Pūjādi-kathana — Gaṅgā Vratas, Tenfold Worship, Stotra, and Mokṣa on the Riverbank

Verse 1

वसिष्ठ उवाच । वसोर्वचनमाकर्ण्य गङ्गामाहात्म्यसूचकम् । पुनः पप्रच्छ राजेन्द्रं तं विप्रं स्वपुरोहितम् ॥ १ ॥

Vasiṣṭha said: Having heard Vasu’s words that pointed to the greatness of the Gaṅgā, the king once more questioned that brāhmaṇa—his own family priest.

Verse 2

मोहिन्युवाच । श्रुतं विप्र मया सर्वं गोदानादि शुभावहम् । अधुना श्रोतुमिच्छामि गङ्गाव्रतमनुत्तमम् ॥ २ ॥

Mohinī said: “O brāhmaṇa, I have heard everything about the auspicious rites beginning with the gift of cows. Now I wish to hear of the unsurpassed vow dedicated to Gaṅgā.”

Verse 3

गङ्गादीनां पूजनं च स्थापनं तत्र वा द्विज । किं फलं वद सर्वज्ञ त्वामहं शरणं गता ॥ ३ ॥

“O twice-born sage, what is the fruit of worshipping and also installing (images or representations of) Gaṅgā and the other sacred rivers there? O omniscient one, tell me—for I have taken refuge in you.”

Verse 4

अधुना गतिदाता त्वं वर्जितायाश्च बंधुभिः । पत्या विरहिता चाहं पुत्रहीना विदांवर ॥ ४ ॥

Now you alone are the giver of refuge to me, for I have been cast off by my kinsmen. I am separated from my husband as well, and I am without a son—O best among the learned.

Verse 5

त्वामेव शरणं प्राप्ता पितुर्वचनगौरवात् । तद्भवान्प्रणताया मे गंगामाहात्म्यंसंयुतम् । देवताराधनं ब्रूहि यच्छ्रुत्वा मुच्यते ह्यघात् ॥ ५ ॥

To you alone have I come for refuge, honoring my father’s command. Therefore, O revered one, instruct me—who bow before you—on the worship of the Deities, together with the greatness of the Gaṅgā; by hearing it one is truly released from sin.

Verse 6

वसिष्ठ उवाच । तच्छ्रुत्वा मोहिनीवाक्यं वसुर्विप्रः प्रतापवान् । सभाज्य मोहिनीं भूप प्राह वेदविदां वरः ॥ ६ ॥

Vasiṣṭha said: Hearing Mohinī’s words, Vasu—the radiant and mighty brāhmaṇa, foremost among the knowers of the Vedas—honored Mohinī and then spoke, O King.

Verse 7

वसुरुवाच । साधु पृष्टं त्वया देवि लोकानां हितकाम्यया ॥ ७ ॥

Vasu said: “O Goddess, you have asked well, out of a desire for the welfare of the worlds.”

Verse 8

गंगामाहात्म्यमखिलं महापापप्रणाशनम् । वृषध्वजेन कथितं शिवेन दयया पुरा ॥ ८ ॥

This entire glory of the Gaṅgā—destroyer of even the greatest sins—was formerly spoken out of compassion by Śiva, the Bull-bannered Lord.

Verse 9

प्रीत्या देव्याभि पृष्टेन गंगातीरनिवासिना । देवैस्तु भुक्तं पूर्वाह्णे मध्याह्ने ऋषिभिस्तथा ॥ ९ ॥

When the resident of the Gaṅgā’s bank was affectionately questioned by the Goddess, he said: “The Devas partake of food in the forenoon, and likewise the Ṛṣis partake at midday.”

Verse 10

अपराह्णे च पितृभिः शर्वंर्यां गुह्यकादिभिः । सर्वा वेला अतिक्रम्य नक्तभोजनमुत्तमम् ॥ १० ॥

In the afternoon one should offer to the Pitṛs (ancestral spirits), and at night to the Guhyakas and related beings. When all the daytime periods have passed, eating only at night (naktabhojana) is declared the best discipline.

Verse 11

उपवासाद्वारं भैक्ष्यं भैक्ष्याद्वरमयाचितम् । अयाचिताद्वारं नक्तं तस्मान्नक्तं समाचरेत् ॥ ११ ॥

Better than fasting is living on alms; better than alms is accepting only what is unasked-for. Better even than unasked gifts is the discipline of eating only at night; therefore one should practice the nakta observance.

Verse 12

हविष्यभोजनं स्नानं सत्यमाहारलाघवम् । अग्निकार्य्यमधःशय्यां नक्ताशी षट् समाचरेत् ॥ १२ ॥

One should duly observe these disciplines: eating haviṣya food, bathing, truthfulness, lightness in diet, performing the fire-rite (agni-kārya), sleeping on the ground, and eating only at night.

Verse 13

गंगातीरे माघमासे यः कुर्यान्नक्तभोजनम् । शिवायतनपार्श्वे तु कृशरं घृतसंयुतम् ॥ १३ ॥

Whoever, in the month of Māgha on the bank of the Gaṅgā, undertakes the vow of eating only at night, and then near a shrine of Śiva partakes of kṛśara (rice and pulses) mixed with ghee—such is the prescribed observance.

Verse 14

नैवेद्यं च निवेद्यैव कृशरान्नं शिवस्य तु । काष्ठमौनेन भुंजानो जिह्वालौल्यं विवर्जयेत् ॥ १४ ॥

Having first offered naivedya—especially kṛśarā—to Lord Śiva, one should then eat while observing kāṣṭha-mauna (complete silence), and thus abandon the tongue’s fickle craving for tastes.

Verse 15

पलाशपत्रे भुञ्जानः शिवं स्मृत्वा जितेंद्रियः । धर्मराजस्य देव्याश्च पृथक्पिंडं प्रकल्पयेत् ॥ १५ ॥

While eating from a palāśa leaf, self-restrained and remembering Śiva, one should prepare separate piṇḍa-offerings for Dharma-rāja (Yama) and for the Goddess (Devī).

Verse 16

सोपवासश्चतुर्द्दश्यां भवेदुभयपक्षयोः । पौर्णमास्यां तु गंधैश्च गंगायाः सलिलैस्तथा ॥ १६ ॥

One should observe a fast (upavāsa) on Caturdaśī, the fourteenth lunar day, in both fortnights. And on Paurṇamāsī, the full-moon day, one should worship with fragrances and likewise with the waters of the Gaṅgā.

Verse 17

शिवं संस्नाप्य पयसा मध्वाज्यदधिभिः पृथक् । तथैव हेमपुष्पं च लिंगमूर्ध्नि विनिक्षिपेत् ॥ १७ ॥

Having bathed the Śiva-liṅga with milk, and then separately with honey, ghee, and curd, one should likewise place a golden flower upon the top of the liṅga.

Verse 18

ततो दद्यात्तु शक्त्यैवापूपञ्च घृतपाचितम् । तिलाढकं प्रगृह्याथ शिवलिंगोपरि क्षिपेत् ॥ १८ ॥

Then, according to one’s capacity, one should offer an āpūpa cake cooked in ghee; and taking a measure (āḍhaka) of sesame, one should then cast it upon the Śiva-liṅga.

Verse 19

नीलोत्पलैश्च सर्वेशं पूजयेत्पंकजैरपि । तदलाभे तु सौवर्णैः पंकजैः पूजयेद्धरम् ॥ १९ ॥

One should worship the Lord of all (Sarveśa) with blue lotuses (nīlotpala) and also with lotus-flowers. If these are unavailable, then one should worship Lord Hari with golden lotuses made of gold.

Verse 20

पायसं चात्र मध्वक्तं घृतयुक्तं च गुग्गुलम् । घृतदीपं तथा चैव चंदनाद्यैर्विलेपनम् ॥ २० ॥

Here too one should offer pāyasa (sweet rice) mixed with honey, guggulu blended with ghee, a ghee lamp, and anointing with sandalwood and other fragrant substances.

Verse 21

दद्याद्भक्त्या महेशाय तथा पत्रफलानि च । कृष्णगोमिथुनं चैव सरूपं च निवेदयेत् ॥ २१ ॥

With devotion one should offer to Mahesha, along with leaves and fruits; and one should also present as an offering a pair of black cows, well-matched in form and appearance.

Verse 22

भोजयेद्ब्राह्मणानष्टौ मासांते तु सदक्षिणान् । वर्जयेन्मधु मांसं च तं मासं ब्रह्मचर्यवान् ॥ २२ ॥

At the end of the month, he should feed eight brāhmaṇas and give them proper gifts (dakṣiṇā). Throughout that month, observing celibacy, he should abstain from honey and meat.

Verse 23

एवं कृत्वा यथोद्दिष्टमेकवारमिदं व्रतम् । यमैश्च नियमैर्युक्तः श्रद्धाभक्तिपरायणः ॥ २३ ॥

Having thus performed this vow once, exactly as prescribed, one should be endowed with the yamas and niyamas, and be wholly devoted to faith (śraddhā) and devotion (bhakti).

Verse 24

इह भोगानवाप्नोति प्रेत्य चानुत्तमां गतिम् । इंद्रनीलप्रतीकाशैर्विमानैः शिखिसंयुक्तैः ॥ २४ ॥

Here itself one obtains enjoyments, and after death one attains the unsurpassed state—being borne in celestial aerial cars (vimānas), gleaming like indranīla sapphire and accompanied by peacocks.

Verse 25

दिव्यरत्नमयैश्चैव दिव्यभोगसमन्वितैः । गत्वा शिवपुरं रम्यं सर्वस्वकुलसंयुतः ॥ २५ ॥

Endowed with celestial, jewel-like splendor and furnished with divine enjoyments, he goes to the lovely city of Śiva, accompanied by all his people and family.

Verse 26

सुहृद्भिर्विविधैश्चैव विविधानप्यभीप्सितान् । भुक्त्वा भोगानशेषांश्च यावदाभूतसंप्लवम् ॥ २६ ॥

Along with many well-wishing friends, having enjoyed all desirable pleasures of many kinds—without remainder—one continues so until the cosmic dissolution of all beings.

Verse 27

ततो भवति धर्मात्मा जंबूद्वीपपतिस्तथा । तत्र भुंक्ते समस्ताँश्च भोगान्विगतकल्मषः ॥ २७ ॥

Then he becomes righteous-souled, and likewise the lord of Jambūdvīpa. There he enjoys all pleasures, his sins having been removed.

Verse 28

सुरूपः सुभगश्चैव तथा विहितशासनः । सर्वरोगविनिर्मुक्तः सोऽप्येतत्फलभाग्भवेत् ॥ २८ ॥

He becomes handsome and fortunate, living under proper discipline and right governance; freed from all diseases, he too becomes a recipient of this very fruit.

Verse 29

वैशाखे शुक्लपक्षे वा चतुर्दश्यां समाहितः । शाल्यन्नं क्षीरसंयुक्तं यः कुर्यान्नक्तभोजनम् ॥ २९ ॥

In the month of Vaiśākha, or on the fourteenth lunar day (caturdaśī) of the bright fortnight, one who is composed and attentive should observe the night-meal vow, taking cooked śāli rice mixed with milk as food.

Verse 30

शिवं संपूज्य पुष्पाद्यैर्भोज्यं तु संनिवेद्य च । काष्ठमौनेन भुंजानो वटकाष्टेन वै तथा ॥ ३० ॥

Having duly worshipped Śiva with flowers and the like, and having offered the food as naivedya, one should then partake while observing “wooden silence”—speaking not at all—using also a piece of banyan (vaṭa) wood.

Verse 31

मौनेन प्रयतो भूत्वा कुर्याद्वै दंतधावनम् । शिवलिंगसमीपे तु गंगातीरे निशि स्वपेत् ॥ ३१ ॥

Maintaining silence and becoming disciplined, one should perform the cleansing of the teeth; and at night one should sleep on the bank of the Gaṅgā, close to a Śiva-liṅga.

Verse 32

पौर्णमास्यां प्रभाते तु गंगायां विधिना तथा । स्नात्वोपवासं संकल्प्य कुर्य्याज्जागरणं निशि ॥ ३२ ॥

On the full-moon day, at dawn, one should bathe in the Gaṅgā according to the prescribed rite; having vowed to fast, one should keep vigil (jāgaraṇa) throughout the night.

Verse 33

लिंगं घृतेन संस्नाप्य पुष्पगंधादिभिस्तथा । नैवेद्यधूपदीपैश्च संपूज्य वृषभं शुभम् ॥ ३३ ॥

After bathing the Śiva-liṅga with ghee, and worshipping it with flowers, fragrances, and the like—together with naivedya, incense, and lamps—one should also duly worship the auspicious bull, Nandin.

Verse 34

सुश्वेतपुष्पवस्त्राद्यैर्हारिद्रैश्चंदनैस्तथा । अलंकृत्य विधानेन शिवाय विनिवेदयेत् ॥ ३४ ॥

Adorning, according to the prescribed rite, with pure white flowers, garments and the like, along with turmeric and sandalwood, one should duly present it to Śiva.

Verse 35

ब्राह्मणांश्च यथाशक्ति पायसेन तु भोजयेत् । एवं सकृच्च यो भक्त्या करोति श्रद्धयान्वितः ॥ ३५ ॥

According to one’s capacity, one should feed the Brāhmaṇas with pāyasa, sweet rice. Whoever does this even once, with bhakti and endowed with śraddhā, attains the stated merit.

Verse 36

लभते दैवपादोनयुगानां द्विसहस्रकम् । तपः कृत्वा तु नियमाद्यत्पुण्यं तदसंशयम् ॥ ३६ ॥

One attains merit equal to two thousand divine yugas. The merit gained by performing austerity in strict accord with the prescribed niyamas is, beyond doubt, exactly that.

Verse 37

हंसकुंदप्रभायुक्तैर्विमानैश्चन्द्रसन्निभैः । सुश्वेतवृषयुक्तैश्च मुक्ताजालविभूषितैः ॥ ३७ ॥

The blessed are borne in celestial vimānas, radiant like swans and kunda blossoms, moonlike in splendor—drawn by perfectly white bulls and adorned with netted garlands of pearls.

Verse 38

स्वकीयपितृभिः सार्द्धं प्रयातीश्वरमंदिरम् । नीलोत्पलसुंगंधाभिः सुरूपाभिः समंततः ॥ ३८ ॥

Together with her own forefathers (pitṛs), she proceeds to the Lord’s temple, surrounded on every side by lovely maidens fragrant like blue lotuses.

Verse 39

कांताभिर्दिव्यरूपाभिर्भुक्त्वा भोगाननेकशः । अनंतकालमैश्वर्ययुक्तो भूत्वा ततो भुवि ॥ ३९ ॥

After repeatedly enjoying many pleasures with beloved women of divine beauty, he becomes endowed with sovereignty for an endless span of time, and thereafter is reborn upon the earth.

Verse 40

जायते स महीपालः कीर्त्यैश्वर्यसमन्वितः । एकच्छत्रेण स महीं पालयत्याज्ञया सह ॥ ४० ॥

Such a one is born a sovereign of the earth, endowed with fame and prosperity; beneath a single royal canopy he protects and governs the land by his authority and command.

Verse 41

अन्ते वैराग्यसंपन्नो गंगां स लभते पुनः । स तया श्रद्धया युक्तो गंगायां मरणं लभेत् ॥ ४१ ॥

In the end, endowed with dispassion (vairāgya), he reaches the Gaṅgā once more; united with that faith (śraddhā), he attains death upon the banks of the Gaṅgā.

Verse 42

तथा तत्र स्मृतिं लब्ध्वा मोक्षमाप्नोति स ध्रुवम् । ज्येष्ठे मासि सिते पक्षे दशम्यां हस्तसंयुते ॥ ४२ ॥

Likewise, having regained sacred recollection (smṛti) there, he surely attains liberation (mokṣa). (This observance is) in the month of Jyeṣṭha, in the bright fortnight, on the tenth lunar day, when conjoined with the Hastā nakṣatra.

Verse 43

गंगातीरे तु पुरुषो नारी वा भक्तिभावतः । निशायां जागरं कृत्वा गंगां दशविधैस्ततः ॥ ४३ ॥

A man or a woman, upon the bank of the Gaṅgā with a heart of devotion (bhakti-bhāva), should keep vigil through the night; thereafter one should worship the Gaṅgā in ten prescribed ways.

Verse 44

पुष्पैर्गंधैश्च नैवेद्यैः फलैश्च दशसंख्याया । तथैव दीपैस्तांबूलैः पूजयेच्छ्रद्धयान्वितः ॥ ४४ ॥

With flowers and fragrances, with naivedya—offerings of food—and with fruits, each in a count of ten; likewise with lamps and betel-leaves, one should worship, endowed with faith (śraddhā).

Verse 45

स्नात्वा भक्त्या तु जाह्नव्यां दशकृत्वो विधानतः । दशप्रसृति कृष्णंश्च तिलान्सर्पिश्च वै जले ॥ ४५ ॥

Having bathed with devotion in the River Jāhnavī (Gaṅgā), one should, according to the prescribed rite, ten times offer into the water ten prasṛti-measures of black sesame together with ghee.

Verse 46

सक्तुपिंडान्गुडपिंडान्दद्याच्च दशसंख्यया । ततो गंगातटे रम्ये हेम्ना रूप्येण वा तथा ॥ ४६ ॥

One should give, in the number of ten, piṇḍas made of roasted barley flour (saktu) and piṇḍas made of jaggery (guḍa). Thereafter, on the lovely bank of the Gaṅgā, one should perform the prescribed offering with gold or likewise with silver.

Verse 47

गंगायाः प्रतिमां कृत्वा वक्ष्यमाणस्वरूपिणीम् । पद्मस्वस्तिकचिह्नस्य संस्थितस्य तथोपरि ॥ ४७ ॥

Having fashioned an image of the Goddess Gaṅgā in the form that will be described, one should place it above a lotus-and-svastika emblem that has been set there.

Verse 48

वस्त्रस्रग्दामकंठस्य पूर्णकुंभस्य चोपरि । संस्थाप्य पूजयेद्देवीं तदलाभे मृदादि वा ॥ ४८ ॥

Placing (the image/representation) of the Goddess upon a full water-pot (kumbha) adorned with cloth, garlands, and a neck-ornament, one should worship the Goddess; and if such a pot is not available, one may worship using clay and the like instead.

Verse 49

अथ तत्राप्यशक्तश्चेल्लिखेत्पिष्टेन वै भुवि । चतुर्भुजां सुनेत्रां च चन्द्रायुतसमप्रभाम् ॥ ४९ ॥

Now, if even there one is unable (to make the prescribed depiction), then one should draw it on the ground using flour—a divine form four-armed, beautiful-eyed, and radiant with a splendor equal to ten million moons.

Verse 50

चामरैर्वीज्यमानां च श्वेतच्छत्रोपशिभिताम् । सुप्रसन्नां च वरदां करुणार्द्रनिजांतराम् ॥ ५० ॥

She is fanned with chāmara whisks of yak-tail and adorned with a white royal parasol—serene and radiant, a bestower of boons, her inmost heart softened with compassion.

Verse 51

सुधाप्लावितभूपृष्ठां देवादिभिरभिष्टुताम् । दिव्यरत्नपरीतां च दिंव्यमाल्यानुलेपनाम् ॥ ५१ ॥

That sacred realm has its very ground flooded with amṛta-nectar; it is praised by the devas and other celestial beings; it is encircled by divine jewels, and adorned with heavenly garlands and fragrant unguents.

Verse 52

ध्यात्वा जले यथाप्रोक्तां तत्रार्चायां तु पूजयेत् । वक्ष्यमाणेन मंत्रेण कुर्यात्पूजां विशेषतः ॥ ५२ ॥

Having meditated in the water as previously prescribed, one should then worship the sacred image (arcā) there; and, with the mantra that will be stated next, one should perform the pūjā with special care and reverence.

Verse 53

पंचामृतेन च स्नानमर्चायां तु विशिष्यते । प्रतिमाग्रे स्थंडिले तु गोमयेनोपलेपयेत् ॥ ५३ ॥

Bathing the arcā with pañcāmṛta is held to be especially meritorious; and on the ground before the image one should smear cow-dung, thereby purifying the place.

Verse 54

नारायणं महेशं च ब्रह्माणं भास्करं तथा । भगीरथं च नृपतिं हिमवंतं नगेश्वरम् ॥ ५४ ॥

One should remember and revere Nārāyaṇa, Maheśa, and Brahmā, and also Bhāskara, the Sun; as well as King Bhagīratha and Himavān—the sovereign lord of mountains.

Verse 55

गंधपुष्पादिभिश्चैव यथाशक्ति प्रपूजयेत् । दशप्रस्थांस्तिलान्दद्याद्दश विप्रेभ्य एव च ॥ ५५ ॥

With fragrances, flowers, and the like, one should worship according to one’s capacity; and one should give sesame seeds—ten prasthas in measure—indeed to ten brāhmaṇas.

Verse 56

दशप्रस्थान्यवान्दद्याद्दश गव्यैर्यथाहितान् । मत्स्यकच्छपमंडूकमकरादिजलेचरान् ॥ ५६ ॥

One should donate ten prasthas of barley, together with ten cows duly endowed (as prescribed), and also (make gifts representing) aquatic creatures—fish, tortoise, frog, crocodile, and other water-dwellers.

Verse 57

कारितान्वै यथाशक्ति स्वर्णेन रजतेन वा । तदलाभे पिष्टमयानभ्यर्च्य कुसुमादिभिः । गंगायां प्रक्षिपेत्पूर्व्वं मंत्रेणैव तु मंत्रवित् ॥ ५७ ॥

Having them made according to one’s capacity—of gold or of silver; and if those are unavailable, then having fashioned them from dough, he should worship them with flowers and the like, and first cast them into the Gaṅgā, using the prescribed mantra—so should a knower of mantras act.

Verse 58

रथयात्रादिने तस्मिन्विभवे सति कारयेत् । रथारूढप्रतिकृतिं गंगायास्तूत्तरामुखाम् ॥ ५८ ॥

On that day of the Ratha-yātrā, if one has the means, one should commission an image of the Goddess Gaṅgā mounted upon a chariot, fashioned facing north.

Verse 59

भ्रमंत्या दर्शनं लोके दुर्लभं पापकर्मणाम् । दुर्गाया रथयात्रास्ति तथैवात्रापि कारयेत् ॥ ५९ ॥

In this world, even the sight (darśana) of the Goddess as she moves about is hard to obtain for those engaged in sinful deeds. There is a chariot-festival (ratha-yātrā) for Durgā; therefore, one should arrange it here as well.

Verse 60

एवं कृत्वा विधानेन वित्तशाठ्यविवर्जितः । दशपापैर्वक्ष्यमाणैः सद्य एव विमुच्यते ॥ ६० ॥

Thus, having performed it according to the prescribed rite, free from deceit concerning wealth, one is immediately released from the ten sins that will be described next.

Verse 61

अदत्तानामुपादानं हिंसा चैवाविधानतः । परदारोपसेवा च कायिकं त्रिविधं स्मृतम् ॥ ६१ ॥

Taking what has not been given, causing injury in a manner contrary to dharma, and consorting with another’s spouse—these three are remembered as the threefold sins of the body.

Verse 62

पांरुष्यमनृतं वापि पैशुन्यं चापि सर्वशः । असंबद्धप्रलापश्च वाचिकं स्याच्चतुर्विधम् ॥ ६२ ॥

Harsh speech, falsehood, slanderous backbiting, and pointless, incoherent chatter—verbal wrongdoing is said to be of four kinds.

Verse 63

परद्रव्येष्वभिध्यानं मनसानिष्टचिंतनम् । वितथाभिनिवेशश्च मानसं त्रिविधं स्मृतम् ॥ ६३ ॥

Brooding over another’s property, mentally dwelling on what is unwholesome, and clinging to what is false—these three are remembered as the threefold sin of the mind.

Verse 64

एतैर्दशविधैः पापैः कोटिजन्मसमुद्भवैः । मुच्यते नात्र संदेहो ब्रह्मणो वचनं यथा ॥ ६४ ॥

By these ten kinds of sins—arising from millions of births—one is freed; of this there is no doubt, for it accords with the word of Brahmā.

Verse 65

दश त्रिंशच्च तान्पूर्वान्पितॄनेव तथापरान् । उद्धरत्येव संसारान्मंत्रेणानेन पूजिता ॥ ६५ ॥

When She is worshipped with this mantra, She truly uplifts the former ancestors—ten and thirty generations—and others as well, delivering them from the bonds of worldly saṃsāra.

Verse 66

ॐ नमो दशहरायै नारायण्यै गंगायै नमः । इति मंत्रेण यो मर्त्यो दिने तस्मिन्दिवानिशम् ॥ ६६ ॥

“Om—obeisance to Daśaharā; obeisance to Nārāyaṇī Gaṅgā.” Whoever among mortals, on that day, recites this mantra does so by day and by night.

Verse 67

जपेत्पचसहस्राणि दशधर्मफलं लभेत् । उद्दरेद्दश पूर्वाणि पराणि च भवार्णवात् ॥ ६७ ॥

If one performs five thousand repetitions, one gains the fruit of ten meritorious acts of dharma; and one lifts up ten generations before and ten generations after oneself from the ocean of bhava, the saṃsāra.

Verse 68

वक्ष्यमाणमिदं स्तोत्रं विधिना प्रतिगृह्य च । गंगाग्रे तद्दिने जप्यं विष्णुपूजां प्रवर्तयेत् ॥ ६८ ॥

Having duly received this hymn that is about to be taught, one should, on that very day, recite it on the bank of the Gaṅgā and then commence the worship of Viṣṇu.

Verse 69

ॐ नमः शिवायै गंगायै शिवदायै नमोऽस्तु ते । नमोऽस्तु विष्णुरूपिण्यै गंगायै ते नमो नमः ॥ ६९ ॥

Om—salutations to Gaṅgā, the auspicious One (Śivā) and the bestower of auspiciousness (śiva); to You, salutations. Salutations to Gaṅgā who bears the form of Viṣṇu; O Gaṅgā, to You again and again, salutations.

Verse 70

सर्वदेवस्वरूपिण्यै नमो भेषजमूर्तये । सर्वस्य सर्वव्याधीनां भिषक्श्रेष्ठे नमोऽस्तु ते ॥ ७० ॥

Salutations to You who embody the forms of all the gods—salutations to You whose very form is medicine. O supreme physician of all beings, healer of every disease—may my homage be to You.

Verse 71

स्थाणुजंगमसंभूतविषहंत्रि नमोऽस्तु ते । संसारविषनाशिन्यै जीवनायै नमोनमः ॥ ७१ ॥

Salutations to You, destroyer of poison arising from both the immobile and the moving. Repeated salutations to the Life-giving One who destroys the poison of worldly existence (saṃsāra).

Verse 72

तापत्रितयहंत्र्यै च प्राणेश्वर्यै नमोनमः । शांत्यै संतापहारिण्यै नमस्ते सर्वमूर्तये ॥ ७२ ॥

Salutations again and again to You, the destroyer of the threefold afflictions, the sovereign Lady of life-breath. O Peace Herself, remover of all burning distress—salutations to You who are manifest in all forms.

Verse 73

सर्वसंशुद्धिकारिण्यै नमः पापविमुक्तये । भुक्तिमुक्तिप्रदायिन्यै भोगवत्यै नमोनमः ॥ ७३ ॥

Salutations to Her who brings complete purification and grants release from sin; salutations again and again to Her who bestows both worldly enjoyment and liberation, to the Blessed One possessed of prosperity.

Verse 74

मंदाकिन्यै नमस्तेऽस्तु स्वर्गदायै नमोनमः । नमस्त्रैलोक्यमूर्तायै त्रिदशायै नमोनमः ॥ ७४ ॥

Salutations be to Mandākinī; again and again, obeisance to her who bestows heaven. Salutations to her who embodies the three worlds; again and again, obeisance to the divine one honored by the gods.

Verse 75

नमस्ते शुक्लसंस्थायै क्षेमवत्यै नमोनमः । त्रिदशासनसंस्थायै तेजोवत्यै नमोऽस्तु ते ॥ ७५ ॥

Salutations to You, established in purity (śukla); salutations again and again to You who bestow kṣema—welfare and safety. Salutations to You, seated upon the throne of the gods; salutations to You, radiant with divine tejas.

Verse 76

मंदायै लिंगधारिण्यै नारायण्यै नमोनमः । नमस्ते विश्वमित्रायै रेवत्यै ते नमोनमः ॥ ७६ ॥

Obeisance again and again to Mandā, to the bearer of the liṅga (liṅga-dhāriṇī), and to Nārāyaṇī. Salutations to You, O Viśvāmitrā; obeisance again and again to You, O Revatī.

Verse 77

बृहत्यै ते नमो नित्यं लोकधात्र्यै नमोनमः । नमस्ते विश्वमुख्यायै नंदिन्यै ते नमोनमः ॥ ७७ ॥

Everlasting salutations to You, O Bṛhatī, the Vast One; salutations again and again to You, Lokadhātrī, Sustainer of the worlds. Salutations to You, Viśvamukhyā, foremost in the universe; salutations again and again to You, O Nandinī, giver of bliss.

Verse 78

पृथ्व्यै शिवामृतायै च विरजायै नमोनमः । परावरगताद्यैयै तारायै ते नमोनमः ॥ ७८ ॥

Salutations again and again to You as Pṛthvī, the Earth; as Śivāmṛta, the auspicious nectar of Śiva; and as Virajā, the stainless One. Salutations again and again to You as the primordial One who transcends both parā and aparā, and as Tārā.

Verse 79

नमस्ते स्वर्गसंस्थायै अभिन्नायै नमोनमः । शान्तायै ते प्रतिष्ठायै वरदायै नमोनमः ॥ ७९ ॥

Salutations to You who abide in svarga, the heavenly realm; salutations again and again to You who are undivided (abhinnā). Salutations to You as Pratiṣṭhā, the peaceful foundation; salutations again and again to You, varadā, bestower of boons.

Verse 80

उग्रायै मुखजल्पायै संजीविन्यै नमोनमः । ब्रह्मगायै ब्रह्मदायै दुरितघ्न्यै नमोनमः ॥ ८० ॥

Repeated salutations to Her—the fierce One, whose sacred utterance pours forth from the mouth, and who restores life. Repeated salutations to Her who chants the Brahman, bestows Brahman-knowledge, and destroys sin and adversity.

Verse 81

प्रणतार्तिप्रभंजिन्यै जगन्मात्रे नमोनमः । विलुषायै दुर्गहंत्र्यै दक्षायै ते नमोनमः ॥ ८१ ॥

Salutations again and again to You—the breaker of the distress of those who bow, the Mother of the universe. Salutations again and again to You—Viluṣā, slayer of Durgā, the hard-to-cross fortress of difficulty, the capable and skillful One.

Verse 82

सर्वापत्प्रतिपक्षायै मंगलायै नमोनमः । परापरे परे तुभ्य नमो मोक्षप्रदे सदा । गंगा ममाग्रतो भूयाद्गंगा मे पार्श्वयोस्तथा ॥ ८२ ॥

Repeated salutations to the auspicious One who stands opposed to all calamities. O Supreme, beyond both higher and lower, salutations to You, the ever-bestower of liberation. May Gaṅgā be before me; may Gaṅgā also be at my sides.

Verse 83

गंगा मे सर्वतो भूयात्त्वयि गंगेऽस्तु मे स्थितिः । आदौ त्वमंते मध्ये च सर्वा त्वं गांगते शिवे ॥ ८३ ॥

May the holy Gaṅgā be around me on every side; O Gaṅgā, may my abiding be in You. You are at the beginning, at the end, and in the middle—O auspicious One, O daughter of Gaṅgā, truly You are all.

Verse 84

त्वमेव मूलप्रकृतिस्त्वं हि नारायणः प्रभुः । गंगे त्वं परमात्मा च शिवस्तुभ्यं नमोनमः ॥ ८४ ॥

O Gaṅgā, You alone are the primordial Root-Nature (mūla-prakṛti); You are indeed Nārāyaṇa, the sovereign Lord. You are also the Supreme Self (Paramātmā), and You are Śiva. To You, again and again, I bow.

Verse 85

इतीदं पठति स्तोत्रं नित्यं भक्तिपरस्तु यः । श्रृणोति श्रद्धया वापि कायवाचिकसंभवैः ॥ ८५ ॥

Thus, whoever—steadfast in bhakti—recites this hymn daily, or even listens to it with faith, is freed from sins arising from the body and from speech.

Verse 86

दशधा संस्थितैर्दोषैः सर्वैरेव प्रमुच्यते । रोगी प्रमुच्यते रोगान्मुच्येतापन्न आपदः ॥ ८६ ॥

One is completely freed from all faults arranged in tenfold form. The sick are released from diseases, and those fallen into calamity are freed from that misfortune.

Verse 87

द्विषभ्द्यो बंधनाच्चापि भयेभ्यश्च विमुच्यते । सर्वान्कामानवाप्नोति प्रेत्य ब्रह्मणि लीयते ॥ ८७ ॥

He is freed from enemies, from bondage, and from fears as well. He attains all desired aims, and after death he merges into Brahman.

Verse 88

इदं स्तोत्रं गृहे यस्य लिखितं परिपूज्यते । नाग्निचौरभयं तत्र पापेभ्योऽपि भयं नहि ॥ ८८ ॥

In the home where this hymn is written down and duly worshipped, there is no fear of fire or thieves; nor is there any fear even from sins.

Verse 89

तस्यां दशम्यामेतच्च स्तोत्रं गंगाजले स्थितः । जपंस्तु दशकृत्वश्च दरिद्रो वापि चाक्षमः ॥ ८९ ॥

On that tenth lunar day (Daśamī), even one who is poor or otherwise unable should stand in the waters of the Gaṅgā and recite this hymn, repeating it ten times.

Verse 90

सोऽपि तत्फलमाप्नोति गंगां संपूज्य भक्तितः । पूर्वोक्तेन विधानेन फलं यत्परिकीर्तितम् ॥ ९० ॥

He too attains that very merit by worshipping the sacred Gaṅgā with devotion; when the rite is performed according to the procedure taught earlier, he receives the fruit that has been proclaimed.

Verse 91

यथा गौरी तथा गंगा तस्माद्गौर्यास्तु पूजने । विधिर्यो विहितः सम्यक्सोऽपि गंगाप्रपूजने ॥ ९१ ॥

Just as Gaurī is worshipped, so too should Gaṅgā be worshipped. Therefore, the rite rightly prescribed for the worship of Gaurī is likewise to be applied in the complete worship of Gaṅgā.

Verse 92

यथा शिवस्तथा विष्णुर्यथा विष्णुस्तथा ह्युमा । उमा यथा तथा गंगा चात्र भेदो न विद्यते ॥ ९२ ॥

As Śiva is, so is Viṣṇu; and as Viṣṇu is, so indeed is Umā. As Umā is, so is Gaṅgā—here no difference whatsoever is found.

Verse 93

विष्णुरुद्रांतरं यश्च गगागौर्यंतरं तथा । लक्ष्मीगौर्यतरं यश्च प्रब्रूते मूढधीस्तु सः ॥ ९३ ॥

Whoever speaks of a difference between Viṣṇu and Rudra, likewise between Gaṅgā and Gaurī, and whoever declares Lakṣmī superior to Gaurī—he indeed is of deluded understanding.

Verse 94

शुक्लपक्षे दिवा भूमौ गंगायामुत्तरायणे । धन्या देहं विमुंचंति हृदयस्थे जनार्दने ॥ ९४ ॥

Blessed are those who relinquish the body upon the earth—by day, in the bright fortnight, on the banks of the Gaṅgā, during the sun’s northward course—while Janārdana (Viṣṇu) abides within their heart.

Verse 95

ये मुंचंति नराप्राणान् गंगायां विधिनं दिनि । ते विष्णुलोकं गच्छंति स्तूयमाना दिविस्थितैः ॥ ९५ ॥

Those who, on an auspicious day and in the prescribed rite, relinquish their life-breath upon the banks of the Gaṅgā attain Viṣṇu’s realm—praised by the celestial beings who dwell in heaven.

Verse 96

अर्द्धोदकेन जाह्नव्यां म्रियतेऽनशनेन यः । स याति न पुनर्जन्म ब्रह्मसायुज्यमेति च ॥ ९६ ॥

Whoever, in the Jāhnavī (Gaṅgā), gives up the body by fasting while standing in water up to the waist, attains a state beyond rebirth and reaches sāyujya—union with Brahman.

Verse 97

या गतिर्योगयुक्तस्य सात्विकस्य मनीषिणः । सा गेतिस्त्यजतः प्राणान् गंगायां तु शरीरिणः ॥ ९७ ॥

The supreme destination attained by a sāttvic sage established in Yoga—that very same destination is attained by the embodied being who relinquishes the life-breath upon the banks of the Gaṅgā.

Verse 98

अनशनं गृहीत्वा यो गंगातीरे मृतो नरः । सत्यमेव परं लोकमाप्नोति पितृभिः सह ॥ ९८ ॥

Any man who undertakes fasting unto death and dies upon the bank of the Gaṅgā truly attains the supreme world of Satya, together with his forefathers.

Verse 99

गंगायां मरणात्प्राणान्योः प्राज्ञस्त्यक्तुमिच्छति । गतानि बहुजन्मानि यत्र यत्र मृतानि च ॥ ९९ ॥

The wise person longs to relinquish the life-breath at death upon the Gaṅgā; for through many births he has wandered, dying again and again in countless places.

Verse 100

महाँश्चापि गतः कालो यत्र तत्रापि गच्छतः । अत्रदूरे समीपे च सदृशं योजनद्वयम् ॥ १०० ॥

Even a long span of time passes while one is on the move—wherever one may be going. Here, ‘far’ and ‘near’ are alike: even two yojanas feel the same.

Verse 101

गंगायां मरणेनेह नात्र कार्या विचारणा । ज्ञानतोऽज्ञानतो वापि कामतोऽपि वा ॥ १०१ ॥

Here, regarding death in the Gaṅgā, there is no need for deliberation: whether it happens knowingly or unknowingly, even by mere desire, it is efficacious all the same.

Verse 102

गंगायां तु मृतो मर्त्यः स्वर्गं मोक्षं च विंदति । प्राणेषूत्सृज्यमानेषु यो गंगां संस्मरेन्नरः ॥ १०२ ॥

A mortal who dies on the banks of the Gaṅgā attains heaven and liberation. Even as the life-breaths depart, the one who remembers the Gaṅgā gains that supreme good.

Verse 103

स्पृशेद्वा पापशीलोऽपि स वै याति परां गतिम् ॥ १०३ ॥

Even if a person is of sinful conduct, merely by touching it, he indeed attains the supreme state.

Verse 104

गंगां गत्वा यैः शरीरं विसृष्टं प्राप्ता धीरास्ते तु देवैः समत्वम् । तस्मात्सुर्वान्प्रोह्य मुक्तिप्रदान्वै सेवेद्गंगामा शरीरस्य पातम् ॥ १०४ ॥

Those steadfast ones who, having gone to the Gaṅgā, cast off their bodies there, attain equality with the gods. Therefore, honoring the gods—bestowers of liberation—one should serve the Gaṅgā and seek the final falling away of the body there.

Verse 105

अंतरिक्षे क्षितौ तोये पापीयानपि यो मृतः । ब्रह्मविष्णुशिवैः पूज्यं पदमक्षय्यमश्नुते ॥ १०५ ॥

Even one greatly burdened with sin, dying in the sky, upon the earth, or in water, attains an imperishable state—worthy of worship even by Brahmā, Viṣṇu, and Śiva.

Verse 106

यो धर्मिष्ठश्च सप्राणः प्रयतः शिष्टसंमतः । चिंतयेन्मनसा गंगां स गतिं परमां लभेत् ॥ १०६ ॥

One who is most righteous, full of vital life, disciplined, and approved by the learned—if he contemplates the Gaṅgā within his mind, he attains the highest destination.

Verse 107

यत्र तत्र मृतो वापि मरणे समुपस्थिते । भक्त्या गंगां स्मरन्याति शैवं वा वैष्णवं पुरम् ॥ १०७ ॥

Wherever one may die, when death has arrived, if one remembers the Gaṅgā with devotion, one attains the divine abode—either Śiva’s city or Viṣṇu’s city.

Verse 108

शंभोर्जटाकलापात्तु विनिष्क्रांतातिकर्कशात् । प्लावयित्वा दिवं निन्ये या पापान्यगरात्मजान् ॥ १०८ ॥

But she—issuing forth from Śambhu’s matted locks (jaṭā) with a fiercely rushing force—surged onward and carried the sons of Agara, along with their sins, up to heaven.

Verse 109

यावंत्यस्थीनि गंगायां तिष्ठंति पुरुषस्य वै । तावद्वर्षसहस्राणि स्वर्गलोके महीयते ॥ १०९ ॥

As many bones (ashes/remains) of a man as remain in the Gaṅgā, for exactly that many thousands of years he is honored and exalted in the heavenly world.

Verse 110

गगातोये तु यस्यास्थि नीत्वा प्रक्षिप्यते नरैः । तत्कालमादितः कृत्वा स्वर्गलोके भवेत्स्थितिः ॥ ११० ॥

If a person’s bones are carried by others and consigned to the waters of the Gaṅgā, then from that very moment as the beginning, he abides steadily in the heavenly world.

Verse 111

गंगातोये तु यस्यास्थि प्राप्यते शुभकर्मणः । न तस्य पुनरावृत्तिर्ब्रह्मलोकात्कथंचन ॥ १११ ॥

But if the bones of one who has performed auspicious deeds are found within the waters of the Gaṅgā, then for him there is never any return—any rebirth—from Brahmaloka, in any manner whatsoever.

Verse 112

दशाहाभ्यंतरे यस्य गंगातोयेऽस्थि संगतम् । गंगायां मरणे यादृक्तादृक्फलमवाप्नुयात् ॥ ११२ ॥

If, within ten days after death, a person’s bones come into contact with the waters of the Gaṅgā, he attains the very same merit as one would gain by dying in the Gaṅgā.

Verse 113

स्नात्वा ततः पञ्चगव्येन सिक्त्वा हिरण्यमध्वाज्यतिलैर्नियोज्य । तदस्थिपिंडं पुटके निधाय पश्यन् दिशं प्रेतगणोपगूढाम् ॥ ११३ ॥

Then, having bathed, one should sprinkle with pañcagavya and, in due rite, apply gold, honey, ghee, and sesame. Placing that lump of bones into a small casket, one should look toward the direction associated with the hosts of preta, the departed.

Verse 114

नमोऽस्तु धर्माय वदन्प्रविश्य जलं स मे प्रीत इति क्षिपेच्च । स्नात्वा ततस्तीर्थवटाक्षयं च दृष्ट्वा प्रदद्यादथ दक्षिणां तु ॥ ११४ ॥

Entering the water while saying, “Salutations to Dharma,” one should sprinkle the water as an offering, declaring, “May he be pleased with me.” Then, after bathing and beholding the imperishable sacred banyan of the tīrtha, one should give the prescribed dakṣiṇā.

Verse 115

एवं कृत्वा प्रेतपुरे स्थितस्य स्वर्गे गतिः स्यात्त महेंद्रतुल्या ॥ ११५ ॥

Thus acting, even one abiding in Pretapura, the city of the departed, gains passage to heaven and attains a rank comparable to great Indra.

Verse 116

प्रवाहमवधिं कृत्वा यावद्धस्तचतुष्टयम् । तत्र नारायणः स्वामी नान्यः स्वामी कदाचन ॥ ११६ ॥

Having fixed the boundary of the flowing water to the measure of four hands, within that sacred limit Nārāyaṇa alone is the Lord—never, at any time, is any other the Lord.

Verse 117

न तत्र प्रतिगृह्णीयात्प्राणैः कंठगतैरपि । भाद्रशुक्लचतुर्दश्यां यावदाक्रमते जलम् ॥ ११७ ॥

There, even if one’s life-breath has risen to the throat (even at the point of death), one should accept no gift or food—at least until the fourteenth day of the bright fortnight of Bhādrapada, when the water advances and covers that place.

Verse 118

तावद्गभं विजानीयात्तद्दूरं तीरमुच्यते । सार्द्धहस्तशतं यावद्गर्भस्तीरं ततः परम् ॥ ११८ ॥

One should understand the ‘depth’ only up to that point; that distance is called the ‘bank’. Up to one hundred and fifty hastas is regarded as the depth belonging to the bank; beyond that lies the region past the bank, the deeper midstream.

Verse 119

इति केषां मतं देवि श्रुतिस्मृतिषु संमतम् । तीराद्गव्यूतिमात्रं तु परितः क्षेत्रमुच्यते ॥ ११९ ॥

Thus, O Goddess, this is the view of certain authorities, accepted in Śruti and Smṛti: the ‘kṣetra’ is said to extend all around the tīrtha up to a distance of one gavyūti.

Verse 120

तीरं त्यक्त्वा वसेत्क्षेत्रे तीरे वासो न चेष्यते । एकयोजनविस्तीर्णा क्षेत्रसीमा तटद्वयात् ॥ १२० ॥

Leaving the immediate riverbank, one should dwell within the sacred kṣetra; residing right upon the bank is not approved. The kṣetra’s boundary extends one yojana in breadth from both banks.

Verse 121

गंगासीमां न लघंति पापान्यप्यखिलान्यपि । तां तु दृष्ट्वा पलायंते यथा सिंहं वनौकसः ॥ १२१ ॥

Even the entirety of sins does not cross the boundary of the Gaṅgā; rather, on merely beholding her, they flee away—like forest-dwellers running from a lion.

Verse 122

यत्र गंगा महाभागे रामशंभुतपोवनम् । सिद्धक्षेत्रं तु तज्ज्ञेयं समन्तात्तु त्रियोजनम् ॥ १२२ ॥

O most fortunate one, the place where the Gaṅgā is—together with the sacred grove of austerities of Rāma and Śambhu—should be known as a Siddha-kṣetra; its sanctified extent is three yojanas in every direction.

Verse 123

तीर्थे न प्रतिगृह्णीयात्पुण्येष्वायतनेषु च । निमित्तेषु च सर्वेषु तन्निवृत्तो भवेन्नरः ॥ १२३ ॥

At a sacred pilgrimage place (tīrtha), and likewise in holy sanctuaries, one should not accept gifts; and in all such religious occasions as well, a person should remain restrained from taking anything.

Verse 124

तीर्थे यः प्रतिगृह्णाति पुण्येष्वायतनेषु च । निष्फलं तस्य तत्तीर्थं यावत्तद्धनमुच्यते ॥ १२४ ॥

For one who accepts gifts at a sacred ford (tīrtha) and in holy sanctuaries, that pilgrimage becomes fruitless for him—so long as that wealth is said to remain with him.

Verse 125

गंगाविक्रयाणाद्देवि विष्णोर्विक्रयणं भवेत् । जनार्दने तु विक्रीते विक्रीतं भुवनत्रयम् ॥ १२५ ॥

O Goddess, by selling (the rights to) the Gaṅgā, one would in effect be selling Viṣṇu Himself; and if Janārdana is sold, then the three worlds are sold along with Him.

Verse 126

गंगा तीरसमुद्भूतां मृदं मूर्घ्ना बिभर्ति यः । बिभर्ति रूपं सोऽर्कस्य तमोनाशाय केवलम् ॥ १२६ ॥

Whoever bears upon his head the clay that has arisen from the bank of the Gaṅgā, he bears the very form of the Sun—solely for the destruction of darkness (ignorance and impurity).

Verse 127

गंगापुलिनजां धूलिमास्तीर्याथ निजान् पितॄन् । प्रीणयन्यो नरः पिंडान्दद्यात्तान् स्वर्नयेदपि ॥ १२७ ॥

Spreading the dust from the banks of the Gaṅgā, a man should then offer piṇḍa-oblations to his own ancestors; by thus pleasing them, he leads them—even—to heaven.

Verse 128

इदं तेऽभिहितं भद्रे गंगामाहात्म्यमुत्तमम् । पठन् श्रृण्वन्नरो ह्येति तद्विष्णोः परमं पदम् ॥ १२८ ॥

O blessed one, I have thus declared to you this supreme glory of the Gaṅgā. A person who reads it or listens to it indeed attains that highest abode of Viṣṇu.

Verse 129

नित्यं जप्यमिदं भक्त्या प्रयतैः श्रद्धयान्वितैः । वैष्णवीं गतिमिच्छद्भिः शैवीं वा विधिनंदिनि ॥ १२९ ॥

O Vidhinandini, this (mantra/recitation) should be chanted daily with devotion—by the disciplined and the faithful—by those who seek either the Vaiṣṇava supreme goal or the Śaiva one.

Verse 130

इति श्रीबृहन्नारदीयपुराणोत्तरभागे मोहिनीवसुसंवादे गंगामाहात्म्ये पूजादिकथं नाम त्रिचत्वारिंशत्तमोऽध्यायः ॥ ४३ ॥

Thus ends the forty-third chapter, entitled “Pūjādi-kathana (the account of worship and related observances),” in the Gaṅgā-māhātmya of the Uttara-bhāga of the Śrī Bṛhan-Nāradīya Purāṇa, within the dialogue between Mohinī and Vasu.