Rivers in Ancient India (study)
by Archana Sarma | 2019 | 49,356 words
This page relates ‘Other Rivers in the Samhitas� 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.
Go directly to: Footnotes.
7. Other Rivers in the Samhitās
The river Vipā� and Śutudri in the ṻ岹ṃh:
There are so many important subject-matters which are placed in the whole range of the ṻ岹ṃh. There are about twenty such dialogue hymns out of which a few are very famous for their popularities. The dialogue of վś峾ٰ and the rivers (ṻ岹 ṃh, 3.33) are famous for their theme. In it, վś峾ٰ, the poet, implores the rivers Vipā� and Śܳٳܻī, which are in cluster, to be shallowed and thus facilitated him and his personnel to cross the rivers.
The rivers initially argued that they were flowing along the path inducted by the Lords.Ultimately, however, the rivers surrenderd to վś峾ٰ and favoured him with a fordable passage.
In the first mantra of this hymn, it is found that վ貹� and Śܳٳܻī rivers flow rapidly (united) with waters to the ocean as two mares with loosened reins contending with each other in speed.[1]
Sāyaṇācārya, in his commentary, explains the term Vipā� and Śܳٳܻī thus respectively.[2] �
kulavipātanāt vipāśanādvā vimocanādvā vipā�/
śukṣipra� tu ٳܲԲ tunneva dravati gaccatīti śutudrī
Besides this, the water of these two rivers flows rapidly like two fair mother cows hastening to caress their calves.[3]
The Vipā� and Śܳٳܻī rivers impelled by Indra flow together to the ocean like charioteers to their goal.[4] Again, river Śatudrī is addressed as the most maternal river by the poet վś峾ٰ. The poet վś峾ٰ went to the river Vipā� which flows towards the ocean like parent cows hastening to caress the calf.[5]
Again, the poet վś峾ٰ invokes the rivers (Vipā� and Śܳٳܻī) to take rest for a moment who are going together to the soma (plant). վś峾ٰ, the son of ś첹, earnestly addresses the river Śܳٳܻī to help him who is very near to him.[6] վś峾ٰ speaks that since rivers have permitted him to cross so he is very grateful to them (Vipā� and Śܳٳܻī) who are actually worthy of adoration.[7]
The river Ҳṅg:
It is, however, a noteworthy fact that the name of the Ganges is not to be found in any of the other Vedas except the ṻ岹ṃh.
In one mantra[8] of the ṻ岹ṃh, there is a mention of seven major rivers like Ҳṅg, ۲ܲ, Śܳٳܻī, Puruṣṇī, ī, ī, and վٲ.
The Ҳṅg was the bordering river of the ٲԻ� ʰś. The river Ҳṅg is also known as Բ.[9] Though, Ҳṅg is considered a helping river of the Sindhu river, this river has not been given so importance like the other seven rivers of the ٲԻ� ʰś. Thus, it is proved that the Ṛgvedic Ҳṅg was a minor river. The present Ҳṅg is not different to that of the Ṛgvedic times but its size have been changed and enlarged.
The river Chenāb or ī:
ī means black. This name is mentioned in some mantras of the ṻ岹ṃh.[10] According to Yāskācārya, this river is named as ī or black because the water of this river is black.[11]
The river Puruṣṇī or Ravi:
This river is mentioned in the īٳܳپ ūٲ of the ṻ岹ṃh.[12]
Again, in another mantra of the ṻ岹ṃh,[13] it is called as a ‘great stream� (Բī), the name is certainly that of the river later called Ravi (屹ī), as recognized by Yāskācārya[14] �
irāvatī� puruṣṅītyāhu�/parvavatī kutilagāminī ||
The river Ҵdzī:
In some mantra of the ṻ岹ṃh, there is a mention of the river Ҵdzī.[15] Besides these, in the īٳܳپ of the tenth ṇḍ of the ṻ岹ṃhitā, Ҵdzī, ‘possessing cows�, is mentioned as a river.[16] Again, in another mantra of the ṻ岹ṃh, the accentuation of Ҵdzī shows that a river meant.[17]
In the other ṃhs, there is no mention of Ҵdzī as a river.
The river Dṛṣadvatī:
The name of this river is mentioned in the ṻ岹ṃh along with the ī and the Āpaya.[18]
The river Kubha:
This river is mentioned twice in the ṻ岹ṃh. According to R.T.H. Griffith, this river is indentical with the modern Kabul river.[19]
The river Sarayu:
In one mantra of the tenth ṇḍ of the ṻ岹ṃh, there is a mention of the three rivers, i.e. Sindhu, ī and Sarayu together as goddess of flood and the mother.[20]
In some other mantras of the ṻ岹ṃh, there is also a mention of the river Sarayu.[21]
Thus, it is found that in the ṃh literature, different rivers serve the different activities. Some of them perform the important role and some other act as subordinate river.
Footnotes and references:
[1]:
pra parvatānāmuśatī upasthādaśvaeiba viṣite hāsamāne | gāveva śubhre mātarā rihāṇe vipāṭccutudrī payasā jabete || ṻ岹 ṃh, 3.33.1
[2]:
Sāyaṇācārya’s com. on ṻ岹 ṃh, Ibid.
[3]:
[4]:
[5]:
[6]:
[7]:
[8]:
Ibid., 10.75.5
[9]:
Ibid., 3.59.6
[10]:
Ibid., 6.20.25; 10.75.5
[12]:
[14]:
Nirukta, 9.26
[15]:
yattvā pṛcccādījāna� kuhayā kuhayākṛte | eṣo apaśrito valo gomatīmava tiṣṭhati || ṻ岹 ṃh, 8.24.30;5.62.19; 8.25.30
[16]:
[17]:
yattvā pṛcccādījāna� kuhayā kuhayākṛte | eṣo apasrito valo gomatīmava tiṣṭhatī || Ibid., 8.24.30
[18]:
[20]:
Ibid., 10.64.9