by the side of Ganga is superior in merit to one who stays for ten thousand Yugas with head hanging downwards.  As cotton, when it comes into contact with fire, is burnt off without a remnant, even so the sins of the person that has bathed in Ganga become consumed without a remnant.  There is no end superior to Ganga for those creatures who with hearts afflicted by sorrow, seek to attain to ends that may dispel that sorrow of theirs.  As snakes become deprived of their poison at the very sight of Garuda, even so one becomes cleansed of all one’s sins at the very sight of the sacred stream of Ganga.  They that are without good name and that are addicted to deeds of sinfulness, have Ganga for their fame, their protection, their means of rescue, their refuge or cover.  Many wretches among men who become afflicted with diverse sins of a heinous nature, when they are about to sink into hell, are rescued by Ganga in the next world (if, notwithstanding their sins, they seek the aid of Ganga in their after-years).  They, O foremost of intelligent men, who plunge every day in the sacred waters of Ganga, become the equals of great Munis and the very deities with Vasava at their head.  Those wretches among men that are destitute of humility or modesty of behaviour and that are exceedingly sinful, become righteous and good, O Brahmana, by betaking themselves to the side of Ganga.  As Amrita is to the deities, as Swadha is to the Pritis, as Sudha is to the Nagas, even so is Ganga water to human beings.  As children afflicted with hunger solicit their mothers for food, after the same manner do people desirous of their highest good pay court to Ganga.  As the region of the self-born Brahma is said to be the foremost of all places, even so is Ganga said to be foremost of all rivers for those that desire to bathe.  As the Earth and the cow are said to be the chief sustenance of the deities and other celestials, even so is Ganga the chief sustenance of all living creatures.[238] As the deities support themselves upon the Amrita that occurs in the Sun and the Moon and that is offered in diverse sacrifices, even so do human beings support themselves upon Ganga water.  One besmeared with the sand taken from the shores of Ganga regards oneself as a denizen of heaven, adorned with celestial unguents.  He who bears on his head the mud taken from the banks of Ganga presents an effulgent aspect equal to that of Sun himself bent on dispelling the surrounding darkness.  When that wind which is moistened with the particles of Ganga-water touches one’s person, it cleanses him immediately of every sin.  A person afflicted by calamities and about to sink under their weight, finds all his calamities dispelled by the joy which springs up in his heart at sight of that sacred stream.  By the melody of the swans and Kokas and other aquatic fowls that play on her breast, Ganga challenges the very Gandharvas and by her high banks the very mountains on the Earth.  Beholding her surface teeming with