वेदों की प्राचीनता एवं काल-निर्णय / ओरायन (लोकमान्य बाल गंगाधर तिलक - खगोलीय वैदिक शोध)

290 THE ARCTIC HOME IN THE VEDAS. Indra along with the release of cows or the recovery of dawn (I, 32, 12 ; II, 12, 3 and 12 ; IV, 28, 1, &c.); and for reasons given above, we cannot suppose that they represent any terrestrial rivers in these passages. In the remaining cases, there is not a single instance where the expression may be said to decisively denote only the terrestrial rivers; nay, it is more likely that celestial rivers are referred to everywhere by the expression of sapta sindhavaḥ. I do not mean to say that sapta sindhavaḥ, sapta pravataḥ, or sapta sravataḥ can in no case denote any terrestrial rivers. For there are three groups of seven rivers mentioned in the Ṛig-Veda,—the celestial, the terrestrial and the infernal. Thus in X, 64, 8, “thrice three wandering rivers” are mentioned ; while the waters are said “to flow forward triply, seven and seven” in X, 75, 1. It is, therefore, clear that like the Ganges in the Purâṇas, the Vedic bards conceived a group of seven rivers in the heaven, another on the earth, and a third in the nether world, somewhat after the manner of the eleven gods in the heaven, eleven on the earth, and eleven in the waters (I, 139, 11 ; I, 34, 11 ; X, 65, 9). If so, we cannot say that a seven-fold division of the terrestrial rivers was not known to the Vedic bards. But, for reasons given above, we cannot hold that this seven-fold division was suggested by the rivers of the Panjaub ; and then extended to the upper and the lower celestial hemishhere. The Panjaub, as remarked above, is a land of five rivers and not seven ; and though we might raise the number to seven by adding to the group any two insignificant tributaries according to our fancy, yet the artificial character of the device is too apparent to justify us in holding that the expression sapta sindhavaḥ was originally suggested by the rivers of the Panjaub. We must again bear in mind that the seven-fold division of waters does not stand by itself in the Ṛig-Veda; but is only a particular case of a general principle of division adopted therein. Thus we have seven earthly abodes (I, 22, 16), seven mountains (VIII, 96, 2),