Embodiment of sacredness The Ganges is a sacred river to Hindus along every fragment of its length. All along its course, Hindus bathe in its waters, paying homage to their ancestors and their gods by cupping the water in their hands, lifting it, and letting it fall back into the river; they offer flowers and rose petals and float shallow clay dishes filled with oil and lit with wicks (diyas). The Ganges is the embodiment of all
sacred waters in
Hindu mythology. Local rivers are said to be
like the Ganges and are sometimes called the local Ganges. Jawaharlal Nehru, a religious iconoclast himself, asked for a handful of his ashes to be thrown into the Ganges. The day of the celebration,
Ganga Dashahara, the
Dashami (tenth day) of the
waxing moon of the
Hindu calendar month
Jyeshtha, brings throngs of bathers to the banks of the river. Flowing out of the vault, she plummets down to Indra's heaven, where she is received by
Dhruva, once a steadfast worshipper of Vishnu, now fixed in the sky as the
Pole star. Told and retold in the
Ramayana, the
Mahabharata and several
Puranas, the story begins with a sage,
Kapila, whose intense meditation has been disturbed by the sixty thousand sons of King
Sagara. Livid at being disturbed, Kapila sears them with his angry gaze, reduces them to ashes, and dispatches them to the netherworld. Only the waters of the Ganges, then in heaven, can bring the dead sons their salvation. A descendant of these sons, King
Bhagiratha, anxious to restore his ancestors, undertakes rigorous penance and is eventually granted the prize of Ganges's descent from heaven. However, since her turbulent force would also shatter the earth, Bhagiratha persuades Shiva in his abode on
Mount Kailash to receive the Ganges in the coils of his tangled hair and break her fall. The Ganges descends, is tamed in Shiva's locks, and arrives in the Himalayas. She is then led by the waiting Bhagiratha down into the plains at Haridwar, across the plains first to the confluence with the Yamuna at Prayag and then to Varanasi, and eventually to Ganges Sagar (Ganges delta), where she meets the ocean, sinks to the netherworld, and saves the sons of Sagara. As the
Triloka-patha-gamini, (Sanskrit:
triloka = "three worlds",
patha = "road",
gamini = "one who travels") of the tradition, she flows in
heaven,
earth, and the
netherworld, and, consequently, is a "tirtha" or crossing point of all beings, the living as well as the dead. No place along her banks is more longed for at the moment of death by Hindus than Varanasi, the Great Cremation Ground, or
Mahashmshana. If the death has occurred elsewhere, salvation can be achieved by immersing the ashes in the Ganges. Every sesame seed in every ball thus offered, according to one story, assures a thousand years of heavenly salvation for each relative. As if to illustrate this truism, the
Kashi Khanda (Varanasi Chapter) of the
Skanda Purana recounts the remarkable story of
Vahika, a profligate and unrepentant sinner, who is killed by a tiger in the forest. His soul arrives before
Yama, the Lord of Death, to be judged for the afterworld. Having no compensating virtue, Vahika's soul is at once dispatched to
hell. While this is happening, his body on earth, however, is being picked at by vultures, one of whom flies away with a foot bone. Another bird comes after the vulture, and in fighting him off, the vulture accidentally drops the bone into the Ganges below. Blessed by this event, Vahika, on his way to hell, is rescued by a celestial chariot which takes him instead to heaven.
The Purifying Ganges on the Ganges in Banares (Varanasi), 1885. Hindus consider the waters of the Ganges to be both pure and purifying. Regardless of all scientific understanding of its waters, the Ganges is always ritually and symbolically pure in Hindu culture. Moving water, as in a river, is considered purifying in Hindu culture because it is thought to both absorb impurities and take them away. I come as an orphan to you, moist with love.I come without refuge to you, giver of sacred rest.I come a fallen man to you, uplifter of all.I come undone by disease to you, the perfect physician.I come, my heart dry with thirst, to you, ocean of sweet wine.Do with me whatever you will. As Brahma's partner she always travels with him in the form of water in his
kamandalu (water-pot). , as
Gangadhara, bearing the Descent of the
Ganges, as the goddess
Parvati, the sage
Bhagiratha, and the bull
Nandi look on (circa 1740). It is
Shiva's relationship with Ganga, that is the best-known in Ganges mythology. Her descent, the
avatarana is not a one-time event, but a continuously occurring one in which she is forever falling from heaven into his locks and being forever tamed. She accepts Shiva's incandescent seed from the fire-god
Agni, which is too hot for this world and cools it in her waters. A counterpoise to the dazzling heat of the Indian summer, the Ganges came to be imbued with magical qualities and to be revered in anthropomorphic form. By the 5th century CE, an elaborate mythology surrounded the Ganges, now a goddess in her own right, and a symbol for all rivers of India. Hindu temples all over India had statues and reliefs of the goddess carved at their entrances, symbolically washing the sins of arriving worshippers and guarding the gods within. As protector of the
sanctum sanctorum, the goddess soon came to be depicted with several characteristic accessories: the
makara (a crocodile-like undersea monster, often shown with an elephant-like trunk), the
kumbha (an overfull vase), various overhead parasol-like coverings, and a gradually increasing retinue of humans. Central to the goddess's visual identification is the
makara, which is also her
vahana, or mount. An ancient symbol in India, it pre-dates all appearances of the goddess Ganga in art. The
gana represents both posterity and development (
udbhava). The goddess Ganga is also accompanied by a dwarf attendant, who carries a cosmetic bag, and on whom she sometimes leans, as if for support. Appearing first also in the relief in the Udayagiri Caves (5th century), it gradually appeared more frequently as the theme of the goddess matured. Furthermore, The river goddesses Ganga and Saraswati were both born from Brahma's pot, containing the celestial waters. However, soon the tree cover had evolved into a
chatra or parasol held by an attendant, for example, in the 7th-century Dasavatara temple at Deogarh. A relief similar to the depiction in frame 4 above, is described in as follows: A typical relief of about the ninth century that once stood at the entrance of a temple, the river goddess Ganga is shown as a voluptuously endowed lady with a retinue. Following the iconographic prescription, she stands gracefully on her composite
makara mount and holds a water pot. The dwarf attendant carries her cosmetic bag, and a ... female holds the stem of a giant lotus leaf that serves as her mistress's parasol. The fourth figure is a male guardian. Often in such reliefs, the
makara tail is extended with great flourish into a scrolling design symbolizing both vegetation and water. the
Purna (complete) Kumbh takes place every twelve years The major event of the festival is
ritual bathing at the banks of the river. Other activities include religious discussions, devotional singing, mass feeding of holy men and women and the poor, and religious assemblies where doctrines are debated and standardized. Kumbh Mela is the most sacred of all the pilgrimages. Thousands of holy men and women attend, and the auspiciousness of the festival is in part attributable to this. The
sadhus are seen clad in saffron sheets with ashes and powder dabbed on their skin per the requirements of ancient traditions. Some called
naga sanyasis, may not wear any clothes. ==Irrigation==