This is a series covering the 7 sacred rivers of India, the myth that creates the religious fervour,  the status of those rivers as they exist today, the economic, cultural efficacy and the effectiveness of the restoration work that is carried out. This is the first of the seires.

From Moksha Dayini to Ecological crisis From Reverence to Responsibility

India’s sacred rivers are more than just waterways; they are the spiritual lifeblood of a civilization. From the celestial origins of the Ganga to the rhythmic chants along the Narmada, these ancient streams are revered as living deities. Beyond their physical beauty, they embody a profound connection between faith, culture, and nature, serving as timeless witnesses to the prayers and rituals of millions who seek purification in their holy currents.

The seven most sacred rivers are the Ganga, Yamuna, Saraswati, Indus (Sindhu), Narmada, Godavari, and Kaveri. Some traditions replace the Sindhu with either the Kshipra or the Krishna. The Kshipra is particularly emphasized in Central India (Madhya Pradesh) because it is believed to have originated from the heart of Varaha or the teardrops of Lord Shiva. 

The Ganga is the most sacred of all rivers of India. Ganga originates in the Himalayas, primarily from the Gangotri Glacier at Gaumukh in Uttarakhand, India, where it is known as the Bhagirathi River. It officially becomes the Ganga after joining the Alaknanda River at Devprayag. It travels south and east through North India’s Gangetic plain, receiving the Yamuna. This right-bank tributary rises in the western Indian Himalayas, and many left-bank tributaries from Nepal account for the majority of its flow. The Ganga or Ganges is named Padma as it flows into Bangladesh.

There is a myth associated with how Ganga came down from the heavens.

Bhagirath and Ganga is a story that upholds the sanctity of the river.

The Descent of the Ganga: A Story of Determination

The legend of the Ganga’s descent is a testament to the power of Bhagiratha Prayatna—effort so relentless that it can move the gods. It began with King Sagara, whose 60,000 sons were turned to ashes by the wrath of Sage Kapila after they mistakenly accused him of stealing a sacrificial horse. Their souls were trapped in the netherworld, unable to attain moksha unless purified by the celestial waters of the Ganga.

Generations passed. Sagara’s grandson Anshuman and then his son King Dilipa both performed intense penance but passed away without success. Finally, Dilipa’s son, Bhagiratha, took up the mantle. He abandoned his kingdom to perform thousand-year austerities in the Himalayas until Lord Brahma finally agreed to release the river from the heavens.

However, the Ganga was in a mischievous, proud mood. Her descent was so powerful it threatened to shatter the Earth. To tame her, Bhagiratha turned to Lord Shiva, who caught the surging torrent in his matted hair (Jata), breaking her fall and releasing her as a gentle stream. Guided by Bhagiratha’s chariot, she flowed across the plains, even being swallowed and released by the Sage Jahnu (earning her the name Jahnavi), before finally reaching the ashes of the 60,000 princes. By touching their remains, she liberated their souls, earning her title as the Moksha-Dayini—the Giver of Liberation.

It was a common practice among the Hindus to have ganga water at home in a sealed container and this water would be used to serve the dying with the belief that the holy water served by the family members will help the soul to go to heaven. Thus  Ganga served as both a liberator and a purifier – A Moksha Dayini.

In Rajasthan, it is believed that the Sabarmati River originated due to the penance of ascetic Kashyapa on Mount Abu. His penance had pleased Shiva and in return, Shiva gave ascetic Kashyapa the Ganges River. The Ganges River flowed from Shiva’s hair onto Mount Abu and became the Sabarmati River. In another legend surrounding the origin of the river, Shiva brought the goddess Ganga to Gujarat and she came to be known as Sabarmati.

Key Roles of Ganga in Rituals:

• Spiritual Purification (Snan and Achamana): Millions gather to take a holy dip (snan) in the river to cleanse the soul of sins and negative karma. The first hour after dawn is considered the most spiritually potent time for this ritual.
• Ancestral Veneration (Tarpan and Asthi Visarjan): The immersion of ashes (asthi visarjan) from cremated bodies into the Ganga is a ritual, believed to grant the departed soul a passage to heaven and freedom from the cycle of rebirth.
• Daily Worship (Ganga Aarti): A dramatic daily evening ceremony known as the Ganga Aarti is performed at ghats in Haridwar, Rishikesh, and Varanasi. Hundreds throng the ghats to watch the Ganga aarti.
• Ritual Use of Holy Water (Gangajal): Water from the Ganga is collected and brought home to be used in daily pooja (worship).
• Fertility and Marriage Rituals: Women and newlywed couples bathe in the river to seek blessings for fertility, marriage, and prosperity, sometimes making offerings.
• Charity and Offering (Daan): Festivals like Dussehra involve donating items (such as clothing or food) to the needy, which is believed to increase the good karma.

Ganga flows through many towns and cities supplying fresh water to millions. Farmers are dependent on Ganga water for Irrigation.

Key pilgrimage centres along the Ganga 

Gangotri (the source), Rishikesh (yoga center), Haridwar (site of Kumbh Mela), Prayagraj (Triveni Sangam confluence) and Varanasi (known for its ghats and Kashi Vishwanath temple). Other sacred sites include Patna, Bhagalpur, and the Ganga Sagar confluence in West Bengal

Present ecological crisis and restoration efforts

The Ganga river has become very polluted. Dumping of industrial effluents along the course of the river, cremation on the banks of the river leading to half burnt bodies released into the river are some of the major pollutants.

In 1986, Rajiv Gandhi the PM of India, initiated the Ganga Action Plan to clean up the river. The Ganga Action Plan failed due to poor sewage systems, lax enforcement of pollution laws, inadequate coordination among government bodies, and a lack of public involvement. Namami Gange project was initiated in 2020 by the Indian Govt. The focus areas being building an infra structure for sewage treatment, involvement of communities, public awareness, river front projects and river surface cleaning.

“Aviral Dhara” (continuous flow) is as important as “Nirmal Dhara” (clean flow) for the river’s health

Key Findings on the Current State of the Ganga:

• Today, this river is much cleaner than it was in most places.

• Improvement: The pH and dissolved oxygen levels meet bathing standards in most areas, especially in Uttarakhand and West Bengal. Significant garbage reduction is reported in places like Varanasi.
• Persistent Issues: A massive amount of sewage (~3000 MLD) still flows into the river from towns along its length.
• Contamination: High levels of faecal coliform bacteria and industrial pollutants are still found.
• Official Status: The UN recognized Namami Gange initiative as a top-10 world restoration project, but achieving a fully clean, self-sustaining river is a long-term goal. This will be possible only by creating awareness among the people who live along the river. 

The Sabarmati had gone dry for many seasons. The Indian Govt took up the project of Sabramati river front. In 2002, water from the Narmada river was released into the Sabarmati River through the Sardar Sarovar dam. The project has even earned international acclaim from global infrastructure experts.

SDG 6 deals with clean water and sanitation. The dead bodies are still cremated on the banks of the Ganga at the Mani Karnika Ghat.

But when I visited Varanasi in February, winding through the narrow lanes to reach the ghat for Ganga Aarti, and a boat ride through the river did not show up any pollutant floating in the river.

This gives us a hope that we can improve our living conditions if we apply our mind to it.

I close this blog with a question that comes to mind. We have moved ganga from her role of a  Moksha-dayini to that of a polluted mother. Can reverence become responsibility again?