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and virile Indra, the rivers in kindnessgave nurture to
Pur奴ravas so that he might destroy the dasyus (RV X.9.57);
the blessings that the seven rivers are called the 'seven-
-mothered guerdon' (RV 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
patn墨岣�)' for example, Indra, who is the impregnator
(v峁泂an) 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
(cittagarba岣�, 5.44.5; op edha-garbh膩岣� 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, Vis峁噓 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' (m膩tar谩h devi岣�
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