Saptasindhu: 7 Sacred Rivers

There is a famous puranic mantra with the mention of seven rivers, which are mostly different fr om the seven rivers mentioned in the Vedas. Everyone knows this mantra well, this is the most popular version:

गङ्गे च यमुने चैव गोदावरि सरस्वति ।
नर्मदे सिन्धु कावेरि जलेऽस्मिन् संनिधिं कुरु ॥
gaṅge ca yamune caiva godāvari sarasvati ।
narmade sindhu kāveri jale'smin saṃnidhiṃ kuru ॥

Here the presence of rivers like Ganga, Yamuna, Godavari, Sarasvati, Narmada, Sindhu and Kaveri in water (in which these rivers are invoked) is mentioned. This can be a patra with water for achamanya (cleansing the mouth before reciting mantras), for prokshana – sprinkling water on the puja site, etc. Sometimes the mantra is used before or during the ablutions of both oneself and the Devata in puja. Although its ending may sometimes change, but, in principle, the main content, in the form of the names of the rivers invoked, is usually the same.

Why do the names of the rivers differ fr om those in the Vedas? The earliest mention of sapta-sindhu (seven rivers), as you know, is found in the Rigveda; they are often associated with the story of the liberation of the rivers by Indra from Vritra, when the rivers descend to the earth. Sri Aurobindo speaks about this in great detail in his book “The Secret of the Veda”. In general, Sindhu can be translated not only as a "river", but also as an "ocean", respectively, the ocean is something broader, and Sindhu is more likely associated with the upper ocean. This is generally logical, since waters always descend from above, from the sky, hence the connection with akasha (sky), as well as sound, since a river, flowing down from the mountains or into the sea, makes noise. Also in akasha are the luminaries (the moon, the sun, the stars), the story of the liberation of the rivers by Indra is also associated with his liberation of the cows, which symbolize the rays of light, most often, of the sun. Thus, sound, light, spatiality, nectar are the essences that are further used in yoga, especially in the one wh ere tantric guidelines and elements prevail. Aurobindo connects rivers with both sound and inspiration, which points to fundamental processes occurring in the mental state of a sadhaka. And since this is a more subtle, global plan than a local, material one with all its limitations, then here, historical and geographical coordinates recede into the background. It is very important to take this into account, otherwise even if we learn the historical reasons for mentioning different rivers, it is unlikely to seriously affect our worldview, leading to full spiritual progress.

Why are the rivers different? I think we need to take into account the general trends in India and add or exclude something. Vedic samhitas are the most popular of all ancient texts. And no matter what tradition someone adheres to in India, at least they cannot but be the subject of discussion. And most often, the concepts that exist in the Vedas are further developed and supplemented in the puranas, tantras and yoga-shastras, traditions focused on them. There may be many reasons, some rivers have dried up, some have come to the fore over time. It is clear that the banks of rivers have always been a place wh ere it was convenient to settle, build something, etc. However, there have always been relocations fr om place to place, or a mix of priorities about wh ere to live better. Therefore, based on such vital relevance, all this could be reflected in subsequent elections, which should be in the first place. And since it's not the quantity that matters, but the satisfaction of the choice itself, some rivers have stopped being mentioned. But the demand did not necessarily have to be domestic, nor could it be spiritual. Spirituality is based on antiquity, a tradition that has been proven by long, accumulated experience and proven itself. Therefore, for example, the ancient but dried-up Sarasvati River is very suitable in a spiritual sense to be associated with the main channel in the subtle body.

My experience and life in India, immersion in their collective worldview led me to the understanding of the Nath Tradition in the following form. Obviously, there were and are very different ancient traditions in India, no matter which (Vedic, Smartian, Vedantic, Bhakti, Tantric), in the traditions there have always been processes of both degradation and evolution. Those who evolved, in one or another tradition, they pushed off from the mediocre levels, revealing and immersing themselves in the esoteric part of all this. Such enthusiasts over time in their traditions became siddhas, they were revered by the people, but they were not attached to vanity. They did not hang on the esoteric level of their own and any other tradition, and when such people met with others like themselves, they understood each other very well. These were Siddhas or Siddha-purushas (perfected beings), over time they formed the tradition of Siddhas or Nathas. Formed not in the sense that they invented something new, there is nothing new in fact. Rather, they gave people their emphasis on what they considered the most important. Therefore, when someone says that the Vedas are all primitive, one must believe in tantras, puranas are kindergarten, and kaulachara is the only truth, then most often, this indicates that these are people of limited understanding. And all this indicates that kaulachara, aghora, etc. did not give them this vision. Therefore, the point is not what a person belongs to publicly, but what this “belonging” did to him.

So you can see some images in the Vedas, explanations of which are found in puranas, in tantras or in yoga. For example, Nathas supplement the story of Parashurama by having him meet Gorakshanath, perform prayashchita (a rite of atonement for his sins), and through tapasya he becomes a yogi himself. Thus, a more “expanded story” associated with Parashurama appears. But not only Nathas did this, but also tantrics and those who wrote Smriti, developing the contents of Shruti. Sometimes subsequent versions looked absolutely new at first glance, so that even the followers of these reformers completely forgot the earlier versions. I believe that such ignoring, especially when coupled with arrogance, is not an indicator of spiritual maturity and the height of the sadhaka’s realization. It is necessary to dig into early sources, regardless of how they seem to you at first glance.

There is also a Nath’s version of snana-mantra, those who have been with me for a long time know it well. But, just in case, since it resonates with the topic, I will return to this mantra and touch on what is related to the discussion. The mantra in Hindi lists the same seven rivers as the above-mentioned famous mantra. But the mantra says that the essential "ablution" occurs through: satya – truth, shila – perfect discipline or sadachara, Guru-vacaka (ablution by speech or the Guru's teaching), daya – compassion for another person, kshama – abstinence or recognition of one's mistakes and the desire to overcome them.

As you can see, in the Vedas, rivers, cows, horses, etc. mean spiritual light, prana, etc., also for the Nathas rivers, and ablution in them, should be considered as ablution with perfect guidelines and principles. I think, for the development of a person, this is the most important thing and this is what makes him a full-fledged yogi.