O Bhishma, it is by the grace of the sacred river Ganga that all acts of charity are fulfilled and all sacrifices performed. Through her, Vishnu himself is worshipped, just as one worships by honoring the mother. Whatever righteous deeds a person undertakes upon the banks of Ganga—be they of any kind, O Jaimini—those merits become inexhaustible, never diminishing. If one, upon beholding Ganga’s flowing waters, rises and approaches her with true devotion, it is as if he has performed a thousand horse sacrifices. Yet, should someone stand in the waters of Ganga without devotion, even if he is present there, he is destined to wander in animal births, life after life. And if, upon reaching her waters, a person fails to take them up with reverence, all the merit he has accumulated over ten million births is destroyed in an instant. A Brahmin who prevents another, eager to approach Ganga’s bank, though born of noble lineage, will himself fall into the hell called Raurava. Anyone who defiles the riverbank by passing urine or feces there finds no expiation, even in a hundred million aeons. Likewise, those who spit, throw filth, tears, or excrement upon her banks are doomed to hell. If one discards leftovers or phlegm directly into Ganga’s waters, he incurs the terrible sin of killing a Brahmin and falls into dreadful hell. The sin of a foolish man who commits wrongdoing on Ganga’s bank is inexhaustible, and no other holy place can cleanse it. Indeed, sins committed elsewhere may be washed away in Ganga, but those committed in Ganga herself are not pacified anywhere. For this reason, those learned in scripture must never sin upon her banks; in deed, thought, and word, one should strive to collect righteousness. There are no lands, mountains, or forests where the divine Ganga does not destroy sin by her presence. O Jaimini, one should not leave her banks for even a moment, even if there are hundreds of duties awaiting elsewhere. Even after eating the simplest alms-food, one must remain by Ganga’s side; not even kingship should tempt one away, even for a moment. Even a slayer of a Brahmin, if he abandons his body in Ganga’s embrace, is freed; elsewhere, not even a thousand horse sacrifices can grant such liberation. Whoever dwells on Ganga’s bank and is devoted to worshipping Hari—even if in previous births he never worshipped Hari—if devotion does not arise in him toward Ganga, the mother of worlds, let all humanity hear this truth, declared again and again. After bathing in Ganga, one attains the supreme state. Whoever, at the moment of death, chants “Ganga, Ganga,” is freed from all sins and dwells in heaven for tens of thousands of divine ages. If, at the time of death, the story of Ganga is recited for him, he goes to Vishnu’s abode, all impurities fallen away. The wise who remember Ganga’s name at death, that name which grants liberation, bring great joy to Hari. If, at the time of death, a person bears the sacred mark of Ganga’s water, or, upon seeing a bather of Ganga, gives up his body—even if it is in the cremation ground—he attains the blessed death upon Ganga herself. As long as a person’s bones remain in Ganga, and so long as the body endures, he is honored in Vishnu’s world for thousands of aeons. Whosoever’s ashes, bones, nails, or even hair are immersed in Ganga, O wise one, dwells in Vishnu’s realm. While the bones remain in Ganga, whatever actions a man performs, their entire fruit is assured—listen, O twice-born, with undistracted mind. Once, the blessed Shakra, adorned with splendid ornaments, desiring pleasure, entered a playhouse with a young woman fragrant as the lotus. She, in the freshness of youth, skilled in all delights, pleased the lord of the gods with various pleasures. On a golden couch belonging to his co-wife, Shakra, overcome by passion and delight, dwelt at the feet of this maiden, whose eyes were soft as a fawn’s. Greatly pleased and attracted by her qualities, Shakra fashioned a golden box and gifted it to her. At that very moment, Paulomi, the most beautiful and adorned with every ornament, entered the house. Seeing Shakra, lord of all the gods, thus engaged, Paulomi’s anger blazed, and she, fair-featured and virtuous, spoke: “O lord, what are you doing, beloved? You, lord of all the gods, give a golden betel box to a woman who is but my servant? All the gods bow and touch your feet, yet how can you, O lord, touch the feet of Padmagandhā, a mere servant? Even a bee, if asked, may become fragrant, but loses its fame; you, husband of countless beauties and lord of all radiance—how can you stoop to such disgrace? Leave far behind this servant Padmagandhā, who lacks all qualities. You are the queen upon the couch, while Shakra is at your feet.” Vyasa continued: Thus did the virtuous Paulomi rebuke her in many ways. Padmagandhā, noble and now angered, replied: “Only the master himself knows my virtues and faults. By what authority do you insult me, who is said to lack qualities? Others, even with two eyes, see both virtues and faults. But one with evil intent, even with a thousand eyes, does not see; for, as with people, it is always faults that spread, not virtues.” Thus, the glory of Ganga and the subtle play of virtue and fault among the gods are revealed, teaching all who listen the sanctity of the holy river and the importance of right conduct.