3(c). Sarasvatī and marriage ceremony

[The river Sarasvatī in the Atharvaveda-saṃhitā, (c): Sarasvatī and marriage ceremony]

The fourteenth kāṇḍa of the Atharvavedasaṃhitā contains two sūktas, of which the first dealing with itself to the teachings for the bride. The main object of the first sūkta is the ceremony of marriage in general, and more especially the wedding of Sūryā, the daughter of the Sun who is regarded as the typical bride whose nuptial ceremonies are to be the pattern of marriages on earth.^[1] Sūrya has been described as going to the house of her husband with her full bridal preparation.^[2] The sūkta then describes the chariot used in the marriage,^[3] the gifts, etc.^[4]

The second sūkta undertakes to import teaching for the bride. She is instructed to follow and serve her husband taking him as if he were Viṣṇu himself. It is also said that Sarasvatī and Sinīvālī grant offspring and favour with goods fortune.^[5] The bride is directed to worship Agni at first then Sarasvatī and lastly the fathers of the family.^[6] She should worship the gods, sitting on the skin of the deer laid down on the grass.^[7] Moreover, Sarasvatī plays a significant role in marriage ceremony.

Sarasvatī is also associated with the protection of an embryo. In the Ṛgvedasaṃhitā, both Sarasvatī and Sinīvālī have been invoked to grant progeny. This type of invocation is found in the Atharvavedasaṃhitā also, which bears a great significance.The twenty fifth sūkta of the fifth kāṇḍa of Atharvavedasaṃhitā furnishes valuable information about the sustenance of the embryo. It contains thirteen mantras. The first mantra^[8] describes how the embryo comes into existence. It takes birth from the virility of a being mixed with the fundamental principles of creation, viz. the earth, water, fire, sky and air. Man’s virility deposits in women’s womb, grows, into a child within the prescribed period.^[9]

The following few mantras invoke various gods and goddesses to protect the embryo against different quarters they represent. Pṛthivī is said to bear the embryo against different quarters they represent. Pṛthivī is said to be great and to bear the embryos of all beings.^[10] Similarly like Sinīvālī, Sarasvatī, the Aśvins,^[11] Mitra-Varuṇa, Bṛhaspati, Indra, Agni and Vidhātṛ,^[12] who are prayed for progeny. Divinities have close association with the embryo.^[13]

Besides these, Sarasvatī has been entreated to provide a man with vital airs and breathe.^[14]

Sāyaṇācārya explain this as—

apānāya apānavāyave/ mukhanāsikabhyaṃ bahirvinirgatasya samīranasya punarantaḥ praveśaḥ apānanavyāpāraḥ/vyānāya vividham ananam ūrdhvādhovṛttiparityāgena tasya samīraṇasya avasthanaṃ vyānaḥ||^[15]

It means that the seven ṛṣis are residing in our body. They represent various parts of the body, viz. the eyes, ears, nose and mouth. They also represent the skin, eyes, ears, tongue, nose, mind and intellect. These seven ṛṣis are the seven organs of the human body. Therefore, they are described as the protectors of the human body. They are taken to be the divine.

Footnotes and references:

[1]:

cf.,Griffith’s note on Ibld., 14.1 p.159

[2]:

Atharvaveda Saṃhita, 14.1.6

[3]:

Ibid., 14,1.10-12,14,16

[4]:

Ibid.,14.1.13

[5]:

prati tiṣṭha virāḍasi viṣṇurive’ha sarasvatī | sinīvālī pra jāyatāṃ bhagasya sumatāv asat || Ibid., 14.2.15

[6]:

yadā gārhapatyaṃasaparyait pūrvamagniṃ vadhūrīyam | adhā sarasvatyai nāri pitṛbhyaśca namaskuru|| Ibid., 14.2.20

[7]:

Ibid., 14.2.22-24

[8]:

Ibid., 5.25.1

[9]:

sepo garbhasya retodhāḥ sarau parṇamivā dadhat| Ibid., 5.25.1

[10]:

yatheyaṃ pṛthivī mahī bhūtānaṃ garbhamādadhe | evā dadhāmi te garbhaṃ tasmai tvāmavase huve || Ibid., 5.25.2

[11]:

garbhaṃ dhehi sinīvālīgarbhaṃ dhehi sarasvatī | garbhaṃ te aśvinobhā dhattāṃ puṣkarasrajāIbid || Ibid., 5.25.3

[12]:

garbhaṃ te mitrāvaruṇau garbhaṃ devo bṛhaspatiḥ | garbhaṃ ta indraścāgniśca garbhaṃ dhātā dadhātu te || Ibid., 5.25.4

[13]:

yad veda rājā varuṇo yad vā devī sarasvatī | yadindro vṛtrahā veda tad garbhakaraṇaṃ piba || Ibid., 5.25.6

[14]:

apānāya vyānāya prānāṇya bhūridhāyase | sarasvatyā uruvyace vidhema haviṣā vayam || Ibid., 6.41.2

[15]:

Sāyaṇācārya’s com., on Ibid |