The Ganges, or Ganga, is a river that extends nearly 1,680 miles from the base of the Himalayas to the Bay of Bengal. Like most major world rivers, it is an essential aspect of daily life for those who live along its banks, providing drinking water, irrigation for crops, and serving as an avenue for travel (McNeil). However, in addition to its practical significance, the Ganges is also of utmost religious significance for the millions of Hindus living both in India and abroad. Its namesake, the goddess Ganga, is a symbol of purity and good fortune; those who touch the river’s waters, then, are said to access some of this purity and be cleansed of sins. This core tenet of Hinduism draws millions of worshippers to the river’s banks every year (Agoramoorthy).
Many devotees have immersed themselves in the river, conducted funeral rites, and drank the Ganges’ water for centuries, but these rites held in the name of purity have polluted the river to an extreme level. The pollution and bacterial growth pose great danger to the leagues of people who flock to Ganges’ banks every year, as well as to the river’s flora and fauna. Despite various conservation efforts from activists and the government alike, the imminent threat to the surrounding environment remains (Black). Thus, many Hindus are faced with an uncomfortable dilemma: how can devotees continue to conduct rituals in the Ganges, ensuring purification of themselves and their loved ones, while also preventing further contamination of its water? This paper aims to explore this question in depth, examining the role of the Ganges in Hinduism, its recent degradation due to rituals, and efforts to preserve its sanctity.
Rivers have long served as important symbols in Hinduism, often personified as deities whose blessings flow from the heavens to earth. The Ganges is arguably most important of these rivers, with links to not only the goddess Ganga herself, but Shiva, Brahma, and Vishnu as well (Drew). In the Puranas, a prominent set of Hindu scriptures, it is said that a person can gain salvation and grow closer to moksha, or liberation from the reincarnation cycle, via immersion in the Ganges. Bathing in the Ganges is widely regarded as means of ridding one’s soul of sins, and facilitating forgiveness of wrongdoings, as well as eradicating negative karma. This purification applies not only to an individual’s current form, but also to their past and future reincarnations as well (Klostermaier). Additionally, the benefits of the Ganges’ water are not restricted to the living; the dead can be liberated by the water as well. Millions of Hindus flock to the Ganges’ banks, most commonly near the city of Varanasi in northern India, to cremate bodies and scatter the ashes of their loved ones in the river. To have one’s ashes scattered in the Ganges is a major goal of most Hindus, and to pass away in a holy, Ganges-adjacent city like Varanasi is even more powerful (Black). Should a devout Hindu make the trip to Varanasi without their family, they can then purchase plastic jugs to encase the water and take it back to loved ones who could not make the trip. The Ganges is a uniting force for many, and serves all, whether living or dead, rich or poor, physically present or not (McNeil).
While the Ganges provides moksha, liberates individuals from the never-ending cycle of reincarnation, and purifies the souls of those who bathe in it, it is also said to purify all other rivers as well. As one legend goes, an ancient king sat by the Ganges one night and witnessed several women immersing themselves in the water. The king later learned that the women were mortal representations of the divine rivers all across India, who sought to purify themselves in the Ganges. The Ganges, then, is described as “the great purifier,” which serves not only humans, but other deities as well (Agoramoorthy). Furthermore, a recent wave of Indian scientists have claimed that the Ganges is self-purifying, or able to rid itself of toxins and pathogens. According to the studies, the river has high levels of certain minerals, such as sulfur, that enables it to eliminate dangerous bacteria and filter out waste naturally (Black). These studies have since been met with skepticism by the scientific community, but have merited great support from the Hindu community in India.
Apart from its great religious significance, the Ganges also provides economic and material support to the communities that live along its banks. Holy cities like Varanasi and Rishikesh are popular destinations for many Hindus, but also for foreigners who seek to learn more about Hinduism and Indian traditions. Rishikesh, located near the source of the Ganges, hosts an annual yoga festival near the river, drawing thousands to millions of travelers every year to explore ashrams, ayurvedic medicine institutes, and traditional yoga practices (McNeil). In fact, USC has its very own Maymester tailored towards the study of yoga, in which students can travel to Rishikesh to practice meditation and visit ancient temples. This multitude of tourists and curious travelers greatly bolsters the economy of cities and villages located near the Ganges. Additionally, many fishing communities along the banks benefit from the river’s abundance of wildlife, for both their own sustenance, as well as the ability to export catches to inland cities. On any given day, one can find people near the Ganges cleaning clothes in the river, brushing their teeth with the water, or washing local cows for extra divine blessing (Drew). It seems that this river truly does it all: its divine significance is paramount in the Hindu faith, and its water fulfills essential needs for millions of people and animals.
One question, remains, however: if the Ganges is an ultimate symbol of purity, then why is it currently the world’s fifth most polluted river? According to various sources, the river receives nearly 2,900 million liters of waste every day, despite providing water to 500 million people in India. The river now only contains 15% of its original water, while the rest is comprised of untreated sewage, heavy metals from nearby industrial plants, and improperly cremated bodies (Shukla). Other sources of pollution include pesticides from adjacent farming villages, animal waste, and unfathomable amounts of plastic. These sources of pollution pose great harm not only to the river ecosystem itself, but to the people and wildlife who depend on it for daily survival. Unfortunately, while prominent Indian scientists have come forward with concern about the river’s growing pollution, both the government and the people have continued to dismiss its severity, for favor of religious significance (McNeil).
Some have claimed that the increased pollution of the Ganges is a result of natural disasters or climate change, but it is clear that humans have played a central role in its defilement. Perhaps most notably, during Kumbha Mela, a major Hindu gathering, upwards of eight million pilgrims flock to the Ganges to bathe in the river. Studies have found that during this period, and during other popular pilgrimage seasons, the levels of bacteria skyrocket to extremely dangerous levels (Chowdhury). Much of the bacteria found in the river during these periods are those predominantly associated with the human body, indicating that humans are the source of most pathogens found in the Ganges. To wit, another study collected data in May and June, two of the most popular months for pilgrimage. The study found that levels of NDM-1, a drug-resistant gene found in bacteria, were nearly 20 times higher than normal (McNeil). Yet, despite these public health concerns, most Ganges rituals have still gone forth uninterrupted.
Numerous sources have found data indicating that fecal coliform levels are not only above normal, but hundreds of times above the accepted safe level established by the World Health Organization (Black). Though all forms of pollution are detrimental to humans, fecal coliform poses a particularly significant threat to public health. In a study following those who bathed in the Ganges, significantly increased fecal coliform levels were found found, as well as correlations with increased medical consultations and costs, higher risk of gastrointestinal conditions, and higher morbidity rates (Chowdhury). Furthermore, cases of waterborne and infections diseases such as cholera have spiked in those who live near the Ganges, and in a 2012 study conducted by the Indian Council of Medical Research, it was found that individuals who live near the river are significantly more prone to several types of cancer, compared to rates found in all other parts of the country (Drew). Interestingly, the scientific and medical communities in India are divided on this topic, with some studies showing clear associations between pathogens and the Ganges’ water, while other studies tout the Ganges’ high sulfur levels and self-purifying qualities as safeguards against bacteria (Drew). However, even if such studies have not come to steadfast conclusions, the stark visual transition from clear waters at the source of the Ganges, to the heaps of trash on the banks near Varanasi, surely indicates a need for increased concern, both for the sanctity of the river and the health of its people.
The Ganges is not unique in its levels of pollution and its danger to public health, as many other world rivers unfortunately face the same problem; the Ganges is relatively unique, however, in its great spiritual significance and usage in common rituals. Rarely will the Ganges be seen without people bathing in its waters, or conducting pujas in nearby temples, or creating bodies on the banks. As such, in recent years, it has been more evident that the line between religion and public health often becomes blurred with regards to Ganges. When interviewing several devotees, a reporter for the New York Times found that faith was at the forefront of conversations about the river’s sanctity and personal health. One devotee, Jairam Bhai, said that “‘Ganga is our mother — drinking her water is our fate,’” and later added that, “‘if you have faith, you are safe’” (McNeil). Another man, Jagdish Vaishnav, added to this sentiment by noting that “‘we don’t follow bacteria, we don’t think about it’” (McNeil). These comments indicate just how controversial the Ganges’ sanctity is. For many Hindus, the river’s divine power supersedes any bacterial harm that may come as a result. At a base level, many communities remain unaware of the dangers posed by these bacteria; but, even for those who are aware of the dangers lurking in the Ganges, rituals continue as usual due to unwavering faith in the river’s purification powers. Many will thus ignore the dangers posed by pollution and continue to utilize Ganges water for drinking and bathing, while others have taken the conversation a step further by arguing that cleanup efforts should be halted (Black).
Activism for cleaning the Ganges is deeply religious in basis, and seems to go in both directions. The more obvious group, those who push for cleaning the river and ridding it of its extreme pollution, includes monks, politicians, environmental groups, and laypeople. While much of this activism takes form through lobbying the government and conducting routine cleaning efforts in local communities, there have been a handful of documented cases of monks who have died as a result of extreme fasting in protest. Perhaps most prominently, Swami Nigamananda and Guru das Agarwal are two monks who conducted lengthy fasts in an attempt to persuade lawmakers to take action in the last decade, but ultimately passed away as a result (Drew). Both monks had cited Hindu scriptures, and were seen reciting common Sanskrit mantras when advocating for cleanup efforts, indicating that religion was an important driving factor in their push for change.
On the other hand, a few religious groups have pushed against cleanup efforts of the Ganges, arguing that it is a divine source of water that should not be tainted by human influence. Because the pollution has risen to such an extreme level, cleanup efforts are often equally as grandiose: large sewage treatment plants in communities along the banks filter water in great quantities, and industrial, construction-grade machines will scoop out trash in rather dramatic strokes. Additionally, in communities that rely on the Ganges as a primary source of drinking water, chemicals such as chlorine and fluoride have been added to the water in order to aid in the purification process (Black). Those who argue against these efforts claim that adding foreign elements to the river, or attempting to filter its water, is akin to defiling a temple or holy shrine. The Ganges, after all, is a goddess in the form of Ganga, as well as a divine stream that originates in the heavens (Agoramoorthy). To imply that the Ganges is in need of cleaning, then, is to imply that the gods themselves are unclean. While those pushing against cleanup efforts certainly form a minority coalition compared to those advocating for it, their arguments reiterate the pivotal role of religion in conversations about the Ganges.
While regional cleanup efforts have been sponsored by activists or local communities, most major movements must be headed by the government due to the sheer amount of funds required for equipment and personnel. The first organized effort by the government to clean the Ganges was headed by Prime Minister Rajiv Gandhi in the late 1980s, and was widely known as the Ganga Action Plan. However, because of miscalculations about the capacity of the proposed sewage-treatment plants and a lack of cooperation by state and local governments, the plan quickly failed and was disregarded by future administrations (Black). Since then, the modern era has introduced the formation of the National Ganga River Basin Authority in 2009, which has slightly improved organization and introduced more concerted efforts to clean the river.
However, the eyes of the nation, and the world, have since turned to current Prime Minster Narendra Modi for increased leadership on this issue. Modi, a fervent Hindu nationalist, has spoken extensively about the Ganges, calling it “Ma Ganga,” or “Mother Ganga,” and advocating for its preservation. Additionally, given that Modi is also a Member of Parliament in Varanasi, one can assume that the issue is of particular significance for him (McNeil). However, Modi has not been immune to the rampant corruption that has historically run through Indian government. It seems as though, in addition to being a religious and scientific issue, the purification of the Ganges is a political issue as well. Some sources report that around six hundred million dollars have been spent on the efforts (Shukla), while others claim nearly three billion dollars have been put towards the projects (Black). Yet, despite the numerical disparities, most have come to the same conclusion: very scarce amounts of these funds have actually made their way to the Ganges’ communities, with much of it being pocketed by corrupt and apathetic politicians along the way. Despite religion being at the forefront of Modi’s campaigns, and his numerous promises to clean the Ganges, it seems that routine politics have impeded any fruitful results (McNeil).
Despite failures by the government to preserve the sanctity of the Ganges, recent lockdowns in response to the COVID-19 pandemic have been a unique catalyst in the river’s survival. Significantly lower numbers of pilgrims have embarked on routine journeys to Varanasi, and officials have prevented people from bathing in the water or cremating bodies due to hygiene concerns (Dhar et al.). As a result, pollution has decreased by nearly 30%, the air quality in local communities has drastically improved, and biodiversity has made a positive return. Additionally, the notorious fecal coliform has seen a sharp decline from its regular, extremely high levels, resulting in decreased adverse health conditions and safer water quality (Mukherjee et al.). As photos of pristine water have been shared on social media, education efforts have also increased, allowing local communities to better understand the need for preservation of the Ganges. The inability to travel to the Ganges and use its water has shown many regular pilgrims that alternate, safer methods of devotion can be employed in order to maintain both their own health, as well as the health of the river (Dhar et al.).
While the COVID-19 pandemic has confined people to their homes and prevented the usual mass gatherings at the Ganges, it is assumed that the millions of yearly rituals will continue again after the lockdowns are lifted. This begs the question, then: how can Hindus continue to utilize their “Ma Ganga,” while still protecting themselves and the river? While some stress that larger-scale efforts by the national government, on the level of the United States’ Clean Water Act, are certainly needed, some scholars have proposed minor, everyday solutions as well. One such solution is implementing more community education efforts, which would allow physicians, scientists, and scholars to teach local community members about the dangers of bacteria, and thereby encourage more limited use of the Ganges water. This solution would also aim to increase hygienic practices, which could address the problem at its roots and actually decrease levels of bacteria in the river (Sanghi). Other scholars have also proposed fundraising efforts and local cleanup initiatives, but all lines of discussion ultimately reiterate one point: major changes need to occur in order to save this vital Hindu symbol.
The Ganges is arguably the lifeblood of Hinduism, garnering just as much reverence as the gods themselves, and receiving as much traffic as temples and shrines. It would be virtually impossible to convince the billions of Hindus across the globe to cease their journeys to the Ganges, for its connotations of purity and wellbeing are desired by all. Yet, it is clear that humans’ excessive usage of the water has severely endangered the ecosystem, distorting the Ganges’ spiritual image of purity to a literal image of filth. In response to this now dire image of a formerly pristine monument, and due to the wide reach of news and advocacy in recent years, many Hindus have since learned about this defilement and have passionately advocated for change, to protect their Ma Ganga and preserve the spiritual and literal purity of the river for future generations of Hindus.
The Ganges is a fascinating case study about the intersection of religion, science, and politics. After the dangers of the water initially came to light, the scientific community was at odds with Hindus in India, as both groups had differing views about the Ganges’ true purity. Since then, though, the stark contrast between literal and figurative purity has challenged Hindus in recent years, and the fight to save the Ganges before its absolute destruction has united leagues of people like never before. The average Hindu might advocate for change with a desire to maintain the spiritual purity of the goddess Ganga and her earthly embodiment, while an atheist could push for cleanup efforts in order to save the ecosystem around the Ganges and eradicate the spread of waterborne diseases. No matter what an individual’s background is, their goal in light of the Ganges’ rapid deterioration is the same: return the river to its natural state and ensure its safety and purity once again, providing a Ma Ganga that can inspire and lead Hindus throughout the future.
Bibliography
Agoramoorthy, Govindasamy. “Sacred Rivers: Their Spiritual Significance in Hindu Religion.” Journal of Religion and Health, vol. 54, no. 3, 2014, pp. 1080–1090., doi:10.1007/s10943-014-9934-z.
Black, George. “Field Notes: Religion and the Ganges River.” Pulitzer Center, 19 June 2019,
pulitzercenter.org/reporting/field-notes-religion-ganges-river.
Black, G., & Dalrymple, W. (2016). What It Takes to Clean the Ganges. Retrieved November 04, 2020, from https://www.newyorker.com/magazine/2016/07/25/what-it-takes-to-clean-the-ganges
Chowdhury, Soumi Roy, et al. “The Impact of Ritual Bathing in a Holy Hindu River on Waterborne Diseases.” The Developing Economies, vol. 57, no. 1, 2019, pp. 36–54.,
doi:10.1111/deve.12189.
Dhar, Indrani, et al. “COVID-19 Lockdown Phase: A Boon for the River Ganga Water Quality Along the City of Kolkata .” NUJS Journal of Regulatory Studies, 2020, pp. 53–57.
Drew, Georgina. River Dialogues: Hindu Faith and the Political Ecology of Dams on the Sacred Ganga. University of Arizona Press, 2017.
Klostermaier, Klaus K. A Survey of Hinduism. State University of New York Press, 2007.
McNeil, Donald G. “The Ganges Brims With Dangerous Bacteria.” The New York Times, The New York Times, 23 Dec. 2019, www.nytimes.com/2019/12/23/health/ganges-drug-resistant-bacteria.html.
Mukherjee, Pritam, et al. “Eco-restoration of River Ganga water quality during COVID-19 lockdown period using Total Coliform (TC) as proxy.” NUJS Journal
of Regulatory Studies Special Issue.
Sanghi, Rashmi. Our National River Ganga: Lifeline of Millions. Springer International Publishing, 2014.
Shukla, Neha. “Fast Losing Its Purity, Ganga Awaits a Saviour.” The Times of India, TOI, 5 June 2013, timesofindia.indiatimes.com/city/lucknow/Fast-losing-its-purity-Ganga-awaits-a-saviour/articleshow/20434583.cms.
Leave a Reply