DeviGanga

[Guest guest]

Ganga had its origin during the incarnation of Vishnu as Vamana. When Vamana

measured the three worlds in three steps, the nails of his left feet were raised

high. They caused a pore on the upper side of the universe. Ganga, starting from

the finger of Vishnu’s feet, fell in heaven and is therefore called

Vishnupadi.

Taming of the Ganga by mythical figure Bhagiratha is beautifully depicted in the

famous Besnagar sculpture, now in the Museum of Fine Arts, Boston. This

sculpture belonging to the Gupta period is of about 500 A.D., from lintel of a

temple at Besnagar. Here Ganga stands gracefully on the back of a makara whose

mouth is held open by a small male figure who is depicted as taming the monster,

symbolizing the taming of the Ganga by Bhagiratha. As always, she is portrayed

as a beautiful maiden with lower half of her body resembling flowing water which

reflects the myth that formerly the Ganga was a celestial river. The story of

Ganga’s descent to the plains should be viewed in this context.

Ganga is often identified with Parvati, consort of Lord Shiva, or one of the

other forms of mother goddess like Annapurna, goddess of food and plenty.

Ganga’s form varies according to local tradition. Thus in South India she is

represented as mermaid, swimming in water with folded hands, wearing a crown,

and bearing on her forehead the Saiva mark in sacred ashes. In Bengal she is

depicted as a woman, coloured white (denoting her cleansing and purifying

qualities), crowned and seated on her vahana, a makara. In her right hand she

holds a lotus, in her left a lute.

Ganga has always remained a symbol of purity and holiness. Even the remembrance

of her name purifies devotees, a look at the river and a bath in her waters

assure sanctity. According to legend, the waters of Ganga flow into every river

in India at a certain time each year; these streams then assume the great

holiness of Ganga herself and the power to purify pilgrims.

The story of Goddess Ganga is one of the most important themes in Indian

mythology which has inspired the artists and sculptors. The doorway of every

temple in India is guarded by an anthropomorphic representation of river Ganga.

In the South, Ganga usually appears on the both jambs, but in the North, Ganga

is represented on one jamb and Yamuna on the other. On these portals Ganga is

represented as a damsel holding a water vessel and standing on her mount, the

tortoise. These celestial guardians are seen most frequently on sanctuaries

dedicated to Siva. They are also often present in shrines to other deities and

even appear in the Vakataka caves at Ajanta.

One of the most beautiful representations of Ganga and Yamuna flanking a doorway

is from a Gupta temple in Dah Parvatiya in Assam. Indian museums have several

such representations of Ganga and Yamuna personified on door jambs. Each river

goddess is shown on her mount and is accompanied by attendants, one of whom

raises a parasol over her head. The swans that flutter above, with garlands of

lotuses or lilies in their beaks, suggest the cool fragrance of an aquatic

environment.

Ganga has been represented in art and sculpture in various forms. She is seen as

the celestial stream and as the triple stream, as a damsel, pride incarnate, who

rushes down on Siva’s head, and as the river mother feeding the children of

the soil with her water of plenty.

At Elephanta, Ganga is seen on the locks of Siva Gangadhara, at Paattadakal she

is depicted as a mermaid dancing on the locks of Siva which swirl as he performs

the virile tandava dance. A beautiful sculpture of Sena period shows Ganga

standing by the wish fulfilling tree, which is a symbol of heaven, with a

pitcher in her hand, indicating prosperity through abundance of water.

Ganga acquired many names indicating her various incarnations, the geographical

regions through which she flowed and personages with whom she was associated.

These are: Visnupadi (flowing from the foot of Vishnu), Haimavati (flowing on

Himavan’s lap, daughter of Himavan), Alaknanda (from the ‘locks of Siva’),

Bhadra-soma (blessed drink), Abharaganga or Akasaganga (the celestal Ganga),

Devabhuti (heaven born), Mandakini (gently flowing, the milky way), Bhagirathi

or Bhagirathasuta (from Bhagirtha), Patalaganga and many more.

 

[Guest guest]

Ganga has several legends.

SHE was a celestial River.. and all the sants and sages worshippe Ganga aka Ganges to descend into the earth.

There was the sage Bhagiratha..

 

and He wanted Ganga to descend to Eath to cleanse the sins

Ganga was so ferocious..

that Her force could not be controlled

then Lord Shiva agreed,., and Stopped the incessant force by Locking Ganga into the Lock heads..

 

She then took her source in MANASAROVAR

 

and there was a saint in South India , SAGE AGASTHYAR who controlled the flow of Ganga into a KAMANDLAM..

 

I shall post more on Ganga later on

--- On Sun, 2/11/08, Babitha Vasanth <babitha70 wrote:

Babitha Vasanth <babitha70 DeviGanga"Mookambika" Sunday, 2 November, 2008, 8:22 AM

 

 

Ganga had its origin during the incarnation of Vishnu as Vamana. When Vamana measured the three worlds in three steps, the nails of his left feet were raised high. They caused a pore on the upper side of the universe. Ganga, starting from the finger of Vishnu’s feet, fell in heaven and is therefore called Vishnupadi. Taming of the Ganga by mythical figure Bhagiratha is beautifully depicted in the famous Besnagar sculpture, now in the Museum of Fine Arts, Boston. This sculpture belonging to the Gupta period is of about 500 A.D., from lintel of a temple at Besnagar. Here Ganga stands gracefully on the back of a makara whose mouth is held open by a small male figure who is depicted as taming the monster, symbolizing the taming of the Ganga by Bhagiratha. As always, she is portrayed as a beautiful maiden with lower half of her body resembling flowing water which reflects the myth that formerly the Ganga was a celestial river. The story of

Ganga’s descent to the plains should be viewed in this context. Ganga is often identified with Parvati, consort of Lord Shiva, or one of the other forms of mother goddess like Annapurna, goddess of food and plenty. Ganga’s form varies according to local tradition. Thus in South India she is represented as mermaid, swimming in water with folded hands, wearing a crown, and bearing on her forehead the Saiva mark in sacred ashes. In Bengal she is depicted as a woman, coloured white (denoting her cleansing and purifying qualities), crowned and seated on her vahana, a makara. In her right hand she holds a lotus, in her left a lute. Ganga has always remained a symbol of purity and holiness. Even the remembrance of her name purifies devotees, a look at the river and a bath in her waters assure sanctity. According to legend, the waters of Ganga flow into every river in India at a certain time each year; these streams then assume the great holiness of

Ganga herself and the power to purify pilgrims. The story of Goddess Ganga is one of the most important themes in Indian mythology which has inspired the artists and sculptors. The doorway of every temple in India is guarded by an anthropomorphic representation of river Ganga. In the South, Ganga usually appears on the both jambs, but in the North, Ganga is represented on one jamb and Yamuna on the other. On these portals Ganga is represented as a damsel holding a water vessel and standing on her mount, the tortoise. These celestial guardians are seen most frequently on sanctuaries dedicated to Siva. They are also often present in shrines to other deities and even appear in the Vakataka caves at Ajanta. One of the most beautiful representations of Ganga and Yamuna flanking a doorway is from a Gupta temple in Dah Parvatiya in Assam. Indian museums have several such representations of Ganga and Yamuna personified on door jambs. Each river goddess

is shown on her mount and is accompanied by attendants, one of whom raises a parasol over her head. The swans that flutter above, with garlands of lotuses or lilies in their beaks, suggest the cool fragrance of an aquatic environment. Ganga has been represented in art and sculpture in various forms. She is seen as the celestial stream and as the triple stream, as a damsel, pride incarnate, who rushes down on Siva’s head, and as the river mother feeding the children of the soil with her water of plenty. At Elephanta, Ganga is seen on the locks of Siva Gangadhara, at Paattadakal she is depicted as a mermaid dancing on the locks of Siva which swirl as he performs the virile tandava dance. A beautiful sculpture of Sena period shows Ganga standing by the wish fulfilling tree, which is a symbol of heaven, with a pitcher in her hand, indicating prosperity through abundance of water. Ganga acquired many names indicating her various incarnations,

the geographical regions through which she flowed and personages with whom she was associated. These are: Visnupadi (flowing from the foot of Vishnu), Haimavati (flowing on Himavan’s lap, daughter of Himavan), Alaknanda (from the ‘locks of Siva’), Bhadra-soma (blessed drink), Abharaganga or Akasaganga (the celestal Ganga), Devabhuti (heaven born), Mandakini (gently flowing, the milky way), Bhagirathi or Bhagirathasuta (from Bhagirtha), Patalaganga and many more.http://groups. / group/srimookamb ika-devi