of) Vishnu, 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 brahmana, he should eat (very) little food, but should not have a (full) meal. O Jaimini, having worshipped (the images of) Ganga. and Vishnu in the morning, he should give presents to a brahmana 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. Ganga) and having performed his daily rites, the brahmana 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 Ganga.

66-68. He is freed from sins committed during other (i.e. former) existences. He, having Vishnu's form and reaching Vishnu's city, rejoices (there) with Vishnu. Living in Vishnu'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 Vishnu's order he goes to Brahma's world. In Brahma'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 S" iva from Brahma's abode. There he enjoys pleasures of various kinds, which are extremely difficult to be had. He also gets the headship of Shiva's attendants. What is the use of speaking many other words?

71-78a. Then that meritorious [man, after living in Shiva'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 Ganga. 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 Ganga 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 Dvapara yugas. The queen of that king was Vijaya 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 Dharmaraja also said to Chitragupta: " O Chitragupta, consider all acts of these two." O Jaimini, Chitragupta, being (thus) ordered by him, considered their acts from the beginning, and with the palms of his hands joined, spoke: Chitragupta 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 brahmana'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 Vyaghrabhaksya. (One) who enters that hell full of all troubles, would be a prey of tigers. Therefore, it is known as Vyaghrabhaksya.

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 Jahnavi. O brahmana, 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 Ganga, 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 Ganga. 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 brahmana, the couple, then, remembering Ganga, 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 Vijaya. 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 Ganga 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. Vishnu dwells in our heart. (In the same way) Hari (i.e. Vishnu) 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 'hiih-sa' (i.e. harm) always remain?

117-118. That man who harms a living being just harms Vishnu (also). The revered lord of Lakshmi lives in the bodies of all living beings. Lord Vishnu, 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. Vishnu 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 Vishnu. He is (also) Vishnu.' 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 Vishnu 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 not1 (? ) indeed be a major sin (involved) in killing others, then Oh, how (i.e. why) has the Creator created those that are the preys and those 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. Vishnu 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 Vishnu. Am I able to kill you? The creator of the form of Death, Vishnu 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. Vyasa said:

133b-141. Then the serpent ate up (the couple of frogs), which was uttering, through great hunger, (the words) 'Ganga, Ganga', on the path. These two persons at every step obtained the great fruit of horse-sacrifices in their pilgrimage to the bank of the Gahga. 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 Rambha and UrvasI, 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? "

1. The word '«a' (not) is redundant as it gives a sense not intended in the context.

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 brahmana, hearing these various (talks) of them, a virtuous, appreciative woman said: " This king has taken that charming one (viz. Vijaya) belonging to Sudasa as his wife. O ladies, (then) what is the use of quarrelling? " Then, O brahmana, 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 in a 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 Vishnu'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 Vaikuntha. 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 brahmana, I have told you the entire fruit of this kind of (i.e. got by) him who casts his body while going on a pilgrimage along the bank of Ganga. Philosophers, great sages like Narada, have not declared any restriction as regards time on going to the bank of Ganga. O best brahmana, whenever a man would bathe in Ganga, he certainly obtains inexhaustible religious merit. It is certain that Ganga destroys all sins. If a man repeatedly commits sins, Ganga does not purify him. O people, if you desire beatitude, then, giving up wicked thoughts, bathe in Ganga, 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 Ganga? It is possible (for a man) to count the number of sharp showers and dust particles on the earth. (But) O brahmana, he cannot narrate the merits of Ganga.

160-161. Having considered all your holy texts I say: " A man gets liberation after bathing Gust) once in the water of Ganga. Even he who, thinking of the lord of gods, and of Gaiiga, 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 Ganga, O brahmana, he would go to Vishnu's city, giving all pleasures."

 

CHAPTER TEN

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