The Swarganga, or Mandacini, rises from under the feet of Veeshno, at the polar star, and, passing through the circle of the moon, it falls upon the summit of Meru; where it divides into four streams, flowing toward the four cardinal points. These four branches pass through four rocks, carved into the shape of four heads of different animals. The Ganges running towards the south passes through a cow’s head: To the west is a horse’s head, from which flows the Chaashu or Oxus; towards the east is the head of an elephant, from which flows the river Sita; and to the north is a lion’s head, from which flows the Bhadrasama.—Wilford. As. Res. vol. viii. 317. Calc. edition.
The mountains through which the Ganges flows at Hurdwar, present the spectator with the view of a grand natural amphitheatre; their appearance is rugged and destitute of verdure; they run in ridges and bluff points, in a direction east and west: At the back of the largest range, rise, towering to the clouds, the lofty mountains of Himmalayah, whose tops are covered with perpetual snow, which, on clear days, present a most sublime prospect. Their large jagged masses, broken into a variety of irregular shapes, added to their stupendous height, impress the mind with an idea of antiquity and grandeur coeval with the creation; and the eternal frost with which they are encrusted appears to preclude the possibility of mortals ever attaining their summit.
In viewing this grand spectacle of nature, the traveller may easily yield his assent to, and pardon the superstitious veneration of the Hindoo votary, who, in the fervour of his imagination, assigns the summit of these icy regions as the abode of the great Mahadeo, or First Cause, where, seated on his throne of ice, he is supposed to receive the homage of the surrounding universe.—Franklin’s Life of George Thomas, p. 41.
At Gangóttara, three small streams fall down from impassable snowy precipices, and unite into a small bason below, which is considered by the Hindus as the source of the Ganges, over which, at that place, a man can step. This is one of the five Tirthas, or stations, more eminently sacred than the rest upon this sacred river. Narayana Shastri, who gave this account, had visited it.—Buchanan.
The mountain, called Cailasa Cungri is exceedingly lofty. On its summit there is a Bhowjputr tree, from the root of which sprouts or gushes a small stream, which the people say is the source of the Ganges, and that it comes from Vaicont’ha, or Heaven, as is also related in the Puránas; although this source appears to the sight to flow from the spot where grows this Bhowjputr tree, which is at an ascent of some miles; and yet above this there is a still loftier summit, where no one goes: But I have heard that, on that uppermost pinnacle, there is a fountain or cavity, to which a Jogui somehow penetrated, who, having immersed his little finger in it, it became petrified.—Purana Poori. Asiatic Researches.
Respecting the true source of the Ganges much uncertainty still prevails. In vain one of the most powerful sovereigns of Indostan, the emperor Acbar, at the close of the sixteenth century, sent a number of men, an army of discoverers, provided with every necessary, and the most potent recommendations, to explore the course of the mighty river which adorned and fertilised the vast extent of his dominions. They were not able to penetrate beyond the famous Mouth of the Cow. This is an immense aperture, in a ridge of the mountains of Thibet, to which the natives of India have given this appellation, from the fancied or real resemblance of the rocks which form the stupendous chasm, to the mouth of an animal esteemed sacred throughout Indostan from the remotest antiquity. From this opening the Ganges, precipitating itself into a large and deep bason at the foot of the mountains, forms a cataract, which is called Gangotri. The impracticability of scaling these precipitous rocks, and advancing beyond this formidable pass, has prevented the tracing whence this rushing mass of water takes its primary rise.—Wilcocke, Note to Stavorinus.
The birth of Ganges.—X. p. 94.
I am indebted to Sir William Jones’s Hymn to Ganga for this fable:
“Above the stretch of mortal ken, On bless’d Cailasa’s top, where every stem Glow’d with a vegetable gem, Mahe’sa stood, the dread and joy of men; While Párvati, to gain a boon, Fix’d on his locks a beamy moon, And hid his frontal eye, in jocund play, With reluctant sweet delay. All nature straight was lock’d in dim eclipse, Till Brahmans pure, with hallow’d lips, And warbled prayers, restored the day; When Ganga from his brow, by heavenly fingers press’d, Sprang radiant, and, descending, graced the caverns of the west.”
The descent of the Ganges is related in the Ramayuna, one of the most celebrated of the sacred books of the Bramins. This work the excellent and learned Baptist missionaries at Serampore are at this time employed in printing and translating; one volume has arrived in Europe, and from it I am tempted here to insert an extract of considerable length. The reader will be less disposed to condemn the fictions of Kehama as extravagant, when he compares them with this genuine specimen of Hindoo fable. He will perceive, too, that no undue importance has been attributed to the Horse of the Sacrifice in the Poem.