The River Ganga (Ganges) in India is perhaps the most sacred river in the world. The goddess of the river is acknowledged as Ganga Mata (Eck 1996: 137). The river and the goddess are both worshiped as one. Ganga originates from hundreds of miles south of Kailasa in the Gangotri glacier (Darian 3). Hardwar, a place in the Himalayan Mountains also known as the Gagnadvara (“Door of the Ganges”), marks the location of the river where the Ganga River breaks out of the Himalayas and into the plains of northern India (Eck 1996: 137). The Ganges flows from the northern part of India through Uttar Pradesh, Bihar, and Bengal (Rodrigues 30). In Prayag, the Ganga joins the Yamuna River and also the mystical underground Sarasvati River, then continues from the holy city of Banaras (Kasi; city of Siva) where the river makes a “long sweep up to the north”, and then finally into Ganga Sagara where the river meets the Bay of Bengal. Ganga is sacred along its entire length (Eck 1996: 137). The river plays a very crucial role in the lives of Hindus in India. The daily rituals, myths, practises of worship, and belief in the power of the goddess Ganga and her waters are all central part of Hinduism to this day.

The purity of water has been part of Indian tradition ever since the beginning in the Indus Valley and has remained in the tradition ever since. Water is the most sacred symbol of the Indian tradition. It is said to be the purifier and the origin of the mystery of life. Ganga water is said to be the most purified water in the lives of Hindus. Hindus use the water of the Ganges in the rituals of birth and death, as well as in the rituals of the weddings. In the sacred thread ceremony (upanayana), a young man only eats bread and drinks Ganga water (Darian 14). Ganga is the place of crossing between the world of the living and dead. Ganga is said to be flowing in three worlds: heaven, earth, and netherworlds, this also refers to as triloka-patha-gamini (Eck 1996:145). There are three places in India that are known to be holy where the rites of sraddha for the dead and visarjana of the ashes are performed the most. The three places are Prayag, Kasi (Banaras), and Gaya; they are simply known as the tristhali (“three places”) (Eck 2012: 163). After dying, Hindus want their ashes to be put in the Ganga River. It is the Hindu belief that by doing this they achieve moksa through the contact with the purified water of the Ganges. If someone is dying, she or he will try to spend their last days at the banks of the Ganges. Their belief is that if they die near the sacred river, they will be delivered from all of the sins encountered during their life. Banaras, the holiest city of India and also the city of Siva, encounters millions of people from across India who bring the ashes of their deceased and spread them on the banks of Ganga if they cannot die in Banaras. In addition to spreading the ashes of the dead on the banks of Ganga, “the ordinary rite of bathing in the Ganges will usually include simple water liberations with which this nectar of immortality is offered to the departed ancestors” (Eck 1982: 215). By doing this the ancestors attain the happiness of being in heaven by virtue of the sraddha rites and also live in heaven for thousands of years to come for every single sesame seed in the traditional pinda offering (Eck 1982: 215-216).

Every day hundreds of people bathe, pray, and wash clothes in Ganga waters. People also drink and cook with the waters of Ganga. They believe that, it is one of the ways to give everyone the blessings of Ganga. Ritual purification has been important to Hindus from ancient times of pre-Aryan Indus civilization; this is shown by the remains of the large ceremonial cleansing tanks at Mohenjo Daro (Eck 1982: 217). The water of the Ganges is believed to be purifying and absorbs pollution; this is believed to be the spiritual aspect of the River Ganga. When the water of the Ganges is flowing, the pollution is believed to be carried away along with the current (Eck 1996: 144). At Ganga’s tirthas, sacred crossings, Hindus make offerings of flower to the river while shouting the phrase “Ganga Mata ki jai” (“Victory to Mother Ganges!”). Hindus also bathe in the Ganga and making offerings of the water to the pitrs and devas (Eck 1996:137-138). Ganga’s waters also play another major role for Hindus. The river provides water to the land to make it fertile and even grow many healthy crops in the season of monsoon (Darian 15-17). Ganga’s waters are said to be “liquid embodiment of sakti” and “sustaining the immortal fluid (amrta) of mother’s milk” (Eck 1996: 137). If Hindus cannot make the yatra to Ganga, making yatra to the other sacred streams is in comparison of going to Ganga. There are seven streams of Ganga that are believed to possess great purity as Ganga itself: Ganga, Yamuna, Godavari, Sarasvati, Narmada, Sindhu, and Kaveri. Ganga is also believed to be present in every other river and vice versa (Eck 1996: 137-138).

Every year Hindus participate in a festival dedicated to the worship of Ganga; that is called Ganga Dasahara. This takes place when the hot and dry season reaches its peak in May and June, and in expectation of the monsoon season. The festival runs for ten days and it concludes on the tenth day of the month Jyeshtha. On this day, Ganga’s descent (avatarana) from heaven to earth is celebrated. The banks of Ganga are crowded with bathers. A quick dip in the waters of Ganga on the day is thought to get rid of ten sins (dasahara) or ten lifetimes of sins. Hindus that want to celebrate Ganga Dasahara but cannot make it to actual Ganga River can also bathe in one of the other seven streams of Ganga (Eck 2012: 136-137). Hindus are actually praying to the life that is within the water but not to water directly (Darian 17). Another very important festival for Hindus to praise Ganga is called Kumbha Mela (pot festival). The festival occurs every twelve years and gathers millions of people; this is perhaps the world’s largest festival. The complete Kumbha Mela is held at Prayag (Allahabad), last held in 2001, also called Maha Kumbha Mela, and it was estimated that more than sixty million people were congregated. In Prayag, three of the seven sacred rivers meet; they are Ganga, Sarasvati, and Yamuna (“triveni” – “triple braid”) (Jones: 505-506). Millions of people travel to Prayag and take a dip in the Triveni while chanting “Victory to the Ganga. The mela is not just about bathing in the rivers but is about education, commerce, and spectacle. Prayag is the most famous place where the Kumbha Mela is held, but the mela is also held at Hardwar, Nasik, and Ujjain (Eck 2012: 154-155).

According to the sculptures of the goddess Ganga, she is depicted to be on top of her vahana (vehicle) crocodile (makara). Makara is viewed as a soma animal, which is an emblem of the waters, the plants, and the entire vegetal substratum of life. It is also a symbol of the unknown sea and an animal that is an object of fear. Ganga also holds a kumbha in her hands (vase of plenty) (Darian 114-115). Ganga as a goddess is known to be the “goodness” of the gods, that is her energy is praised as good. Her vicious force is purified and calmed by the hair of Siva. Ganga is also depicted as a mother where she is nourishing, embracing, and forgiving without any sight of anger. Praises (mahatmyas) of the Ganga are found in the epics of Puranas which can be read in Sanskrit. There are also many hymns devoted to Ganga, one of the most famous hymns is known as Ganga Lahari (“The Ganga’s Waves”) written by Jagannatha (Eck 1996: 138, 148-149). In Ganga Lahari, Jagannatha pictures the river as a Mother, who will love and claim the child that is rejected by everyone else. (Eck 2012: 162). Ganga accepts both the lotus and the kumbha (water pot) as symbols of auspicious blessings. Ganga’s waters are meant to be like milk and said to be the drink of life itself for humans (Eck 2012: 162).    

Many myths describe Ganga having the origins of heavens. Ganga is known to be the consort of Brahma, Visnu, and Siva (Eck 2012: 160). One of the Vedic myths about Ganga’s divine descent from heaven involves Indra, who combats the serpent Vritra who is curled around the doors of the heavens and closed up the celestial waters. These waters in the heavens are believed to be called soma (nectar of the gods). When Vritra was defeated, Indra released these waters for the sustenance of the earth (Eck 2012: 137). In the mythology of the Devi Bhagavata and Brahmavaivarta Puranas, Ganga and Sarasvati both argue with each other and both curse each other to become rivers on earth and bear the sins of humans. Visnu interferes and make Sarasvati the wife of Brahma and Ganga the wife of Siva (Eck 1996: 146). Ganga is also said to be originally flowing from the foot of Visnu in the highest heaven (Eck 1982: 219). Siva’s role in the descent of Ganga is believed to the most important role. The story of the myth has been told in Ramayana, Mahabharata, and the Puranas. When Ganga descents to earth, Siva promises to catch her on his head so the fall wouldn’t shatter the earth. When Ganga falls on Siva’s head, Siva’s hair broke her fall and broke Ganga into seven streams, each flowing to a different part of India. Ganga fell to earth to purify and free the souls of the sixty thousand sons of King Sagara. The sons of King Sagara were burned to ashes by the sage Kapila because he was accused of stealing the horse that was used in the rites of ashvamedha (“horse sacrifice”). Bhagiratha, a descendent of Sagara, took upon himself to free the souls of the sons of King Sagara by doing ascetic practices in the Himalayas. Bhagiratha led the waters Ganga to restore the ashes of the sons of King Sagara and also to replenish the ocean (Nelson: 231-233), [Eck 2012: 138]. Siva and Ganga are both dependent on each other. Ganga’s living water is the only thing that can cool down Siva’s linga; without Ganga, Siva will remain the burning linga of fire. Without Siva, the fall of Ganga would have shattered the earth (Eck 2012: 140). Siva, also known as Gangadhara or “Bearer of the Ganges”, is said to be the companion of Ganga. They both are portrayed as husband and wife and sometimes in sculptures as a married couple (Eck 1996: 147). The descent of Ganga is continuous and not a single time event; each wave of Ganga touches Siva’s head before touching the earth. Ganga is the liquid form of Siva’s sakti, as well as Siva himself is sakti, the energy that forms and sustains the apparent universe. Being a liquid sakti, Ganga is God’s incarnation, God’s divine descent, freely flowing for all and embodies the energy of all the gods. After the descent of Ganga, Ganga became the “vehicle for Siva’s merciful work of salvation” (Eck 2012: 160-161).

Ganga goddess is more than a single river. Ganga is India’s prime example of all the sacred rivers in India today (Eck 1996: 137-138). The river keeps on flowing, bringing life and conveying the living tradition. Ganga is also only the best known consort of all three important male gods: Siva, Visnu, and Brahma, but she is the only goddess that had acquired the position of being consort which no other goddess can achieve. Ganga is said to be heavenly, whatever is holy, whatever is merciful, and whatever is completely auspicious is already there (Eck 1996: 150-151).

Bibliography

Darian, S. G. (1978) The Ganges in Myth and History. Delhi: Motilal Banarsidass.

Eck, D. L. (1982) Banaras: City of Light. Princeton: Princeton University Press.

Eck, D. L. (1996) Ganga: The Goddess Ganges in Hindu Sacred Geography. In J. S. Wulff, Devi: Goddess of India (pp. 137-153). Berkley: University of California Press.

Eck, D. L. (2012) India: A Sacred Geography . New York : Harmony Book.

Melton, J. Gordon, James A. Beverly, Christopher Buck, and Constance A. Jones (2011) Religious Celebration: An Encyclopedia of Holidays, Festivals, Solemn Observances, and Spiritual Commemorations Volume One. Santa Barbara: ABC-CLIO.

Nelson, L. E. (1998) Purifying the Earthly Body of God: Religion and Ecology in Hindu India. Albany: Sate University of New York Press.

Rodrigues, H. (2007) Hinduism – the ebook. Journal of Buddhist Ethics Online Books Ltd. Retrieved from http://www.jbeonlinebooks.org/ebooks/hinduism

List of Related Topics for Furthur Readings

Siva

Visnu

Brahma

Kumbha Mela

Ganga Dasahara

Banaras

Mahabharata

Ramayana

Rg Veda

Ganga Lahari

Krsna

Mohenjo-Daro

Puja

Sakti

Gangotri Glacier

List of Noteworthy Website 

http://en.wikipedia.org/wiki/Shiva

http://en.wikipedia.org/wiki/Ganges_in_Hinduism

http://kumbhmelaallahabad.gov.in/english/index.html

http://en.wikipedia.org/wiki/Gangotri_Glacier

http://www.sacred-texts.com/hin/rigveda/

http://www.krsnabook.com/

Article written by: Arth Patel (March 2015) who is solely responsible for its content.

The goddess of the river Ganges is known as Ganga, and she and the river are worshipped as one. The river plays an integral role in the lives of the millions of Hindus in India. Ganga’s myths, forms of worship, usage in daily rituals, and faith in her power all have an extremely important place in Hinduism today.

Many myths describe Ganga as having heavenly origins, and illustrate her descent (avatarana) to earth in various ways, all involving association with the important male gods Brahma, Visnu, and Siva. In one account, Ganga descends to earth using Siva to break her fall. As she falls through his hair, she becomes divided into many streams, each flowing to a different part of the earth. She does this in order to wash over the ashes of the sixty thousand sons of King Sagara, in order to purify and free their souls. His sons had deeply offended the great sage Kapila, who, in anger, burned them to ash. Eventually, Bhagiratha, a descendent of Sagara, takes upon himself to free the souls of his ancestors by doing many austerities. After centuries of doing this, Ganga appears and grants his wish and goes to earth. Another variety of the myth describes that the god Brahma, who, holding Ganga in his water pot, pours her onto Visnu’s foot when it stretches into the heavens (Kinsley 188-189). The three parts of the Ganges have their own names. The section remaining in heaven is known as Mandakini. The earthly portion is known as Ganga, and the part that goes to the final region is called Bhagirathi (Singh 48). All accounts of the myth stress the importance of Ganga’s heavenly, divine nature, and of being made sacred by coming into contact with Visnu and Siva. Due to Ganga’s descent from heaven to earth, she becomes a continuous link between the earthly and heavenly realms (Kinsley 192). It is because of this link that the Ganges is so revered as a way to be in closer contact with the divine.

Ganga is related in the myths to various deities, but it is the relationship between Ganga and Siva that is the most emphasized. Both are dependent on each other. It is only Ganga who can cool the lingam of Siva; otherwise he would always be as a burning linga of fire, and it only with Siva’s help that Ganga does not flood the earth. Both are vehicles for each other. This relationship is demonstrated through the daily ritual of pouring water over the Siva linga (Eck 148).

When depicted in different art forms, Ganga is shown as a fair complexioned woman, wearing a white crown and sitting on a crocodile. Many deities are depicted holding special objects, and Ganga is no exception. When shown with two hands, she holds a water lily and a lute. If having four hands, she carries a water lily, a water pot, a rosary, and one hand is held in a protective position (Singh 47). Poet seers of the Vedas started the tradition of praising Ganga for her blessings and power centuries ago. Many praises (mahatmyas) of Ganga can be read in various Sanskrit epics and Puranas, and there are also numerous hymns devoted to the goddess, one of which is known as Jagannatha’s “Ganga Lahari.” These praises and hymns emphasize her greatness, glory, and life giving waters. Different levels of protection and help is also said to be achieved through certain actions involving Ganga. For example, chanting Ganga’s name alone is believed to reduce poverty or get rid of bad dreams. Bathing in Ganga’s waters or being cremated on her banks can even result in liberation (moksa) (Eck 138-144).

Since the river is such a major physical feature and is so important in Hindu mythology, it is only natural that it has major significance in people’s daily lives and rituals. One such role is that played in death rituals. Many Hindus want their ashes or bones put into the Ganges, because they believe that in doing so, they are guaranteed a safe journey to the ancestral realm. It is believed that one can receive liberation immediately through contact with the Ganges. This can occur either by dying in the Ganges, or simply having its water put on the lips right before death. The link that Ganga provides to the heavens from earth is once again observed in the belief that when one’s ashes touch the waters, they are rejuvenated and strengthened enough to make the journey to heaven (Kinsley 193 -194). If one is particularly devout, he or she will try to spend their last days on the banks of the river. They do this according to the belief that one who dies there will be delivered from all sins. These actions strongly support the belief that the Ganges has the power to provide deep spiritual cleansing (Singh 83). Varanasi, which is India’s holiest city, sees the journey of millions of Hindus each year, who come to cremate their dead and wash in the waters (Hammer 80). At the cremation ceremony, the funeral pyre is usually lit by the eldest son. As it burns, a priest will chant Vedic verses. The following day, the ashes are gathered up and taken to Haridwar, a holy city and the place of the headwaters of the Ganga. The ashes are then placed into the holy water (Singh 84). Haridwar is also known as Gangadvara, or “Door of the Ganges”, and is a place of pilgrimage (Eck 137). People want to be cremated on the banks of the Ganges so that they are in her care.

This characteristic of being caring points to another major faith in Ganga, which is her portrayal of being motherly and loving. She is commonly known as Mother Ganges. As Mother, she has the powers of compassion and comfort, and is a provider of blessings to her children (Kinsley 193). Her motherly care can lead to a place that is free from sorrow, fear, old age and death. The goddess is also said to be aware of everyone’s deepest fears and desires. Ganga takes these feelings upon herself, leaving the individual purified and strengthened. Everyday, millions bathe in and drink from the river, and pray on its banks. Using the water for washing, bathing, and cooking is a way to make sure one can receive Ganga’s blessings and grace (King 155-161). Ganga’s waters are understood to be the life giving, immortal liquid (amrta) of mother’s milk (Eck137). The waters are life giving, both physically and spiritually. Physically, the river gives life to the land, making it fertile. The Ganges can create and support life, and is often appealed to in order to ensure healthy crops. Spiritually, the water can purify and cleanse one of pollution. Flowing water has cleansing capabilities, and the power to get rid of one’s daily impurities. This can be done by simply pouring water over one’s head, or taking a ritual bath. These methods are often approved as a way to remove pollution (Kinsley 189-194). In these ways, Ganga fulfills the role of universal mother, protector, and purifier.

Pilgrim journeys are a major way of life for many Hindus. Different festivals, the customs and castes of an individual’s community, and one’s life crisis’s and rituals all dictate how and when a pilgrimage may take place. Millions of pilgrims travel to the Ganges each year. For many, the natural beauty of the river and the Himalayas is very calming, and can be a way to express emotion towards the gods. Pilgrims come to the Ganges seeking healing, and to be rid of any pain or suffering. Hindus from all over the world travel to Haridwar to pour the ashes of loved ones into the river and to make offerings (Kinsley 160-163). Many come to not only appeal to Ganga, but also to touch, see, and bathe in the river itself. The physical river is worshipped as one may worship the image of a deity. Garlands of flowers are often placed around the neck of the image; in this case, garlands are strung out across the river (Kinsley 196). Flower offerings are common, as each day, thousands of pilgrims will drop bags filled with flowers into the river, as offerings to Ganga (Hammer 79). The mahatmyas (praises) say that every part of the Ganga is a tirtha, which is a spiritual ford and a place of pilgrimage (Eck 142).

A certain special event in the endless worship of Ganga is the day known as Ganga Dasahara. It is recognized as the birthday of the Ganga. The banks of the river are filled with bathers, and it is said that by going into the water at this time, ten lifetimes of sins are destroyed. This day celebrates Ganga’s descent (avatarana) from heaven to earth, and is done in expectation of the eventual monsoon rains (Eck 144). Another extremely important Hindu festival is Kumbha Mela. This festival is often considered the most extravagant and impressive, for at any given time there can be more than twenty million people present. It celebrates the glory of Ganga, and all her richness and power. It reenacts a cosmic event when, at a certain astrological union, the Ganga waters became nectar. The main purpose is to have a ritual bath in the river, and millions of pilgrims make the journey to participate in this festival and wash away their sins. There are many processions with elephants, dancing, music, and the general feeling of happiness and joy. These feelings are often increased by the closeness and presence of the Ganges (King 171-172). Gifts to the Ganges are very common, and pilgrims will give many different kinds. Milk, fruit, saris, jewelry, and coins, and many others are all presented as gifts to Ganga. Various offerings are also done, especially in cases of appealing for future prosperity and health. Newly married couples will bathe in the river after marriage and after the birth of their child. Women will wash in the river for fertility and to give birth to a son, and some will contribute a basket filled with clothing or cosmetics (suhagpitari) to Ganga. The gift is believed to ensure the long life and prosperity of their husbands and family (King 177).

The Ganges River can be viewed as an embodiment of life, purity, and power. From its use in daily tasks to more spiritual applications, the Ganges maintains its place as a dominant entity in Hinduism. In recent years, pilgrimage to the Ganga has become more popular. The Ganga is a very powerful force, and she is the link between nature, humans, and divinity (King 187). Respect and adoration for physical nature is reflected in the spiritual importance given to the sacred river and the general landscape. The Ganga is proclaimed to be the most supreme river of all, and all agree that her power is unending and divine (Eck 137-138).

Bibliography

Eck, Diana L. (1996) “Ganga: The Goddess Ganges in Hindu Sacred Geography.” In J.S. Hawley and D.M. Wulff (eds.) Devi: Goddesses of India. Berkeley: University of California Press.

Hammer, Joshua (2007) The Ganges: Sacred and Profaned. Smithsonian November 2007

King, Anna S. (2005) “Waters of Devotion”. In A.S. King and J. Brockington (eds.) The Intimate Other: Love Divine in Indic Religions. New Delhi: Orient Longman

Kinsley, David (1998) Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition. Delhi: Motilal Banarsidass Publications.

Singh, Dharam Vir (2003) Hinduism: An Introduction. New Delhi: Rupa & Co.

List of Related Research Topics

Brahma

Visnu

Siva

Mahatmyas

Ganga Lahari

Puja

Ganga Dasahara

Kumbha Mela

Pilgrimage in India

Moksa

Related Websites

http://en.wikipedia.org/wiki/Ganga_in_Hinduism

http://www.exoticindiaart.com/article/ganga/

http://www.sanatansociety.org/indian_epics_and_stories/the_life_of_ganga.htm

http://www.dollsofindia.com/ganga.htm

http://www.webonautics.com/mythology/ganga2.html

http://www.hinduwisdom.info/articles_hinduism/197.htm

Written by Genevieve Golas (Spring 2008) who is solely responsible for its conten

Sacred Geography

The Ganga River, often referred to as the anglicized Ganges in the west, is a major watershed of the Indian Continent, with its origin in the Himalayan Mountains at Mount Kailasa, to its drainage at the Indian Ocean (Darian 1). The Ganga is formed near the town of Deoprayag where the Alakananda River joins with the Bhagirathi River, which has its source at Gangotri Glacier (Darian 7-9). The ice cave Gaumukh in the Uttaranchal state of India, close to the Gangotri Glacier, is a well known bathing source in the waterway (Backshall 1). There are many important tributaries as well as geographical sites such as Vasudhara Falls and Lake Manasarovar that are attributed to the Ganga River. Lake Manasarovar is the highest freshwater lake in the world and is a site of religious pilgrimage. It is believed that Lake Manasarovar is the summer refuge for swans, a wise and sacred animal. In the foothills of the Himalayan mountains is Hardwar, known as Gangadvara, “Door of the Ganges” which marks the rivers geographic entrance into the North Indian Plains (Eck 1996:137). Another notable landmark is Prayag where the formerly parallel flowing Yamuna that originates near the Bhagirathi and the underground mystical Sarasvati River also join the Ganga (Eck 1996:137). The Sarasvati is a mystical river mentioned in the Rg Veda which is tied to the Ganga (Darian 58). The location of the Sarasvati is unknown, and post-Vedic Hindu literature does not detail its disappearance. Descriptions of the Sarasvati from the Rg Veda have been applied to the Ganga (Darian 58-68). Near the mouth of the Ganga is the island of Sagar, considered sacred, and which is believed to be the entrance to the netherworlds (Eck 1996:145). The Ganga is referred to by different names including “Child of the Mountains” and the “River of Heaven” (Eck 1982:74,211).

As a Goddess:

In Hindu tradition, the Ganga is regarded as a goddess and is thus known as Ganga Mata, or “Mother Ganges” (Eck 1996:136). The Ganga embodies the sacred geography of India as she is the essential hub of India’s development, civilization and religious culture. The Ganga’s descent to earth is known as her avatarana, and her revered descent marks the return of life-giving water for cultivation of many of India’s primary resources (Eck 1996:137). Furthermore, the Ganga is worshipped as the embodiment of female energy known as sakti, and is also sacred for her mothering capacities (Eck 1982:72). Although Hindu goddesses often have an ambivalent nature, being both nurturing and destructive, the Ganga is worshipped primarily for the nourishment she provides while her potentially destructive nature is mostly overlooked. The entire length of the Ganga is considered sacred and is scattered with many auspicious crossings known as tirthas, which are the objectives of many pilgrimages (Eck 1996:137). In iconographic representation, the goddess Ganga is mostly depicted as a women atop her mount (vahana), a makara or crocodile. She holds a kumbha, the vase of plenty (Darian 114). The makara is an ambivalent creature. It may be regarded as an animal form of the God Soma, and is an emblem for the waters, plants and vegetal layer of life (Darian 114-115). However, the makara is also a symbol of the unknown ocean and an object of fear (Darian 114-115).

Myths on the Goddess:

There are many myths about the Ganga, who is considered consort to both Siva and Visnu (Eck 1996:137). In the mythology of the Devi Bhagavata and Brahmavaivarta Puranas, Ganga quarrels with Sarasvati, the other consort of Visnu, and both curse one another to become rivers. For this behavior, Visnu allows Ganga to become wife of Siva, who breaks her mighty torrent through his hair (Eck 1996:146). Siva, also known as Gangadhara, “Bearer of the Ganges,” is the companion of Ganga and they are often depicted in sculptures together as bride and groom (Eck 1996:147). This intimate union between Siva and Ganga often angers the other consort of Siva, Parvati, which causes great jealousy (Eck 1982:219). The Ramayana, Mahabharata, and other Hindu literature describe the myth of Ganga falling from heaven to revive the sixty thousand sons of King Sagara. Flowing from Siva’s hair and being caught by Bhagiratha led her to become the purifying water for Sagara’s sons (Eck 1996:145).

Festivals:

The festival of Ganga Dashara is celebrated on the tenth day of the month of Jyestha, when monsoon rains signal the descent of the Ganga from heaven to earth (Eck 1996:143). The Ganga Dashara is regarded as the birthday of the Ganga and bathing in the water is believed to destroy sins of ten lifetimes (Eck 1996:143-144). In one Vedic myth, Indra combats the serpent Vrtra that has trapped the celestial waters and by defeating Vrtra releases the sacred Ganga waters (Eck 1996:143).

The Sanctity of Water:

Water has been an important symbol of spirituality in India since the beginnings of the Indus Valley Civilization (2500 to 1500 BCE) (Darian 15). Ganga water is used in many ceremonies including daily rituals, death rituals, weddings and births. The sacred thread ceremony (upanayana) in Bengal requires the participant to consume only bread and Ganga water (Darian 14). The Ganga is considered to be flowing in three worlds; heaven, earth, and the netherworlds, often referred to us triloka-patha-gamini (Eck 1996:145). This has become important in death rites, as the Ganga is a place of crossing from the world of living to the dead. Cremated remains arrive daily in the city of Banaras where they are immersed in the Ganga, as those sanctified by Ganga water will reside in heaven (Parry 24). Furthermore, ritual cleansing has been historically important to Hindus, as shown by the archeological remains of ceremonial cleansing tanks at Mohenjo Daro and other sites (Eck 1982:217). The Ganga waters are considered to be purifying and an absorber of pollution. They naturally serve as an abundant and accessible source of sanctifying flowing waters for a wide variety of Hindu ritual activities. The name Ganga is derived from the verb gam meaning “to go” which emphasizes the energetic, flowing nature of the water (Eck 1996:144). As the water absorbs the pollution, it is believed to also carry it away, thus erasing sins of lifetimes in “an instant!” (Eck 1996:144). Many pieces of Hindu literature such as the Rg Veda and epics, praise the Ganga. Merely chanting the name of the Ganga is believed to relieve poverty, bad dreams and even protect from the inauspiciousness of being bespattered by crow feces (Eck 1996:138). Pilgrims often make offerings of flowers to the Ganga while calling out “Victory to Mother Ganges!” Hindus frequent pilgrimage sites (tirthas) all along the course of the Ganga. They bathe in its waters, and even use the water to make offerings (Eck 1996:138). Ganga water is also collected and taken to homes and temples for other rituals (Eck 1996:138).

The Ganga is more than a single river. In Hindu belief, it is a representation of all of India’s sacred waters, and thus aptly demonstrates the cultural significance of water (Eck 1996:139). Since the Ganga’s waters are not accessible to all Hindus, especially those in the diaspora (i.e. outside India), other waters are substituted and transformed into the sacred fluid, merely by adding drops of Ganga water to them, or by uttering mantras of praise to the Ganga (Eck 196:138). This capacity for transformation is not restricted to the Ganga. There are said to be seven rivers that may be used as a sacred water source and hold the same sanctity, including the Ganga, Yamuna, Godavari, Sarasvati, Narmada, Sindu and Kaveri (Eck 1996:138). However, the Ganga is regarded by pious Hindus as the foundation of all rivers and, therefore, visiting any river in India, or the world, with reverence, is considered to be akin to visiting the Ganga itself ( Eck 1996:138).

References and Further Recommended Reading

Backshall, Stephen (2004) Birth of a River. National Geographic Traveler. Vol 21 (8).

Darian, Steven G. (1978) The Ganges in Myth and History. Delhi: Motilal Banarsidass.

Eck, Diana L. (1996) Devi: Goddesses of India. Berkeley: University of California Press, Ltd.

Eck, Diana L. (1982) Banaras City of Light. Princeton: Princeton University Press.

Fuller, C.J. (2004) The Camphor Flame: Popular Hinduism and Society in India. Princeton: Princeton University Press.

Parry, Jonathan P. (1994) Death in Banaras. Cambridge: Cambridge University Press.

Related Topics for Further Investigation

Deoprayag

Alakananda river

Bhagirathi river

Gangotri Glacier

Hardwar

Prayag

Sarasvati river

Sakti

Tirthas

Mohenjo-Daro

Noteworthy Websites Related to the Topic

http://www.exoticindiaart.com/article/ganga

http://www.dollsofindia.com/ganga.htm

http://www.mydivineplanet.com/theholyganga/ganga.htm

Article written by Allie Becker (April 2008) who is solely responsible for its content.