At the conclusion of the sacred discourse, the assembly of sages, their minds purified and hearts full of reverence, bowed their heads before the venerable Bhīṣma. Then, Yudhiṣṭhira, ever eager for dharma, respectfully questioned his grandsire, “O grandfather, please tell me: which regions, which mountains, and which hermitages are most holy? Which of these should always be honored and served by those who seek righteousness?” Bhīṣma, the wise, replied, “O best of men, in answer to your question, the learned recall an ancient tale—a dialogue between a sage who lived by gleaning and a perfected being, a siddha. Listen well, Yudhiṣṭhira, to this story of old. “There was once a siddha who, after wandering across the whole earth, arrived at the humble dwelling of the great-souled Shibi, a sage sustained by gleaning. Shibi was ever self-controlled, a knower of the true Self, skilled in both the knowledge and practice of the Self, free from attachment and aversion, and accomplished in both knowledge and action. He was foremost among Vaishnavas, devoted to the duties of Vishnu, never speaking ill of other Vaishnavas, and always steadfast in righteousness. Constantly engaged in yoga, bearing the emblems of the conch and discus, he knew the truth, was ever devoted to Shri Kanta, and worshipped thrice daily. Learned in the Vedas and their branches, he could discern righteousness from unrighteousness, was devoted to daily recitation of the Vedas, and always honored guests. Firmly established among the gleaners, his mind was set on holy places, and he meditated upon whatever was sung by the self-born in the four Vedas. This twice-born sage, embodying the very form of Vishnu, knew all the meditations and hymns of the Vedas, and was ever clear about matters of righteousness and wealth, his mind fixed on the imperishable. “One day, the siddha arrived at Shibi’s home. Upon seeing him, Shibi, with a noble heart, performed all the rites of hospitality. Afterward, Shibi inquired about the welfare of the various regions, asking, ‘Which lands, which peoples, which mountains, and which hermitages, O best of twice-born, are truly holy? Out of affection, please point them out to me.’ “The siddha replied, ‘Those lands, those peoples, those mountains, and those hermitages are holy in whose midst the triple-flowing, best of rivers—the Ganga—always abides. By austerity, by celibacy, by sacrifices, or by giving, a creature does not attain that state which is attained by serving the Ganga. The satisfaction that arises in disciplined souls who have bathed in the Ganga’s waters is not produced even by a hundred sacrifices. Just as the sun dispels darkness at dawn, so too does one who bathes in the Ganga shine, freed from sin. As a heap of cotton vanishes in fire, so too does immersion in the Ganga destroy all sin. “‘Whoever drinks Ganga water warmed by the sun is freed from the sin of killing a cow and becomes purer than fire itself. Even to bathe with one foot in the Ganga surpasses the merit of a thousand Chandrayana vows. If a man were to hang with his head downward for ten thousand years, or if he were to serve the Ganga’s water for just one month, in both cases, he is freed from the sin of killing a Brahmin and attains the sinless state of Vishnu. This Veṇī is indeed holy, pure, and a destroyer of sins. “‘By merely remembering her, even a child-killer is instantly released from sin. This king of holy places, Prayaga, is truly rare among Vaishnavas. Having bathed there, one quickly goes to Vaikuntha, beyond all dualities of friend and foe, righteousness and unrighteousness. By bathing in the Ganga, one is freed from the gravest sins. Whoever utters “Ganga, Ganga,” even from hundreds of yojanas away, is freed from all sins and attains the world of Vishnu. Even those burdened with the worst sins—a Brahmin-killer, a cow-slayer, a drinker of liquor, or a child-murderer—are freed from all sins and swiftly ascend to heaven. “‘To behold Madhava, to see the Lord, and to bathe in the Veṇī is to proceed toward Vaikuntha. Just as darkness vanishes at sunrise, so too do sins perish merely by bathing there. By bathing at Gangadvara, Kushavarta, Gallika, Nilaparvata, or the holy place Kanakhala, there is no further rebirth. Thus, O best of men, know that the bather in the Ganga, again and again, is freed from sin merely by bathing. “‘Among the gods, Vishnu is supreme; among sacrifices, the Ashvamedha; among all trees, the Ashvattha; and among rivers, always Bhagirathi, the Ganga herself.’” Thus ends the eighty-first chapter, named “The Glory of Ganga,” in the dialogue between Umāpati and Nārada, in the Uttarakhaṇḍa of the revered Padma Mahāpurāṇa. In another sacred teaching, Mahadeva spoke, “In this very month of Chaitra, the festival of Damanaka should be performed, especially observing the proper rite on the twelfth day. By Vaishnavas, with faith, this holy festival increases the joy of the people; the divine Damanaka blossom arose from the joy of the gods. It should be offered by devoted Vaishnavas who desire the fruit of all worship, on the twelfth day of the bright half of Chaitra, O Nagānandinī. With supreme devotion, one should arrange this great festival, with a mind intent; and first, O sinless one, one should go personally to the garden. “With the guru’s command, worship should be performed together with Rati: ‘O Kāma, obeisance to you, enchanter of the universe.’ For the sake of Viṣṇu, I shall seek; show mercy upon me. With the sounds of singing and instruments, he should be brought home. On Ekādaśī, O best of the gods, after the preliminary consecration, worship should be performed there at night by the Vaiṣṇavas with devotion.” Thus, the glory of the Ganga and the auspiciousness of the Damanaka festival are revealed, guiding all towards righteousness, purity, and the supreme abode.