Hari himself, the creator and protector of all beings, sent me for this task. It is he who, now manifest as Time, brings about death, appointing me as the instrument. So it came to pass, as Vyāsa narrated, that the serpent devoured those two spouses. Overcome by hunger and sorrow, they wandered along the pilgrimage path, crying out, "Gaṅgā! Gaṅgā!" Seeking solace on the banks of Jāhnavī, these two souls attained the great fruit of the Aśvamedha sacrifice. Indeed, they performed many such sacrifices, earning immense merit. There are none equal to these two, for I am Indra, and even Indra, by his own authority, depended on another. Indra, with hands offering arghya and walking on foot, surrounded by the gods, arrived. Rambhā, Urvaśī, and other beautiful, joyful women began to speak among themselves, proud of their youth. They exclaimed, "This one is the best among the virtuous, a connoisseur of pleasure, exceedingly handsome." Each vied for his attention: "He has come; I will make him mine with my arts and attendants," said one. Another boasted, "I know every skill completely." They all declared, "I shall become the beloved of this king; let him choose among us—even Indra is under my control. What is remarkable if the king becomes subject to my will?" With great joy, they proclaimed, "This is my husband, my lord, my master, my protector." Yet, hearing their varied words, one virtuous and discerning woman spoke: "The king himself favors Saudāsyā, so why should we quarrel?" At her wise counsel, all the beautiful women abandoned their quarrel and, with uplifted hearts and adorned in their ornaments, gathered together. They worshipped that sinless king and his wives, offering water and other honors. Then Purandara spoke, seating the king and his wives in the celestial chariot Puṣpaka, as sweet sounds of drums, kettledrums, and ḍiṇḍimas resounded. Cymbals clanged, hands clapped, and the victorious cries of the gods filled the heavens. Fanned by the lovely hands of divine women with white chowries, the king, mounted on the chariot with his wives, ascended to heaven. Indra himself, fearing for his own position, offered half of his own seat to the king who was true to righteousness. Thus, dwelling always on the same seat with Indra in heaven, the king attained the status of Indra by the compassion of Keśava. For thousands of millions of ages, he enjoyed all pleasures in heaven. Then, by the command of the Lord, he ascended the chariot and journeyed to Vaikuṇṭha. There, after enjoying the delights of a Manvantara, he attained supreme knowledge and, together with his wives, obtained liberation. O Brahmin, I have thus described in full the fruit that arises for one who gives up the body on the journey to the bank of the Jāhnavī. In such a pilgrimage, no fixed time is prescribed by the sages who see the truth, such as Nārada and others. Whenever a person bathes in the Gaṅgā, at that very moment, he certainly obtains inexhaustible merit. It is certain that the Gaṅgā destroys all sins. However, if one repeatedly commits sin, the Gaṅgā does not purify him. Therefore, abandoning sinful intent, bathe in the Gaṅgā, the mother of the world, if you desire the highest good. The merit humans gain from bathing in the Gaṅgā is acquired only through actions that are extremely difficult to perform. One might count the raindrops or the dust particles of the earth, but the virtues of Bhagirathi cannot be described or enumerated. Having considered all the scriptures, I declare this: by bathing even once in the waters of the Gaṅgā, a person attains liberation. Even one who bathes in well-water, while meditating on the Gaṅgā—the sovereign of the gods, destroyer of suffering, sorrow, and fear—becomes freed from all heaps of sins, including the killing of cows or Brahmins, and, by the grace of the Gaṅgā, attains Vishnu's abode, the giver of all happiness. Vyāsa then continued: O best of twice-born, those who take refuge in Nārāyaṇa and are endowed with devotion never experience misfortune at any time. Once again, I will declare the greatness of the Lord of Lakshmi; hearing this, all people attain the supreme state. Hearing the greatness of Vasudeva, the Vaishnavas are satisfied, but heretics are not and suffer torment in hell. O best of twice-born, the supreme greatness of Vishnu should not be spoken of in the presence of heretics, but should be spoken before Vaishnavas. In the Treta Yuga, O Jaimini, there lived a man named Urvishur, always devoted to sin and intent on reviling righteousness. He was a thief of Brahmins' wealth, intent on adultery, eater of cow's flesh, drinker of liquor, and addicted to the company of prostitutes. He was a killer of those who sought refuge, always a slanderer of others, a betrayer of trust, a destroyer of friends, and a tormentor of relatives. He was a liar, cruel, associated with heretics, one who ruined the livelihood of Brahmins, and a thief of deposits. Seeing him so wicked and devoted to sin, all his relatives, enraged, came to his house and said, "The reputation acquired by our ancestors in this pure lineage is being destroyed by you, O fool.