‘Sapta- Sindu’ the Homeland of the Rigvedic Culture – Literary Evidence
The V edas suggests that the V edic people were acquainted with the seven rivers and especially with the mighty river Saraswatī. Vedic mantras present an extraordinary picture of culture, religion, philosophy, economics, polity, ritualistic practices and scientific knowledge of the Vedic people. The description of mighty Sarasvatī and references related to terms Sapta-sindhavah͎ and Sapta- Sindhuṣu in Ṛgveda show a rich historical tradition of Vedic people in that area. The paper focuses that that reign of seven rivers was the homeland of Rigvedic people and Culture.
Full Paper
There are so many questions related to Vedic people under discussion as part of Indiahistory, religion, mythology, and civilization. Whole of nineteenth century was dedicated to the study of language and literature of Vedic and ancient Sanskrit texts where study of dates and interpretations were done. In 1907, came archaeological evidence from Boghszkoi which established the existence of the names of the Rgvedic deities in fourteenth century BC. In 1920, the ancient cities of Harappa and Mohenjodaro were discovered. It is understood generally that Harappan civilization began at about 3300 B.C.
Vedic civilization is the earliest civilization in Indian history for which we have written records. The Vedic mantras present an extraordinary picture of culture, religion, philosophy, economics, polity, ritualistic practices and scientific knowledge of the Vedic people. It looks such an organized and developed society based on agriculture, arts and crafts, trade and industry, education, characterized by a deep interest in nature and environment, and moved by spiritual urges. The authors of Vedas never say any word about their migration or invasion in the whole Vedic literature.
Evidence from within the V edas suggests that the V edic people were acquainted with the seven rivers and especially with the mighty river Saraswatī. The description of mighty Sarasvatī and references related to terms Sapta-sindhavah͎ show a rich historical tradition of Vedic people in that area. The important point is their fascination about sapta-sindhu area and Sarasvatī. The Aitareya and Shatapatha Brāhmaṇas repeatedly mention that Sarasvatī got fanned out in deserts or dried up. The description of ornaments, jewellery, houses, birds, animals and plants, food and other things are also relevant in this context to decide about the place and period of Vedic culture. Vedic civilization, reflected in the Ṛgveda is seen developing gradually in all aspects in the later Vedic texts. Keeping in mind the scientific principle of development of any civilization, it will be appropriate to think the early period of Vedic civilization as 5000 to 4000 BC.
I There are so many questions related to Vedic people under discussion as part of Indian history,
religion, mythology and civilization. Particularly the hunt for their original land has been a topic of research among Indologists and historians since Sir William Jones’s pronouncement in 1786, in Calcutta, that ‘Sanskrit, Greek, Latin, Celtic and old Persian were related languages with common source.” Whole of nineteenth century was dedicated to the study of language and literature of Vedic and ancient Sanskrit texts where study of date, editions and interpretations were done. The publication of two volume of Vedic Index by A.A. Macdonell and A.B. Keith in 1912 was almost the closing work in this field. Macdonell placed the Aryan entry into India at about 1500 BC. The establishment of the notion of a common Indo- European heritage, at the beginning of British rule in India, was a powerful instrument to rule Indians, so this view was highlighted variously. In 1907, ironically, came archaeological evidence from Boghszkoi (east Turkey) , which established the existence of the names of the Ṛgvedic deities in fourteenth century BC.
I: In 1920 s, the ancient cities of Harappa and Mohenjodaro were discovered. Tentatively a time period of 2500 -1500 BC was assigned to these cities at that time. Since the estimated date for the end of these cities coincided with the estimated date for Aryan entry into India, it was emphasized that these cities came to an end by Aryan invaders. Aryan invasion was sometimes called as Aryan migration. In either case Harappans were declared as Non-A̅ ryans. Now many historians and Sanskrit scholars are refuting these theories on the basis of various categories of evidences. They think that the Homeland of Aryans was Indian continent or Aryans themselves were Harappans. It is understood generally that Harappan civilization began at about 3300 B.C. and takes its earliest roots from the Mehrgarh. Excavation has shown that this civilization possessed a writing system, as well as a social and economic system.
II: Vedic civilization is the earliest civilization in Indian history for which we have written records. The vast Vedic literature provides important materials to understand every aspect of the Vedic people and their views. The mantras present an extraordinary picture of culture, religion, philosophy, economics, polity, ritualistic practices and scientific knowledge of the Vedic people. It looks such an organized and developed society based on agriculture, arts and crafts, trade and industry, education, characterized by a deep interest in nature and environment, and moved by spiritual urges. These facts are proved in my papers written on agriculture, economics, architecture, birds, animals, food, ornaments, weapons, society and education of the Vedic people. The authors of Vedas never say any word about their migration or invasion in the whole Vedic literature. Rather they indicate about their stable and calm establishment.
III: Evidence from within the Vedas suggests that the Vedic people were acquainted with the seven rivers and especially with the mighty river Sarasvatı̅. The description of mighty Sarasvatī and references related to terms Sapta-sindhavah͎ and Sapta- Sindhuṣu in Ṛgveda show a rich historical tradition of Vedic people in that area. The country of seven rivers is very dear to them. Sarasvati is described as sapta svasā (having seven sisters- 6/61/10, 8/41/2). It is said the mother of seven rivers ( sarasvat̄i saptadhī sindhumātā. -7/36/6 ). They talk and explore about it. It is a great river rushing down from mountains towards the ocean ( ekā acetat sarasvatī nadīnām śuchir yāti giribhya ā samudrāt -7/95/2). It is far superior to her companions ( uttarā sakhibhyaḥ -7/95/4). It surpasses all other streams by her sheer majesty ( prabābadha̅ nā rathyeva yāti – 7/95/1) and glory ( pra yā mahimna̅ mahināsu cekite -6/61/13). She is best of rivers, best of mothers and best of goddesses ( ambitame, nadītame devitame sarasvatı̅ -2/41/16 ). The core region between Sarasvatı̅ and Dṛsadvatı̅ rivers was called vara̅ pṛthivya̅ (the earth’s best place) and nabha̅ pṛthivya̅ (the navel of the earth). It also has been known as ‘Kurukshetra’( the land of the Kuru people). Manusmṛti called it ‘Brahma̅ varta’(the divine land). According to mantras, Vedic people feel affection for this area because their civilization began and flourished there in the Sarasvati basin since 5000 to 4000 BC. This reign was the homeland of Vedic A̅ ryan people. Broadly it was the sapta sindu region where Sarasvatı̅ was Main River. According to two mantras there were three sets of seven rivers ( i.e. twenty one rivers)- trih͎ sapta sasrā nadyo mahı̅ r (10/64/8) and pra sapta sapta tredha̅ hi ( 10/75/1). The Va̅ jasaneyi-saṁhitā ( 34.11) talks abut of five rivers joining the Sarasvatı̅. So descriptions vary slightly due to symbolic poetry of Vedic seers. But important point is their fascination about sapta-sindhu area and Sarasvatı̅. The
Aitareya and Śatapatha Brāhmaṇas repeatedly mention that Sarasvatı̅ got fanned out in deserts or dried up. Pan᷈chaviṅsa Brāhmaṇa (25/10/6) and Jaiminīya Upaniṣad Brāhmaṇa (4/26) mention place called ‘Vinaśana’ where Sarasvati river vanished. Later drying up of Sarasvatı̅ led to migrations of people towards northwestward or westward of the Sarasvatı̅ river system. This is opinion of many scholars today.
IV: Atharvaveda’s Bhu̅ mi su̅ kta depicts the picture of Indian land. It has six seasons (12/1/36), colorful soil, sea, rivers, mountains, and glorious description of ancestors. In the Ṛgveda we find names of only three seasons – vasanta, grı̅ ṣma and śarada (RV 10/90/6) but they are indicative of winter and rain. These seasons are familiar to Northern India.
V: The principal food of the Ṛgvedic A̅ ryans consisted of barley-flour and its various preparations, rice and other cereals, fruits, honey, clarified butter (ghee), curd and other preparations of milk. The sowing, ripening, and ploughing of Yava is mentioned in the Ṛgvedic verses. Etymologically barley was called Yava because its grain, though one has two parts distinctly marked, yet not separated. Specimens of barley, unearthed from the ruins of Mohenjodaron shows its use in that region even in the Ṛgvedic age. It is certain that barley and some other grains were cultivated in the Ṛgvedic times. Barley was offered to gods. In their prayers, Vedic people are found asking gods for this grain. In the Atharvaveda it is called one of the two immortal sons of heaven, i.e. barley and rice (AV 8/7/20). These two were the staple crops that were cultivated by the Ṛgvedic Āryans, one in winter or spring and the other during the rainy season. It may be that, as the climate of Punjab was extremely cold in the Ṛgvedic times, the cultivation of barley was more convenient and yielded bumper crops than that of rice. Moreover ‘Vrīhi’ meaning rice is frequently referred to in the later Vedic works. Dhānya, Dhānā are other words which indicate grains in general. It is but natural that for agriculture and cultivation a stable society and living is needed. Thus seasons, grains and agriculture prove the homeland of A̅ ryans as the region of seven rivers near Punjab.
It is important to note that Salt (Lavan͎ a) is not mentioned in the Ṛgveda, but is frequently mentioned later. Keith and Macdonell has observed in Vedic Index that, “it is somewhat surprising, if the regions then occupied by the Indians were the Punjab and the Indus valley, where salt abounds, it is however, quite possible that a necessary commodity might happen to be passed over without literary mention in a region, where it is very common”. It is quite sure that Āryans were familiar with it because in a Ṛgvedic mantra they talk about thirst (Trishn͎ ā) in between the waters of ocean (RV 7/89/4).
VI: We found description of ornaments and jewellery in Ṛgveda, all most similar to what we found in Harappan excavations. In both civilizations people used them to decorate head, ears, neck, finger, chest, hands, waist and legs by these decorative items made of metal, mud or stone; such as man͎ i grīva, nis͎ ka, khādi, sraj, rukma, hiraṇyavartanı̅ etc.
VII: Generally it is said that Ṛgvedic people were living in mud houses in villages. We found that houses and building materials were not unknown to them. In one mantra, worshipper says to Varuṇa that ‘he does not want to live in a house made of clay’.- Mo ṣu varuṇa mriṇmayam gṛham ra̅ jan naham gamam (7/89/1). Instead he asks to Parjanya Deva to give ‘tridha̅ tu śarṇam śarma (7/101/2) i.e. ‘three storied dwelling’ according to H. H. Wilson and ‘tribhu̅ mika house’ according to Sa̅ yaṇa. A̅ yası̅ Pu̅ ḥ (7/95/1) i.e. ‘fort of iron’ is used as metaphor. Iṣṭika̅ s meaning bricks are described variously in Bra̅ hmaṇa texts. Dva̅ ra for door, and chardi for terrace are used in the Ṛgveda. Two Śa̅ ala̅ su̅ kas of the Atharvaveda describe about bigger and systematic house and thus show that Vedic people used to desire clean and strong houses for their living.
Study of Ṛgvedic birds, animals and plants are also relevant in this context to decide about the place and period of the Vedic culture. Undoubtedly these too indicate their Indian origin.
VIII: Conclusion
Vedic civilization, reflected in the Ṛgveda is later developed in all aspects in the post -Vedic texts. Keeping in mind the scientific principle of development of any civilization, it will be appropriate to think the early period of Vedic civilization as 5000 to 4000 BC. Its later period may be nearby Harappan period. Further, other categories of evidences, incorporated with literary evidences, may provide advance chronological findings of our ancient times.
Dr. Shashi Tiwari