VOLUME 3: Girnar – Names, Literature Accounts, Important Sites and Festivals

VOLUME 3

INTRODUCTION

Preview (first three pages only):

Probably at few or no others places on the surface of the earth is there a geographic formation that has such an accurately anthropomorphic appearance as the exceptionally life-like face of a man formed by the entire sheer rock escarpment that is seen in perfect profile from the western side of Girnar. To better understand the ancient importance of Girnar, due and substantial attention must be given to this ‘face of God’ or ‘face of man’. This face may be seen as the key to Girnar; it must be the most significant reason why the mountain is called Girnar, ie ‘man mountain’. Thousands of years ago the human face would have been just as clearly evident as it is today. Seeing this face, as all who visited the place could not have avoided, is like having a vision of God. The presence of the face was probably very important to the early inhabitants of the location, even some tens of thousands of years ago. People would probably have originally visited Girnar primarily for this vision, and people may have been drawn here from across the known world. To add to the incredible coincidence of apparent form at this escarpment, there is a huge natural rock lingam known now as Bhairav Jap. It is probably this shivling that the Skand Puran refers to as Mount Lingakara (Vastrapatha Ksetra Mahatmya, Chapter 6, Verse 9). In another place the Skand Puran tells us that: ‘In the west, Prajapati (Brahma) fashioned a linga, high up, remaining on the Raivataka Mountain’ (Vastrapatha Ksetra Mahatmya, Chapter 16, Verse 53).
Jamindar (2008, page 702) pointed out that: ‘Gujarat’s mountains are rich in scenic beauty and have been closely associated with the religious and historio-cultural currents and contours of Gujarat’s life. Most important among these are the Girnar, the Shetrunjo, the Chotilo, the Bardo, the Arasura, the Pavagadh and the Taranga hills. Of these the Girnar, near Junagadh, has a flame-like appearance and many a romantic tales and religious events are associated with it’. In reference to Girnar, Nawrath (1956) expressed that: ‘…Indian art must find its most noble expression in this sanctified spot, and Indian spirit its deepest revelation.’ Pandya (1975) noted that: ‘As a traveller in Saurashtra peninsula of Gujarat proceeds to south-west from its central part, he is awfully marvelled at the sight of the Girnar cluster of hills that juts out boldly and majestically to the height of about 3,666 feet in a monotonously flat terrain. Nestled below the dominant heights of the mount is the historical city of Junagadh…With the cluster of Girnar and forest-clad hills in the vicinity, the fortified city of Junagadh ranks among the picturesque cities of India. From the ancient times down to the middle ages, Junagadh has occupied a prominent place in the history of Saurashtra and Gujarat.’
Captain James Macmurdo (1785–1820 AD) (Ghosh 1976), who first visited Saurashtra in 1807, wrote of Girnar as follows (Macmurdo 1819): ‘Joonaghur or Gernar, and in the Sanscrit writings Rewtachul, is a clump of hills in Soruth, the loftiest and most remarkable of which is sacred. Its form is a long narrow ridge with six or seven peaks, and it runs in a direction nearly east and west. This sacred mountain is surrounded by others of a smaller size, leaving valleys between them and Gernar, the soil of which is composed of the rubbish earth washed from above. These valleys are not cultivated, but are covered with forest-wood and abound in mangoe-trees. The length of the centre mountain is probably twelve to fourteen miles.’
Mrs Postans, in the 1830s, spoke of Girnar in glowing terms: ‘Girnar, is perhaps the most interesting and beautiful spot in Western India…whether considered with reference to its magnificent remains of art, and its historical claims, or to the great beauty of its wild scenery, and the reckless tribes who seek its shelter…The scenery of the sacred mount is unequalled, even by the celebrated Ghauts of the Deckan. To the painter, and the poet, it must ever prove a source of inspiration; to the antiquarian and philosopher, a scene for speculation…’ (Postans 1839).
Captain (later Major-General Sir) George LeGrand Jacob’s account of Girnar in the year 1842 follows (Jacob 1846, page 8): ‘The Geernar clump, near Joonaghur, is the most important in height, in historical associations, and in structure. A bold mass of granite rises almost perpendicularly, several hundred feet, intersected with thin lamina of quartz in diagonal and nearly parallel directions. Its highest peak is about 3,500 feet above the level of the sea. On approaching it from the city it resembles the Lingum in the centre of the Yonee, for it rises from a basin formed by a circular rim of hills: these have four narrow entrances, called ghauts, nearly at the four points of the compass, through which the basin is entered: the hill rim or ridge on its western side rises into a rival mountain, dedicated to Jumeel Shah, a celebrated Mahomedan Peer, whose shrine on the top cures the leprous and the blind to this day, if we may believe both Hindoo and Mussulman tales. The eastern or the Geernar mountain, called in Sanscrit Oojyunt, rises into three lofty peaks, besides a few lesser ones, each sacred to a diety. The Bramins, the Jains, and the Mussalmans rival each other in devotion to their sanctity… [The first peak, third in height, is dedicated to Amba Devie or Bhuwanee. The second, or highest and central peak, to Goruknath. The third, and second in height, to Dalatree Swamee and Shah Mudar. The celebrated Jain temples are on the first landing place at the base of the Amba Devie peak: the oldest date I could discover on them was Sumvut 1215 (A.D. 1159); but there are remains of more ancient temples, said to have been destroyed by Allah-ood-deen Khoonee, the Bloody.]’
Balfour (1873, page 128) briefly described the appearance of Mount Girnar: ‘The base of Girnar mountain is clothed with jungle, diversified with black rocks, which appear through vegetation. After this, the mount rises, an immense bare and isolated granite rock, the face being quite black, with white streaks; and the north and south sides nearly perpendicular scarps’.
Amarji (1882, page 28) wrote of Girnar in the following terms: ‘The top of the mountain is adorned by the temple of Sri Girnari Nath, which is visited by Hindus from all quarters. There are abundant springs of water, many fruits, and various and useful vegetables, as well as countless medicinal plants. The springs of Gaumukh and Kamandala vie with Kawther, and Bhimakund Sakara-kuvo, and Hathipagla with the Salsabil of Paradise in sweetness.’
Referring to Mount Girnar, Mahendranath (1972) made the following comment: ‘The great cluster of seven peaks which suddenly push themselves

Go to Table of Contents for list of chapters in this volume.