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Puranic Encyclopaedia: A Comprehensive Dictionary with Special Reference to the Epic and Puranic Literature c7: G

Purāṇic Encyclopaedia: A Comprehensive Dictionary with Special Reference to the Epic and Purāṇic Literature c7

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G

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G (ग) The letter G means both Gandharva and Vināyaka (Agni Purāṇa, Chapter 348).

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GABHASTIMĀN. An island. Once the valiant Sahasrabāhu conquered and subjugated it. (M. B. Sabhā Parva, Chapter 38).

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GADĀ. A weapon. An asura called Gada was born to Kaśyapaprajāpati by his wife Diti. Viṣṇu killed Gada, and Viśvakarman made a weapon with his bone. Since the weapon was from Gada's bone it came to be known as Gadā. (Agni Purāṇa, Chapter 114).

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GADA I.

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A brother (Yādava) of Balabhadrārāma.
1) General. Vasudeva had, besides Devakī, seven wives called Rohiṇī, Bhadrā, Mālinī, Madirā, Ilā, Rocanā and Pauravī, and out of the seven Rohiṇī had six sons called Balabhadrārāma, Gada, Sāraṇa, Durdama, Vikala and Kṛta. (Bhāgavata, Navama Skandha).
2) Other details.
(1) Gada was present at the svayaṃvara of Draupadī. (Ādi Parva, Chapter 185, Verse 32).
(2) On the marriage of Arjuna with Subhadrā, it was Gada who brought the dowry of Subhadrā from Dvārakā to Indraprastha. (Ādi Parva, Chapter 220, Verse 32).
(3) When Śrī Kṛṣṇa came to Dvārakā Gada received him with embraces. (M. B. Sabhā Parva, Chapter 2, Verse 35).
(4) Gada also was present on the occasion when the Pāṇḍavas first stepped into the beautiful palace built for them by Maya at Indraprastha. (M. B. Sabhā Parva, Chapter 4, Verse 39).
(5) Along with the other Yādavas Gada too was present at the rājasūya yajña of Yudhiṣṭhira. (M. B. Sabhā Parva, Chapter 34, Verse 16).

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(6) Gada held a prominent position among the Yādavas deputed to guard Dvārakā against the onslaught of King Sālva. (M. B. Vana Parva, Chapter 15, Verse 9).

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(7) Gada also accompanied Śrī Kṛṣṇa to the Aśvamedha yajña performed by Yudhiṣṭhira. (Aśvamedha Parva, Chapter 86, Verse 9).

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(8) Śrī Kṛṣṇa felt uncontrollably angry when Gada was attacked during the mutual fighting with iron rods by the Yādavas which climaxed in their total annihilation. (Mausala Parva, Chapter 3, Verse 45).

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GADA II. See Gada.

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GADĀDHARA. A synonym of Mahāviṣṇu.

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There is a place called Gayā to the north of Mount Kālañjara, to the south of Himālayas, to the east of Kuśasthalī and to the west of Vasupura. Once a king called Gaya conducted at Gayā an Aśvamedha, a Naramedha (yajña at which man is offered as sacrifice) and a Mahāmedha and Mahāviṣṇu acted as gate-keeper of Gaya. As Viṣṇu stood guard there holding the gadā (club) in his hands he came to be known as Gadādhara also thenceforth. (Vāmana Purāṇa, Chapter 76).

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GADĀPARVA. A sub-parva of Śalya Parva in Mahābhārata. (See Mahābhārata).

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GADĀVASĀNA. A particular centre in Madhurāpurī. The name owes its origin to the following reason. When Kṛṣṇa killed Kaṃsa, his father-in-law Jarāsandha got so angry that he hurled his gadā (club) ninety-nine times at Madhurāpurī from his capital, Girivraja. The spot where the gadā finally fell came to be called Gadāvasāna in course of time. (M. B. Sabhā Parva, Chapter 18, Verses 22-25).

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GĀDHI I. Father of Viśvāmitra.

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1) Genealogy. Descended from Viṣṇu thus: Brahmā-Atri-Candra-Budha-Purūravas-Āyus-Nahuṣa-Yayāti-Pūru-Janamejaya-Prācinvān-Pravīra-Namasyu-Vitabhaya-Śuṇḍu-Bahuvidha-Saṃyāti-Rahovādi-Raudrāśva-Matināra-Santurodha-Duṣyanta-Bharata (Vitatha)-Suhotra-Bṛhatputra-Ajamiḍha-Jahnu-Balākāśva-Kuśika (Kuśa)-Gādhi.

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2) Birth. Kuśa had by his wife Vaidarbhī four sons called Kuśāmba, Kuśanābha, Asūrtarajas and Vasu. Of the four sons Kuśāmba built a city called Kauśāmbi, Kuśanābha built the city of Mahodayapura, Asūrtarajas the city of Dharmāraṇya and Vasu the city of Girivraja, and they administered their respective cities. Kuśanābha had hundred daughters by his wife Ghṛtācī, an Apsarā woman. He felt very sad that he had no sons. At last he performed the Putrakāmeṣṭi yajña, and Gādhi was born to him.

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3) Gādhi's children. A son named Viśvāmitra and a daughter called Satyavatī were born to Gādhi. Satyavatī was married to sage Ṛcīka. After the wedding of his daughter Gādhi crowned Viśvāmitra as the king and left for the forest for tapas. During his stay in the forest Gādhi was put up in the āśrama of Ṛcīka for a long time and he also went on many pilgrimages. (Śānti Parva, Chapter 49). (See also Satyavatī and Viśvāmitra).

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4) Death. Gādhi entered mahāsamādhi and went to heaven. (Śalya Parva, Chapter 16).

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GĀDHI II. A brahmin who showed Viṣṇu's power of māyā. (See under Māyā).

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GAGANAMŪRDHĀ. A reputed asura, son of Kaśyapa-prajāpati by Danu. Later on, he was born as one of the five Kekeya kings. Ayaśīras, Aśvaśiras, Ayaśāṅka, Gaganamūrdhā and Vegavān were the five kings. (Ādi Parva, Chapter 67, Verse 11).

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GAJA I. A powerful monkey King who fought on the side of Śrī Rāma against Rāvaṇa. (Vana Parva, Chapter 283, Verse 3).

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GAJA II. Younger brother of Śakuni, the son of Subala. He, along with his brother fought in the great war against the Pāṇḍavas and got killed by Irāvān. (Bhīṣma Parva, Chapter 90).

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GAJAKARṆA. A yakṣa in Kubera's assembly. (Sabhā Parva, Chapter 10, Verse 16).

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GAJAŚIRAS. A warrior of Skanda. (Śalya Parva, Chapter 45, Verse 60).

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GAJENDRAMOKṢAM. The story about Indradyumna, the Pāṇḍyan King being transformed into an elephant due to the curse of Agastya and his attaining heaven. (See under Indradyumna).

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GĀLAVA. A celebrated sage.

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1) Birth. He was a son of Viśvāmitra. He was a brahmavādī. (Śloka 52, Chapter 4, Anuśāsana Parva.

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2) He got his name. There is no record of his original name in any of the Purāṇas. He got his name Gālava later. There is a story about this both in Devibhāgavata and Harivaṃśa. It is as follows:

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There was once a King called Aruṇa in the family of Māndhātā. Aruṇa got a son and he was named Satyavrata. (It was this Satyavrata who later became the well famed Triśaṅku). When Satyavrata was a youngster he once went inside the marriage hall of a brahmin and kidnapped the bride. Furious at this evil deed of his son the king sent him out from his palace and Satyavrata roamed about aimlessly.

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Nature protested against this deed of the King abandoning his heir and there was no rain in the country for twelve years. The people were all put to great trouble. Among those who suffered were the wife and children of Viśvāmitra. Viśvāmitra had at that time gone to the shores of the river Kauśiki, for doing penance. The family of Viśvāmitra was in great distress living without any means for food. The sight of the children crying for food to appease their hunger pained their mother much. So she decided to sell one child and feed the others by what she got from the sale. It was better to be without one child than all the children dying out of hunger.

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She made a rope out of darbha leaves and tying it round the neck of one child took it to the market for sale. Both the mother and child were weeping profusely on their way. Satyavrata saw them and took pity on them. When Satyavrata heard their sad story and knew that the woman was the wife of Viśvāmitra he told her thus: "Oh, Venerable Lady, you need not sell this boy. Untie the rope round his neck and throw it away. I will look after your family till the return of your husband. I will daily bring food for you all and hang it on a tree near your āśrama."

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The mother was extremely happy to hear this and she at once untied the rope round the neck of the boy and the boy from thence became known as Gālava. (For details see under Triśaṅku).

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3) Gurudakṣiṇā of Gālava. Gālava continued his education under his father. At that time Dharmadeva to test Viśvāmitra came to him disguised as Vasiṣṭha. Viśvāmitra came out with rice to receive the guest but by that time the guest had disappeared. But Viśvāmitra remained there with the rice for hundred years till Dharmadeva returned. All these years Gālava looked after Viśvāmitra's comforts. Viśvāmitra was immensely pleased with Gālava and allowed him to go away free without any gurudakṣiṇā when his education was over. Gālava wanted to give some dakṣiṇā but Viśvāmitra refused to accept it. Gālava insisted on giving and then Viśvāmitra asked him to give whatever he liked but Gālava wanted the Dakṣiṇā to be named. Disgusted with this stubbornness Viśvāmitra said "Go and get me eight hundred horses each with one of its ears black". Gālava was shocked to hear the demand and greatly worried roamed about in search of horses of the type specified. Garuḍa taking pity on his sad plight took him to the palace of Yayāti. Hearing the story of Gālava Yayāti sent his daughter Mādhavī with Gālava saying that if she was given in marriage to any king he would give him the eight hundred horses of the type he required.

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Gālava took Mādhavī to Haryaśva, a King of the Ikṣvāku line of Kings. Haryaśva was doing penance at that time to obtain a child. Gālava said that Haryaśva would get a son of Mādhavī and he should, therefore, accept Mādhavī and give him in return eight hundred horses with one ear black. Haryaśva was amenable to the terms but the only difficulty was that he had only two hundred horses of the type specified. Finding this difficulty Mādhavī said "Oh, Gālava please do not worry on that account. I have a boon from a brahmavādī sage that I would remain a maiden even after delivery. So give me in marriage to this King and get two hundred horses. After giving birth to a son to this King take me to another King and get two hundred horses from him and then to another and thus by giving me to four Kings you can get the eight hundred horses you require."

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Gālava liked this plan and so when Mādhavī gave birth to a son he took her to Divodāsa, Rājā of Kāśī. When a son was born to him Gālava took her to Uśīnara, King of Bhoja. Gālava thus got six hundred horses but there was nobody else to give him the remaining two hundred. When Gālava was contemplating as to what he should do next Garuḍa came to his rescue. He advised Gālava to give six hundred horses and Mādhavī in lieu of the remaining two hundred horses to Viśvāmitra. Gālava gave Viśvāmitra the horses and Mādhavī and pleased with the gurudakṣiṇā Viśvāmitra blessed Gālava. Viśvāmitra got a son named Aṣṭaka of Madhavī. (See under Aṣṭaka).

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4) Gālava and Citrasena. Gālava was once having his evening prayers in the river when the spittings from the mouth of Citrasena who was travelling by air above fell on the pūjā materials of Gālava. Gālava went and complained to Śrī Kṛṣṇa of this and Kṛṣṇa in haste promised to bring before Gālava the head of Citrasena before the sun set. Nārada who heard this went and informed Citrasena of Kṛṣṇa's vow. Citrasena was frightened to death. But Nārada asked him to lose hope and advised Sandhyā and Valī, wives of Citrasena, to approach Subhadrā, sister of Kṛṣṇa, for protection. Both of them went to Subhadrā and made a grand fire-pit in front of her palace. Citrasena decided to end his life by jumping into the fire and as he was circling the pit his wives wept loudly. Since her husband Arjuna was away from the palace Subhadrā herself ran to the place from where she heard the cries. When they saw Subhadrā they begged for ‘Maṅgalyabhikṣā’ (a boon to live with one’s husband). Subhadrā agreed to give them that. Then she heard their story in full and only then did she realise that she had undertaken to do the impossible. Yet, to help Subhadrā, Arjuna agreed to protect Citrasena. When Śrī Kṛṣṇa attacked Citrasena Arjuna defended. The fight then ensued between Arjuna and Kṛṣṇa. Both had very powerful and divine weapons and the world stood on the verge of a collapse by their fight. Then Subhadrā did a brave thing. She stood between the two and requested for a cease-fire. Then Śrī Kṛṣṇa asked Citrasena to bow down and touch the feet of Gālava. Gālava pardoned him. (Padma Purāṇa).

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5) Tapodāna. Gālava once gave Yayāti one eighth portion of the goodness accrued to him by his long penance. (See Yayāti for details).

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6) Gālava gets a horse. Pātālaketu, a demon, used to give trouble to Gālava daily while he used to do penance. Once this demon sent a deep hot breath to the sky and then a horse fell from the sky. Soon an unknown voice from air said, "This is a very strong horse and it would travel many a yojana in an hour." Gālava took that horse and gave it to Ṛtadhvaja. (Vāmana Purāṇa, Chapter 59).

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7) Other details regarding Gālava.
(i) He was an intimate friend of King Pratīpa. (Śloka 13, Chapter 20, Harivaṃśa).
(ii) He was a shining member of the court of Yudhiṣṭhira. (Śloka 15, Chapter 4, Sabhā Parva).
(iii) He shone in the court of Indra. (Śloka 10, Chapter 7, Sabhā Parva).
(iv) He conducted a discussion with Nārada on the true nature of real prosperity. (Śloka 5, Chapter 287, Śānti Parva).
(v) On another occasion he spoke to Dharmaputra on the glory of the universe. (Śloka 52, Chapter 18, Anuśāsana Parva).
(vi) He swore before God to prove his innocence in the lotus-theft involving Agastya. (Śloka 37, Chapter 94, Anuśāsana Parva).
(vii) Śṛṅgava who married Vṛddhakanyā was a son of Gālava. (Śloka 14, Chapter 52, Śalya Parva). For details see under Viśvakarmā.

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GAM. Music. (Agni Purāṇa, Chapter 348).

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GAṆA. A female attendant of Skanda. (Śalya Parva, Chapter 46, Verse 3).

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GAṆAM. An army division. Three Gulmas form one Gaṇam. (See Akṣauhiṇī).

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GAṆAPATI.

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1) Genealogy. A son of Śiva with face like that of an elephant. As Śiva has appointed this son as chief of the gaṇas (attendants) he is called Gaṇapati.

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2) His birth. While Śiva and Pārvatī assumed the form of monkeys and enjoyed themselves in the forest Pārvatī got pregnant, and Śiva took the semen from the womb and gave it to Vāyu (wind God.) Vāyu deposited it in the womb of Añjanā, who delivered a son named Hanūmān. Śiva assumed the form of an elephant (tusker)

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and Pārvatī that of a she-elephant. Pārvatī delivered a son in the form of an elephant. That son was named Gaṇapati. (Uttara Rāmāyaṇa).

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3) His tusk broken. Once Paraśurāma arrived at Kailāsa to meet Śiva. At that time Śiva was asleep. So Gaṇapati did not allow him to get in. A duel broke out between them. In that duel one of Gaṇapati's tusks was broken. (Padma Purāṇa).

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4) Gaṇapati turned into crow. An exceptionally hot summer set in once in South India. The whole land became parched. So Agastya went to Śiva and requested for some holy water, and the Lord put Kāverī who was worshipping him just then, in the Kamaṇḍalu (something like a teapot which sannyāsins carry with them) of Agastya and sent him back. Indra, who did not relish this action of Śiva, asked Gaṇapati to somehow or other upset Agastya's Kamaṇḍalu of holy water, and Gaṇapati, in the guise of a crow went and sat on the brink of the Kamaṇḍalu and thus upset it. Agastya and the crow quarrelled with each other. Then did the crow assume its original form as Gaṇapati and sat on Agastya. Moreover, Gaṇapati filled Agastya's Kamaṇḍalu with holy water, which the latter distributed among devotees in South India, and that is the present Kāverī river.

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5) Other stories about Gaṇapati's head. The Purāṇas contain two different stories as to how Gaṇapati happened to have the elephant's head. Once Pārvatī pointed out to Gaṇapati the planet Saturn, and his head got burned down due to the ocular power of Saturn, and according to one story Gaṇapati's head thus lost was replaced with that of an elephant. The other story is more interesting. When once Śiva tried to enter the room where Pārvatī had gone to take her bath clad in a single clothing Gaṇapati prevented Śiva from doing so. Śiva, enraged at the obstruction made by Gaṇapati, cut off his head, and when his anger was cooled down he replaced Gaṇapati's lost head with that of an elephant. (Padma Purāṇa).

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6) Wedding of Gaṇapati. Gaṇapati has two wives called Siddhi and Buddhi. When Gaṇapati and Subrahmaṇya attained the age of marriage they were in a hurry to get married. Śiva conducted a test. Śiva and Pārvatī told them that he who returned first after going round the world would be married first. Accordingly Subrahmaṇya mounted his vehicle (peacock) and set out for a tour round the world. Gaṇapati did nothing of the sort. But after a little time he went round his parents, viz., Śiva and Pārvatī. Asked for an explanation about his action Gaṇapati replied that since the whole universe existed in Śiva and Pārvatī, going around them tantamounted to touring round the world. Pleased at this reply his parents got Gaṇapati married first.

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7) Vighneśvaratvam. (Power to remove all obstacles). Gaṇapati is called Vighneśvara because he is the god who removes all obstacles from the paths of men or creates them. Gaṇapati has the power to get anything done without any obstructions as also the power to put obstacles in the path of anything being got done. Therefore, the custom came into vogue of worshipping Gaṇapati at the very commencement of any action for its completion without any hitch or hindrance, Actions begun with such worship would be duly completed, Indians believe. In support of that belief the following story from the 6th taraṅga of Lāvaṇakalambakam, Kathāsaritsāgara may be quoted.

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The Devas decided to appoint Subrahmaṇya as chief of the army to kill Tārakāsura. When Indra took up the pot of water purified by mantras to anoint Subrahmaṇya's head with it, his hands became benumbed, and he stood aghast. Then Śiva said that any action begun without Gaṇapati pūjā would meet with such obstacles. At once Indra worshipped Gaṇapati and his hands recovered from the paralysed condition. And, Subrahmaṇya was duly anointed with the holy water.

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8) Gaṇapati wrote the Mahābhārata. After the death of the Kauravas and the Pāṇḍavas sage Vyāsa entered again into meditation. But, the whole story of the Bhārata reflected in the mirror of his mind. He wanted to translate the story into a great poem and requested Brahmā to suggest a suitable person to write the story on his dictation, and Brahmā suggested Gaṇapati at once. Then Vyāsa thought about Gaṇapati and he appeared before the sage. But, Gaṇapati did not appreciate the idea of serving as Vyāsa's scribe. So he stipulated a condition that he would write down the poem provided Vyāsa dictated it in such a manner that he had not to lay down his pen once before the epic was completed. To this Vyāsa stipulated the counter condition that when he dictated without the least interruption or pause Gaṇapati should not write down the matter without understanding the meaning of it. And, under such conditions the composition of the Mahābhārata was completed within three years. (Ādi Parva, Chapter 1, Verses 74-80).

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9) Gaṇapati pūja. Gaṇapati occupies the most prominent place among the Devas connected with Śiva. In South India, Gaṇapati pūjā came into vogue in the 6th century A.D., and idols of Gaṇapati now extant might have been made at that period. In South India, temples dedicated to Gaṇapati are in no way less in number than those to Subrahmaṇya. The idol of Gaṇapati is installed at the gateways of villages and forts, under the fig tree, at the entrance of temples and at the southwestern corner of Śiva temples. Two types of idols are important: the Iṭampiri (the proboscis turned to the left side) and the Valampiri (the proboscis turned to the right side). It is stated that the enormously big belly of Gaṇapati contains in it the whole universe.

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10) Synonyms of Gaṇapati. Vināyako vighnarājo dvaimātura-gaṇādhipaḥ / apyekadanto herambo lambodarajājananāḥ. (Amarakośa). (Vināyaka, Vighnarāja, Dvaimātura, Gaṇādhipa, Ekadanta, Heramba, Lambodara, Gajānana).

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GAṆḌĀ. A dāsī, who served the saptarṣis. (Anuśāsana Parva, Chapter 93).

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GAṆḌAKAM. A particular locality on the banks of river Gaṇḍaki. Bhīmasena once conquered this place. (Sabhā Parva, Chapter 10, Verse 15).

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GAṆḌAKAṆḌU, A Yakṣa of the assembly of Kubera. (M.B. Sabhā Parva, Chapter 10).

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GAṆḌAKI (GAṆḌAKA). A river in northern India which falls into the Gaṅgā.

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2) Origin. There arose an argument between the Devas and the asuras about the Amṛtam (nectar) got from the churning of Kṣīrābdhi (the milk ocean) and Mahāviṣṇu appeared in the form of Mohini and enticed the asuras away from the subject and gave the nectar to the Devas. Attracted by the great beauty of Mohini, Śiva made love to her, and the sweet produced at the time of their embrace flowed as river Gaṇḍakī through the earth. (Skandha Purāṇa, Āsura Khaṇḍa).
3) It became a holy river. While the worms on the banks of Gaṇḍakī were once collecting soil they fell into the river, and all at once they attained salvation, the reason being that the water in the river had been formed by the sweet of Viṣṇu and Śiva. And, from that day onwards people began worshipping Gaṇḍakī as a holy river. (Skandha Purāṇa, Āsura Khaṇḍa).
4) Other information.
(i) He who drinks the water of the river is freed from sins. (Ādi Parva, Chapter 169, Verse 20).
(ii) The river is also known as Nārāyaṇī, Śālagrāmi, Hiraṇvatī and Hiraṇyavatī. (Bhīṣma Parva, Chapter 9, Verse 25).
(iii) Śrī Kṛṣṇa Arjuna and Bhīmasena once on their way from Indraprastha to Girivraja crossed this river. (Sabhā Parva, Chapter 20, Verse 27).
(iv) The water in Gaṇḍakī is a mixture of the waters of all holy rivers. Therefore, a bath in Gaṇḍakī is of equal value as an Aśvamedha yajña and he who bathes in it will attain Sūryaloka. (Vana Parva, Chapter 84, Verse 113).
(v) Gaṇḍakī is one of the rivers which were responsible for the origin of Agni (fire). (Vana Parva, Chapter 84, Verse 113).

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GANDHAKĀLI. Another name of Satyavatī. (Ādi Parva, Chapter 95, Verse 48).

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GANDHAMĀDANA I. A monkey, who had been helpful to Śrī Rāma, was the son of Kubera. (Vālmīki Rāmāyaṇa, Bāla Kāṇḍa, Canto 17, Verse 11). This monkey usually stayed on Mount Gandhamādana. During the Rāma-Rāvaṇa war he led a contingent of monkeys. (Vana Parva, Chapter 283, Verse 5).

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GANDHAMĀDANA II. A Rākṣasa King, who stays in Kubera's assembly : (Sabhā Parva, Chapter 10).

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GANDHAMĀDANA(M). A mountain famed in the Purāṇas and lying to the east of the Himālayas. (Bhāgavata, Pañcama Skandha). The purāṇic importance of the mountain may be summarised as follows :—
(1) Kaśyapaprajāpati did tapas at this mountain. (Ādi Parva, Chapter 30, Verse 10).
(2) Ananta (Ādiśeṣa) had once done tapas here. (Ādi Parva, Chapter 36, Verse 3).
(3) Once Pāṇḍu went to the Śataśṛṅga mountain along with his wives Kuntī and Mādrī for doing tapas, and on that occasion they visited Gandhamādana also. (Ādi Parva, Chapter 118, Verse 48).
(4) This mountain assumes the form of a divine person. attends Kubera's assembly and worships him. (Sabhā Parva, Chapter 10, Verse 32).
(5) Śrī Kṛṣṇa in the company of Nārāyaṇarṣi spent 10,000 years on this mountain as an anchorite. (Vana Parva, Chapter 12, Verse 11).
(6) Arjuna on his way to Mount Kailāsa to do tapas crossed the Gandhamādana mountain. (Vana Parva, Chapter 37, Verse 41).
(7) Only those who possess power got by tapas will be able to climb this mountain. (Vana Parva, Chapter 140, Verse 22).
(8) There is the Badarī tree and under it there is an āśrama of Naranārāyaṇas on the heights of this mountain, and Yakṣas stay there always. (Vana Parva, Chapter 141, Verse 22).
(9) Once the Pāṇḍavas, with the aid of Ghaṭotkaca mounted this mountain. (Vana Parva, Chapter 145).
(10) It was here, at this mountain that Bhīma killed Maṇimān, a friend of Kubera. (Vana Parva, Chapter 160, Verse 76).
(11) Kubera, who was driven out of Laṅkā stayed at this mountain during the initial periods. (Vana Parva, Chapter 275, Verse 33).

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GĀNDHĀRA. A stretch of land of ancient Bhārata. It is believed that this land stretched from the shores of river Sindhu to Kābul. Subala was a mighty ruler of this country. His daughter Gāndhārī was the wife of Dhṛtarāṣṭra. (Śloka 11, Chapter 111, Ādi Parva). Agni Purāṇa points out a relationship between the Gāndhāras and the Drāviḍas. Descending in order from Viṣṇu were Candra—Budha—Purūravas—Āyus—Nahuṣa—Yayāti—Turvasu. In order from Turvasu were Varga-Gobhānu—Traiśāni—Karandhama—Marutta—Duṣyanta—Varūtha—Gāṇḍīra—Gāndhāra. From Gāndhāra arose the five different provincialists: Gāndhāras, Keralas, Colas, Pāṇḍyas and Kolas. (Chapter 277, Agni Purāṇa).

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GĀNDHĀRĪ. Wife of Dhṛtarāṣṭra.
1) Birth. There was a King called Subala in the family of Turvasu, brother of Yadu. (For genealogy see under Subala). Subala became the King of the land of Gāndhāra. This land extended from the river Sindhu to Kābul. Gāndhārī was the daughter of Subala. (Chapter 111, Ādi Parva).
2) Marriage. Gāndhārī became a devotee of Śiva even from her childhood. Śiva became pleased with her and blessed her saying that she would bear a hundred sons. Bhīṣma came to know of this and he planned to get her married to Dhṛtarāṣṭra. One day he sent a messenger to Subala making a proposal. Subala knew that Dhṛtarāṣṭra was born blind but considering his lineage and the powerful alliance it would make, consented to the proposal of Bhīṣma. Śakuni, brother of Gāndhārī, then by the order of his father took Gāndhārī to Hastināpura and Dhṛtarāṣṭra accepted her as his wife. Gāndhārī obeying her father's instructions without a demur accepted her blind husband with such devotion that she made herself blind by tightly covering her eyes with a silk shawl. (Chapter 110, Ādi Parva).
3) Birth of Sons. Once Vyāsa came to her exhausted with hunger and thirst. Gāndhārī appeased his hunger and thirst with tasty things to eat and drink. Vyāsa was immensely pleased and he also blessed her and said she would get a hundred sons. Very soon she became pregnant. But even after two years she did not deliver, while Kuntī, wife of Pāṇḍu, gave birth to a son. Grief-stricken, she hit hardly on her womb secretly and then a great mass of flesh came out. Then Vyāsa appeared before her and advised her to cut the lump of flesh into a hundred pieces and deposit one each in a jar of ghee. Vyāsa himself cut it into pieces. Gāndhārī expressed a desire to have a girl also. Vyāsa cut it into hundred and one pieces and put them in hundred and one jars of ghee. In due time the jars broke and a hundred sons and a daughter came out of the jars. The daughter was named Duḥśalā. For their name see ‘Kauravas’. Dhṛtarāṣṭra got another son named Yuyutsu. (Chapters 115 and 116, Ādi Parva).

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4) *Gāndhārī faints.* When Sañjaya reported about the death of Karṇa at the battle both Dhṛtarāṣṭra and Gāndhārī fainted. (Śloka 55, Chapter 96, Karṇa Parva).

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5) *Gāndhārī starts to curse the Pāṇḍavas.* When the battle was over the sons of Gāndhārī and their followers were killed, Dhṛtarāṣṭra suggested that the Pāṇḍavas should visit Gāndhārī and pay homage to her. The Pāṇḍavas, therefore, went and stood before Gāndhārī very respectfully. Vengeance boiled in her heart and her body shivered. Gāndhārī was about to curse the Pāṇḍavas when Vyāsa, intervened saying “Gāndhārī! Don’t you remember you said that victory would lie on the side of the righteous in this war? Your words are not wasted. The Pāṇḍavas won the battle because right was on their side. So why should you get agitated?” Gāndhārī became calm on hearing these words and she admitted that the end of the Kuru dynasty came because of the mistakes of Duryodhana, Śakuni, Karṇa and Duśśāsana. She, thereafter, treated the Pāṇḍavas as her own sons. (Chapter 14, Strī Parva, M.B.).

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6) *Dharmaputra’s foot-nails become blue.* Following the instructions of Dhṛtarāṣṭra, the Pāṇḍavas, approached and bowed before Gāndhārī. She covered her face with a cloth and wept, tears rolling down her cheeks. When Dharmaputra bent to touch her feet the latter saw through the veil on her face the foot-nails of Dharmaputra. A few drops of the lachrymal water fell on the foot-nails of Dharmaputra making them turn blue instantly. (Chapter 15, Strī Parva).

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7) *Gāndhārī curses Kṛṣṇa.* At the end of the battle the aggrieved Gāndhārī went to Kurukṣetra together with Kṛṣṇa and other relatives. Seeing mighty Kings on the Kaurava side lying dead like huge trees lying truncated Gāndhārī burst into tears. She knew that Śrī Kṛṣṇa was at the root of all this. Embittered she looked at Kṛṣṇa and cursed him. “Ho, Kṛṣṇa, thirtysix years from this day you will lose your sons, ministers, friends and relatives. You will become a lone walker in the forests and be killed by trickery.”

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It was because of this curse that the Yādava tribe perished and Kṛṣṇa was struck by the arrow of a hunter which made him end his life on earth.

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8) *The end of Gāndhārī.* After the great Kurukṣetra battle heart-broken Dhṛtarāṣṭra and Gāndhārī accompanied by Kuntī, Vidura and Sañjaya went to the forests to spend the rest of their life there. Many people and the Pāṇḍavas accompanied them up to the river Gaṅgā and there near the āśrama of Śatayūpa Dhṛtarāṣṭra made a hut and lived with Gāndhārī and Kuntī.

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The Pāṇḍavas felt the separation of their relatives unbearable and lived in grief. After six years one day Dharmaputra saw his mother, Kuntī, in a dream. He told his brothers about this and they all felt a desire to go to the forest and see their mother. The next day they reached the shores of Gaṅgā. Vyāsa also joined them. Gāndhārī and Kuntī expressed a desire to Vyāsa that they would like to see the dead sons and relatives once again. Vyāsa then asked them to go and take a dip in the river. When they rose after a dip they saw standing on the shores of the river the great warriors Karṇa and Duryodhana and others. By the yogic power of Vyāsa even the blind Dhṛtarāṣṭra could get the vision. Very soon the vision faded and the Pāṇḍavas returned to Hastināpura.

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Two days after, fire broke out in the forest where Dhṛtarāṣṭra was staying. Dhṛtarāṣṭra, Kuntī and Gāndhārī were burnt to death in that fire. (Chapter 32, Āśramavāsika Parva).

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9) *After the death.* Dharmaputra performed the obsequies of those who died in the wild fire (Āśramavāsika Parva, Chapter 30). Leaving the mortal bodies the souls of Dhṛtarāṣṭra and Gāndhārī entered Kuberaloka. (Śloka 14, Chapter 5, Svargārohaṇa Parva).

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10) *Synonyms of Gāndhārī.* The following words have been used in the Mahābhārata to denote Gāndhārī: Gāndhārarājaduhitṛ, Saubaleyī, Saubalī, Subalajā, Subalāputrī and Subalātmajā.

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GĀNDHĀRĪ II. Another Gāndhārī, wife of Ajamīḍha, one of the great kings of the Pūru dynasty. (Śloka 37, Chapter 95, Ādi Parva).

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GANDHARVA I. Gandharvas are sons born to the famous Kaśyapaprajāpati of his wife, Ariṣṭhā (Agni Purāṇa, Chapter 19). Both belonged to the race of the Devas.

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GANDHARVA II. A King born in the dynasty of Janamejaya. (Bhāgavata, Navama Skandha).

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GANDHARVA. A marriage settled by the boy and the girl of their own accord. A love marriage. There are six different kinds of marriage: Gāndharva, Ārṣa, Prājāpatya, Rākṣasa, Āsura and Paiśāca. (See under Vivāha).

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GANDHARVANAGARA. Vyāsa has compared munis disappearing from sight to the fading out of Gandharvanagara.

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“After having thus spoken to the Kurus, and while they were looking on, the band of sages disappeared in a trice like the fading out of Gandharvanagara.” (Ādi Parva, Chapter 126, Verses 35 and 36).

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What is this Gandharvanagara? The following description occurs in Hindi Śabdasāgara. “Owing to different optical illusions (sight) of man, villages and cities may appear to exist in the sky and also on seas, rivers, etc. When during summer the air on the upper strata of deserts, seas etc. gets heated, expanded, and rises up, the light passing through it becomes multi-coloured and gives reflections in the sky in the form of village parts or cities. Also can be seen therein reflections of trees, boats etc. One such reflection may be cast on earth also. This is a mere optical illusion. This reflection immediately fades out also. This unreal city which is an optical illusion is Gandharvanagara.

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GANDHARVASENĀ. Daughter of Dhanavāhana (a gandharva) who lived in Svayamprabhānagara on Mount Kailāsa. She was cured of leprosy by observing somavāravrata. (Skandha Purāṇa).

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GANDHARVATĪRTHA. An ancient place of pilgrimage on the banks of Sarasvatī in North India. The gandharva called Vibhāvasu usually dances at this place with his companions. Balabhadra Rāma once visited this holy place. (Śalya Parva, Chapter 37, Verse 9).

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GANDHARVĪ. The first mother of horses. Kaśyapaprajāpati had by his wife Krodhavaśā ten daughters: Mṛgī, Mṛgamandā, Harī, Bhadramatā, Mātaṅgī, Śārdūlī, Śvetā, Surabhi, Surasā and Kadrū. Of the ten girls Surabhi in due course of time became mother of two daughters. Rohiṇī and Gandharvī. From Rohiṇī was born the cattlebreed and horses were born from Gandharvī. (Vālmīki Rāmāyaṇa, Araṇya Kāṇḍa, Canto 14).

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GANDHAVATĪ I. The name Satyavatī (Kālī) was assumed when sage Parāśara had swept away her matsyagandha (fish smell). She got also another name Yojanagandhā. (Ādi Parva, Chapter 63, Verse 80).

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GANDHAVATĪ II. The city of Vāyu (the wind God). There are said to be nine cities on top of Mount Mahāmeru: (1) Manovatī of Brahmā at the centre, (2) Just on the eastern side of it Amarāvatī of Indra, (3) Agni's Tejovatī in the south-eastern corner, (4) Maya's Saṃyamani in the south, 5) Nirṛti's Kṛṣṇāñjanā in the south-western corner, (6) Śraddhāvatī of Varuṇa on the west, (7) Gandhavatī of Vāyu in the northwestern corner, (8) Mahodayā of Kubera on the north, and (9) Yaśovatī of Īśāna in the north-eastern corner. (Devībhāgavata, Aṣṭama Skandha).

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GĀNDINĪ. A very beautiful princess of Kāśī. Śvaphalka married Gāndinī. (Daśama Skandha, Bhāgavata).

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GĀṆḌIVA. The famous bow of Arjuna.

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1) Make. It was Brahmā who made the bow. 'This terrible bow which can punish the unjust and the wicked has been made by Brahmā'. (Udyoga Parva, Chapter 98, Verse 21).

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2) Specialities of Gāṇḍiva. This bow is enough to fight one lakh of people at one and the same time. Both Devas and men could be defeated with it. Chiselled very smooth and shining with many colours it was a very long bow. It was worshipped by Devas, Dānavas and Gandharvas. (Virāṭa Parva, Chapter 43). It gained and also decreased in power as the situation called for. (Udyoga Parva, Chapter 98, Verse 20).

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3) History of Gāṇḍiva. Brahmā, who made this bow kept it with him during the first 1000 years. For the next 1000 years Prajāpati kept it with him. Next, Indra got it from Prajāpati and he used it for 3585 years. After that Candra kept it for 500 years with him, and then Varuṇa came in possession of it. After using it for 100 years Varuṇa gave it to Arjuna, who used it for 65 years.

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4) Gāṇḍiva and Arjuna. Arjuna agreed to protect the Khāṇḍava forest from rain, if Indra sent rain when Agni began eating the forest. But, realising that Arjuna possessed no weapons to effectively oppose Indra, Agni requested Varuṇa to give the following to Arjuna, viz., the Gāṇḍiva bow and a quiver wherein the arrows will never be exhausted, and the chariot marked with the symbol of monkey and drawn by four horses—all kept by Candra. Varuṇa at once made a present of the above to Arjuna. And, it was with the aid of this Gāṇḍiva, that Arjuna defeated Indra at the time of Khāṇḍavadāha. (See Khāṇḍavadāha). Arjuna had taken a secret vow to cut off the head of anyone who asked him to give the bow to some one else. (Karṇa Parva, Chapter 69).

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In after years Arjuna won many wars with the help of this bow. (See Arjuna).

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5) Arjuna gives up Gāṇḍiva. The great Kurukṣetra war, which shook Bhārata, to its very foundation came to an end. Dharmaputra was crowned a King. It was at this juncture that the Yādava dynasty got itself annihilated and Śrī Kṛṣṇa entered mahāsamādhi. Now the Pāṇḍavas lost all interest in mundane life, and they set out for the forest on their great journey after crowning Parīkṣit, the grandson of Arjuna as King. Their great travel took them to the shores of the Red Sea. The Gāṇḍiva was still in Arjuna's hands. On the shores of the Red Sea Agni Deva appeared before the Pāṇḍavas and spoke to them "Well, Pāṇḍavas, I am Agni Deva. Arjuna requires the Gāṇḍiva no more. I got it from Varuṇa for Arjuna. Return it, therefore, to Varuṇa."

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No sooner did he hear Agni Deva speak thus than did Arjuna throw it into the depths of the sea and also the quiver which never got exhausted of arrows with it. Agni Deva disappeared, and the Pāṇḍavas continued their journey. (Mahāprasthānika Parva, Chapter 1).

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GANGĀ. The famous and holy river of India.

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1) Origin and general information. Gaṅgā had its origin during the incarnation of Viṣṇu as Vāmana. When Vāmana measured the three worlds in three steps the nails on his left feet were raised high. They caused a pore on the upper side of the universe. Gaṅgā, starting from the finger of Viṣṇu's feet fell in heaven (Bhāgavata).

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The famous Viṣṇupadī, the flowing water (tīrtha) of which washes away the sins of the people in the universe is the very same Gaṅgā under discussion. For many yugas (eras) this river confined itself to the heights of the sky, otherwise called Viṣṇupada. This particular spot is known as Dhruvamaṇḍala as it is here that Dhruva, son of King Uttānapāda, does, his penance. The seven sages who constantly go round and round the Dhruvamaṇḍala take their bath in this holy river. The course of the river is thus: starting from Viṣṇupada it falls on devayāna glittering with crores of vimānas and therefrom it descends on Candramaṇḍala which it submerges. It follows its course again from there dividing itself into four tributaries called Sītā, Cakṣus, Alakanandā and Bhadrā and then falls in Brahmaloka wherefrom it flows in all directions. Of the four tributaries Sītā falls on the head of Mount Meru, flows down to Gandhamādana, then circling through Bhadrāśva varṣa falls into the eastern sea. Cakṣus falls on the peaks of mount Mālyavān, flows through Ketumāla and falls into the western sea. Alakanandā falls on mount Hemakūṭa, flows through Bhārata Varṣa and falls into the southern sea. And Bhadrā falls on the head of mount Śṛṅgavān, flows through Uttarakuru and falls into the northern sea. Alakanandā flows through Bhārata Varṣa and is regarded as the most sacred of the four tributaries.

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Gaṅgā which flowed through heaven fell on the earth after thousands of years of its origin. (Bhāgavata, Pañcama, Skandha, Chapter 17).

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2) Why Gaṅgā became Śiva's consort. Mahāviṣṇu was once engaged at Vaikuṇṭha in a pleasant talk with his wives, Lakṣmī, Sarasvatī and Gaṅgā when Gaṅgā cast lustful eyes on Viṣṇu, who, behind the backs of the other two wives returned the lustful glances. Sarasvatī could not put up with that situation for a long time. Therefore, she got up from her seat and beat Gaṅgā. Lakṣmī tried to restrain Sarasvatī lest the quarrel should become fiercer. Angered at this intervention Sarasvatī cursed that Lakṣmī be born on earth. Gaṅgā got angry that innocent Lakṣmī was thus cursed, and she in her turn cursed that Sarasvatī be born as a river on earth. Sarasvatī did not take the curse lying down, but cursed that Gaṅgā also be born as a river on earth and take upon herself the sins of the whole world. When all the three wives of Viṣṇu got themselves thus into trouble he told them as follows: “Everything has happened as it should have happened. Lakṣmī may go to the earth and be born in the home of Dharmadhvaja and grow up as his daughter, but not from the womb of his women. There you will purify the three worlds after which you will be born as the plant called tulasī, and be married by an asura called Śaṅkhacūḍa, who will be born as a part of me. And, after that you will be turned into a sacred river called Padmāvatī, and leaving the river on earth your divine form will return to Vaikuṇṭha.” And, to Gaṅgā Viṣṇu said as follows: “You will go to earth as a holy river to wash off the sins of people there. A king called Bhagīratha will be leading you to earth, and you will, therefore, be known as Bhāgīrathī also. And, you remain there as the wife of the ocean of King Śantanu. Your divine form will return to mount Kailāsa as the consort of Śiva.” As for Sarasvatī, Viṣṇu asked her to be born as a river on earth, her divine form ultimately returning to Satyaloka and then becoming the consort of Brahmā.

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And, thus it was that Lakṣmī became the consort of Mahāviṣṇu, Gaṅgā of Śiva and Sarasvatī of Brahmā. (Devī Bhāgavata, Navama Skandha).

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3) *Gaṅgā born on earth due to the curse of Brahmā.* Mahābhiṣak, an emperor of the Ikṣvāku dynasty, went to Satyaloka after he had attained heaven, to worship Brahmā. Gaṅgā too happened to be there. In the devotional atmosphere at Satyaloka a casual breeze removed Gaṅgā’s clothes slightly from position, and Mahābhiṣak then cast a lustful glance at her which she also returned. Brahmā, who was observing this exchange of love got angry and cursed that Mahābhiṣak be born as a King on earth and Gaṅgā as his wife. Gaṅgā prayed for redemption from the curse, and Brahmā told her that she would regain her old status after she had delivered the Aṣṭavasus. As the consequence of Brahmā’s cure Mahābhiṣak was born as King Śantanu in the solar dynasty on earth and he married Gaṅgā. (Ādi Parva, Chapters 96 and 97).

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4) *Bhagīratha brought down Gaṅgā on earth.* King Sagara of the solar dynasty had two wives called Sumati (Vaidarbhī) and Keśinī (Śaibyā). A son called Asamañjasa was born to Keśinī, and 60,000 princes were born to Sumati. Sagara drove out of the country Asamañjasa, who turned out to be an enemy of the people. The 60,000 sons of Sagara also proved to be a menace to the world, and the Devas approached Brahmā for protection from the menace. He assured the Devas that a sage called Kapila will destroy the 60,000 evil fellows.

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During the above period of time Sagara performed an Aśvamedha Yajña, and his sons went round the earth with the sacrificial horse. But, when they reached the sea-shore the horse disappeared. When the sons complained about it to their father, Sagara, he asked them to look out for the horse in every part of the world and bring it back. Not finding it anywhere on earth they dug a hole and entered Pātāla, where they saw Sage Kapila absorbed in meditation and the missing horse tied to a pole near the sage. (It was Indra who had carried away the horse and tied it there). The sons of Sagara, believing that it was Kapila who had stolen the horse were about to attack the sage when he opened his eyes, and they were reduced to ashes in the fire of Kapila’s eyes.

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His sons having not returned even after a long time Sagara asked his grandson Amśumān to seek them out, and after an extensive search he saw Kapila at Pātāla. Amśumān pleased Kapila with laudatory phrases and the latter returned to him the sacrificial horse. Kapila also pronounced the blessing that the grandson of Amśumān would perform the purificatory rites of Sagara’s sons by bringing down Gaṅgā to earth from heaven. Amśumān returned to the palace with the horse and the aśvamedha was duly concluded.

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From Amśumān was born Dilipa and from him Bhagīratha. On becoming King, Bhagīratha handed over the reins of government to his ministers and began efforts to bring down Gaṅgā to earth. He did tapas for thousand years on the slopes of the Himālayas when Gaṅgā asked him to please Śiva first as he alone could face her (Gaṅgā) fall on the earth. Accordingly he pleased Śiva by his penance and Śiva agreed to receive Gaṅgā on his head. With a terrific noise Gaṅgā came down on Śiva’s head. The haughty Gaṅgā wanted to carry down Śiva also to Pātāla. Realising this ambition of her Śiva blocked her passage with the result that she wandered about in Śiva’s matted hair for many years without finding an outlet. Bhagīratha again did tapas and pleased Śiva who shook his matted head and made fall some water therefrom on earth. The water fell into Bindusaras, and flowed in seven tributaries, the first three, Hlādinī, Pāvanī and Nalinī towards the east, the next three, Sucakṣus, Sītā and Sindhu towards the west and the seventh tributary followed Bhagīratha. In this manner they progressed a great distance till they reached the āśrama of the sage Jahnu, and the haughty Gaṅgā flooded the āśrama. The sage got enraged at this and drank up Gaṅgā. But Bhagīratha pleased the sage who then let out Gaṅgā through his ears. Thenceforth Gaṅgā came to be called Jāhnavī also. Gaṅgā again followed Bhagīratha to Pātāla and made the sons of Sagara attain salvation by purifying them with her waters. (Vālmīki Rāmāyaṇa, Bāla Kāṇḍa, Cantos 43 and 44 ; Brahmāṇḍa Purāṇa, Chapter 97; Devī Purāṇa, Dvitiya Skandha; Droṇa Parva, Chapter 60; Anuśāsana Parva, Chapter 4 and Vana Parva, Chapter 109).

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5) *Gaṅgā flowed into the sea.* After the purificatory rites of the sons of Sagara were over, Bhagīratha conducted Gaṅgā to the sea and with its waters the sea became full. (Vana Parva, Chapter 109, Verses 18-21).

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6) *Gaṅgā set on the thighs of Pratīpa.* Gaṅgā once fell in love with Pratīpa, father of Śantanu, and set on his right thigh he (Pratīpa) was doing penance on the banks of the Gaṅgā for a son. Pratīpa did not agree to Gaṅgā’s proposal that he should marry her and told her thus: “the right thigh is for the children and daughters-in-law to sit on and the left thigh for the wife; therefore, you be my son’s wife.”

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Then Pratīpa called his son Śantanu and told him : “Sometime back a divine woman came to me and I promised to wed her to you. Therefore, if any divine woman approaches you for a son you must accept her, and whatever she may do you must not object to that...”. Not long after this Pratīpa crowned Śantanu King and left for the forest, (Ādi Parva, Chapter 97).
7) Aṣṭavasus and Gaṅgā. While the wife of Dyau, one of the Aṣṭavasus (eight Vasus) was roaming about in the forest she saw Nandini (the divine cow) grazing with her calf near the āśrama of Vasiṣṭha, and she desired to have the cow to be presented to her intimate friend Jitavatī, the daughter of King Uśīnara. She informed her husband, Dyau about this desire of hers, and Dyau told his relations about it. Next day the Aṣṭavasus, in the absence of Vasiṣṭha at the āśrama, stole off Nandinī and her calf. When Vasiṣṭha returned to the āśrama the cow and calf were missing, and he divined the reason for it with his divine eyes. He cursed that the Aṣṭavasus be born as men on earth, and when they prayed for redemption from the curse Vasiṣṭha told them that they would be born as men within one year from that day, die at once and return to heaven. At the same time the sage said that Dyau alone, who took the leading part in stealing the cow, would live on earth for a longer period before he returned to heaven. (The reputed Bhīṣma was this Dyau). The Aṣṭavasus set out for the earth to be born as men and on their way they met Gaṅgā and told her about their curse etc. Gaṅgā also told them about her curse, and permitted them to be born in her womb. (Ādi Parva, Chapter 99).

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8) Gaṅgā became the wife of Śantanu and the Aṣṭavasus were born. Once while hunting on the banks of the Gaṅgā Śantanu saw a beautiful maiden and they fell in love with each other. She agreed to become his wife on the condition that he would not oppose whatever she said. Śantanu agreed to it and married her. Soon after a child was born to them and in the very presence of Śantanu, she threw the child into the Gaṅgā. As per previous condition Śantanu kept mum at this. She threw into the river the seven Aṣṭavasus, who were born to her in succession. When she was about to throw the last eighth of the Aṣṭavasus (Dyau) into the river Śantanu prevented her. She got angry at this and disappeared with the child. (Ādi Parva, Chapter 98).

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9) Śantanu got back the son. Thirtytwo years after, Śantanu went hunting again on the banks of the Gaṅgā where he saw the river obstructed in its course with arrows by a handsome boy. Śantanu did not recognise that the boy was his son, who had been named Devavrata by Gaṅgā. Devavrata disappeared after throwing Śantanu into an illusion by his magic power. All of a sudden a doubt dawned in his mind whether the boy was his own son, and he called out to Gaṅgā to show him the boy. Gaṅgā appeared with her son with beautiful ornaments on him and spoke to Śantanu thus: "This is Devavrata, the eighth son whom you entrusted to me. He has mastered everything in archery from Vasiṣṭha, and he is Dyau (the vasu) son of Aṅgiras reborn. You may please take charge of him." After saying this she returned to heaven. (Ādi Parva, Chapter 100).

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10) Gaṅgā and Subrahmaṇya. (See under Subrahmaṇya).

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11) Gaṅgā and Bhīṣma. (See under Bhīṣma).

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12) Greatness (divine nature) of Gaṅgā. Mahābhārata has (Anuśāsana Parva, Chapter 26), the following on the greatness of Gaṅgā.— If, after death, the bones of the dead are deposited in Gaṅgā the departed will attain heaven. Even if one had sinned throughout his life he would attain Viṣṇupāda (heaven) if he worshipped Gaṅgā. Bathing in the Gaṅgā is as beneficial as performing hundred yajñas. As long as the bones of one remain in the waters of the Gaṅgā so long will he occupy an honourable seat in heaven. He who has come in contact with its water will shine forth as the sun devoid of all darkness. Places which are not favoured by its waters will become barren like night without the moon and trees without flowers. Gaṅgā water is more than enough to satisfy living things in all the three worlds. He who does penance standing on one leg for thousand years, and he who gives up his body in the waters of the Gaṅgā are on a par with each other. God attaches more importance to him who has fallen into the Gaṅgā than to him, who has performed tapas hanging by his head for a thousand years. He who smears the sand on the banks of the Gaṅgā on his body will get the lustre and glow of the devas, and he, who smears the sand on his head will shine forth like the Sun. All the sins of those on whom has blown the air which had come in contact with Gaṅgā water will be swept away. It should be known that Gaṅgā water can wash off all sins and purify mortals. The Agni Purāṇa (Chapter 110) has the following on this subject.

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Through whatever places the Gaṅgā flows those places become sublime and sacred. Gaṅgā is the refuge of all created beings who aspire for the final good. If Gaṅgā is worshipped daily it will save families both on the mother's and the father's side from evil fate. To drink Gaṅgā water is better than the observance of a thousand lunar months. If one worships Gaṅgā for a month one will derive all the benefits of having performed all the yajñas. Even the blind (the ignorant) who worship Gaṅgā, will attain equal status with the devas. The sight of Gaṅgā, contact with its waters and drinking Gaṅgā water will purify people in thousands and lakhs.

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