Introduction

No two translations of the Ṛgveda are entirely the same, and no single translation can ever do it justice. Ṛgvedic concepts work on at least two levels—natural and psychological—and it is extremely difficult to capture both meanings in one translation. This paper examines the Ṛgvedic riks that refer to Sarasvatī, either as a literal river or as a concept deeper. The objective is to identify the geology, history and mythology of the Sarasvatī, especially in the context of Ṛgvedic timelines and the proto-Indo-European (PIE) homeland question.

The standard model of course places PIE origins outside India. It looks at the Avestan reference to Haraxvvaiti, Harôyu and Gomal—clearly cognate to Sarasvatī, Sarayu and Gomatī—and declares that the Avestan references are a footprint in the trail of Indo-European (IE) dispersals. The Ṛgvedic ancestors spent some time in Afghanistan/Iran areas before reaching India, and with them travelled these names such that they assigned them to rivers they found in the subcontinent. The out-of-India (OIT) model claims the converse—that the Indian rivers are the original, and the Afghan ones display a footprint in IE dispersal out of India. The PIE question is a large field that cannot be resolved by the study of one river in the Ṛgveda, but the Sarasvatī issue is important for Indian and Ṛgvedic chronology.

This is primarily due to the reading of Sarasvatī in the Ṛgveda as a mighty river that flowed from mountains to the sea, by the Mahābhārata as a river that dried up in the desert, and in the modern era as only the dry river-bed of the Ghaggar-Hakra. If the geological timeline of this river-system can be discerned, it should technically be simple to assign time bands to the Ṛgveda and even the Mahābhārata. But invasionist/migrationists contend that Ṛgvedic Sarasvatī is not necessarily the mighty river it’s portrayed to be. To this Witzel adds the evidence of RV 3-33, which shows that the Vipāś and Śutudrī rivers met in the era of Sudās Paijavana.

Geological data indicates that for the Ghaggar-Hakra to have been the mighty Sarasvatī, it needed at least the snow-fed waters of the Śutudrī. But if the Śutudrī met Vipāś, this indicates it had already ceased flowing into the Sarasvatī, in which case the latter would have been a minor river—not the mighty Sarasvatī. Further, 3-33 mentions that Vipāś and Śutudri both also met the ocean, a statement that mandates a deeper look.

The current OIT model posits the Ṛgvedic era, broadly, between 3500-2000 BC. This is a vast period that defies structural readings of the text, which do not indicate that it was composed over 15 centuries. But structural readings of the text can only comment upon the final act of composition and assembly, they can conclude nothing on the chronology of Ṛgvedic knowledge systems and traditions. For example, Bhṛgu, the semi-mythological ṛṣi, is attributed in the Ṛgveda for introducing fire to the people. Clearly a culture that consider the fire sacred, and wove rituals around it, long preceded Sudās. But it was also Vedic culture, or proto-Ṛgvedic if one seeks extreme precision. Māndhātṛ Yauvanāśva is also an ancient figure in the text, and when ṛṣi Nābhāka Kāṇva refers to him in RV 8-39, he declares that Māndhātṛ’s songs to Indra are being sung anew, in a new speech. Structural analysis of the Ṛgveda can comment intelligently on Nābhāka Kāṇva, or on when his sūktas were compiled into the book. But it is incapable of speculating on when Māndhātṛ lived.

Tonoyan-Belyayev’s OIT model has the classical Ṛgvedic period coincide with Mature Harappan, 2600-1900 BC. This seems to agitate many on the OIT side, which is keen to establish a hoarier date for the Ṛg Veda. But the intent stems from misunderstanding. All of the Ṛgveda cannot be given a singular time band. There are generations, and sometimes centuries, between different Ṛgvedic names—Pṛthu, Māndhātṛ, Nahuṣa, Purūrava, Bharata, Dīrghatamās, Divodāsa, Sudās, Vasiṣṭha Maitrāvaruṇi and others. Theirs was a culture with deep antiquity and continuity, one that received organisation and formalisation towards the end of the classical Ṛgvedic period—which is what makes it classical. This period coincides with the era of Sudās and the generations after him, such that towards the end of it is seen the rise of the Kuru-Bharatas. Kuru ancestors like Devāpi and Śāntanu are the final rulers mentioned in the Ṛgveda.

This is the historical context within which the forthcoming sūktas and riks will be examined. Sarasvatī in the Mahābhārata has been studied by Kalyanasundaram and Sastry, Sarasvatī-Yamunā linkages by Ravi, and a detailed exploration has been conducted by Danino. The psychological, or spiritual, aspect of Sarasvatī, where she is an internal drive for inspiration and awakening, will be ignored for this historical purpose. This leaves us with three level of interpretation, or definitions of Sarasvatī:

Geological Sarasvatī: the river, its course, tributaries, features
Historical Sarasvatī: places, personalities, events, cultural significance
Mythological Sarasvatī: as a goddess of prosperity, ancient geological myths

Sarasvatī is referred to in 47 sūktas of the Ṛgveda, of which three are dedicated entirely to her. Additionally, some riks refer to Vipāś, Śutudrī and other rivers—which need also be examined for context. The paper begins at sūktas 6-61, 7-95 and 7-96 for which the text is given in full. The complete list of riks is given as appendix. Maṇḍala 6, composed by Bharadvāja Bārhaspatya and his clan, features Divodāsa Bhārata. Maṇḍala 7, by Vasiṣṭha Maitrāvaruṇi, features Sudās. The Ṛgveda refers to Sudās as Divodāsa’s son while in the Purāṇas there are a few generations between them. Either way, it would appear that Maṇḍala 6 predates Maṇḍala 7.

The family books (2-7) are well accepted to form the central, oldest layer of the Ṛgveda. Of the prominent Bhārata rulers mentioned, the earliest appear to be Vadhryaśva and his son, Divodāsa. For some reason, invasionists/migrationists refuse the obvious conclusion—Maṇḍala 6 is the earliest Ṛgvedic book, since it features the earliest Bhārata ruler. Sūkta 61 in this Maṇḍala is dedicated entirely to Sarasvatī, and with its length is arguably the most important Sarasvatī sūkta. This means that the river was of great importance to the Ṛgvedic people right from the beginning of their culture. Indeed, the very first rik of 6-61 alludes to these beginnings.

Geological Sarasvatī

The first reference to Sarasvatī is in 1-3, by Madhucanda Vaiśvāmitra. In rik 12 he refers to the great agitations in Sarasvatī’s flow—maho arṇaḥ sarasvatī. Arṇa refers to being in motion, agitation and restlessness. 2-32-8, by Gṛtsamada Bhārgava, refers to some rivers along with Sarasvatī—Guṇgū, Sinīvālī, Rākā, Indrāṇī and Varuṇānī. Maṇḍala 2 is dominated by the geography of north-west India and Afghanistan, which makes incongruent the addition of Sarasvatī here. Rākā and Varuṇānī remind of two lands mentioned in the Avesta—Ranha and Varena.

Sinīvālī and Rākā are listed in the Purāṇas as daughters of Aṅgiras, and Guṅgūs appear elsewhere as a people. These present the case to not consider the names geologically, or to not equate them with Afghanistani rivers. The sūkta adopts personification as female godesses, and not as literal rivers. 3-23-4, by Devaśravas and Devavāta Bhārata, seals Sarasvatī’s pivotal place in the Ṛgvedic scheme of things. It declares the land around Sarasvatī to be the most desirable place, or vara ā pṛthivyā, and associates the rivers Dṛṣadvatī and Āpayā with it.

Talageri shows how Dṛṣadvatī is likely to by Hariyūpīyā/Yavyāvatī, a proposition Witzel finds absurd. This is understandable, since the latter works under invasionism/migrationism and absolutely needs to establish these rivers in Afghanistan. Thus, Witzel needs to point to the connection of Hariyūpīyā as the Mahabhārāta’s Raupyā as being loosely based on raupya, or tawny coloured. These connections suit him when referring to the Sarasvatī’s hiraṇyavartana in RV 6-61-7, as we’ll see, but not when they’re made by an opposing model. Witzel identifies Harīyūpīyā as the Zhob River of Afghanistan, but there is no reason given for this.

The matter is actually simple. Any invasionist/migrationist model will necessarily identify Ṛgvedic rivers first outside India, and then within (if the name travelled). There is no reason to think that the Hariyūpīyā is the Zhob, unless one already imagines Ṛgvedic ancestors arriving to India from the northwest. Conversely, Occam’s razor is of aid when working in the OIT model. We know that Raupyā is a Mahābhārata-era river, and we know its location. Connecting with to the cognate Hariyūpīyā, and conjecturing that these rivers are the same as Dṛṣadvatī, is the simpler conclusion. It also resolves Witzel’s confusion about Abhyāvartin Cāyamāna’s presence along the Hariyūpīyā, for in the OIT model Ānavas, Pārthavas and other dispersing tribes were first located in India. This is why Abhyāvartin appears in Puraṇic genealogies—for why would Afghani/Irani tribes be present in them? Occam’s razor.

Ṛgveda 6.61 – Text

iyam adadād rabhasam ṛṇacyutaṃ divodāsaṃ vadhryaśvāya dāśuṣe |

yā śaśvantam ācakhādāvasam paṇiṃ tā te dātrāṇi taviṣā sarasvatī || 1||

iyaṃ śuṣmebhir bisakhā ivārujat sānu giriṇāṃ taviṣebhir ūrmibhiḥ |

pārāvataghnīm avase suvṛktibhiḥ sarasvatīm ā vivāsema dhītibhiḥ || 2||

sarasvati devanido ni barhaya prajāṃ viśvasya bṛsayasya māyinaḥ |

uta kṣitibhyo ‘vanīr avindo viṣam ebhyo asravo vājinīvati || 3||

pra ṇo devī sarasvatī vājebhir vājinīvatī |

dhīnām avitry avatu || 4||

yas tvā devi sarasvaty upabrūte dhane hite |

indraṃ na vṛtratūrye|| 5||

tvaṃ devi sarasvaty avā vājeṣu vājini |

radā pūṣeva naḥ sanim || 6||

uta syā naḥ sarasvatī ghorā hiraṇyavartaniḥ |

vṛtraghnī vaṣṭi suṣṭutim || 7||

yasyā ananto ahrutas tveṣaś cariṣṇur arṇavaḥ |

amaś carati roruvat || 8||

sā no viśvā ati dviṣaḥ svasṝr anyā ṛtāvarī |

atann aheva sūryaḥ || 9||

uta naḥ priyā priyāsu saptasvasā sujuṣṭā |

sarasvatī stomyā bhūt || 10||

āpapruṣī pārthivāny uru rajo antarikṣam |

sarasvatī nidas pātu || 11||

triṣadhasthā saptadhātuḥ pañca jātā vardhayantī |

vāje-vāje havyā bhūt || 12||

pra yā mahimnā mahināsu cekite dyumnebhir anyā apasām apastamā |

ratha iva bṛhatī vibhvane kṛtopastutyā cikituṣā sarasvatī || 13||

sarasvaty abhi no neṣi vasyo māpa spharīḥ payasā mā na ā dhak |

juṣasva naḥ sakhyā veśyā ca mā tvat kṣetrāṇy araṇāni ganma || 14||

Ṛgveda 6.61 – Translation

It is the Sarasvatī that granted, to the pious donor Vadhryaśva, a son named Divodāsa, who was ardent and of relief (to his father). She destroyed those who were uncaring and devoid of generosity. Great are your provisions, oh Sarasvatī.
Like a roaring, hissing boar that digs up the earth, Sarasvatī emerges from mountains, strong and full of current. For our protection we offer her our thoughts and deeds, she who destroys those who come from afar.
It is Sarasvatī that wrought great destruction on deva-revilers, on Vṛsaya the son of Tvaṣṭṛ, who was omnipresent. Sarasvatī, oh bringer of prosperity, you cleared these lands for us and precipitated waters upon them.
Oh Sarasvatī, bounding with wealth, full of prosperity, facilitate our intellect.
Help him, oh Sarasvatī, who tells your eulogy, when he steps into battle. As you did Indra against Vṛtra.
Oh Sarasvatī, bounding with wealth, bring us aid when we are in distress. Nourish us, as does Pūṣan.
Casting a terrifying, golden path as it smashes obstacles, may Sarasvatī be desirous of our elegant eulogy.
Veritably is Sarasvatī’s surge infinite, unwavering and vehement. She roars tempestuous as she flows.
Sarasvatī, overcome our foes and bring to us all your bestowing, undrying sisters. As Sūrya eternally overcomes the night and brings the day.
Among the dear seven sisters she is the most beloved, long has she been served. Long may she be the subject of our laudations.
Sarasvatī, who sprinkles radiance across the material realms and all spaces in between, may she protect us from harm.
Established at three seats and made of seven parts, through her are the five peoples prospered. At every challenge is she to be invoked.
Among all the active waters, she, full of vigour, has majesty-surpassing radiance. Fashioned as a chariot she takes us far, thus do the knowing effect this eulogy.
Sarasvatī—bring us to great prosperity. Do not discharge your waters. Do not sap our strength. Think favourably of our association and our dwellings. Do not go away from us to other places.

Ṛgveda 7.95 and 7.96 – Text

pra kṣodasā dhāyasā sasra eṣā sarasvatī dharuṇam āyasī pūḥ |

prabābadhāna rathyeva yāti viśvā apo mahinā sindur anyāḥ || 7.95.1||

ekācetat sarasvatī nadīnāṃ śucir yatī giribhya ā samudrāt |

rāyaś cetantī bhuvanasya bhūrer ghṛtam payo duduhe nāhuṣāya || 2||

sa vāvṛdhe naryo yoṣaṇāsu vṛṣā śiśur vṛṣabho yajñiyāsu |

sa vājinam maghavadbhyo dadhāti vi sātaye tanvam māmṛjīta || 3||

uta syā naḥ sarasvatī juṣāṇopa śravat subhagā yajṇe asmin |

mitajñubhir namasyair iyānā rāyā yujā cid uttarā sakhibhyaḥ || 4||

imā juhvānā yuṣmad ā namobhiḥ prati stomaṃ sarasvati juṣasva |

tava śarman priyatame dadhānā upa stheyāma śaraṇaṃ na vṛkṣam || 5||

ayam u te sarasvati vasiṣṭho dvārāv ṛtasya subhage vy āvaḥ |

vardha śubhre stuvate rāsi vājān yūyam pāta svastibhiḥ sadā naḥ || 6||

bṛhad u gāyiṣe vaco ‘suryā nadīnām |

sarasvatīm in mahayā suvṛktibhi stomair vasiṣṭha rodasī || 7.96.1||

ubhe yat te mahinā śubhre andhasī adhikṣiyanti pūravaḥ |

sā no bodhy avitrī marutsakhā coda rādho maghonām || 2||

bhadram id bhadrā kṛṇavat sarasvaty akavārī cetati vājinīvatī |

gṛṇānā jamadagnivat stuvānā ca vasiṣṭhavat || 3||

janīyanti nv agravaḥ putrīyantaḥ sudānavaḥ |

sarasvantaṃ havāmahe || 4||

ye te sarasva ūrmayo madhumanto ghṛtaścutaḥ |

tebhir no ‘vitā bhava || 5||

pīpivāṃsaṃ sarasvata stanaṃ yo viśvadarśataḥ |

bhakṣīmahi prajām iṣam || 6||

Ṛgveda 7.95 and 7.96 – Translation

Her flow swells with agitation, yet she is nourishing, Sarasvatī is the foundation of our purifying exertions. Indeed, as a charioteer, she yokes together the universal waters of all other rivers.
Sarasvatī, where the splendour of all rivers meets, flows resplendent from mountains to the ocean. Ruler of the sentience in all beings of this world, she nourished Nahuṣa with illumination and vitality.
(as the masculine Sarasvat) He is as a man among young maidens, a bull among sacrifical young calves. He liberally apportions steeds, their bodies decked for ritual.
May Sarasvatī be pleased after hearing this, our auspicious eulogy. Possessed of strong flow, she is entitled to our obeisance, she who guides intellect as a ruler, above all her companions.
Here are flames offered to you, in your good name, so that you may be pleased with this eulogy. You have given us the greatest of shelters, standing above us as does a guardian tree.
By you, Sarasvatī, am I, Vasiṣṭha, taken through the gates of truth, and fortune is given to me. May you be gladdened by this worshipper’s eulogy, and may you, bounding with welfare, be ever protective through uproarious challenges.

I sing a great praise to this mightiest of rivers. For Sarasvatī, who links this realm with the one above, I, Vasiṣṭha, weave this exalting eulogy.
Both in your great radiance, and your darkness, you preside over the Pūrus. Animate our intellect, favour us as the Maruts do, dispense to us prosperity.
Prosperity upon prosperity does Sarasvatī bestow, bounding with wealth, generous in radiance. As Jamadagni sang to her, does Vasiṣṭha too.
Men who long for wives foremost, and who wish to be blessed with sons, offer oblations to Sarasvanta.
With the waves of these pleasant rivers, oozing vitality, oh Sarasvant, become our protector.
Sarasvant’s overflowing bosom is there for all to see, and all would like to partake from it.

Ṛgveda 7.95 and 7.96 – Notes

7.95.1

pra kṣodasā dhāyasā sasra eṣā sarasvatī dharuṇam āyasī pūḥ |

prabābadhāna rathyeva yāti viśvā apo mahinā sindur anyāḥ ||

Her flow swells with agitation, yet she is nourishing, Sarasvatī is the foundation of our purifying exertions. Indeed, as a charioteer, she yokes together the universal waters of all other rivers.

7.95.2

ekācetat sarasvatī nadīnāṃ śucir yatī giribhya ā samudrāt |

rāyaś cetantī bhuvanasya bhūrer ghṛtam payo duduhe nāhuṣāya ||

Sarasvatī, where the splendour of all rivers meets, flows resplendent from mountains to the ocean. Ruler of the sentience in all beings of this world, she nourished Nahuṣa with illumination and vitality.

7.95.3

sa vāvṛdhe naryo yoṣaṇāsu vṛṣā śiśur vṛṣabho yajñiyāsu |

sa vājinam maghavadbhyo dadhāti vi sātaye tanvam māmṛjīta ||

(as the masculine Sarasvat) He is as a man among young maidens, a bull among sacrifical young calves. He liberally apportions steeds, their bodies decked for ritual.

7.95.4

uta syā naḥ sarasvatī juṣāṇopa śravat subhagā yajṇe asmin |

mitajñubhir namasyair iyānā rāyā yujā cid uttarā sakhibhyaḥ ||

May Sarasvatī be pleased after hearing this, our auspicious eulogy. Possessed of strong flow, she is entitled to our obeisance, she who guides intellect as a ruler, above all her companions.

7.95.5

imā juhvānā yuṣmad ā namobhiḥ prati stomaṃ sarasvati juṣasva |

tava śarman priyatame dadhānā upa stheyāma śaraṇaṃ na vṛkṣam ||

Here are flames offered to you, in your good name, so that you may be pleased with this eulogy. You have given us the greatest of shelters, standing above us as does a guardian tree.

7.95.6

ayam u te sarasvati vasiṣṭho dvārāv ṛtasya subhage vy āvaḥ |

vardha śubhre stuvate rāsi vājān yūyam pāta svastibhiḥ sadā naḥ ||

By you, Sarasvatī, am I, Vasiṣṭha, taken through the gates of truth, and fortune is given to me. May you be gladdened by this worshipper’s eulogy, and may you, bounding with welfare, be ever protective through uproarious challenges.

7.96.1

bṛhad u gāyiṣe vaco ‘suryā nadīnām |

sarasvatīm in mahayā suvṛktibhi stomair vasiṣṭha rodasī ||

I sing a great praise to this mightiest of rivers. For Sarasvatī, who links this realm with the one above, I, Vasiṣṭha, weave this exalting eulogy.

7.96.2

ubhe yat te mahinā śubhre andhasī adhikṣiyanti pūravaḥ |

sā no bodhy avitrī marutsakhā coda rādho maghonām ||

Both in your great radiance, and your darkness, you preside over the Pūrus. Animate our intellect, favour us as the Maruts do, dispense to us prosperity.

7.96.3

bhadram id bhadrā kṛṇavat sarasvaty akavārī cetati vājinīvatī |

gṛṇānā jamadagnivat stuvānā ca vasiṣṭhavat ||

Prosperity upon prosperity does Sarasvatī bestow, bounding with wealth, generous in radiance. As Jamadagni sang to her, does Vasiṣṭha too.

7.96.4

janīyanti nv agravaḥ putrīyantaḥ sudānavaḥ |

sarasvantaṃ havāmahe ||

janīyati: to long for a wife | agra: first, foremost |

Men who long for wives foremost, and who wish to be blessed with sons, offer oblations to Sarasvanta.

7.96.5

ye te sarasva ūrmayo madhumanto ghṛtaścutaḥ |

tebhir no ‘vitā bhava ||

madhumat: sweet, pleasant, agreeable | madhumatī: a river | cut: to ooze, trickle

With the waves of these pleasant rivers, oozing vitality, oh Sarasvant, become our protector.

7.96.6

pīpivāṃsaṃ sarasvata stanaṃ yo viśvadarśataḥ |

bhakṣīmahi prajām iṣam ||

pīpivas: swelling, overflowing, exhuberant with | stana: breast | bhakṣa: partaking of nourishment, drinking, eating, subsisting on | bhakṣaka: one who eats or lives on |

Sarasvant’s overflowing bosom is there for all to see, and all would like to partake from it.

Other Sarasvatī Hymns

pāvakā naḥ sarasvatī vājebhir vājinīvatī |

yajñam vaṣṭu dhiyāvasuḥ ||

codayitrī sūnṛtānāṃ cetantī sumatīnām |

yajñaṃ dadhe sarasvatī ||

maho arṇaḥ sarasvatī pra cetayati ketunā |

dhiyo viśvā vi rājati ||

Sarasvatī, the pure, bounding with wealth, full of nourishment. May this sacrifice make her desirous to preside over our intellect.

For the animation of the ultimate truth within us, for the radiance of her benevolence. This sacrifice is given to Sarasvatī.

Great do Sarasvati’s waters swell, she spreads illumination. She rules over all intellect.

1-3-10, 11 and 12, by Madhucanda Vaiśvāmitra

iḍā sarasvatī mahī tisro devīr mayobhuvaḥ |

barhiḥ sīdavtv asridhaḥ ||

Iḍā, Sarasvatī, Mahī, the three goddesses spread joy over all beings. May they establish themselves on this sacrificial grass.

1-13-9, by Medhātithi Kāṇva

tān pūrvayā nividā hūmahe vayam bhagam mitram aditiṃ dakṣam asridham |

aryamaṇaṃ varuṇaṃ somam aśvinā sarasvatī naḥ subhagā mayas karat ||

With our eulogisms we call upon them to accompany us, the unfailing Bhaga, Mitra, Aditi, Dakṣa. Aryaman, Varuṇa, Soma, Aśvins, Sarasvatī, who apportion us wealth and make us joyful.

1-89-3, by Gotama Rahūgaṇa

yuyopa nābhir uparasyāyoḥ pra pūrvābhistirate rāṣṭi śūraḥ |

añjasī kuliśī vīrapatnī payo hinvānā udabhir bharante ||

The navel [=lineage, origin] of the Āyu to come has been effaced. He lengthens his life through the (dawns) in front. The champion reigns. The Añjasī, the Kuliśī, (the Sarasvatī) whose husband is the virile one— they, impelling the milk, carry it with their waters.

the abiding place of the vagrant was concealed in the water. the hero increases with the waters formerly carried off. and is renowned throughout the world. ajnasi, kul, virap, pleasing him with their substance, sustain him with their waters.

this hath his kinship checked who lives with us, with ancient streams forth speeds and rules the hero. A, K and V, delighting him, bear milk upon their waters.

The navel of the later born Ayu was suppressed; in the earlier days increased and

the brave prevailed. Anjasi, Kulisi, Virapatni hurriedly carry the milk with their floods of water.

1-104-4, by Kutsa Āṅgirasa

śucir deveṣv arpitā hotrā marutsu bhāratī |

iḍā sarasvatī mahī barhiḥ sīdantu yajñiyāḥ ||

Let gleaming Hotrā Bhāratī [/the Oblation of the Bharatas], fitted in her place among the gods, among the Maruts, (also) Iḷā and great Sarasvatī, (all) worthy of the sacrifice, sit on the ritual grass.

1-142-9, Dīrghatamās Aucathya

yas te stanaḥ śaśayo yo mayobhūr yena viśvā puṣyasi vāryāṇi |

yo ratnadhā vasuvid yaḥ sudatraḥ sarasvati tam iha dhātave kaḥ ||

divyaṃ suparṇaṃ vāyasam bṛhantam apāṃ garbhaṃ darśatam oṣadhīnām |

abhīpato vṛṣṭibhis tarpayantaṃ sarasvanam avase johavīmi ||

Your breast, which is ever full, which is joy itself, by which you make all desirable things prosper, which confers treasure and finds wealth, which brings good gifts—o Sarasvatī, you prepare that to suckle us here.

The heavenly well-feathered, lofty bird, child of the waters, and beautiful (child) of the plants, the one bringing satisfaction by the rains from what is bounded by waters: Sarasvant!—him do I call upon again and again for help.

1-164-49 and 52, by Dīrghatamās Aucathya

bhāratīḍe sarasvati yā vaḥ sarvā upabruve |

tā naś codayata śriye ||

O Bhāratī, Iḍā, and Sarasvatī—all of you whom I implore—spur us on to splendor.

1-188-8, by Agastya Maitrāvaruṇi

tvam agne aditir deva dāśuṣe tvaṃ hotrā bhāratī vardhase girā |

tvam iḍā śatahimāsi dakṣase tvaṃ vṛtrahā vasupate sarasvatī ||

You, god Agni, are Aditi for the pious; you, as Hotrā Bhāratī, are

strengthened by song. You are Iḍā, bestowing a hundred winters in return for skill; you, o lord of goods, as obstacle-smasher, are Sarasvatī.

2-1-11, by Gṛtsamada Bhārgava Śaunaka

sarasvatī sādhayantī dhiyaṃ na iḍā devī bhāratī viśvatūrtiḥ |

tisro devīḥ svadhayā barhir edam achidram pāntu śaraṇaṃ niṣadya ||

Sarasvatī, who sends our poetic thought to its target, divine Iḍā, Bhāratī outstripping all— let the three goddesses, having sat down on this ritual grass here, with their own power protect (its?) unbroken shelter.

2-3-8, by Gṛtsamada Bhārgava Śaunaka

sarasvati tvam asmāṁ aviḍḍhi marutvatī dhṛṣatī jeṣi śatrūn |

tvaṃ cic chardhantaṃ taviṣīyamāṇam indro hanti vṛṣabhaṃ śaṇḍikānām ||

You, Sarasvatī—help us. As a bold one accompanied by the Maruts, conquer the rivals. Even this vaunting one, the bull of the Śaṇḍikas, displaying his power, does Indra smash.

2-30-8, by Gṛtsamada Bhārgava Śaunaka

yā guṅgūr yā sinīvālī yā rākā yā sarasvatī |

indrāṇīm ahva ūtaye varuṇānīṃ svastaye ||

Guṅgū, Sinīvalī, Rākā, Sarasvatī—(on them and) on Indrāṇī I have called for help and on Varuṇānī for well-being.

2-32-8, by Gṛtsamada Bhārgava Śaunaka

ambitame nadītame devitame sarasvati |

apraśastā iva smasi praśastim amba nas kṛdhi ||

tve viśvā sarasvati śritāyūṃṣi devyām |

śunahotreṣu matsva prajāṃ devi didiḍḍhi naḥ ||

imā brahma sarasvati juṣasva vājinīvati |

yā te manma gṛtsamadā ṛtāvari priyā deveṣu juhvati ||

O best mother, best river, best goddess, Sarasvatī—we are like ones unlauded: make a laud for us, mother.

In you, the goddess, are all lifetimes fixed, o Sarasvatī. Become exhilarated among the Śunahotras. Allot offspring to us, goddess.

Enjoy these sacred formulations here, o Sarasvatī rich in prize-winning mares, the thoughts dear to the gods that the Gṛtsamadas pour for you, truthful one.

2-41-16, 17 and 18, by Gṛtsamada Bhārgava Śaunaka

ā bhāratī bhāratībhiḥ sajoṣā iḍā devair manuṣyebhir agniḥ |

sarasvatī sārasvatebhir arvāk tisro devīr barhir edaṃ sadantu ||

Bhāratī along with the Bhāratīs, Iḷā along with the gods, Agni along with the sons of Manu, and Sarasvatī along with the Sārasvatas are near: let the three goddesses sit here on the ritual grass.

3-4-8, by Viśvāmitra Gāthina

ni tvā dadhe vara ā pṛthivyā iḍāyās pade sudinatve ahnām |

dṛṣadvatyām mānuṣa āpayāyāṃ sarasvatyāṃ revad agne didīhi ||

He has installed you, Agni, here on earth’s most desirable place, in the track of the milk-libation, on the brightest day of days. As (the Agni) of Manu, shine richly upon the Dṛṣadvatī, on the Āpayā, and on the Sarasvatī.

3-23-4, by Devaśravas and Devavāta Bhārata

vidyurathā maruta ṛṣṭimanto divo maryā ṛtajātā ayāsaḥ |

sarasvatī śṛṇavan yajñiyāso dhātā rayiṃ sahavīraṃ turāsaḥ ||

The Maruts with lighting as their chariot, brandishing spears, the young bloods of heaven, born of truth, irrepressible, and Sarasvatī—those worthy of the sacrifice will listen. Confer wealth along with heroes, you powerful ones.

3-54-13, by Prajāpati Vaiśvāmitra

iḍā sarasvatī mahī tisro devīr mayobhuvaḥ |

barhiḥ sīdantv asridhaḥ ||

Iḍā, Sarasvatī, and Mahī, the three goddesses who are joy itself—let them, unfailing, sit upon the ritual grass.

5-5-8, by Vasuśruta Ātreya

damūnaso apaso ye suhastā vṛṣṇaḥ patnīr nadyo vibhvataṣṭāḥ |

sarasvatī bṛhaddivota rākā daśasyantīr varivasyantu śubhrāḥ ||

The masters of the house, the workmen who have good hands [=Ṛbhus?], the wives of the bull, the rivers fashioned for wide extension, Sarasvatī, Bṛhaddivā, and Rākā—let the resplendent ones, showing favor, create a wide realm (for us).

5-42-12, by Atri Bhauma

ā no divo bṛhataḥ parvatād ā sarasvatī yajatā gantu yajñam |

havaṃ devī jujuṣāṇā ghṛtācī śagmāṃ no vācam uśatī śṛṇotu ||

Hither to us from lofty heaven, from the mountain let Sarasvatī, deserving the sacrifice, come to the sacrifice. Let the goddess, having enjoyed our call, turning toward the ghee, listen willingly to our capable speech.

5-43-11, by Atri Bhauma

agna indra varuṇa mitra devāḥ śardhaḥ pra yanta mārutota viṣṇo |

ubhā nāsatyā rudro adha gnāḥ pūṣā bhagaḥ sarasvatī juṣanta ||

O Agni, Indra, Varuṇa, Mitra, (All?) Gods, o Marutian troop and Viṣṇu—provide! Both of the Aśvins, Rudra, and the Wives (of the Gods), Pūṣan, Bhaga, Sarasvatī shall enjoy themselves.

5-46-2, by Pratikṣatra Ātreya

pāvīravī kanyā citrāyuḥ sarasvatī vīrapatnī dhiyaṃ dhāt |

gnābhir achidraṃ śaraṇaṃ sajoṣā durādharṣaṃ gṛṇate śarma yaṃsat ||

The daughter of Pavīru, the maiden with a brilliant lifespan, Sarasvatī, whose husband is a hero, will confer poetic insight. Together with the (divine) ladies she will hold out to the singer unbroken shelter, protection difficult to assail.

6-49-7, Ṛjiśvan Bhāradvāja

te no rudraḥ sarasvatī sajoṣā mīdhuṣmanto viṣṇur mṛḍantu vāyuḥ |

ṛbhukṣā vājo daivyo vidhātā parjanyāvātā pipyatām iṣaṃ naḥ ||

Let those who grant rewards be merciful to us in concord—Rudra and Sarasvatī, Viṣṇu, Vāyu, the Master of the Ṛbhus, Vāja, the divine Distributor. Let Parjanya [/Thunder] and Vāta [/Wind] swell refreshments for us.

6-50-12, by Ṛjiśvan Bhāradvāja

indro nediṣṭham avasāgamiṣṭhaḥ sarasvatī sindhubhiḥ pinvamānā |

parjanyo na oṣadhībhir mayobhur agniḥ suśaṃsaḥ suhavaḥ piteva ||

Indra the most welcome arrival in the nearest nearness because of his help; Sarasvatī swelling with the (other) rivers; Parjanya—joy itself for us with his plants; Agni good to proclaim, good to call on, like a father.

6-52-6, by Rjiśvan Bhāradvāja

ā bhāratī bhāratībhiḥ sajoṣā iḍā devair manuṣyebhir agniḥ |

sarasvatī sārasvatebhir arvāk tisro devīr barhir edaṃ sadantu ||

7-2-8, by Vasiṣṭha Maitrāvaruṇi

agne yāhi dūtyam mā riṣaṇyo devāṁ achā brahmakṛtā gaṇena |

sarasvatīm maruto aśvināpo yakṣi devān ratnadheyāya viśvān ||

O Agni, travel on your mission toward the gods—intend us no harm!—along with the band that creates poetic formulations. Sacrifice to Sarasvatī, to the Maruts, to the Aśvins, and to the Waters, and to all the gods so that they grant wealth.

7-9-5, by Vasiṣṭha Maitrāvaruṇi

śaṃ no devā viśvadevā bhavantu śaṃ sarasvatī saha dhībhir astu |

śam abhiṣācaḥ śam u rātiṣācaḥ śaṃ no divyāḥ pārthivāḥ śaṃ no apyāḥ ||

Luck for us be the Gods, the All Gods; luck be Sarasvatī along with her insights. Luck the Escorts and luck the Gift-Escorts; luck for us the Heavenly ones, the Earthly ones, luck for us the Watery ones.

7-35-11, Vasiṣṭha Maitrāvaruṇi

ā yat sākaṃ yaśaso vāvaśānāḥ sarasvatī saptathī sindhumātā |

yāḥ suṣvayanta sudughāḥ sudhārā abhi svena payasā pīpyānāḥ ||

When the glorious ones are bellowing simultaneously—(the other rivers and) Sarasvatī, whose mother is the Sindhu, as seventh—who are richly fertile, rich in milk, rich in streams, they (come) toward (us), swelling with their own milk.

7-36-6, by Vasiṣṭha Maitrāvaruṇi

āgne giro diva ā pṛthivyā mitraṃ vaha varuṇam indram agnim |

āryamaṇam aditiṃ viṣṇum eṣāṃ sarasvatī maruto mādayantām ||

O Agni, bring Mitra, Varuṇa, and Indra here from heaven and from earth to the hymns and to the fire—also Aryaman, Aditi, Viṣṇu the quick. Let Sarasvatī and the Maruts make themselves exhilarated.

7-39-5, by Vasiṣṭha Maitrāvaruṇi

sed ugro astu marutaḥ sa śuṣmī yam martyam pṛṣadaśvā avātha |

utem agniḥ sarasvatī junanti na tasya rāyaḥ paryetāsti ||

Let him be powerful, Maruts, let him be headstrong—just that mortal whom you will help, you of the dappled horses. And Agni and Sarasvatī spur him on. There exists no one who can encompass his wealth.

7-40-3, by Vasiṣṭha Maitrāvaruṇi

indro vā ghed iyan maghaṃ sarasvatī vā subhagā dadir vasu |

tvaṃ vā citra dāśuṣe ||

citra id rājā rājakā id anyake yake sarasvatīm anu |

parjanya iva tatanad dhi vṛṣṭyā sahasram ayutā dadat ||

Is it Indra (who gives) so great a bounty, or well-portioned Sarasvatī who gives the goods? Or is it you, o Citra, (who give) to the pious man?

Citra is the only king; the other petty little ones who (live) along the Sarasvatī are only kinglets—for like Parjanya with rain, he will thunder [/stretch forth] as he gives a thousand ten thousands.

8-21-17 and 18, by Sobhari Kāṇva

āhaṃ sarasvatīvator indrāgnyor avo vṛṇe |

yābhyāṃ gāyatram ṛcyate ||

Here do I choose the help of Indra and Agni in company with Sarasvatī, the two for whom the song is recited.

8-38-10, by Śyāvāśva Ātreya

pūṣā viṣṇur havanam me sarasvaty avantu sapta sindhavaḥ |

āpo vātaḥ paravatāso vanaspatiḥ śṛṇotu pṛthivī havam ||

Let Pūṣan, Viṣṇu, Sarasvatī aid my calling, let the Seven Streams. Let the Waters, the Wind, the Mountains, the Lord of the Forest, let Earth hear my call.

8-54-4, by Mātariśvan Kāṇva

bhāratī pavamānasya sarasvatīḍā mahī |

imaṃ no yajñam ā gaman tisro devīḥ supeśasaḥ ||

Bhāratī, Sarasvatī, and Iḍā the great, the three goddesses of beautiful ornaments, will come here to this sacrifice of ours for the self-purifying one.

9-5-8, Asita and Devala Kāśyapa

pāvamānīr yo adhyety ṛṣibhiḥ sambhṛtaṃ rasam |

tasmai sarasvatī duhe kṣīraṃ sarpir madhūdakam ||

Whoever studies the “Self-Purifying” (verses), the sap assembled by the seers, for him Sarasvatī milks out milk, fresh butter, honey, and water.

9-67-32, by Pavitra Āṅgirasa

ā naḥ pūṣā pavamānaḥ surātayo mitro gachantu varuṇaḥ sajoṣasaḥ |

bṛhaspatir maruto vāyur aśvinā tvaṣṭā savitā suyamā sarasvatī ||

Let Pūṣan, self-purifying (Soma), Mitra, and Varuṇa come here in fellowship, bringing us lovely presents—and Bṛhaspati, the Maruts, Vāyu, the Aśvins, Tvaṣṭar, Savitar, and Sarasvatī, who is easy to guide.

9-81-4, by Vasu Bhāradvāja

sarasvatīṃ devayanto havante sarasvatīm adhvare tāyamāne |

sarasvatīṃ sukṛto ahvayanta sarasvatī dāśuṣe vāryaṃ dāt ||

sarasvatī yā sarathaṃ yayātha svadhābhir devi pitṛbhir madantī |

āsadyāsmin barhiṣi mādayasvānamīvā iṣa ā dhehy asme ||

sarasvatīṃ yām pitaro havante dakṣiṇā yajñam abhinakṣamāṇaḥ |

sahasrārgham iḍo atra bhāgam rāyas poṣaṃ yajamāneṣu dhehi ||

Sarasvatī do those seeking the gods invoke, Sarasvatī when the ceremony is being extended. Sarasvatī did those of good action invoke. Sarasvatī will give a thing of value to the pious.

O Sarasvatī, you who drove on the same chariot with the forefathers, becoming exhilarated at the svadhā(-calls), o goddess—having taken your seat here on this ritual grass, bring yourself to exhilaration. Provide us refreshments that bring no disease.

Sarasvatī, whom the forefathers invoke, as they arrive at the sacrifice in the south— provide here a portion of refreshment worth thousands and thriving of wealth among the sacrificers.

10-17-7, 8 and 9, by Devaśravas Yāmāyana

āpo revatīḥ kṣayathā hi vasvaḥ kratuṃ ca bhadram bibhṛthāmṛtaṃ ca |

rāyaś ca stha svapatyasya patnīḥ sarasvatī tad gṛṇate vayo dhāt ||

O rich waters, because you hold sway over the good, and you bring favorable resolve and the immortal (soma?), and you are masters of wealth that brings good progeny, let Sarasvatī establish this vital energy for the singer.

10-30-12, by Kavaṣa Ailūṣa

sarasvatī sarayuḥ sindhur ūrmibhir maho mahīr avasā yantu vakṣaṇīḥ |

devīr āpo mātaraḥ sūdayitnvo ghṛtavat payo madhuman no arcata ||

Sarasvatī, Sarayu, Sindhu with their waves—let the great strengthening ones come here greatly with their help—the divine waters, the sweetening mothers. Sing their ghee-rich, honey-rich milk for us.

10-64-9, Gaya Plāta

agnir indro varuṇo mitro aryamā vāyuḥ pūṣā sarasvatī sajoṣasaḥ |

ādityā viṣṇur marutaḥ svar bṛhat somo rudro aditir brahmaṇas patiḥ ||

pāvīravī tanyatur ekapād ajo divo dhartā sindhur āpaḥ samudriyaḥ |

viśve devāsaḥ śṛṇavan vacāṃsi me sarasvatī saha dhībhiḥ puraṃdhyā ||

Agni, Indra, Varuṇa, Mitra, Aryaman, Vāyu, Pūṣan, and Sarasvatī, of one accord, the Ādityas, Viṣṇu, the Maruts, the lofty Sun, Soma, Rudra, Aditi, Brahmaṇaspati.

The daughter of Pavīru, Thunder, and Aja Ekapad, the supporter of heaven, the river, and the waters of the sea—all the gods will hear my words: (they and also) Sarasvatī, along with insights [/Dhī] and with plenty [/Puraṃdhī].

10-65-1 and 13, by Vasukarṇa Vāsukra

sarasvān dhībhir varuṇo dhṛtavrataḥ pūṣā viṣṇur mahimā vāyur aśvinā |

brahmakṛto amṛtā viśvavedasaḥ śarma no yaṃsan trivarūtham aṃhasaḥ ||

Sarasvant along with insights, Varuṇa whose commandments are upheld, Pūṣan, Viṣṇu, the Greatness, Vāyu, and the Aśvins, the creators of sacred formulations, immortal, having all possessions, they will extend to us shelter providing threefold defense from difficult straits.

10-66-5, by Vasukarṇa Vāsukra

imam me gaṇge yamune sarasvati śutudri stomaṃ sacatā paruṣṇy ā |

asiknyā marudvṛdhe vitastayārjīkīye śṛṇuhy ā suṣomayā ||

Here, o Gaṅgā, Yamunā, Sarasvatī—attend on this praise of mine, o Śutudrī, Paruṣṇī. With the Asiknī, o Marudvṛdhā, with the Vitastā, o Ārjīkīyā, harken, with the Suṣomā.

10-75-5, by Sindhukṣit Praiyamedha

ā no yajñam bhāratī tūyam etv iḍā manuṣvad iha cetayantī |

tisro devīr barhir edaṃ syonaṃ sarasvatī svapasaḥ sadantu ||

Let Bharatī come straightaway to our sacrifice, and Iḍā, making (us) perceive here [=instructing us] as she did Manu. Let the three goddesses, (those two and) Sarasvatī, the good workers, sit here on this ritual grass, a comfortable place.

10-110-8, by Jamadagni Bhārgava and Rāma Jāmadagnya

putram iva pitarāv aśvinobhendrāvathuḥ kāvyair daṃsanābhiḥ |

yat surāmaṃ vy apibaḥ śacībhiḥ sarasvatī tvā maghavann abhiṣṇak ||

Like parents their son, both the Aśvins helped (you), Indra, through their wondrous skills and sage words. When with your powers you separated the surā-soma by drinking it, Sarasvatī healed you, bounteous one.

10-131-5, by Sukīrti Kākṣīvata

aryamaṇam bṛhaspatim indraṃ dānāya codaya |

vātam viṣṇum sarasvatīṃ savitāraṃ ca vājinam ||

Spur on Aryaman, Bṛhaspati, and Indra to give—Wind, Viṣṇu, Sarasvatī, and Savitar the prizewinner.

10-141-5, by Agni Tāpasa

garbhaṃ dhehi sinīvāli garbhaṃ dhehi sarasvati |

garbhaṃ te aśvinau devāv ā dhattām puṣkarasrajā ||

Place the embryo, Sinīvālī; place the embryo, Sarasvatī. Let the Aśvins, the two lotus-garlanded gods, place the embryo for you.

10-184-2, by Tvaṣṭā Garbhakarta or Viṣṇu Prājāpatya

pra parvatānām uśatī upasthād aśve iva viṣite hāsamāne |

gāveva śubhre mātarā rihāṇe vipāṭ chutudrī payasā javete ||

indreṣite prasavam bhikṣamāṇe achā samudraṃ rathyeva yāthaḥ |

samārāṇe ūrmibhiḥ pinvamāne anyā vām anyām apy eti śubhre ||

achā sindhum mātṛtamām ayāsaṃ vipāśam urvīṃ subhagām aganma |

vatsam iva mātarā saṃrihāṇe samānaṃ yonim anu saṃcarantī ||

Forth from the lap of the mountains, eager, racing with each other like two mares unloosed, resplendent, licking each other like mother cows (their calves), the Vipāś and Śutudrī (rivers) speed with their milk.

Impelled by Indra as you long to take part in the forward thrust, you drive like two charioteers to the sea, clashing together, swelling with your waves, the one of you merges into the other—you resplendent ones.

[Viśvāmitra:] I have driven to the most motherly river [=Śutudrī]; we have come to the broad, well-portioned Vipāś—the two who are like mothers together licking their calf, proceeding together along the same womb [=riverbed].

3-33-1, 2 and 3, by Viśvāmitra Gāthina

uta tyā sadya āryā sarayor indra pārataḥ |

arṇācitrarathāvadhīḥ ||

And these two Āryas, Arṇa and Citraratha, did you strike at the same time to the far side of the Sarayu (River), o Indra.

4-30-18, by Vāmadeva Gautama

mā vo rasānitabhā kubhā krumur mā vaḥ sindhur ni rīramat |

mā vaḥ pari ṣṭhāt sarayuḥ purīṣiṇy asme īt sumnam astu vaḥ ||

Let not the Rasā (River), the Anitabhā, the Kubhā, the Krumu, let not the Sindhu bring you to a halt. Let not the overflowing Sarayu hem you around. On us alone let your favor be.

5-53-9, by Śyāvāśva Ātreya

eṣa kṣeti rathavītir maghavā gomatīr anu |

parvateṣv apaśritaḥ ||

This Rathavīti dwells in peace, a bounteous patron throughout the cow-rich (clans) [/along the Gomatī River], set back among the mountains.

5-61-19, by Śyāvāśva Ātreya

yat tvā pṛchād ījānaḥ kuhayā kuhayākṛte |

eṣo apaśrito valo gomatīm ava tiṣṭhati ||

When the sacrificer will ask you: “Where (is he), you where-actor?” (you will answer:) “This ‘Vala’ [=the patron Varo Suṣāman], who is set apart, is descending toward the Gomatī (River) [/pen full of cows].”

8-24-30, by Viśvamanas Vaiyaśva

sarasvati in the rigveda