Rivers in Ancient India (study)
by Archana Sarma | 2019 | 49,356 words
This page relates ‘3b. The Origin of Sarasvati as a river’ of the study on the rivers in ancient India as reflected in the Vedic and Puranic texts. These pages dicsusses the elements of nature and the importance of rivers (Nadi) in Vedic and Puranic society. Distinctive traits of rivers are investigated from descriptions found in the Vedas (Samhitas), Brahmanas, Aranyakas, Upanishads and Puranas. The research is concluded by showing changing trends of rivers from ancient to modern times.
3b. The Origin of Sarasvatī as a river
Sarasvatī Devī assumed the form of a river in the Purāṇic concept. All the rivers mentioned in the Purāṇas have their different sources but of similar nature, i.e. the Mountains. The descriptions of the various sources of various rivers have been found in the Purāṇas. Of the Sarasvatī, it is said that it is originated from the himavatpāda along with the Ikṣu, Gomatī, Niścīrā, Śatadru, Īrāvatī, Chandrabhāgā, Bāhudā, Sarayu, Kuhū, Tṛtīyā, Yamunā, Kauśikī, Dṛṣadvatī, Lauhitya, Sindhu, Gaṅgā, Devikā, Vitastā, Gaṇḍakī, Dhūtapāpā and Vipāśā.
Dr.A.B.L. Awasthi, on the basis of the study of the Skandapurāṇa, clsssifies the river of Bhāratavarṣa into eleven groups. These eleven groups are—Sītā-Cakṣu Group, Indus Group, Sarasvatī-Dṛṣadvatī-Group, Gaṅgā-YamunāGroup, Brahmputra-system, Śiprā-Mahī Group, Śābhramatī Group, Narmadā-Tāptī Group, Mahānadī Group, Krishṇā-Godāvarī Group, Kāverī-Kṛtamālā Group.[1] In such a classification, Sarasvatī is mentioned as belonging to ‘Sarasvatī Dṛṣadvatī Group.’ Here, it is said to have originated from Brahmā and traversing various places and assuming different names. It ultimately found its way to the western ocean.[2] According to this statement, it is supposed to be produced from Brahmā and therefore, it may be called ‘Brahmaputrī’ in its capacity of a river. According to its origin, this name has also been recognized by Śrī Hemacandrācārya, the author of the book Abhidhānacintāmaṇi. These two names are—Brahmaputrī and Sarasvatī.[3]
In the Matsyapurāṇa, she is mentioned as the daughter of Brahmā. Lord Brahmā created his mānasa putras. But he was not quite satisfied with the creation. He started devising some plan which would carry on the work of creation and would relieve him of the task. Keeping this in mind, Brahmā began to pray Gāyatrī. After some time, the goddess Gāyatrī, known under different names, viz. Satarūpā, Sāvitrī, Brahmāṇi etc., appeared in the form of a girl from the half portion of Brahmā’s body. At the first sight, Brahmā mistakenly took Sarasvatī for his daughter. Brahmā was fired with love after seeing that form of enchanting beauty.[4]
In the Brahmavaivartapurāṇa, a mythological interpretation is found regarding Sarasvatī coming over to the earth as a river. According to this mythology, at first Sarasvatī is conceived to be residing in the heaven along with her husband Hari among the company of his co-wives, Lakṣmī and Gaṅgā. Once Gaṅgā, in passionate mood, looked at Hari again and again. Hari took it easily and responded it by laughing at her. Sarasvatī could not tolerate such an act of Hari. She told Hari of his profound love for Gaṅgā and overpowered by her furious wrath. When Hari saw Sarasvatī in such a mood, he went out of the assembly hall leaving Sarasvatī, Gaṅgā and Lakṣmī inside. Lakṣmī tried her best to appease Sarasvatī with her polite words, but she could not succeed in her endeavour. Sarasvatī gave her a curse to become like a tree (vṛkṣarūpā) and a river (saridrūpā). When Gaṅgā came to know of it she consoled Lakṣmī by saying that Sarasvatī herself should be a river and go to the earth, where sinners reside while committing sins. In return, Sarasvatī again cursed Gaṅgā as she did Lakṣmī.[5]
While this was going on, Hari returned and heard of what had happened. But, he could not change the sorrow for pleasure. Therefore, Hari told Bhāratī that she should go to Bhāratvarṣa in consequence of her quarrel with Gaṅgā and innocent Lakṣmī. Similarly, Gaṅgā would go to the abode of Śiva. He again said that since Padmā (Lakṣmī) had remained innocent of all, she should remain there in the heaven with him.[6] Therefore, Sarasvatī came down to the earth. Being on the earth, Sarasvatī is called Bhāratī, being a wife of Brahmā, Brāhmī; being the presiding deity of speech, Vāṇī, and being stationed covering the world like ever-flowing stream and becoming related to the ponds of Hari, Sarasvatī.[7]
In the classical period, much importance has been attached to the Gaṅgā. It is considered to be flown out of the head of Śiva and even greater divinity is assigned to it, when it is held celestial. Since, the Gaṅgā river is still in existence on the earth, the above mentioned Purāṇic notion that first it was in the heaven and later on, descended to the earth finding Śiva’s head as its abode and thus, celestial, has been developed and won popularity in the later classical period. So far as river Sarasvatī is concerned, it had far-reaching fame in Vedic age than the Gaṅgā.
In the Skandapurāṇa, a similar story is found. According to this Purāṇa, Sarasvatī was previously a deity. The ocean lying on the earth was possessed of latent fire (vāḍavāgni). In order to bring it to the bottom of the Pātāla Loka and to bring goods to gods avoiding its injurious effect, the god Viṣṇu entreated Sarasvatī to descend on the earth. Sarasvatī, being the loyal and obedient daughter of Brahmā, refused to grant his request until her father ordered her. Therefore, Viṣṇu, implored Brahmā, who, granting Viṣṇu’s request, bade Sarasvatī to descend on the earth.[8] Having been turned into a river, Sarasvatī, got down on the Himalayas and passing through Plakṣa, ran to the surface of the earth.[9]
According to the Matsyapurāṇa, the original source of the Sarasvatī is the lake of snakes (sarpāṇāṃ tatsaraḥ) on the Hemakūṭa. The lake gave birth to the Jyotiṣmatī and the Sarasvatī. Being originated from this lake, both of these rivers ran to fall into the eastern and western seas.[10]
The popular belief about the Gaṅgā river tells us that when the sixtythousand son of Sāgara were reduced to ashes, King Bhāgīratha practised severe penances to bring the Gaṅgā on the earth for their salvation. Likewise, Sarasvatī is said to have been brought by Pitāmaha to Puṣkara and by the stage Mārkaṇḍeya to Kurukṣetra.[11]
This is, in brief, the physical description of the origin of Sarasvatī as a river. All the rivers originate from the mountains; this is equally true with Sarasvatī.
Footnotes and references:
[1]:
Awasthi, A.B.L., Studies in Skanda Purāṇa, p.149
[2]:
Ibid., pp.153-154
[3]:
Hemachandracārya, Abhidhānacintāmaṇi, 4.154
[4]:
strīrūpamardhamakarodardhaṃ puruṣarūpavat | satarūpā ca sā khyāta sāvitri ca nigadyate || sarasvatyatha gāyatrī brahmāṇī ca parantapa | tataḥ svadehasambhūtāmātmajāmityakalpayat || Matsya Purāṇa,3.31-32 also, BrṇP., 3.35.44; Padma Purāṇa,5.18.165,37.79; Bhāgavata Purāṇa.,3.12.28 etc.
[5]:
[6]:
[7]:
[8]:
tataḥ sarasvatīṃ prāha devadevo janārddanaḥ | tvameva vraja kalyāṇī pratīcyāṃ lavaṇodadhau || avaṃ kṛte surāḥ sarve bhaviṣyanti bhayojibhaktaḥ | anyathā vādavenaite dahyate svena tejasā || Skanda Purāṇa,7.33.13-15
[9]: