Vishnupurana 2.2.9

The Vishnu Purana: A System of Hindu Mythology and Tradition 2.2.9

Language: English

2.2.9

On the summit of Meru is the vast city of Brahmá, extending fourteen thousand leagues, and renowned in heaven; and around it, in the cardinal points and the intermediate quarters, are situated the stately cities of Indra and the other regents of the spheres. The capital of Brahmá is enclosed by the river Ganges, which, issuing from the foot of Vishńu, and washing the lunar orb, falls here from the skies, and, after encircling the city, divides into four mighty rivers, flowing in opposite directions. These rivers are the Śítá, the Alakanandá, the Chakshu, and the Bhadrá. The first, falling upon the tops of the inferior mountains, on the east side of Meru, flows over their crests, and passes through the country of Bhadráśwa to the ocean: the Alakanandá flows south, to the country of Bhárata, and, dividing into seven rivers on the way, falls into the sea: the Chakshu falls into the sea, after traversing all the western mountains, and passing through the country of Ketumála: and the Bhadrá washes the country of the Uttara kurus, and empties itself into the northern ocean.

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The Lokapálas, or eight deities in that character, Indra, Yama, Varuńa, Kuvera, Vivaswat, Soma, Agni, and Váyu. Other cities of the gods are placed upon the spurs, or filament mountains, by the Váyu; or that of Brahmá on Hemaśringa, of Śankara on Kálanjara, of Garud́a on Vaikanka, and of Kuvera on Kailása. Himavat is also specified by the same work as the scene of Śiva's penance, and marriage with Umá; of his assuming the form of a Kiráta, or forester: of the birth of Kártikeya, in the Śara forest; and of his dividing the mountain Krauncha with his spear. This latter legend, having been somewhat misunderstood by Col. Wilford, is made the theme of one of his fanciful verifications. "Here, he (the author of the Váyu) says, in the forest of Śankha, was born Shad́ánana or Kártikeya, Mars with six faces. Here he wished or formed the resolution of going to the mountains of Crauncha, Germany, part of Poland, &c. to rest and recreate himself after his fatigues in the wars of the gods with the giants. There, in the skirts of the mountains of Crauncha, he flung his sword; the very same which Attila, in the fifth century, asserted he had found under a clod of earth. It was placed in his tomb, where it is probably to be found." As. Res. VIII. 364. The text of which this is in part a representation is, ###. The legend here alluded to is told at length in the Vámana Puráńa. Mahishásura, flying from the battle, in which Táraka had been slain by Kártikeya, took refuge in a cave in the Krauncha mountain. A dispute arising between Kártikeya and Indra, as to their respective prowess, they determined to decide the question by circumambulating the mountain; the palm to be given to him who should first go round it. Disagreeing about the result, they appealed to the mountain, who untruly decided in favour of Indra. Kártikeya, to punish his injustice, hurled his lance at the mountain Krauncha, and pierced at once it and the demon Mahisha. Another division of Krauncha is ascribed to Paraśuráma. Megha Dúta, v.59. Krauncha is also sometimes considered to be the name of an Asura, killed by Kártikeya; but this is perhaps some misapprehension of the Pauráńic legend by the grammarians, springing out of the synonymes of Kártikeya, Kraunchári, Kraunchadárańa, &c., implying the foe or destroyer of Krauncha, occurring in the Amara, and other Koshas.

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The Bhágavata is more circumstantial. The river flowed over the great toe of Vishńu's left foot, which had previously, as he lifted it up, made a fissure in the shell of the mundane egg, and thus gave entrance to the heavenly stream. The Váyu merely brings it from the lunar orb, and takes no notice of Vishńu's interposition. In a different passage it describes the detention of Gangá amidst the tresses of Śiva, in order to correct her arrogance, until the divinity was moved by the penance and prayers of king Bhagíratha to set her free. The Mahábhárata represents Śiva's bearing the river for a hundred years on his head, merely to prevent its falling too suddenly on the mountains.

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Although the Váyu has this account, it subsequently inserts another, which is that also of the Matsya and Padma. In this the Ganges, after escaping from Śiva, is said to have formed seven streams; the Naliní, Hládiní, and Pavaní going to the east; the Chakshu, Śítá, and Sindhu to the wrest; and the Bhágirathí to the south. The Mahábhárata calls them Vaswaukasára, Naliní, Pavaní, Gangá, Śítá, Sindhu, and Jambunadí. The more usual legend, however, is the first, and it offers some trace of actual geography. Mr. Faber, indeed, thinks that Meru, with the surrounding Varsha of Ilávrita, and its four rivers, is a representation of the garden of Eden. (Pagan Idolatry, I. 315.) However this may he, it seems not unlikely to have originated in some imperfect account of four great rivers flowing from the Himálaya, and the high lands north of that range, towards the cardinal points: the Bhadrá, to the north, representing the Oby of Siberia; and the Śítá, the river of China, or Hoangho. The Alakanandá is well known as a main branch of the Ganges, near its source; and the Chakshus is very possibly, as Major Wilford supposed, the Oxus. (As. Res. VIII. 309.) The printed copy of the Bhágavata, and the MS. Padma, read Bankshu; but the former is the more usual reading. It is said, in the Váyu, of Ketumála, through which this river runs, that it is peopled by various races of barbarians.

Linked texts (1)

Viṣṇupurāṇa — Vyāsa, Sanskrit