As the delicate bodies of the two fell into the sacred waters of the Ganga, their physical forms perished instantly, but in that very moment, all their accumulated sins were washed away. Messengers with beautiful eyes soon arrived, accompanied by celestial chariots filled with every enjoyment, ready to carry them onwards. Freed from every blemish, adorned with garlands of tulasi, they ascended the divine chariot and departed for Vishnu’s city. For a time, O King, they dwelled in the exalted realm of Brahma, the unmanifest-born. By Brahma’s command, they were then sent to Indra’s city, where they enjoyed happiness so rare it was seldom known even by the gods. After some time there, they were reborn to enjoy the earth, entering your pure and illustrious lineage. Because they had surrendered their bodies to the Ganga, they were freed from rebirth. Yet, to taste the joys of earthly life, they were born again as the most virtuous among men, enjoying the world for a long time, surrounded by sons and grandsons. Having attained death in the Ganga—a blessing difficult even for yogis to achieve—these two, O King, were destined for union with Narayana. All this I have spoken, recounting the former lives of these two, by the power of remembering past births, O foremost among kings. Having reached death at the Ganges, these two have attained this exalted state; but who will deliver us, as wicked as we are? Disregard of friends among men brings the torment of hell; O ruler of the earth, I have seen this myself, and nothing else compares. Devotion to one’s father, O best of twice-born, brings suffering both here and hereafter: in this life, it leads to loss of wealth, and beyond, to hell. I consider, O King, that even the sin of killing a Brahmin and other grave acts are preferable, for atonement is sometimes possible for those, but the suffering from disregarding one’s father remains eternal. The tree of merit, painstakingly acquired and capable of destroying all afflictions, is cut down on earth by men wielding the axe of disregard for their fathers. Whatever is offered into the mouths of one’s ancestors, O King, is eaten by Vishnu himself, for Hari takes the form of the ancestors. Those who serve their parents, who are visible gods, day and night, attain all accomplishments by the grace of the Lord of the world. Those men who live without devotion to their fathers remain in hell for a thousand ages. Therefore, this great suffering has come upon me now; when will I attain liberation with my wife? I do not know. Hearing these words, Vyasa said, the king embraced him, delighted and repeatedly astonished. The king exclaimed, “Truly wonderful are these words, O vulture, heard from your mouth! Neither I nor these others find conviction in our hearts.” Then, suddenly, a voice rang out loudly in the sky: “True, true, true is this; there is no doubt here.” At that moment, the bird and his beloved wife became as they were before, restored by the narration of the greatness of the Ganga. Drums resounded in the heavens, the best of Gandharvas sang, the groups of Apsaras danced, and a shower of flowers fell. A divine chariot appeared, endowed with every enjoyment, and groups of messengers sent by the enemy of Kaitabha arrived. The bird, all-pervading, together with his wife, immediately ascended the chariot and departed for the abode of Hari. Hearing of this wondrous deed, the king, together with his sons and wife, became devoted to the service of the Ganga. Truly, there is no holy place in the three worlds equal to Bhagirathi; merely uttering her name grants liberation. The greatness of Gangadvara, destroyer of all sins, has been told to you, O best of twice-born; what else do you wish to hear? Those who recite this chapter with utmost reverence in a temple, and those devoted twice-born who listen, their sins are instantly destroyed. Vyasa continued: Once again, O foremost of Brahmins, I will declare to you the supreme glory of Ganga; drink the nectar of Ganga’s stories if you desire liberation. By her, all charity is given, all sacrifices are performed; by her, Vishnu is worshipped, O Bhishma, as by devotion to the mother. Whatever righteous acts are performed in Ganga—of any kind, O Jaimini—all those become inexhaustible for that person. Whoever, seeing the flowing waters of Ganga, rises and approaches her waters with devotion is as if he has performed a thousand horse sacrifices. But whoever does not stand with devotion in the waters of Ganga, when they are present, O Jaimini, for him there is perpetual animal birth, life after life. Whoever, having reached Ganga’s water, does not take it with devotion, his merit accumulated over ten million births is instantly destroyed. A Brahmin who prevents someone wishing to go to the bank of Ganga, though born in a noble family, goes to the hell called Raurava. Whoever passes urine or feces on the bank of Ganga finds no expiation, even in a hundred million aeons. Whoever spits phlegm, saliva, or throws filth, tears, or excrement on the bank of Ganga certainly becomes a denizen of hell. Whoever discards leftovers or phlegm in the body of Ganga goes to terrible hell and incurs the sin of killing a Brahmin. A foolish man who commits sin on the bank of Ganga—such sin is inexhaustible and is not pacified at any other holy place. Thus, the supreme greatness of Ganga shines forth, blessing those who approach her with reverence, and warning those who neglect her sanctity.