Description of the River-Goddesses

154 THE RIVER-GODDESSES—The rivers for example, Sarasvati, Sarayu, Sindhu, etc. come towards the sacrifice of the worshippers for the sake of their protection; they cause the water consisting of clarified butter, milk and honey to be given away to them (that is, the devotee). They bear Agni or Sun-god, and are identified with the earth. They are immortal and unhurt by the demons, etc., and are possessed of water which is full of sweetness, they serve the cause of truth or sacrifice, and they flow on like the speeding, 3 energetic and enthusiastic horses move onwards. Sutudri is a flowing river and also a mother, and Vipasa is great and fortunate. The twenty-one river-goddesses for example, Sarasvati, Sarayu, Sindhu, etc. are great and are accompanied by the waves; they are bright, and they hold the form of the mother. 5 The Rgvedic river-goddesses are often known as sources of fertility, and are also looked upon as mothers as noted among the special features mentioned above. In the context of these two characteristics (for example, their connection with fertility and their being regarded as mothers), a few references may be noted : WN Atharva-veda 1.33.1. 2 Atharva-veda XII.1.8. 3 Rigveda V : 42:12. 4 Rigveda III : 33:3. S Rigveda X 1 6419.

155 66 the Considering that the basis of the cult depicted on the Indus Valley seal is undoubtedly the conception of fertility and fecundity (cf. Sir John Marshall), it is of paramount significance to observe that in the Rgveda there are several river-goddesses who appear quite frequently in contexts emphasising the fertility aspect of the Rgvedic religion. (That Rgvedic religion is not wholly 'priestly religion' but contains a good deal of 'popular religion' as well has not been sufficiently emphasised by previous writers) particularly in association with Sarasvati who represents a distinct form of the Mother-goddess. Sir John Marshall has himself stressed the importance of the fertility aspect river cult in the Indus religion and it would not be a mere matter of coincidence if the fertility idea is also prominent in the Rgvedic myth, for it is an established principle in mythology that like milieu" must inevitably produce like myths and cults. This aspect of the Rgvedic religion, however, has not received the attention due to it chiefly owing to the 'atmospheric' bias of earlier interpreters like Max Miller and due also perhaps to the general belief held consciously or unconsciously that all Rigveda myths must have an Indo-European basis. It is only quite recently that the value of vegetation and their cults in the formation of Rgvedic myths has been appreciated by such writers as J.J. Mayer (see his "Trilogie altindischer Machte ind, Feste der Vegetation" reviewed by Benoy Kumar Sarker, IHQ, Vol. XIX, No. 4(1943), p. 373 ££). It is their importance as sources of fertility and therefore as harbingers of prosperity for the dwellers on their banks that prompted the early Aryans to deify the waters and the rivers, just as probably it prompted the Indus Valley people to do the same. Thus the seven rivers are said to increase the vital vigour (vaya) of the fertilizing :

*** 156 : + and virile Indra, the rivers in kindnessgave nurture to Pururavas so that he might destroy the dasyus (Rigveda X.9.57); the blessings that the seven rivers are called the 'seven- -mothered guerdon' (Rigveda X.10.74). Hence the seven rivers come to be regarded as the 'seven glories' (Sriyas, 8.2.85) or 'the seven jewels' (ratna 5.1.5, 6.74.1) or 'the seven hamis of fatness' (4.59.3, 4-7,9), bringing rich food in seven portions (8.61.16). Even when the rivers or the river-goddesses are collectively spoken of as being more or less than seven, the idea of fertility is present just the same. The seven rivers are often described as the thrice-seven milch cows, implying their fecund nature (4.1.16; ep 1.72.6; 787.4, etc.). When the rivers are described as 'the fair ones, wives of the steer (vrshah patnih)' for example, Indra, who is the impregnator (vrsan) par excellence, the point stressed is gagain no doubt their fertility (5.42.12). No wonder there that they are figuratively conceived as being pregnant (cittagarbah, 5.44.5; op edha-garbhah I.164.36). It is thus as a result of this fertility connection that the rivers come to be invoked along with other fertilizing and progeny --- bestowing deities such as Rusan, Visnu and Earth (5.46.2, 8.54.4). These seven river-goddesses were also regarded as aspects of the Divine mother. Thus they are specifically called 'the seven Mothers, Goddesses' (matarah devih 10.17.10, op 9.86.36, etc). It is with same 'maternal' notion in mind that the seven milch-kine' (dhenavah I.164.3, 5.43.1, etc.) appellation that is clarified by the metaphor or which makes Indra drive the cows out of the cave or pen (2.12.3 etc.). In a collective sense in relation to Sarasvati, their sisterhood becomes emphasised and they are consequently

157 called 'the seven sisters' (saptasvasarah I.191.14, etc.). The seven sisters are also called the seven 'Mothers' (9.86.36) and the epithet 'red' (arusin) is applied to them reminding one of the red colour associated with Rudra, Agni, etc. These seven are called the seven 'damsels' (priyasah 4.1.12; cp 1.50.9) probably also the seven daughters (1.50.9) an idea which clearly points to the virgin aspect of the Mother-Goddess. Their identity with the Mother Goddess is finally settled by the significant appellation 'the seven mother-streams' (sindhavah saptamatarah, 1.34.8). As A closer examination of the details of the seven figures on the Indus-valley seal in the light of the Rgyeda adds further strength to this identification. both Sir John Marshall and Dr. Mackay point out in the above quotations, the seven figures on the seal are characterised by 'long plaits' or 'pig tails'. It is therefore interesting to find that the fertility goddesses of the Rigveda too are generally marked by their long and broad tresses. Thus Sinivati associated and identified with Savaszati is definitely called 'broad-tressed' (prthu- -stuka 2.32.6). Indrani is also similarly described (prthu-stuka, 10.86.8) who as sura-patni is a goddess closely approximating to Sarasvati to Sarasvati at least སང རད in one important respect for example, in her connection with Indra who is the ultimate agent for the flow of the seven rivers (1.32.12, etc.). Another point of identifi- - cation is found in the fact that Sarasvati is also found in the company of Maruts the help-mates of Indra (2.30.8, etc) just as Indrani. Even Redasi usually the consort of Rudra and the spouse or mother of the Maruts (5.56.8, etc.) is similarly said to follow the Maruts with her 'loose tresses' (I.167.5), and it is to be noted that Rodasi in Ludwig's opinion is the goddess presiding over child-birth.

158 The fecundity aspect of the long tresses' is clearly implied when the wind gushing out of the soma-juice from the preas is compared to 'locke of hair unbraided' (9.97.17). In the Raveda the vegetation deities, addressed as 'Plants' and called the 'mothers, the goddesses' --- which doubtless identifies them with the River-goddesses (osadhiriti matarah tadvo devirupa ,,ruve) are said to have the holy pipal (asvattha) as their home and its foliage and its foliage (parna) as their abode (10.97.4 & 5). 5). Furthermore, it is a characteristic mark of the vitalistic philosophy of the Rgveda that the notion of biological growth is figuratively or symbolically represented as the issuing of twigs and branches (1.59.1, etc.). In conclusion it may be remarked that the whole seal thus appears to indicate a sympathetic picture of procreation, vegetation and fertility cults. In the light of the above identification of the seven figures in the lower register with the seven River-goddesses or Mothers of the Rgveda, it may seem only natural to find in the half-kneeling female figure just above the seven the representation of Sarasvati, the chief of the River-goddesses. A close examination of the religion of the Rgveda reveals the fact that all these deities are divinities connected with the phenomenon of fertility and fecundity through their active fertilizing nature, the ideas of passive fertility being symbolised in the myths of Sarasvati, Sinivali, Ila, Eharati, Kuhu, Gungu, etc. and such collective female conceptions as 76 the River-goddesses and the Herbal (Osadni) Deities. In connection with the notion of biological growth being symbolically represented as the issuing of twigs and branches, one 6 DI. Oe H. DE A Wijesekara. "Rgvedic river-goddesses and an Indus Valley seal", Dr. C.K. Raja Commemoration Volume, 1946, PP. 431-440.

is reminded of vegetation issuing out of the body of the bull which Mithra slew or of vegetation coming out of Ymir's body in the Edda. 159 66 River-worship was prevalent even among the Homeric Greeks as is vouchsafed by the following prayers of Juno : By Earth Iswear, and you broad Heav'n above, And 77 Stygian stream beneath. There are Greek divinities called Nymphae, Naiades or Niades corresponding to our river-divinities, though they are said to be 'the nymphs of fresh water, whether of rivers, lakes, brooks or springs' or nymphs presiding over them. 78 Among the Romans, all springs and all rivers were deified. The nymph Juturna or rather Diuturna was the goddess of still waters and of rivers. As for the nymphs they were in a general way water divinities like Egeria, Camenae, etc. 68 Egeria was regarded as a goddess of birth and possessed the gift of prophecy qualities which are intimately connected with the Mother, Goddess Vak-Ira-Sarasvati and 779 other female divinities of water. 66 Agruvah means rivers in Nirukta II.24.4 - Are the two words Egeria and Agruvah connected 17.10 7 S.K. Diksit, op. cit., p. 130. 8 S.K. Diksit, op. cit., p. 242. 9 Dr. Oskar Seyffort, op. cit., p. 207. 10 S. K. Diksit, op. cit., p. 242.

160° The Rgvedic Aryans deified the rivers because they considered them to be the source of fertility and thus of life. They dwelt on their banks and therefore thought them to be the harbinger of prosperity. one remembers that as cattle-rearers they would treasure grassy plots by the river banks where their cattle grazed. Quite naturally they would deify these rivers as sources of their prosperity. Later, as agriculturists too, the rivers were precious to them as supplying rich alluvial soil so suitable for forming. Thus the river yielded very naturally to deification. Theyfertilized their land (that is, the land of the Rgvedic Aryans) and thereby provided grass and fodder for the cattle and plants and fruits for the people. They were therefore indispensable for agriculture which was their mainstay. As the Rgvedic Aryans were primarily a pastoral people, cattle was naturally their most valued possession. The rivers were therefore essential for their sustenance (that is, of the cattle) since they fertilized the land which provided them with grass and fodder. This fertility aspect of the rivers established them as mother-goddesses. The Ravedic Aryans regarded them as mothers too. They also played an important part in the performance of the sacrificial ritual. In later times, it is seen that the water of : the river Ganges is an essential component of any sacrificial ritual. It is noticeable that after the Rgveda their mention is not found in any other text of the Vedic Aryans. This may be due to their

S being absorbed in the general water goddesses known as Apah. 161 Sarasvati as a river-goddess Sarasvati is worshipped as a river-goddess in three entire 11 hymns in the Raveda, as also in many scattered passages. She is 12 13 15 endowed with water, and is depicted as a river: She is invoked to 14 make the water flow for the sake of the worshipper Her volume increases with the flowing waters with her tremendous strength. She breaks the summits of the mountains which are situated near the bank, with her great waves, she kills the trees in far-off places, Paid and is respectful service by her worshippers for their protection She is the greatest among rivers, and Ganga and the other seven rivers are her sisters. She spreads over the three worlds, and should be invoked in all the battles. She is great, famous and has 18 17 20 16 the greatest speed among rivers. She is beseeched to overcome the overflowing rivers like Ganga, etc., she is also prayed to subjugate 21 the hostile people She purifies everything 22 and is entreated not 23 to inundate her devotees with too much water, clearly a reference to occasional flooding of the river banks. 13 Rigveda I : 3:12, VI: 52:6, VI: 61: 2 & 3, Taittiriya-brahmana VI : 5216. 12 7222709 11 Rigveda 6.61; 7.95; 96. Rigveda VI # 6118, II: 41:18, III : 56:5, V : 43:11. 15 Rigveda VI : 52:6. 16 14 Rigveda VIII # 100 ; 11, VI # 61:8. Rigveda VI : 61 & 2 & 13, VIII : 100 11, VI: 61:7, VII : 96:3, 43 11, II : 41:18, Taittiriya-samhita IV : 118, Taittiriya-brahmana I : 2 :4:1, Rigveda VI: 61: 61 & 8, VI: 49:7, Vajasaney-samhita XIX: 8, Maitrayani-samhita IV : 4:42. 16112 13181181 17 Rigveda II : 41 #16. 18 Rigveda VI : 61; 10 & 12. 21 Rigveda VI : 6119. 19 Rigveda VI : 61:12. 22 Vajasaney-samhita XXII : 20, Rigveda 1:3:10, VI: 4917. 20 36 XXII: 20, KB(Rigveda) XXVI:11, SV: 12:15, Rigveda VI # 61 ; 7 & 13. 23 Rigveda VI : 61:14.

Sarasvati was regarded as the mightiest and the noblest 162 among the Rgvedic rivers. Although as Keith says, "it is perhaps doubtful whether the rivers can claim to be regarded as among the great gods of the Rigveda, 24 nevertheless their importance in the minds of the Rgvedic Aryans was great enough to find them personalised and anthropomorphised beyond doubt and consequently deified. The divinity of the waters and the rivers is mentioned 25 in several places in the Rigveda And this divinity is most marked in the case of Sarasvati. To the Rgvedic mind, Sarasvati is by far 26 the greatest of rivers, and this notion of her superiority to all other streams must be regarded more as due to an early veneration of water (saras, of. section on Apah) going back perhaps even to 27 Indo-Iranian times of. Avestan Haraquaiti, rather than to the importance of the Indian river so-called mentioned beside the 28 Sarayu and the Sindhu and beside the Dreadvati elsewhere in the 29 Rgveda. This surmise is strengthened by the fact that in one place at least Sarasvati is styled Sindhu. Thus as a river-goddess she .30 is more clearly anthropomorphised and deified than all other such goddesses, and it is explicitly stated that she surpasses the latter 24 Op. Cit., Vol. I, p. 172. 25 apah devin 10.104.8, 109.1, devih ... nadyas 7.50.4, etc. 26 of. Deshmukh, op.cit., p. 294. 27 Rigveda Gordon V. Childe, "The Aryans : A study of Indo-European origins, " London, 1926, p. 33, and Keith, op. cit., Vol. I,p. 173. 28 X 222 29 30 64.9. Rigveda III: 23.4. Rigveda VII.95.1. ;

31 163 32 by her divine might. She is especially called 'the holy Sarasvati' being described elsewhere as being gracious by virtue of her holy thoughts 33 Naturally, therefore, she is invoked as the foremost among the "watery Queens ruling over wealth" (apo revatih ksayatha) to prolong vitality (vayas) for the singer: 34 such gods of prosperity 35 as Indra and Agni are said to be her associates, and her wealth - bestowing nature is compared to that of Rigan's. As one of the seven rivers mentioned in the Rgveda, she is called the #7th (saptathi), the Mother of floods or 'of rivers' (sindhumata), and is also said to be swelling and flowing with 36 copious milk". Thus the more primitive and popular conception seems to have been the notion of the seven deified rivers from among whom Sarasvati being the most important was gradually abstracted and elevated to the highest role. 37 31 asurya, Rigveda VII : 96.1. 32 yajata Sarasvati, Rigveda 5.43.11. 33 Rigveda 7.35.11. 34 Rigveda X.) 30.12. 35 Rigveda : 8.38.10. 21 21 3327 36 Rigveda : 7.36.6. Rigveda : 3.4.8, 8.54.4, etc.