Nature as Divine feminine- by madhu khanna

[Guest guest]

dear kalika putri and colin, thank you so much for posting on nature

as divine feminine . thanks kalikaputri for your post on vana durga,

the forest deity...

 

meanwhile, lynn! i came across this beautiful aricle by madhu khanna

which i wanted to share with you all!!

 

----

 

Nature as Feminine

 

Ancient Vision of Geopiety and Goddess Ecology

 

Madhu Khanna

 

 

 

The Feminine conceptualization of nature occupies very significant

place in Indian religious history. The image of the earth as a

goddess, known variously as Prthivi, Dharatimata, Jagadddhatri is

ancient and all-pervasive. Almost all the geographical features of

the natural environment are personified as goddesses. Mountains,

caves, rocks, forests, trees, plants, healing herbs, rivers, streams,

lakes were conceived of as potent symbols of feminine power, inherent

in nature. From the Vedas down to the Puranas nature personifications

are mediated through the symbol of the divine feminine. In the Rg

Veda, for example, the crimson streak of day-break is portrayed as

Usas, the Mistress of Dawn whose brilliant effulgence spreads out

piercing the formless black abyss (RV, 10.127). Night and day are the

two celestial sisters that bring rest and awakening to the world. In

their lap, gods recline and enact their roles. The much celebrated

mother of the gods, Aditi who claims as many as sixty hymns in the

Vedas is the infinite and the womb of the cosmos. Goddesses such as,

Kuhu, Sinivali, Anumati and Raka are lunar divinities symbolizing the

waxing and waning of the lunar-cycle. The rivers Ganga, Yamuna and

Sarasvati mentioned in the Vedas are goddesses who preside over the

facundating waters of life. The hymn dedicated to Aranyani (RV,

10.146) or the forest goddesses (Vanadevis) celebrated the spirit of

the forest and groves. They are joined by an innumerable number of

goddesses who preside over village territories and specific sacred

centres (Ksetradevis). The life sustaining foods also have their

goddesses in the personifications such as, Annapurna, Sataksi and

Sakhambari. Thus from the sky wandering celestial bodies to the

sprouting plant were conceived of as a manifestation of the feminine

principle. In later literature these personaifications culminate into

the composite vision of an all-inclusive cosmic from (virat svarupa)

of the goddess, where mountains, rivers, celestial bodies, vegetation

and stratums of space from various parts of her body:

 

They (the gods) saw the goddess's superanal cosmic Form. The

Satyaloka is situated on the topmost of Her head; the Sun and Moon

are her eyes; the quarters, Her ears; the Vedas are Her words; the

Universe is Her heart; the earth is Her loins; the space between

earth and sky is Her navel; the asterisms are Her Thighs; the

Maharaloka is Her neck; the Janarloka is Her face; Indra and the

Devas and then Svarloka is her arms; the sound is the organ of Her

ears;. . . . The fire is within her Face; day and night are like her

two wings; the mountains are Her bones; the rivers are Her veins, and

the trees are the hairs of Her body. O King ! youth virginity, and

old age are Her best gaits, the two twilight are Her clothings; the

Moon is the mind of the Mother of the Universe.

 

[Devibhagavata Purana, VII. Chap. 33.1-21ff]

 

Energy, Synergy and Consciousness

 

All the forms of nature personifications of the goddess invariably

converge into the abstract notion of Sakti or Energy and its inherent

power of synergy. All the visible forms of nature, despite their

outer appearances, mountains streams, rivers, fields, vegetations,

etc. is said to be endowed with an invisible energy of sakti that

constitutes its substle nature.

 

Riverse and mountains have a dual nature. A river is but a form of

water, yet it has a distinct (subtle) body. Mountains apper as

motionless mass, yet their true from is not so. We cannot know, when

looking at a lifeless shell, that is cantains a living being.

Similarly, within the apparently inanimate rivers and mountains there

dwells a hidden (feminine) energy (sakti).

 

[Kalika Purana, 22.10-13]

 

The hidden feminine sakti inherent in nature stirs the seeds to

fructify as the universe. Nature's sakti is visible everywhere in the

cyclic movement of germination, growth and decay of life. Sakti is

the energetic feminine potency of the Earth Mother, the life line of

the living earth. The earth is an animated and live organism with an

efficient network linked to the biological vision of the ecosystem.

The world-body of the great goddess is a whole organism — a `holon' —

in which each part in related to the whole.

 

**********************************************************************

 

so , lyn, as you will see in the above passage- everything in nature

or prakriti is 'shakti' in motion- the rivers (dsarswati, ganga and

yamuna), the mountains (that is why durga is called vindhya chala

vasini), mother earth (bhudevi) etc...shakambari is also about

worshipping mother nature...

 

 

hope this helps ! that goddess worship is synonymous with nature

worship!!

 

love

[Guest guest]

Thanks Kallika Putri, Colin, and Adi Shakthi

 

Colin,

 

"Nature can be very effective in cutting the human ego down to size."

 

Yes it can! It is when I have been most tired after hiking or

sleeping on the ground that I have been able to let go of ego and

feel connected to Nature.

 

I also like what you said about trying to achieve a balance between

Nature and Consciousness, trying to embrace both.

 

Kallika Putri,

 

Thanks for that description of Kandy. It sounds like a beautiful

location as well as strategic. And thanks for these comparators:

 

"Corn Mothers in America, Africa, Asia and Europe. Xilonen, Sri,

Isis,

Ceres. The Tree of Life. Iroko, Ceiba, Huluppu, Cedar, Birch. Vana

Durga. Siberian World Tree. Serpents of the Tree, and the Snake-

wielding Goddess. "

 

It is fascinating to me to see how similar ideas exist in locations

around the world where the people had no contact. I have been

learning about Jung's ideas of the Collective Unconscious where we

all share common myths and symbols due to our common instincts and

needs.

 

Adi,

 

Those are beautiful passages!

 

"In later literature these personaifications culminate into

the composite vision of an all-inclusive cosmic from (virat svarupa)

of the goddess, where mountains, rivers, celestial bodies, vegetation

and stratums of space from various parts of her body:"

 

I understand from this that every part of Nature had its own

divinity, that were later conceptualized as one. This reminds me of

what I know of Native American animism.

 

"In the Rg

Veda, for example, the crimson streak of day-break is portrayed as

Usas, the Mistress of Dawn whose brilliant effulgence spreads out

piercing the formless black abyss (RV, 10.127). "

 

That's beautiful! I love the dawn. It speaks of new beginnings.

 

"All the forms of nature personifications of the goddess invariably

converge into the abstract notion of Sakti or Energy and its inherent

power of synergy. "

 

I have been reading about how there is a measureable difference in

energy at the major sacred sites of the world, and am fascinated by

the energy lines of the Earth. In my mind they are the life-blood of

the Earth itself.

 

"hope this helps ! that goddess worship is synonymous with nature

worship!!"

 

It helps a lot. Thanks.

 

Lynn

[Guest guest]

thanks lynn, it is our pleasure ! by asking questuions , you are also

keeping us all on out toes!

 

since you liked the first part of the article by madhu khanna so

much, here is the rest of that article... i did not want you to be

inundarted with information... since you are fond of nature worship

as well as you feel an affinity with mother nature, please allow me

to share the rest of the article...

 

some weeks ago our beloved founders had posted 'bhudevi' the mother

eart as goddess of the week... here is more on mother earth...

 

**********************************************************************

 

Prthivi : The Earth Mother

 

The Vedic praise hymns to the Earth Mother cover a wide range of

aspects: physical, organic, metaphysical, ethical and cosmic. No

aspect of existence is kept out of its fold.

 

The Vedic seers were moved by the beauty and splendour of the far

spreading earth. The earth holds the verdent continents, lands with

forests, nurtured by abundant rains and simmering warmth. Her body

laced by rivers, rimmed by ocean is adorned with "gentle slopes and

plains" (AV, 12-1.2). The earth is composed of hills, `rock, stone

and dust' and is compactly held. An essential feature of the Earth is

her fragrance which pervades all the products of the earth. The

herbs, water, nymphs and celestial creatures bear it. Her fragrance

enters the lotus and the flowers everywhere. May this fragrance enter

him, says the seer:

 

Instil in me abundantly that fragrance,

 

O Mother Earth, which emanates from you

 

your fragrance which has entered the lotus

 

where with the immortal Gods at the Sun-daughters wedding

 

were redolent, O Earth, in times primaeval —

 

instil in me that fragrance.

 

Your fragrance that adheres to human beings

 

O Earth, steep us, too deeply in that fragrance

 

[Atharva Veda, 12.1.23-26]

**********************************************************************

 

The Broad One

 

Once Priyavrata, son of Svayambhu Manu, the first human to be born on

earth, ruled the country for eleven hundred million years. One day he

saw the sun travelling on one side of the earth and wondered that one

side of the earth must be dark. Curious to know what lay on the other

side of the earth, he rode his chariot and travelled around the earth

seven times. The wheels of the chariot made seven furrows. These

furrows became seven seas, the beds between the furrows became seven

islands, inhabited by people (Linga Purana, 52.35-39). Thus, the

setting of the earth mother is a limitless domain, far spreading and

wide. Her immensity is beyond the grasp. Hence, she is called

Prthivi, the Broad One:

 

Your regions, earth, to Eastward and to Westward.

 

Southward and Westward, may they receive me kindly.

 

[Atharva Veda, 12-1.31]

 

Earth as Supporter

 

The earth is the eternal matrix `on whom moves all that breathes and

stirs' (AV, 12-1.2). She carries on her body the four directions of

space, on whose body the ploughman toils. She is the dwelling place

of creatures, animate and inanimate:

 

On whom the men of olden days roamed.

 

On whom the conquering Gods smote the demons,

 

the home of cattle, horses and of birds,

 

Her upon whom the trees, lord of forest,

 

stand firm — unshakable, in every place,

 

this long-enduring Earth . . .

 

[Atharva Veda, 12-1.3, 27]

 

It is upon her that men enact the drama of life; the animal kingdom

find their homes. It is upon her paths that human's tread and its her

highways that men use for their chariots. She is the unshakable One

in whose bosom trees and forests stand firm. None can escape the

touch of the earth, whether walking, sitting or standing, whatever

postures one may take, she provides the `couch' for all. In this way,

she is the foundation and supporter of all. The word used to describe

earth is dharani or dharati (derived from the Sanskrit root dhr,

meaning to hold or bear). By reason of this, the seers realized the

generosity and patience of the long-enduring earth and approached her

with praise:

 

O Purifying Earth, I you invoke,

 

O Patient Earth, by sacred word enhanced,

 

bearer of nourishment and strength, of food and ghee

 

O Earth, we would approach you with due praise !

 

[Atharva Veda, 12-1.29]

**********************************************************************

 

Our Relationship to Earth

 

The Vedic attitude toward earth springs from man's primal experience

of being an offspring or a child of earth:

 

The Earth is Mother, I am son of Earth.

 

[Atharva Veda, 12.1.12b]

 

The earth is the supreme, loving, life sustaining mother. She is

beautiful, fertile, nurturing and generous. She is close to humans as

their own skin. As a person's entire existence depends upon her, man

is of earth, part of earth. The earth is his home. She is a merciful

compassionate mother whose benign heart pours unconditional love to

all, irrespective of their talents and station in life:

 

She carries in her lap the foolish and also the wise

 

She bears the death of the wicked and the wise.

 

[Atharva Veda, 12.1.48]

 

She is the gracious leader and protecteress of the world (AV,

12.1.57). Helpmate of human kind, she lives in friendly collaboration

with all.

 

Man adores the earth, yet is smitten by her awe. Capricious and

unpredictable is her rule over man. She is benevolent, but also wild,

destructive, chaotic, disorderly, death-dealing. Earth is more than a

material segment. Her formidable size, hidden elemental powers

released from time to time besott man and make him a stranger to his

environment. Although, man's relationship to the earth remains

ambiguous and ambivalent the inseparability of man and earth is

affirmed in no uncertain terms.

**********************************************************************

 

Earth as Sacred Womb

 

"You (Earth) germinate the seed with quickening power" (Rg Veda,

5.84.1). The Earth Mother is the vitality that generates growth and

germination. In Her maternal womb, She nourishes the potent seed

which completes its life-cycle in the tree, the flower, the fruit,

and once again the seed. One association of the earth is with the

food saplings that grow on Her vast body. The earth reveals Her

powers in the form of Mother of Grains. Grains such as corn, wheat

and barley is her bounty, simultaneously the basic source of

nourishment. She is the continuous source of food and herbs valuable

for healing (AV, 12.1.19). Just as a human mother gestates the child

in her womb, similarly, the Mother Earth nourishes the seed till they

ripen. There is no danger between the earth and the forms that emerge

from Her. All Her birthlings remain bound to their source and their

relationship is one of intimacy and solidarity. The creative and

fecund nature of the earth are given so much prominence that she

requires none but herself to procreate. It is for this reason that

several epithets of earth are virgin mothers who were endowed with

the power of parthenogenesis-goddesses who could give birth unaided

by men. Durga is one such epithet who is an eternal virgin, `the

energy of all but consort of none'. In the mythological context, She

has the superhuman ability to give birth to a number of goddesses who

emanate from Her body, like sparks of fire. The image of the earth as

a universal womb explains why vessels, hollows, grottos and caves

were found to be the vulvic body of the Earth Mother.

 

If on one hand the Earth Mother awakens the fertility of the soil

from its potential state, it also encompasses the reality of death.

For, she contains the eternal condition of life and death; death in

life and life in death. The mythical destiny of earth is to stand at

the beginning and end of every biological form and share in the

history of human destiny. Thus she mediates between the mystery of

life and death. Life consists in abundant growth involving a brief

detachment from the womb of the Mother Earth, death consists in a

return to the eternal condition in the bosom of the earth. As said:

 

You are the earth, I place you in the earth.

 

[Atharva Veda, 12.1.11; 12.1.14]

 

The earth is the dwelling from which all life is born and into which

it returns. That is her supreme nature. Since Mother Earth resists

destruction, she is one of the most powerful images of recurring

life. She is endowed with an inexhaustible capacity to organise its

own energy and growth patterns. Left to its own natural devices, she

creates order where there is disorder, harmony in place of

disharmony, life in place of death. The earth mother in this respect

is endowed with self-regenerative energy. She therefore symbolises

the sacred totality of life's processes: birth, death and rebirth.

 

An overwhelming concept of the Earth Goddess is found in the

characterization of Goddess Viraj,3 the epitome of Earth's essence

and cosmic form. She is the universe as Prana, Vak, and the creator.

Viraj is the Resplendent One, who is intimately associated with the

process of creation. Her most important feature is that she is

imperishable and never dies. All the gods and powers of nature fear

Her origin for they consider, `She will become This All'. She spews

forth as the vital energy that quickens the sap of the seed and

enters the sacrificial household fires, the plants, trees, villages,

and pastoral sites. She rises. She is above, below, around,

everywhere. Then rebirthing Herself as the creator, for Her very own

propitiation by man, to make abundant the earth, She arises, She

stands, She strides fourfold and comes to the trees, to the manes, to

the gods and to humans. They all slay Her one after another. She

vanishes into the atmosphere, then returns into existence. Even when

slain, She remains invincible and indestructible like the patient

earth, who endures but never dies (AV, 8.10.1-33).

**********************************************************************

 

Earth in the Cradle of Rta

 

The entire earth by virtue of its animation is sustained by a

harmonious cosmic principle. In Vedic code, this principle is known

as Rta or cosmic order. It is the self-regulative law of harmony. It

is the impersonal power, the underlying regulator of all life on

earth at the natural and human level. The two functions of the earth,

birth and death, are embodied in the fundamental ecological principle

of interdependence. In every environment, the hilly, desert or

forest, the plant and animal specie that constitute the biotic

community, together with the soil, air, water are innately organized

so as to form a unified life support system. There exist an intricate

and extensive networks of links. If a single unit of this links is

damaged, it would destroy and weaken the whole structure. `There is

no room for waste in nature's finely balanced economy'. Whatever is

used is recycled once again through seasonal flux. The fundamental

intuition of the cyclic order of the seasons is celebrated by the

seers:

 

Your circling seasons, nights succeeding days

 

Your summer, O Earth, your splashing rains,

 

Yours winter and frosty season yielding too spring-

 

may each and all produce for us milk !

 

[Atharva Veda, 12.1.36]

 

The processes of the earth seasonal cycles are grounded in Rta, the

principle of universal order that holds the seasonal movements like a

hub of a wheel. Earth is held by a regularity of cosmic order: the

rising and setting of the sun, cycle of seasons, spring time and

harvest. Rta is the intrinsic justice and order that sustains the eco-

balance of nature.

 

The sense of interrelatedness, enjoined so fervently in the Vedas

provides a norm for the ethics of the environment. The Vedic vision

of geopiety considers man to be a guardian of natural resources who,

replenishes the bounties of the earth rather than plunders it.

Conservation, thus, means a state of harmony (rtam) with land,

forest, waters and natural environment. Harmony is restored only when

the bond between humans and nature is consistently strengthened, when

man and nature are viewed as one biotic community. The earth,

therefore, is worthy of adoration. The modern reductionist world-

view, value-system and code of ethics are inadequate for a long term

survival of our planet. Our last refuge is to revive a caring for the

Mother Earth. It is said in the Atharva Veda (12.1.60) that the Earth

was revealed to mankind for joy. In the light of this sensitive

attitude, the seers had evolved a strategy to preserve the integrity

and stability of the biotic community. Earth is, invoked with a

feeling of great humility:

 

Whatever, I dig of you, O Earth,

 

May that grow quickly upon you,

 

O Pure One, may my thrust never pierce thy

 

Vital points, thy heart.

 

[Atharva Veda, 12.35]

 

Earth and Us

 

History records that man's attitude towards the environment has been

twofold: either of exploitative dominance or pious reverence. Vedic

ethos considers man/nature as twin agents who, reshape their environs

for mutual benefits. The concern for the environmental conservation

and protection is based on natural law of mutual dependence and

reciprocity. The way we treat nature determines the way nature will

treat us.

 

The Vedic code states that we live in a participatory universe which

threads together man and his active actions in nature in a causal

chain. When there is genuine caring and sharing it brings about

beauty and bounty in the environs and maintains the eco-balance.

 

When man looks upon nature as an object of exploitation, as a

commodity for trading, man is said to go against the current of life.

He instigates disorder, chaos, falsehood (anrta), is swayed by the

natural forces of darkness leading to disintegration. He acts against

the natural current of life. The sympathetic bond between man and

nature became a basis for the celebrations associated with the

returning cycles of the seasons. These celebrations stimulated with

prayer, incantations, consecration and offerings to the Earth Mother

reinforce innate links with the natural world.

 

What is it that holds the earth together? The unequivocal claim of

the Vedas is that the eternal bond between man and nature is

nourished by the law of universal harmony (Rta), truth (Satya) and

prayers:

 

Truth, unyielding cosmic order, consecration,

 

Ardour and Prayer and Holy Ritual

 

Uphold the Earth, May she the ruling Mistress

 

of what has been and what will come to be,

 

for us spread wide a limitless domain.

 

[Atharva Veda, 12.1.1]

 

The message of the praise hymn to Mother Earth in the Vedas is that

the earth mediates between man and the unyielding cosmic order

inherent in nature. This natural bond is one of partnership and

continuous renewal.

**********************************************************************

 

lyn, please skip portions if it is too long and boring!! personally,

i love it... there is wealth of information here! our mother earth -

saluTATIONS TO hER- FROM HER WE CAL LEARN PATIENCE, TOLERANCE,

FORBEARANCE AND COMPASSION.

 

i wish i could have paraphrased all this for you - fortunately, my

english is not that great .

 

hope you like this!!

 

love

[Guest guest]

Hi Adi,

 

Thanks for sharing those messages. I particularly like these:

 

"The sense of interrelatedness, enjoined so fervently in the Vedas

provides a norm for the ethics of the environment. The Vedic vision

of geopiety considers man to be a guardian of natural resources who,

replenishes the bounties of the earth rather than plunders it. "

 

"The message of the praise hymn to Mother Earth in the Vedas is that

the earth mediates between man and the unyielding cosmic order

inherent in nature. This natural bond is one of partnership and

continuous renewal."

 

These messages are so important to the survival of all of us and the

planet. To me, this is the wisdom the Goddess-centered religions

have that the others lack. It is a simple reverance for the earth

and our place on it and within the ecosystems that provide balance

and life for all of us.

 

Your English is just fine. You communicate very well. However,

don't feel you need to paraphrase for me. I like reading the

originals.

 

HUGS,

Lynn

[Guest guest]

lyn dearest,

 

here is the last and final instalment of that wonderful article by

madhu khanna... i was not sure whether you will be interested so i

was afraid to post all of it... now that we are on the same

wavelength, here is the rest of it...

 

enjoy!!

 

The Goddess as the Waters of Life

 

The goddesses association with the waters of life is perennial. There

is an enormous amount of material to show the antiquity and

popularity of the intimate connection of the goddess with the waters.

The Mahabharata (VI.10-35) invokes all the rivers as `Mothers of the

World'. In the Rg Vedic hymn, the waters, referred to as Apah appear

as goddesses, young maidens and wives, and life-sustaining mothers,

of Agni. The rivers also appear as independent goddesses

(Saptasindhavah).

 

All the rivers of India that meander through the land, plains and

hills embody as the fecundating element that renews life. An early

invocation celebrated the river goddesses:

 

The waters of the sky or those that flow (on earth), those that are

dug out, or those that arise from themselves, those pure and clear

waters that seek the ocean as their goal — Let the waters, who are

goddesses, help me here and now. [Rg Veda, 7-49.2]

 

The texts categorically assert that there are innumerable rivers and

that all are uniformly divine. They are said to have sprung from the

celestial rivers that dwell in the form of clouds and rain in the

atmosphere:

 

The celestial river of sacred waters spring from it (the Moon), the

reservoir of nectar. The river of clear transpresent water flows

through the sky through the path of the wind (on earth).

 

[Vayu Purana, 43. 2-3]

 

The waters wash away the impurities. They are pregnant with healing,

life-giving and purifying properties:

 

May the waters, purify us; clarifiers of ghee, may they clean us with

ghee, for the goddesses carry off impurity. [Rg Veda,

10.17.10]

 

The vast landmass of India, covering an area of 3,287,782 km is

irrigated by hundred of streams. Ganga is the foremost among all the

rivers. She is said to have absorbed the divinity of all the rivers.

Of all the rivers, it was Ganga who achieved the highest acclaim and

personification. In Hindu myth she appears as a younger sister of

Uma, co-wife of Sive and mother of Karttikeya. In her icons, she is

frequently given human shape riding her crocodile mount. To the pious

Indian, Ganga is not simply a river among many that flow across the

country, she is conceived of as one who descended on this earth by

some special grace. The river Ganga is one holy stream which

represents all the rest. She is the mother of all rivers, is

considered to be the purest and holiest water stream in India.

Emerging from the Himalayan glacier, Gangotri, in Tehri Garwal, Uttar

Pradesh, it makes a unique scenic fall at Gaurikunda, whereupon it

courses its way through the length of 2,525 km to the Bay of Bengal.

Our concern here is to decode a distinctive narrative pertaining to

the river Ganges as an expression of primal ecology. The myth,

expounds in veiled language one of the most profound ecological

statement of our times.

**********************************************************************

*

 

Ganga Avatarana in the Light of Ecology

 

The myth relates to the fecundating waters of life personified as the

Goddess Ganga. It expounds in veiled language one of the most

profound ecological statements of our times.4

 

There are several versions of this myth. In one popular version from

Vaisnava sources,5 the descent of the heavenly waters to earth takes

place from the `foot of Visnu' (Visnupada). The holy river had its

origin in the heavens when Visnu, in his Vamana, Dwarf-cum-Giant

incarnation measured the three worlds with his three steps. His third

step pierced the heavenly vault and caused the waters to flow.

Through the opening in the shell of the universe, the Ganga flowed

into Indra's heaven, and settled around the immovable Pole-star,

Dhruva. In this form Ganga is known as Visnupadi. She meandered

through the sky to the moon as the milky way. The milky way is often

referred to as Akasa-Ganga and suggests the idea of a heavenly river.

 

The next episode of the myth describes the descent of the Ganges on

earth. The story consists of long episodes which I shall not recount

here. For our purpose, what is necessary is that the heavenly Ganges

descended to the earth for salvic purpose, namely to animate and

purify the sixty thousand son's of Sagara, who were reduced ashes by

the glance of sage Kapila.

 

The Ganga was brought down to the earth by Bhagiratha who performed

fierce austerities on the Himalayan slopes and won the favour of the

Goddess. She agreed to descend but warned Bhagiratha that the earth

would split under the torrential currents of Her fall. Ganga asked

him to placate Siva. Siva agreed to catch its gushing waters in his

matted locks before releasing the waters. The mighty river wound Her

way through Siva's ascetic locks and found Her course on the

mountains and plains of India.

 

Bhagiratha, then led the Ganges to the nether world where Her

purifying `funeral' waters liberated the sixty thousand sons of

Sagara. In the nether worlds, Ganga is called Bhogavati, from which

the waters were raised for Bhisma, by Arjuna who pierced the nether

regions with his arrow. Bhagiratha, then conducts her to the sea.

With its waters the sea was replenished. After completing Her course

of the three worlds, the mother of the holy rivers returned to the

heavens.

 

The ecological implications of the myth can be decoded and its

meaning laid bare. Water's natural flow is rooted in a cyclic

pattern. It continuously renews itself. Water circulates from land,

seas, to the clouds by coming in link with solar heat. It returns to

the land and rivers, lakes and underground streams below the soil and

intermingles in the deep oceans. Being a volatile element, its flow

is invisible. It is below the soil, on it and above as air and

clouds. The myth preserves in metaphorical language, the vital links

of the ecoprocesses of the water cycle. The Goddess Ganga is referred

to as Trilokagamini, one who meanders through the three worlds

starting from the heavens above, coursing her way to the earth down

to the subterranean levels of the nether world. The course of the

Ganges as depicted in the myth is in consonance with the `logic' of

the water cycle in nature.

 

The water is released in the heavens by the foot of Visnu, who is

traditionally identified with the Sun.6 Since the milky way follows

the track of the sun, the Puranas often refer to the Ganges as liquid

essence of matter issued from the resplendent glory of the Sun as

Visnu. Is this an allusion to the melting of ice in the Himalayas by

the Sun or the liquification of that element which is absorbed by the

Sun?

 

Is it not that the origin of the Ganges highlights the complementary

relationship of solar energy and water, which forms a part of the

water cycle in the physical universe?

 

Next comes the imagery of the Ganges roaring down in torrents on the

Himalayan slopes. Brahma and the gods were obviously concerned with

the hydrological problem caused by her descent. For, `the earth alone

could never bear the mighty torrents travelled from the air'. In our

terms it mirrors the enormous havoc caused by powerful monsoonic

rains on the Himalayan slopes. If the waters were to fall directly on

the naked earth the river would cease to be a life giving source.

Hence, the Itihaskaras struck a symbolic solution and cause the

waters to be tamed in Sivas locks, which in the sacred geography of

India are identified with the thick forests on the Himalayas. As the

eminent ecologist, Reiger has rightly pointed out. `In Siva's hair we

have a very well-known physical device which breaks the force of

water coming down . . . If the forests on the Himalayan slopes were

not maintained, we would foresee destruction.'7 This episode relates

to the intimate biotic connection between the waters and vegetation.

 

Lastly, the myth reiterates the value of tapas and reverence to the

waters of life. This message is brought to us through the resolute

character of Bhagiratha, whose only mission in life was to bring the

pure waters to the earth by means of tapas and prayer.

 

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THAT IS WHY OUR DIVINE MOTHER IS REVERED AS 'PRA-KRITI' -SUPREME

CREATRIX...

 

JAI MAA!

 

thanks lyn for your support and encouragement!

 

much love to you !

[Guest guest]

Thanks Adi,

 

"If the forests on the Himalayan slopes were

not maintained, we would foresee destruction.'7 This episode relates

to the intimate biotic connection between the waters and vegetation."

 

This is true everywhere. Where man has cut down the forests he has

to live with the floods. Man tampers with Nature without

understanding Her balance and has to pay the consequences.