Gangânâth and Bholanâth.
Two other godlings of the Hills owe their promotion to the tragic circumstances of their deaths. Gangânâth was a Râja’s son, who quarrelled with his father and became a religious mendicant. He subsequently fell into an intrigue with the wife of an astrologer, who murdered him and his paramour. They both became malignant ghosts, to whom numerous temples were erected. When anyone is injured by the wicked or powerful, he has recourse to Gangânâth, who punishes the evil-doer. Of the same type is Bholanâth, whose brother, Gyân Chand, was one of the Almora princes. He had him assassinated with his pregnant mistress, both of whom became malignant ghosts, and are especially obnoxious to gardeners, one of whom murdered them. This caste now specially worships them, and a small iron trident is sometimes placed in the corner of a cottage and resorted to in their names when any sudden or unexpected calamity attacks the occupants.[37]
Bhairwanand.
Similar is the case of Bhairwanand, the tribal deity of the Râikwâr Râjputs of Oudh. He was pushed into a well in order to fulfil a prophecy, and has since been deified.[38]
So with the queen of Ganor, who killed herself by means of a poisoned robe when she was obliged to surrender her honour to her Mughal conqueror. He died in extreme torture, and was buried on the road to Bhopâl. A visit to his grave is believed to cure tertian ague.[39]
Vyâsa.
Next come those mortals who have been deified on account of the glory of their lives. Vyâsa, the compiler of the Vedas, has been canonized, and there is a temple in his honour both at Benares and Râmnagar. In the latter place he has been promoted to the dignity of an incarnation of Siva, whereas in Benares he has a temple of his own. His worship extends as far as Kulu, where he has an image near a stream. Pilgrims offer flowers in his name and set up a stone on end in commemoration of their visit.[40]