2(c). Sarasvatī and Sārasvata

[2. The river Sarasvatī in the Vājasaneyī-saṃhitā, (c): Sarasvatī and Sārasvata]

In the Vājasaneyīsaṃhitā, Sārasvata has been mentioned only in a few mantras. In one mantra,^[1] he is referred to as ‘Sārasvata’ which, according to Mahīdhara, means sārasvatagraha or a set of oblation.

While establishing Sārasvata’s relation with Sarasvatī, he states—

abhiṣecanīye sārasvatīnām apām grahaham eva sārasvatī grahaḥ sārasvataṃ grahaṃ gṛhnātīti tatra mnānāt.^[2]

Thus, it is understood that Sārasvata is the waters of the Sarasvatī river. Graha means the ‘set of offering’ or the ‘cup of the soma.’^[3] The sarasvatagraha would naturally mean a set of offering or a cup of the soma, made of waters of the Sarasvatī. Waters of the Sarasvatī river are thus, to be conceived as a unique source of strength like the soma.

In another mantra^[4] this word is used in the objective case as—sārasvatam, which Mahīdhara explains as:

sārasvataṃ sarasvatī sambandhi vīryam sāmarthyaṃ/
aindram indrasambandhi bala^[5]

Here, Sārasvata denotes the vigour of Sarasvatī through which Indra also gains his strength. Again, Sarasvatī is regarded as divine physician who cured and provided Indra with strength by Vāk. Vāk has been identified with waters,^[6] and, thus, Sarasvatī’s Vāk would imply waters of the Sarasvatī river denoted here by the term Sārasvata. Thus, in the capacity of a goddess, Vāk is Sarasvatī’s controlling power. Again, in the capacity of river, Vāk is her healthsome waters.

Footnotes and references:

[1]:

āgrayaṇaśca me vaiśvadevaśca me dhruvaśca me vaiśvānaraśca ma……| me marutvatīyāśca….. sārasvataśca me…..kalpantām || Ibid., 18.20

[2]:

Mahīdhara’s com. on Ibid

[3]:

cf.,Griffith’s note on Ibid.,18.19

[4]:

upayāmagṛhīto’syāśvinaṃ tejaḥ sārasvataṃ vīryamaindraṃ balam | eṣa te yonirmodāya tvā”nandāya tvā mahase tvā || Vājasaneyī Saṃhitā,19.8

[5]:

Mahīdhara’s com. on Ibid

[6]:

Vide, Keith, Aitareya Brāhmaṇa, The Religion and Philosophy of the Vedas and Upaṇiṣads, p.438