The Saraswati River System: a Revisit with New Data and Interpretation
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Journal of Indian Geomorphology Volume 8, 2020 l ISSN 2320-0731 Indian Institute of Geomorphologists (IGI) The Eighth Prof. S.R. Basu Memorial lecture, delivered at the 31st National Conference of the Indian Institute of Geomorphologists (IGI) held at the University of North Bengal, Siliguri during 12–14 November 2019 The Saraswati River System: A Revisit with New Data and Interpretation Amal Kar Formerly at Central Arid Zone Research Institute, Jodhpur, Rajasthan 342008 E-mail: [email protected] Introduction These and other descriptions in our ancient Saraswati River is one of the most texts provoked numerous scholars over the enigmatic geographical entities in the Indian past centuries to identify the Saraswati and its Subcontinent. Rig Veda described the river major tributaries, and to map them properly eloquently in many of its hymns, the essence to understand the evolutionary aspects of the of which was that it was a mighty Himalayan river system, as well as to find their role on stream with six major tributaries (hence the the development of civilization in the region. name Sapta-Saraswati), and that it used to Charles Frederic Oldham, a medical flow independently into the Arabian Sea. surgeon in the British India Army, first So vast was the river, especially near the identified the Saraswati River with a former confluence with its tributaries that it used course of the Sutlej river that used to flow to provide an ocean-like appearance. The through the presently wide, misfit valley of bountiful natural resources contributed by the Ghaggar-Hakra river (first as anonymous the river system supported many human in 1874, and then in his own name in 1893). habitations and land-based livelihood He traced the river downstream through the functions, as well as centres of learning. By presently disjointed segments of the Raini, the the time the later hymns of Rig Veda were Wahinda and the Nara to the Arabian Sea (Fig. composed, the Saraswati lost much of its 1). Oldham argued that the Ghaggar River, glory, and the word Sapta-Saraswati began with its source in the non-glacial Siwaliks, to be substituted with Sapta-Sindhu (i.e., could not have provided the large perennial the Indus with its six major tributaries). discharge of the Saraswati’s description in the Description of the river in the subsequent Rig Veda and that the Sutlej used to maintain Yajurveda changed to Panchanadya (a the valley through several south-flowing early combine of five rivers) and Panchadha (a courses, known as the Naiwal, some of which river that is split into five distributaries). he mapped. Oldham also suggested that the The Mahabharata described the river in its Yamuna used to contribute to the Saraswati chapter Aaranyak Parva as a large, swift- river through the Chautang Nala which he flowing former stream that lost its course at considered as the Drishadvati river of the Rig a place called Vinasana along the desert’s Veda and the Mahabharata. Oldham (1874, margin, and whose remnants could be seen 1893) also mapped the abandoned courses as a string of lakes lined with forest trees. of several other major streams in the region, THE SARASWATI RIVER SYSTEM: WITH NEW DATA AND INTERPRETATION 1 including the Beas, the Ravi and the Indus. of the old maps and records on the region He concluded that the Saraswati became were looked into, and a study was carried decimated when the Sutlej shifted away out on the major findings so far. The results from the Ghaggar-Hakra valley to join the were quite revealing. Before discussing the Beas. Oldham’s findings led to many exciting findings a summary of the early narratives on research on the Saraswati river system, the Saraswati river system will be provided, including the discovery of early human followed by an analysis of the early maps settlements along the abandoned Ghaggar- and records on the system, especially those Hakra valley. Summaries of useful research by the Survey of India (SoI). The paper will on the subject are available in Radhakrishna then discuss the major post-Oldham mapping and Merh (1999), Valdiya (2002, 2017), efforts on the Saraswati palaeochannels, and Panhwar (2003, 2011), Danino (2010), Anon. finally provide some of the new findings based (2016) and Acharyya et al. (2020). on digital remote sensing and geoinformatics. In the quest to understand the contexts For analysis and comparison of the heritage of Oldham’s discoveries and to know how maps since the early 18th Century, whose much one learned about the Saraswati river scanned copies were accessed from open system in a century and half after him, some sources; on-screen georeferencing was Figure 1. Existing and abandoned streams from C.F. Oldham’s 1874 map of the Saraswati river system after georeferencing and digitization. International boundary and a key map are included for referencing purpose. 2 JOURNAL OF INDIAN GEOMORPHOLOGY: VOLUME 8, 2020 carried out using a uniform projection and The Saraswati was known to have the reference ellipsoid. Subsequently all the potential to breach its banks and flood the major locations were geocoded, together with countryside, destroying the habitations and digitization of stream courses. the assets of the inhabitant, as well as to shift its courses (avulsion). Thus the Rig Veda Saraswati river system in the Indian there is a prayer which stays — ‘Guide us, literature Saraswati, to precious wealth; reduce us not There are many interesting descriptions of to insignificance; overwhelm us not with the Saraswati river and its major tributaries (excess of) water; be pleased by our friendly in the ancient Indian literature, including (services) and access to our habitations, and the Vedas, the Mahabharata, the Ramayana, let us not repair to places unacceptable to the Puranas, etc. The rivers have also been thee’ (Wilson, 1857; p507). In another hymn described in many historical texts from the of the Rig Veda, two component streams of time of Alexander’s invasion. A close reading the Saraswati — the Beas and the Satudri, of those texts helped the modern researchers inform the Sage Viswamitra that ‘Fertilizing to find out how dynamic the river system was, the land with this water we are flowing to and what might have caused the Saraswati to the receptacle which has been appointed become extinct. The important narratives and by the deity (Indra), the wielder of the their likely interpretation regarding this river thunderbolt, (who) dug our channels when system are discussed below. he slew Ahi, the blocker of the rivers,....and obedient to his commands we flow as ample Descriptions in the ancient texts streams,.....be favourable to us in solemn prayers; treat us not (in) arrogant fashion Rig Veda, the oldest available text on of men’ (Ashtaka 3, Adhyaya 1, Sukta 33; India’s environment describes the Saraswati Wilson, 1857; pp51–52). Such hymns not as the river par excellence (Naditame), only reveal the composers’ knowledge of and as the most powerful among the rivers the geography of the region but also of the (Nadinam asurya). Rig Veda also describes stream behaviour and its influence on human the Saraswati as the first-ranking and the enterprises. Hence, there are repeated pleas purest, which is fast flowing and ocean- through hymns for practicing conservation of like, having its course from the mountain Nature and for performing different rituals to to the ocean (“Ekachetatsaraswati nadinam remember its contributions. suchiryati giribhya aa samudrat”; Ashtaka 5, With such knowledge, it is surprising Adhyaya 6, Anuvaka 6, Sukta 95, Varga 19, that the Rig Veda does not mention the most stanza 2; Max Muller, 1862, p242). A hymn dominant stream between the Yamuna and the in the Mahabharata mentions Sage Vasistha’s Indus — the Sutlej, which is mentioned in the praise of the Saraswati in the following words Mahabharata as the Satadru, a voluminous — ‘Tvameva akashaga Devi meghesutsrijase and fast flowing stream with hundreds of payah, Sarvaschapas tvameveti tvatto courses. Although few Vedic hymns like vayamadhimahe’ (Mahabharata, Salya the above Sukta 33 of Ashtaka 3 mention a Parva; Satwalekar, 1973; p321), which can be stream called the ‘Satudri’, a close reading of translate as — ‘Goddess, You reach the sky the relevant Rig Vedic verses suggests that the (through evaporation of your vast expanse Satudri was a fast flowing companion stream of water) and provide the clouds with water; of the Vipasa (Beas) in the Punjab Plains, You are omnipresent in water everywhere, in which was not as wide as the latter, and that this land (Kar, 2020). THE SARASWATI RIVER SYSTEM: WITH NEW DATA AND INTERPRETATION 3 both the rivers could be crossed on foot or on hand, Nearchus (1875) had suggested that the chariot during the lean period, despite both Yamuna was the Marudvriddha when it was originating from the Himalayas. Based on flowing westward through the Chautang to the knowledge of the stream characteristics the Ghaggar-Hakra valley. and the currently acquired knowledge of the In another text, the sages invoke the landscape properties of the region, it was Saraswati as being one of the seven sisters postulated that the crossing of the Vipasa and the mother of the Sindhu (the Indus). The and the Satudri by Sage Viswamitra (Rig sages request the Saraswati system of rivers Veda, Ashtaka 3, Adhyaya 1, Sukta 33, Varga that just like the earlier times when all the 12–14), most likely took place from west to seven rivers used to flow together in volumes east, and somewhere between the present day to fertilize the land and to produce abundant Ferozepur and Harike (Kar, 2020). food and fodder to nourish the inhabitants, The Mahabharata, while describing the the Saraswati system should again come in lost river Saraswati, mentions in the Salya spate (as before), along with the Indus — “Aa Parva that in the olden time the river came yatsaakang yashasoh vaavasaanah Saraswati out piercing her grandfather’s (i.e., Brahma’s) saptathi Sindhurmata; Yah suswayanta lake, and that the whole world felt her gorgeous suyudughah suyudharah avi svena payasaa presence (“Pitamahasya sarasah pravrittasi pipyanah” Ashtaka 5, Adhyaya 4, Sukta 36, Saraswati, Vyaptam chhedam jagatsarvam Varga 2, stanza 6, Max Muller, 1862; p68).