Difference between Rudra Patni Ganga and Hari Patni Ganga

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We have commonly heard of debates among devotees regarding the spouse of Ganga. Shankara, Vishnu or Krishna? Today we will discover the mystery regarding the same.

Rudra Patni Ganga and Hari Patni Ganga 

In Devi Mahabhagwat, Ganga is considered to be a reincarnation of Sati (just like Parvati) and the wife of Shankara / Shambhu / Rudra aspect of Shiva. In the Devi Bhagwatam, we see Ganga as the aspect of Radha / Lakshmi.

Proofs of Rudra Patni Ganga

1. The Devi Mahabhagwat mentions the story of Devi Kamakhya giving the Rudra / Shambhu / Shankara aspect of Shiva a boon that Sati will come as Ganga and Parvati for him. 

2. In the Valmiki Krit Ganga Ashtakam, Ganga is mentioned as the co-wife of Parvati

मातः शैलसुता-सपत्नि वसुधा-श‍ृङ्गारहारावलि

स्वर्गारोहण-वैजयन्ति भवतीं भागीरथीं प्रार्थये ।

त्वत्तीरे वसतः त्वदंबु पिबतस्त्वद्वीचिषु प्रेङ्खतः

त्वन्नाम स्मरतस्त्वदर्पितदृशः स्यान्मे शरीरव्ययः ॥ १॥

Mother goddess Bhagirathi,

Who is the co wife with Parvathi,

Who is the pretty garland to the earth,

Who is the climbing plant to ascend to heaven,

I have a prayer to you,

“I should live in your shores,

Drink your holy water,

Bathe in your holy waves,

Meditate on your holy names,

And die seeing you till the end.”

3. In the Ganga Stuti from Vinay Patrika, written by Tulasidas, Ganga is called 'भव भामिनी' meaning wife of Shiva. Here she is also called an aspect of Mahakali. 

निज तटबासी बिहंग, जल - थर - चर पसु - पतंग, कीट, जटिल तापस सब सरिस पालिका ।

तुलसी तव तीर तीर सुमिरत रघुबंस - बीर, बिचरत मति देहि मोह - महिष - कालिका ॥३॥

4. In the Soundarya Lahari by Adi Shankaracharya, Ganga is mentioned as the co-wife of Ganga and Parvati looks at her with anger.

5. The Ganga Kalyanam is a festival celebrated in South India where Ganga is married to Shiva.

6. In the Malleshwara temple, Ganga and Durga are considered to be the wives of Shiva.

7. The Arbuda Khand of Skand Puran has uncountable mentions of Ganga as the wife of Shiva.

"With his earnestly holding Gaṅgā within mind, Gaṅgā immediately appeared to give company to Śiva. As per Pulastya’s words, the God has been uninterruptedly making his entreaties to Gaṅgā there." Skand Puran, Prabhas Khand, Arbuda Khand, Chapter 38, Verse 15

"Gaṅgā said to Parvatī, “Is it my misfortune that as wife of Śiva, I have to be put on the sharp-edged iron-bar? Hence, grant me at least one day when I can have my playful fun with him (love-making). O Goddess of gods! let the road of Śiva to his abode take turn towards this pool especially on the thirteenth day of the rising period of moon in the month of Caitra, (i.e., March-April) when this pool becomes my abode. O daughter of the mountains! Let this pool here in this mountain acquire fame with your grace, by the name of Śiva Gaṅgā on the surface of earth”." Skand Puran, Prabhas Khand, Arbuda Khand, Chapter 38, Verses 34-36

"Then go to the pilgrim centre known as Kaṭeśvara where Gaurī herself had built up the worshipable Liṅga of Śiva. And Gaṅgeśvara was made by Gaṅgā herself. In olden time, there was a conflict between Gaurī and Gaṅgā. The king, their mutual clash was only in respect of reclaiming each one’s fortune. In this regard Gaurī happened to put forward a condition." Skand Puran, Prabhas Khand, Arbuda Khand, Chapter 62, Verses 1-2

8. The Mallari Hriday Stotram authenticates Ganga as Banai for Martand Bhairava.

ॐ अस्य श्री मल्लारि-हृदयमन्त्रस्य ब्रह्मा-विष्णु-महेश्वरा ऋषयः ।

अनुष्टुप् छन्दः । श्रीगङ्गाम्हालसायुक्तमल्लारि देवता ।

भूर्भुवःस्वः इति बीजम् ॥ तत्सवितुर्वरेण्यं इति शक्तिः ।

भर्गो देवस्य धीमहि इति कीलकम् ॥ धियो यो नः प्रचोदयादित्यस्त्रम् ।

श्रीमार्तण्ड-भैरवप्रीत्यर्थं मम समस्त पुरुषार्थसिद्धर्थे जपे विनियोगः ।

9. Rudra Patni Ganga further expands as Godavari, also known as Gautami. We get the following description of her 

"O sage of great lustre, Gaṅgā became the beloved of Śambhu at the very time when Umā became the beloved of the lord of Devas." Brahma Puran, Gautamiya Mahatmya, Chapter 5, Verse 8

Proofs of Hari Patni Ganga 

(Note : When we say Hari Patni Ganga, we include both Radha Swarupini Krishna Patni Ganga and Lakshmi Swarupini Vishnu Patni Ganga ; because Vishnu, Ram & Krishna come under the same ParaVasudev Tattva and Lakshmi, Sita & Radha come under ParaShri Tattva, though Sita Ram, Radha Krishna and Lakshmi Vishnu have their own Supremacy.)

1. Devi Bhagawatam and Brahma Vaivarta Puran mention about Ganga being a wife of Vishnu in Vaikuntha. 

In the same Valmiki Krit Ganga Ashtakam, Ganga is also called Moksha Lakshmi 

अभिनव-बिसवल्ली-पादपद्मस्य विष्णोः

मदन-मथन-मौलेर्मालती-पुष्पमाला ।

जयति जयपताका काप्यसौ मोक्षलक्ष्म्याः

क्षपित-कलिकलङ्का जाह्नवी नः पुनातु ॥ ५॥

"Let the goddess who attains victory, as a ring in the lotus like feet of Vishnu ; As the flower garland which is the ornament of Shiva’s hair ; As the flag of victory of the Lakshmi who gives salvation ; And as goddess Ganga, remove the dirt of Kali yuga and save me."

2. In Garg Samhita, Ganga is mentioned to be one of the Gopis of Shri Krishna indicating her to be an aspect of Radharani / Lakshmi. She incarnates as Mitravinda, one of the Queens of Krishna in Dwarka.

Verse 2.19.19:

तथैव जह्नवी गङ्गा

यूथी-भूत्वा समाययौ

श्वेताम्बरा श्वेत-वर्णा

मुक्ताभरण-भूषिता

"Then the Gaṅgā (Jahnavī aspect) became a fair-complexioned, dressed in white and decorated with pearls leader of a group of gopīs, and she also came there."

3. In Meera Charit, there are uncountable proofs of Meerabai being an aspect of Ganga through indirect references.

"राजन ! तुम्हारे पुण्योदय से घर में गंगा आई है । अवगाहन कर लो जी भरकर ।सबके सब तर जाओगे ।" (Meera Charit Chapter, 15 - When Sant Ravidas authenticated Meera as Ganga while talking to her grandfather)

भोजराज, कुछ मीरा के प्रति समर्पणं से और कुछ उसकी भक्ति का स्वरूप समझ कर स्वयं उसकी ढाल बन गये । उदा अगर मीरा की शिकायत ले पहुँची, तो भोजराज बहन को समझाते हुये बोले ,"भक्तों को अपने भगवान के अतिरिक्त कहीं कुछ दिखाई नहीं देता - वही उनके सगे है ।और उसी तरह भगवान भी भक्तों के सामने दुनिया भूल जाते है ।भक्तों का बुरा करने और सोचने पर यह न हो कि हम भगवान को भी नाराज़ कर दें ।इसलिए मैं तो कहता हूँ कि जो हो रहा है होने दें । और बाईसा ! लोग तो भक्तों के दर्शन करने के लिए कितनी दूर दूर दौड़े फिरते है । अपने तो घर में ही गंगा आ गई और क्या चाहिए हमें?" (Meera Charit Chapter 35, when Bhojraj authenticated Meerabai as Ganga)

"यह जन्म तो वृथा ही चला गया । मेरे भाग्य से घर बैठे गंगा आई - और मैं मतिहीन राणाजी का साथ दे भाभीसा का विरोध कर अपने पापों की पोटली भारी करती रही । चेत जा ...अभी भी प्रायश्चित कर ले उदा ! मानव जीवन अलोना बीता जा रहा है , इसे संवार कर प्रायश्चित कर ले ।तू लोहा है उदा ! इस पारस का स्पर्श पाकर स्वर्ण बन जायेगी ।यदि कपूर उड़ गया तो तू सड़ी खाद की तरह गंधाती रह जायेगी । दाजीराज और बावजी हुकम क्या पागल थे जो इन्हें सब सुविधाएँ देकर प्रसन्न रखने का प्रयत्न करते थे - उस समय राजकार्य भी ठीक से चलता था ।और अब सब अस्त-व्यस्त सा हो रहा है । चेत.....उदा ! अवसर बीतने पर केवल पछतावा ही शेष रह जाता है ....... ।" (Meera Charit, Chapter 63 - When realisation hit Uday Kunwar hard)

"बोलने दीजिए भाभी म्हाँरा ! उनके अन्तर के सुख और भीतर के हर्ष को प्रकट होने दीजिए ।लोगों ने , राजपरिवार ने अब तक यही जाना है कि मेड़तणीजी कुलक्षिणी है ।इनके आने से सब मर-खुटे है । उन्हें जानने दीजिये कि मेड़तणीजी जी तो गंगा की धारा है, जो इस कुल का और दुखी प्राणियों का उद्धार करने आई है " उदयकुँवर बाईसा ने कहा । (Meera Charit, Chapter 66 - When Uday Kunwar praises Meerabai's devotion which revived a dead man)

"संसार में रहकर कुछ वर्षो तक भक्ति भागीरथी - प्रवाहित कर, माधवी ! तेरी आलौकिक प्रीति, भक्ति, विरक्ति, और प्राण-परित्याग लीला को देखकर घोर कलिकाल में भी भक्ति की और लोग आकर्षित होंगें । मीरा तुम्हारा नाम पढ़-सुनकर के लोग कठिन से कठिन यातना सहकर भी भक्ति करेंगे । तुम्हारी दृढ़ता उन्हें वैराग्य की असिधार पर चढ़ने की प्रेरणा देगी ।लोक-कल्याण के लिए बस कुछ समय और .....! " कहते हुए कंठ भर आया निजजनप्राण श्यामसुंदर का । (Meera Charit, Chapter 93 - Words of Shri Krishna when Meerabai met Radha Krishna in the Nikunj of Vrindavan) - Here we know that the Bhagirathi is one of the streams of Ganga.

4. In the Kamala Mahavidya Stotram from Rudra Yamal Tantra, Ganga is considered to be the form of Lakshmi.

5. The Mahalakshmi Suprabhatam mentions Ganga as a form of Lakshmi.

6. Hari Patni Ganga also flows as Padma river in Bangladesh. In Brahma Vaivarta Puran and Tripura Rahasya, Padma river is Devi Lakshmi herself.

7. Though Hari Patni Ganga is more common in Krishna worship, she has an important place in the worship of Shri Ram too. She is mentioned in the following Raghupati Raghav Raja Ram sloka by Shri Lakshmanacharya.

रघुपति राघव राजाराम। पतित पावन सीताराम।।

सुंदर विग्रह मेघाश्याम। गंगा तुलसी शालीग्राम।।

भद्रगिरीश्वर सीताराम। भगत-जनप्रिय सीताराम।।

जानकीरमणा सीताराम। जय जय राघव सीताराम।।

8. Srimad Bhagavatam giving an indirect hint of Ganga as the wife of Krishna 

"Śukadeva Gosvāmī said: My dear King, Lord Viṣṇu, the enjoyer of all sacrifices, appeared as Vāmanadeva in the sacrificial arena of Bali Mahārāja. Then He extended His left foot to the end of the universe and pierced a hole in its covering with the nail of His big toe. Through the hole, the pure water of the Causal Ocean entered this universe as the Ganges River. Having washed the lotus feet of the Lord, which are covered with reddish powder, the water of the Ganges acquired a very beautiful pink color." Srimad Bhagavatam 5.17.1 - The touch of the red colour from the left toe is symbolic of marriage. 

9. Padma Puran describes Ganga as Vaishnavi and Narayani indicating her to be Lakshmi.

“O Gaṅgā, they (all) are (situated) in you. O Gaṅgā, you who have risen from the lotus-like feet of Viṣṇu, O you flowing in three courses, O you, who are known as having meritorious water, (please) remove my sins. You have risen from Viṣṇu’s feet. You belong to Viṣṇu. You are honoured by Viṣṇu. Therefore, protect me from the sin committed from birth upto death. O great goddess, O Bhāgīrathī, O you full of religious merit, purify me with faith, with your immortal rich power.” Padma Puran Srishti Khand, Chapter 62

"A wise man should bathe the image of goddess Gaṅgā, so also of Śrī Viṣṇu with the divine water of a cocoanut. In the absence of the image of Gaṅgā, he should recollecting Jāhnavī (i.e. Gaṅgā) in his heart, put the coconut-water into the Gaṅgā-water. He should (then) devoutly worship (the images of) Gaṅgā and Viṣṇu with divine fragrant substances, bright lamps full of ghee, fragrant incense, many beautiful flowers, many very ripe fruits, excellent offerings of eatables, water for washing the feet, respectful offerings, water for rinsing the mouth with, tāmbūlas with khadira, so also with other special presents, with various eulogies, and with offerings of eatables. Then the wise one should devoutly go three times round the image of the Goddess that is worshipped and (that of) Viṣṇu, the highest lord, keeping them to right of the devotee." Joint worship of Ganga and Vishnu as per Padma Puran, Kriyayogasara Khand, Chapter 9.

10. In various scriptures, Ganga comes from the left foot of Vaman deva. Any Goddess coming from the left of a God is automatically considered as a spouse.

11. In Devi Bhagwatam and Brahma Vaivarta Puran, Shantanu is considered to be an aspect of Vishnu. 

"O Sureśvarī! I know all that you desire; when you will assume the liquid form, the Salt Ocean will be your husband. He is My part and you are of the nature of Lakṣmī; so the union of the lover with the love stricken in the world will turn out a happy and qualified one." Devi Bhagawatam, Canto 9, Chapter 11

"O Gange! You will also have to take incarnation in Bhārata as a river, purifying all the worlds, to destroy the sins of the inhabitants of Bhārata. Bhagiratha will take you there after much entreating and worshipping you; and you will be famous by the name Bhagirathī, the most sanctifying river in the world. There, the Ocean born of my parts, and the King Śāntanu also born of my parts will be your husbands." Devi Bhagawatam, Canto 9, Chapter 6

"Śantanu was the part incarnate of the Ocean; his wife, the river Ganges in human form." Devi Bhagawatam, Canto 4, Chapter 22, Verse 35

Ganga through Shantanu gave birth to the Ashta Vasus named Dhara (Earth), Apa (Water), Anala (Fire), Anila (Wind), Pratyusha (Sun), Soma (Moon), Dhruva (Star) and Prabhasa (Sky). Out of them, 7 were drowned and only Prabhasa survived.

As discussed, Hari Patni Ganga is considered to be the aspect of Viraja form of Nila. Lakshmi has four primary forms - Shridevi, Bhudevi, Niladevi, Girdevi (blend of Bhudevi and Niladevi - Vishnu Patni Saraswati). Niladevi further expands into Viraja, Sinivali and Tulasi. Tulasi further expands as Ram Tulasi and Krishna Tulasi. Viraja further expands as Sarayu in Saketlok, Ganga and Yamuna in Golok. 

Lakshmi Swarupa Ganga is Alaknanda Ganga in Badrinath. Gauri Swarupa Ganga is Mandakini in Kedarnath (Note : Pradhanika Gauri only comes as Sati, who further comes as Parvati, Ganga, Vikesini and Ratijaya).

Hari Patni Ganga further splits into two parts. Her first aspect is the Gopika of Krishna in Golok, as an aspect of Radha. Her next aspect is the wife of Vishnu in Vaikuntha, as an aspect of Lakshmi. Same goes for Tulasi. In the first aspect, she is the Gopika of Krishna in Golok, as an aspect of Radha. In the next aspect, she is the wife of Vishnu in Vaikuntha, as an aspect of Lakshmi.

In Saketlok, Ganga and Yamuna combine to form Sarayu river, an expansion of Sita in Saketlok.

There are not just one or two but uncountable proofs of the three aspects of Ganga.

Mandakini, Alaknanda and Jahnavi 

Now how do we know Rudra Patni Ganga is Mandakini, Vishnu Patni Ganga is Alaknanda and Krishna Patni Ganga is Jahnavi? Let's check below.

मन्दाकिनी सलिलचन्दन चर्चिताय,

नन्दीश्वर प्रमथनाथ महेश्वराय ।

मन्दारपुष्प बहुपुष्प सुपूजिताय,

तस्मै म काराय नमः शिवाय ॥२॥

वे जिनकी पूजा मंदाकिनी नदी के जल से होती है और चंदन का लेप लगाया जाता है, वे जो नंदी के और भूतों-पिशाचों के स्वामी हैं, महान भगवान, वे जो मंदार और कई अन्य फूलों के साथ पूजे जाते हैं, उस शिव को प्रणाम, जिन्हें शब्दांश "म" द्वारा दर्शाया गया है। (Paragraph 2, Shiv Panchakshar Stotram by Adi Shankaracharya)

Here Mandakini is considered in the worship of Shiva. The Mandakini river is geographically located in the Kedarnath Dham. This suggests she is Rudra Patni Ganga.

अलकानंदे परमानंदे कुरु करुणामयि कातरवंद्ये ।

तव तटनिकटे यस्य निवासः खलु वैकुंठे तस्य निवासः ॥ १० ॥

हे अलकानंदा (स्वर्ग को आनंद देने वाली)!, हे परमानंद स्वरूपा!, हे करुणामयी (दया से भरी हुई)!, हे कातरों (दीन-दुखियों) द्वारा पूजी जाने वाली! मुझ पर कृपा करो। निश्चित रूप से, जिसका निवास तुम्हारे तट के निकट होता है, उसका निवास तो वैकुंठ में ही होता है। (Ganga Stotram by Adi Shankaracharya)

Here Alaknanda is the giver of Vaikuntha. The Alaknanda river is located in the Badrinath Dham. This suggests she is Hari Patni Ganga.

Rest as mentioned before, the Gopi Ganga of Golok is Jahnavī. This Jahnavī later comes as Mitravinda.

"Rukmini will be Shri, Jambavati will be Shivā (i.e. Vrinda within Parvati, not mool Parvati), Tulasī will take birth as Satyā and Vasundharā as Satyabhāmā. Dakṣiṇā will become Lakṣmaṇā, Virajā will become Kālindī, Hrī will become Bhadrā, and Jahnavī (Ganga), who destroys sins, will become Mitravindā." Garg Samhita, Golok Khanda, Chapter 3

Mandakini, Alaknanda and Jahnavi combined are Bhagirathi Ganga. 

Note : In their divine abode, they have different identities but when they are a river in their earthly leela, they are combined. 

Note : There are occasions where these names are used interchangeably. For example, sometimes Jahnavi & Alaknanda are known as Rudra Patni and Mandakini is referred to as Hari Patni. It is because when they are in their river form, they are combined energies.

Difference between Rudra Patni Ganga and Hari Patni Ganga

1. In Devi Bhagwatam Canto 9, Chapter 13, Hari Patni Ganga is said to have two eyes. In Devi Mahabhagwat, Chapter 13, Rudra Patni Ganga is said to have a white complexion, 3 eyes and four hands.

उन्होंने शुद्ध सात्त्विक स्वरूप धारण कर रखा था। विशाल दो नेत्र अनुपम शोभा बढ़ा रहे थे। अत्यन्त कटाक्ष पूर्ण दृष्टि से वे देख रही थीं। सुन्दर अलकावली शोभा बढ़ा रही थी। Hari Patni Ganga as per Brahma Vaivarta Puran, Prakriti Khand, Chapter 11 (Also this Ganga can be considered Dvibhuja as she was a Gopi from Golok and Vrindavan Golok is dominant in Madhurya Bhava. As a result of which we see Radha Krishna in Dvibhuj forms while Lakshmi Narayan are Chaturbhuj.)

वे कृष्णकटाक्षयुक्त, तीन नेत्रों और चार भुजाओं से सुशोभित थीं. कन्या जन्म की बात सुनकर पर्वतराज बड़े प्रसन्न हुए. उन्होंने ब्राह्मणों से स्वस्तिवाचन कराकर उन्हें प्रचुर दान-दक्षिणा दी. शुक्लपक्ष के चन्द्रमा की कला तथा वर्षाकाल में नदी के जल के समान वह कन्या पिता के घर में बड़ी होने लगी।। Rudra Patni Ganga as per Devi Mahabhagwat, Chapter 13

2. In Devi Bhagwatam Canto 9, Chapter 12, Hari Patni Ganga appeared on the Full Moon Night of the Kartik Month in the Raas Mandal from the melting of Radha and Krishna in Golok, due to the singing of Shankara. In Devi Mahabhagwat Chapter 13, Rudra Patni Ganga was born on Akshay Tritiya of Vaishakh Month from the womb of Menavati.

3. In Devi Mahabhagwat, after the marriage of Rudra and Gauri Swarupa Ganga, we see another Ganga being formed from the melting of Shri Vishnu via the singing of Shankara. This was the similar process of how Hari Patni Ganga was formed via the melting of Radha Krishna when Mahadev sang.

4. Rudra Patni Ganga is the biological sister of Parvati (further establishing that she is the sister of Vishnu) while Hari Patni Ganga is the soul sister of Yamuna. Just the way Vishnu Patni Saraswati is the sister of Brahma while Brahma Patni Saraswati is the wife of Brahma. 

In the Manasi Ganga folkore in Braj Dham, Hari Patni Ganga is considered to be the elder sister of Yamuna. Similarly in the Ganpati festival, Rudra Patni Ganga is considered to be Jyeshtha Gauri while Parvati is considered to be Kanishtha Gauri.

5. One of the distinguishing factors in Vishnu Patni Ganga is that she has the fragrance of Tulasi leaves as per Srimad Bhagwatam. On the other hand, in Skand Puran, the worship of Rudra Patni Ganga is considered to be similar to the worship of Gauri. And we know in Gauri worship, we don't offer Tulasi. So this indeed marks a difference between Hari Patni Ganga and Rudra Patni Ganga, who are forms of Lakshmi and Gauri respectively.

"Gaṅgā is on a par with Gaurī. Hence the injunctions laid down for the adoration of Gaurī are also applicable to the worship of Gaṅgā." (Skand Puran, Kashi Khanda, Chapter 27, Verse 182)

"The river [Ganges] carries the most auspicious water, which is mixed with the dust of the lotus feet of the Lord and Tulasi leaves. Therefore that water sanctifies the three worlds inside and outside and even sanctifies Lord Siva and other devatas. Consequently, everyone who is destined to die must take shelter of this river." (Srimad Bhagavatam, Canto 1, Chapter 19, Verse 6)

Rest in Skand Puran, we see the Tulasi plant and Bilva plant are forms of Lakshmi and Gauri respectively. In the Nava-patrika, Shivaa Devi is considered to be the deity presiding in the Bilva plant.

(Note: In Brihaddharma Puran, Lakshmi is also connected to the Bilva Plant, while in Shiv Puran, Vrinda, the wife of Shivansh Jalandhar, merged in the body of Parvati. Hari-ansh Shankhachud Patni Tulsi is totally considered to be Lakshmi as per Brahma Vaivarta Puran.)

Vishnu Patni Ganga is considered to be Mitravinda and Madhavi Gopi (who came as Meerabai). On the other hand, Tulasi is considered to be Satya (Nagnajiti) in Garg Samhita and Jambavati as per certain commentaries.

Further in Shiv Puran, Rudra Patni Ganga expands as Godavari (the story of Tryambakeshwar Jyotirlinga). On the other hand, Hari Patni Ganga expands as Gomti river in Dwarka Dham.

In the same way, Vikesini (Rudra Patni Bhudevi) is different from Dharini (Vishnu Patni Bhudevi) who are forms of Gauri and Lakshmi respectively. Simultaneously Shriya and Savitri are forms within the Dvadash Gauri who are obviously different from Vishnu Patni Shridevi and Brahma Patni Savitri.

Thanks and Regards,

The Aadyanagha Foundation.