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Samudra in the Rigveda

By Amiya Kumar Chakravorty

Vol. 8 · No. 2June - 1932pp. 353-357English

Summary

The term 'Samudra' in the Rigveda has been interpreted in multiple ways by scholars. Yaska defines it as ocean, a large water repository, or an expanse, while Prof. Hopkins suggests it refers to a river rather than the ocean. Prof. Keith argues that the Rigvedic Aryans likely had no direct knowledge of the ocean, as no passages indicate familiarity with maritime navigation. He posits that 'Samudra' in terrestrial contexts may simply mean the lower course of the Indus River after it received Punjab tributaries. Zimmer supports this, linking 'Samudra' to the Indus post-tributaries, though the *Vedic Index* notes this might reflect limited Vedic awareness of the ocean, given their proximity to the Indus. References to oceanic treasures (e.g., pearls, trade gains) and the Sarasvati River’s story hint at indirect knowledge. Max Müller observes that while 'Samudra' occasionally denotes a large expanse, most uses clearly mean ocean. A key passage (VI.95.2) suggests Vedic poets traced the Sarasvati River to the Indian Ocean, though the river later shifted course, leading to its disappearance underground at Vinasana. These interpretations highlight evolving scholarly perspectives on whether 'Samudra' signifies oceanic or fluvial concepts in the Rigveda.

Conclusion

The analysis of 'Samudra' in the Rigveda reveals a nuanced evolution of its meaning, reflecting both geographical and cultural shifts in Vedic thought. While early interpretations emphasize terrestrial contexts—such as the Indus or its tributaries—later passages increasingly associate it with the ocean, underscoring the Aryans' expanding spatial awareness. This duality highlights the dynamic interplay between linguistic usage and historical context, particularly regarding the Sarasvati River's transformation and the implied oceanic knowledge. The term's gradual shift from a localized water body to a symbol of vast, sacred waters underscores the Vedic worldview's complexity, bridging earthly and cosmic realms. This study enriches our understanding of Vedic geography, religion, and the socio-cultural implications of environmental change in ancient India.

Article order

In this issue

Vol. 8 · No. 2
241-246Mahaparinibbāna-sutta and CullavaggaLouis Finot247-252Tāranātha's History of BuddhismUnexhibited253-256Interpolations in the Bhāgavata PurānaAmar Nath Roy257-266Kuntaka's Conception of GuṇasHaradatta Sharma267-271Fire-Arms in Ancient IndiaJogesh Chandra Roy272-278The Twin Gods AśvinauV. H. Vader279-293The Nature of the Mughal ConquestH. N. Sinha294-301The Rise of VijayanagaraBhaskar Anand Saletore302-304The Earliest Extant Account of Sher ShahDasharatha Sharma305-315New Plates of King Bhoja in the Indore Museum [Vikrama] Samvat 1079R. G. Ojha316-331CatustavaPrabhubhai Patel332-341Some Images and Traces of Mahāyāna Buddhism in ChittagongNarendra Nath Law342-350The Buddhist Manuscripts at GilgitNalinaksha Dutt352The Successor of Kumara Gupta 1Hem Chandra Raychaudhuri353-357Samudra in the RigvedaAmiya Kumar ChakravortyCurrent article357-358The Rasa-pradipa and the Hrdaya-darpanaSushil Kumar De359-364Bangiya Sahitya ParisadChintaharan Chakravarti364-366A Note on Iron in the Rigvedic AgeManindra Nath Banerji367-370Note on GopalaA. C. Banerjee371-373Nalanda Stone Inscription of YasovarmadevaRamesh Chandra Majumdar373-375The Natyasastra and Bharata-muniMano Mohan Ghosh375MahanatakaT. K. Joseph376Lataka and LatyaT. K. Joseph377-379Notes on Asoka RescriptsSailendra Nath Mitra380Indra and PaniniB. N. Krishnamurti Sharma381-382A Note on CandraprajapatiHiralal B. Kapadia383-412ReviewsSushil Kumar De, Nalinaksha Dutt, U. N. Ghoshal, Dhirendra Chandra Ganguly, D. Bhattacharya, Niharranjan Roy, Surendra Nath Sen, R. N . Seal, Basanta Ranjan Roy413-421Select Contents of Oriental JournalsUnexhibited422-424Bibliographical NotesUnexhibited

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