1(b). The anthropomorphic description of Sarasvatī

[1. The river Sarasvatī in the Ṛgveda-saṃhitā, (b): The anthropomorphic description of Sarasvatī]

Sarasvatī is described as suyamā in the Ṛgvedasaṃhitā which has been used only once.^[1] In the commentary of the mantra, Sāyaṇācārya explains the word as—yamyate niyamyatā iti yamo vigrahāḥ suvigrahā sarasvatī which means Sarasvatī as having beautiful body. In the word suvigraha, vigraha means—shape, form figure, the body etc., and su means good, well, excellent, beautiful etc. So, it can be said that Sarasvatī has a beauteous form. In her capacity as a goddess mentioned in the mantra with other gods like Pūṣan, Pavamāna, Varuṇa, Mitra, Maruts etc., this form has been bestowed on her. But none of the gods mentioned with her is anthropomorphised.

The various parts of her body, i.e. the hands, mouth, legs, breasts are not clearly described in the Ṛgvedasaṃhitā, as it is found in the post-Vedic literature in case of many gods and goddesses. The concept of Sarasvatī as a river-goddess is endorsed by Yāskācārya, who states—

tatra sarasvatītyekasya nadīvad devatāvac nigamā bhavanti.^[2]

The waves (ūrmayaḥ) of the river Sarasvati are conceived as its hands.^[3] As a man digs up lotus-roots (bisakhā iva) it digs up its banks with its waves.^[4] With its hands, it tears down the peaks of maintains.^[5] She is mighty and powerful. Her waves are said to break down mountains. Her breasts are described in one of the Ṛgvedic mantras.^[6] The waters of Sarasvatī possess brightness and purity. She is called śubhre^[7] which symbolises its pure beauty. While commenting on the relevant mantras of the Ṛgvedasaṃhitā, Sāyaṇācārya has rightly explained the term śubhre as śubhravarṇe.^[8] Knowledge is symbolized by light which is white in colour. Sarasvatī lies bodily in varṇa, pada and vākaya which indicates her white colour.The classical literature also describes Sarasvatī as having white compression and wearing white cloth.

In the Ṛgvedasaṃhitā, Sarasvatī, Bhāratī and Iḍā are invoked to come and attend the sacrifice.^[9] Here, the epithet supesasaḥ is used as an adjective of Sarasvatī, Iḍā and Bhāratī. Sāyaṇācārya interprets it as surupaḥ which means one who is well decorated.

Footnotes and references:

[1]:

Ibid., 9.81.4

[2]:

Nirukta, 2.23

[3]:

iyaṃ ṣuṣmebhirbisakhā ivārujatsānu girīṇāṃ taviṣebhirurmibhiḥ | pārāvataghnimavase subṛktībhiḥ sarasvatīmā vivāsema dhītibhiḥ || Ṛgveda Saṃhitā, 6.61.2

[4]:

Ibid.

[5]:

Ibid.

[6]:

yaste stanaḥ śaśayo yo mayobhūryena viśvā puṣyasi vāryāṇi | yo ratṇadhā vasuvidyaḥ sudatraḥ sarasvati tami dhātāve kaḥ ||

[7]:

ubhe yatte mahinā śubhre andhasī adhikṣiyanti pūravaḥ | Ibid.,1.164.49; sā no bodhyavitrī marutsakhā coda radho maghonām ||

[8]:

Sāyaṇācārya on Ibid.

[9]:

Ṛgveda Saṃhitā, 9.5.8