On the identity and significance of the Vedic Sarasvati river

The Sarasvati river was the most important river in the early Vedic period and it was the backbone of the Vedic civilization. This river is identified with the modern day Ghaggar-Hakra-Nara course, which was also the center of Harappan civilization. For this reason, many authors now call the Harappan  civilization the Indus-Sarasvati civilization or Sarasvati-Sindhu civilization.

The Sarasvati river is said to have dried up and lost many of its waters at around 1900 BCE and due to the drying up, the urban cities of Sarasvati-Sindhu civilization which mostly relied on this river also collapsed and the inhabitants moved  eastward into the Gangetic regions. This shift is also reflected in later texts where river Ganga replaces Sarasvati as the primary sacred river, a belief which is still held by Hindus today.

The drying up of the river is also mentioned in many late & post Vedic texts and thus at least some of the early Vedic texts and traditions can be safely dated to an era beyond 1900 BCE when Sarasvati was still actively flowing. Thus, the Sarasvati river unifies Harappan and Vedic traditions.

Now, some argue that the Sarasvati was originally a mythical cosmic river and not an earthly river. It is true that Sarasvati was mythologized and even deified into a Goddess, later fused with Vak or sacred speech representing the Vedas itself. However this does not mean that the physical river didn’t actually exist. There are several passages in Vedic texts which talk about Sarasvati as a realistic river. For example in Rig Veda 7.96.2 it is mentioned that one of the main Vedic tribe of Purus flourished near the Sarasvati river. Another passage from Rig Veda 8.21.18 also speaks of kings and tribes dwelling near Sarasvati.

Since by your might, resplendent lady, the Pūrus preside over both “stalks” [=honey and ghee? soma and surā? two banks of river?], become our helper, with the Maruts as companions. Stimulate the generosity of the benefactors. 

– Rig Veda 7.96.2 translated by Joel Brereton and Stephanie Jamison

Citra is the only king; the other petty little ones who (live) along the Sarasvatī are only kinglets— for like Parjanya with rain, he will thunder [/stretch forth] as he gives a thousand ten thousands. 

– Rig Veda 8.21.18 translated by Joel Brereton and Stephanie Jamison

Rig Veda 7.95.2 mentions the course of Sarasvati from the mountains all the way into the ocean. 

Alone of the rivers, Sarasvatī shows clear, as she goes gleaming from the mountains all the way to the sea.

Taking note of the abundant wealth of the world, she has milked out ghee and milk for the Nāhuṣa

– Rig Veda 7.95.2 translated by Joel Brereton and Stephanie Jamison

This verse associates the ancient king Yayati, the son of Nahusha, with river Sarasvati. The same association of  Yayati with Sarasvati river is mentioned in the work Brhaddevata, commentary to the Rig Veda by sage Shaunaka. It is said that when Yayati, the son of Nahusha desired to perform sacrifice near the seven rivers, the rivers proclaimed that Sarasvati is the greatest of all rivers and that Yayati proceeded to perform sacrifice near Sarasvati.

Once King Nāhuṣa, wishing to perform sacrifice for himself for a thousand years, traveled over this [earth] with one chariot, saying to all the rivers, "I am going to sacrifice; bring me shares, in pairs or singly." The rivers replied to the king, "How can we, who are small in strength, bring all these shares to the sacrificial session for a thousand years? You go take refuge in Sarasvatl. She will bring them to you, O Nāhuṣa." "So be it," he said, and went quickly to the river Sarasvatl. She took him in and was milked of milk and ghee. The son of Varuna proclaimed this marvelous act of Sarasvatl for the king with the second [verse] of the first [of the two süktas RV 7.95 and 96]: "Sarasvafí, chief of rivers, flowing clearly from the mountains to the ocean, gave butter and milk to Nāhuṣa, knowing the riches of the many-shaped world. 

- Brhaddevata 6.20-24 translated by Laurie L Patton

Yayati’s grand sacrifice near Sarasvati is also recalled in the epic Mahabharata, where it is said that there was a holy site (Tirtha) near Sarasvati named after him as the spot where he performed the sacrifice.

Having with due rites given unto the Brahmanas steeds and elephants and vehicles with mules yoked unto them and jewels of great value and much wealth, and much corn, the illustrious and mighty-armed Rama then proceeded, O king, to the tirtha called Yayata. There, O monarch, at the sacrifice of the high-souled Yayati, the son of Nahusha, the Sarasvati produced milk and clarified butter. That tiger among men, king Yayati, having performed a sacrifice there, went cheerfully to heaven and obtained many regions of blessedness. Once again, O lord, king Yayati performed a sacrifice there. Beholding his great magnanimity of soul and his immutable devotion to herself, the river Sarasvati gave unto the Brahamanas (invited to that sacrifice) everything for which each of them cherished only a wish in his heart. That foremost of rivers gave unto each where he was, amongst those that were invited to the sacrifice, houses and beds and food of the six different kinds of taste, and diverse other kinds of things. The Brahmanas regarded those valuable gifts as made to them by the king. Cheerfully they praised the monarch and bestowed their auspicious blessings upon him.

- Passage from Shalya Parva of Mahabharata translated by Kisari Mohan Ganguli

Yayati was the ancestor of the main Rig Vedic tribes Anu, Druhyu, Puru, Yadu and Turvasu. So this could only mean that the ancestors of Vedic people also dwelt near Sarasvati. The description of Sarasvati flowing all the way from the mountains to the sea could have also been an ancient ancestral memory, when the river was abundant in waters.

It is perhaps for this reason that Sarasvati is associated with the Pitrs or deceased ancestors in Rig Veda 10.17.8-9, where it is said that the forefathers had also invoked Sarasvati in former times.

O Sarasvatī, you who drove on the same chariot with the forefathers, becoming exhilarated at the svadhā(-calls), o goddess— having taken your seat here on this ritual grass, bring yourself to exhilaration. Provide us refreshments that bring no disease. 

Sarasvatī, whom the forefathers invoke, as they arrive at the sacrifice in the south— provide here a portion of refreshment worth thousands and thriving of wealth among the sacrificers.

- Rig Veda 10.17.8-9 translated by Joel Brereton and Stephanie Jamison

Thus, Rig Veda makes it clear that Sarasvati was an important river not only to the Rig Vedic people, but also to their ancestors. The passages from Rig Veda clearly refer to the physical river rather than the mythological one. Later Vedic texts also mention about Sarasvati being lost in the sands of desert (see below), again referring to the historical river. Sarasvati river was mythologized and deified into a Goddess representing the Vedas precisely because she mothered the Vedic culture. In later tradition, Ganga was also deified when Vedic people moved east and gave importance to the eastern regions during post Vedic times. During Rig Vedic times, Ganga was not as important as Sarasvati. But this doesn’t mean the Ganga river did not actually exist! 

Anyway, many archaeologists identify Vedic Sarasvati with Ghaggar-Hakra-Nara river course which is located in northern India. But proponents of Aryan invasion/migration theory argue that the original Sarasvati is identifiable with the Arghandab river of Afghanistan because it bore the name Harahvaiti in Iranian Avestan literature which is similar to Sanskrit Sarasvati, and that the early parts of Rig Veda was composed in Afghanistan while the later parts of Rig Veda was composed when Vedic people migrated from Afghanistan into north-west region of India. 

However, I think this identification is not correct because the description of Sarasvati given in Rig Veda does not match Arghandab. Arghandab is a small river, tributary of another river named Helmand or Haetumant in Avestan, while Sarasvati is praised as a mighty flowing river throughout the Rig Veda. For example in Rig Veda 2.41.16 Sarasvati is best of rivers, in Rig Veda 1.3.12 Sarasvati is compared to a mighty flood, in Rig Veda 6.61.13 Sarasvati is swifter than other rivers, in Rig Veda 7.95.1 Sarasvati is mightier than all other rivers, in Rig Veda 6.61.8 Sarasvati is fierce, swift moving with rapid rush etc. 

O best mother, best river, best goddess, Sarasvatī— we are like ones unlauded: make a laud for us, mother. 

– Rig Veda 2.41.16 translated by Joel Brereton and Stephanie Jamison

Her great flood does Sarasvatī reveal with her beacon.

She rules over all insights. 

– Rig Veda 1.3.12 translated by Joel Brereton and Stephanie Jamison

The one who by her greatness shines ever more brightly among the great (rivers), (beyond) the others by her brilliance, the busiest of the busy, like a chariot lofty and fashioned for wide ranging, she is to be praised by (every) observant one—Sarasvatī 

– Rig Veda 6.61.13 translated by Joel Brereton and Stephanie Jamison

She has flowed forth with her surge, with her nourishment—Sarasvatī is a buttress, a metal fortress. Thrusting forward all the other waters with her greatness, the river drives like a lady-charioteer.

–  Rig Veda 7.95.1 translated by Joel Brereton and Stephanie Jamison

All these descriptions can never be applied to a small tributary river like Arghandab. On the other hand, it is proven by geological evidences that the Ghaggar-Hakra river was indeed a mighty nourishing river which was rich in waters prior to its drying up at 1900 BCE and for this reason, more sites of Harappan civilization is found near the banks of Sarasvati  than on the banks of Sindhu itself. These sites include the largest site of Sarasvati-Sindhu civilization called Rakhigarhi and also the site of Bhirrana, which is perhaps one of the oldest site dating back to Neolithic period. So Ghaggra-Hakra is perfect for the identification of Vedic Sarasvati. 

Map showing mature and late Harappan sites, note that most are near Ghaggar-Hakra course. Source: How Deep Are The Roots of Indian Civilization? Archaelogy Answers by BB Lal.

Moreover, Sarasvati is grouped with the eastern rivers Yamuna and Shutudri (Sutlej) in the Nadistuti river hymn of Rig Veda 10.75.5.

Here, o Gaṅgā, Yamunā, Sarasvatī—attend on this praise of mine, o Śutudrī, Paruṣṇī.

With the Asiknī, o Marudvr̥ dhā, with the Vitastā, o Ārjīkīyā, harken, with the Suṣomā.

– Rig Veda 10.75.5 translated by Joel Brereton and Stephanie Jamison

There are no rivers by the name of Yamuna and Shutudri in Afghanistan.This river hymn is part of the late 10th book of Rig Veda, but the important fact is that this hymn does not recall any Sarasvati in Afghanistan when it mentions other rivers of Afghanistan like Kubha or Kabul in 10.75.6.

To travel first joined with the Tr̥ṣṭāmā, (then) with the Susartū, the Rasā,

and this Śvetyā, you, o Sindhu, (come) with the Kubhā to the Gomatī, with the Mehatnū to the Krumu, on the same chariot (with all these), with which you go speeding

– Rig Veda 10.75.6 translated by Joel Brereton and Stephanie Jamison

So if Arghandab was originally Sarasvati, did the Vedic poets forget all about the river in Afghanistan which they praised as a mighty river and even personified as a Goddess in the early layers of the Rig Veda? I don’t think there is any reason to subscribe to this crazy view. 

Another important point is that late Vedic texts like Satapatha Brahmana 14.1.1.2 and 4.1.5.13 mentions Kurukshetra region which is located near Sarasvati river as a holy place in which Gods themselves performed sacrifices and Panchavimsha Brahmana 25.13.3 mentions Kurukshetra region is as great as the Vedic creator deity Prajapati. 

Their place of divine worship was Kurukshetra.. Therefore people say that Kurukshetra is the gods’ place of divine worship: hence wherever in Kurukshetra one settles there one thinks, ‘This is a place for divine worship;’ for it was the gods’ place of divine worship.

–  Satapatha Brahmana 14.1.1.2 translated by Julius Eggeling

They said, Sukanyâ, in what respect are we incomplete, in what respect imperfect?’ The Rishi himself answered them,–‘In Kurukshetra yonder the gods perform a sacrifice and exclude you two from it: in that respect ye are incomplete, in that respect imperfect!’ And the Asvins departed forthwith, and came to the gods, as they were performing a sacrifice, after the chanting of the Bahishpavamâna.

– Satapatha Brahmana 4.1.5.13 translated by Julius Eggeling

Indra and Rusama made a wager : ‘ Whichever of us shall first run round the earth shall be the winner ‘. Indra ran round the earth, Rujama ran round Kuruksetra (only). She said : ‘ I have conquered thee ‘. But Indra said : ‘ It is I that have conquered thee ‘. They went to the Gods for a decision. The Gods said: ‘Kuruksetra is as great as the vedi of Prajapati ‘. So neither of the two won.

-Panchavimsa Brahmana 25.13.3 translated by Willem Caland

This importance of the Sarasvati region is also reflected in Rig Veda 3.23.4 where it is stated that the Sarasvati region is the best region on earth. 

He has installed you, Agni, here on earth’s most desirable place, in the track of the milk-libation, on the brightest day of days.

As (the Agni) of Manu, shine richly upon the Dr̥ṣadvatī, on the Āpayā, and on the Sarasvatī. 

- Rig Veda 3.23.4  translated by Joel Brereton and Stephanie Jamison

Even post Vedic texts like Manu Smriti 2.17 glorifies Sarasvati region as a divine holy land of Brahmavarta created by the Gods.

 That land, created by the gods, which lies between the two divine rivers Sarasvati and Drishadvati, the (sages) call Brahmavarta.

-Manusmriti 2.17 translated by Georg Bühler

Also Panchavimsha Brahmana 25.10 and Shrauta Sutras like Sankhayana Srauta Sutra 13.29 etc mentions performance of certain rituals done near the dried up or ‘lost’ Sarasvati.

At a distance of a Journey of forty days on horseback from the spot where the SarasvatI is lost (in the sands of the desert), (is situated) Plaksa prasravana. At the same distance from here (from the earth) (is situated) the world of heaven l : they go to the world of heaven by a journey commensurate with the Sarasvati

-Panchavimsha Brahmana 25.10  translated by Willem Caland

For the sacrificial rites performed along the Sarasvati river, the consecration takes place at the spot where (the river) is lost (in the sand of the desert)

– Sankhayana Srautasutra 13.29  translated by William Caland

Furthermore, in Satapatha Brahmana 5.3.4.3  it is stated that sacred waters of Sarasvati river are used for royal consecration. 

He first takes (water) 1 from the (river) Sarasvatî, with (Vâg. S. X, i), ‘The gods took honey-sweet water,’–whereby he says, ‘the gods took water full of essence;’–‘sapful, deemed king-quickening,’–by ‘sapful’ he means to say, ‘full of essence;’ and by ‘deemed king-quickening’ he means to say, ‘(water) which is recognised as king-quickening;’–‘wherewith they anointed Mitra and Varuna,’ for therewith they did anoint (sprinkle) Mitra and Varuna;–‘wherewith they guided Indra past his enemies,’ for therewith they indeed guided Indra past the fiends, the Rakshas. Therewith he sprinkles him,–Sarasvatî being (the goddess of) Speech: it is with speech he thereby sprinkles him. This is one kind of water: it is that he now brings.

- Satapatha Brahmana 5.3.4.3  translated by Julius Eggeling

So all this means that Sarasvati was important to the Vedic people even during late Vedic times when the Sarasvati river dried up and lost most of its waters, while Arghandab was unknown to the Vedic people and was irrelevant. Why didn’t the Vedic people treat Arghandab like the way they treated dried up Ghaggar-Hakra during late or post Vedic times? More importantly, why did they move away from Arghandab and manage to give the name of their beloved Sarasvati river to a river like Ghaggar-Hakra which was dried up or already drying up post 1900 BCE ? They could have given the name to some other active river instead. Further, Ghaggar-Hakra lies closer to the Indus river than Arghandab. It is absurd to think that the Vedic poets did not know of the river flowing right near to the Indus. 

Clearly, this Afghani Sarasvati argument defies all logic. Even in Avesta, Arghandab is not that important and is mentioned just once in Vendidad 1.12, which is part of the later Avesta. It mentions that the people of Arghandab practiced burials, which is a non-Zoroastrian custom as per the text. So the case is all closed for Afghani Vedic Sarasvati.

Now the question remains, how did Arghandab get the name Harahvaiti? During the bronze age, there was a site known as Mundigak in Arachosia, which had Harappan connections. Even in historical times the Harahvaiti region of Arachosia was known as ‘White India’ according to Isidorus of Charax which was under the Parthian rule from the final centuries BCE.. 

In fact, noted Indologist Michael Witzel himself had suggested that the name Harahvaiti would’ve been taken over by the Iranians from the Indic name Sarasvati.

“The etymology is clear (sáras, IE *sélos EWA II 706, no connection with sar 'run, move speedily' < IE *sar); yet, the question remains whether the formation is already IIr or whether the Iranian forms have been taken over from an earlier IA population in Arachosia. A. Hintze (1998) has shown that this is possible. Some IA elements may actually have remained in the Haraxvaitī area, as Vīdẽvdåδ 1.12 expressively mentions that people of this area continued to bury their dead. The mechanism of transfer is similar to the constant automatic substitution of sounds between two closely related languages or dialects such as Dutch/German by speakers of both languages (Caland, in his German translations, slips to Dutch Kracht for German Kraft, or, while living in Holland, I once automatically substituted Luchthansa because of the interchange of Dutch ch / German f in German Luft.) Other names taken over by the Iranians are *Sarayu for the Herat river (see above), and Gomatī for the modern Gomal.”

So this might imply some connections with mainland India and the name of original Sarasvati might have been transferred into Arghandab during later periods. Later the ‘Iranianization’ of the name took place. After all, we still have another Sarasvati river today in Bengal, which obviously got its name during later times. 

To sum up, Ghaggar-Hakra-Nara course is indeed the Vedic Sarasvati river. The evidence of Vedic Sarasvati, which was an important river to even the ancestors of Rig Vedic people is enough to prove that Vedic culture was already present in regions of Harappan civilization which relied on the same river. Thus, it is not wrong to call Harappan civilization as Sarasvati-Sindhu civilization. I feel any dating of Vedic texts by ignoring the evidence of Sarasvati river must be outrightly rejected.

Bibliography

The Satapatha Brahmana, according to the text of the Madhyandina school by Julius Eggeling

The Rigveda: The Earliest Religious Poetry of India by Joel P. Brereton and Stephanie W. Jamison

Sankhayana-Srauta sutra being a major yajnika text of the Rgveda translated into English for the first time by Willem Caland

Pancavimsa-Brahmana: The Brahmana of Twenty Five Chapters  by Willem Caland

The Laws of Manu translated with extracts from seven commentaries by Georg Bühler 

The Mahabharata of Krishna-Dwaipayana Vyasa translated into English prose from the original Sanskrit text by Pratap Chandra Roy and Kisari Mohan Ganguli

Myth as Argument The Brhaddevata as Canonical Commentary  by  Laurie L. Patton

Aryan and non-Aryan Names in Vedic India. Data for the linguistic situation, c. 1900-500 B.C. by Michael Witzel

Isidorus of Charax – Entry on Encylopaedia Iranica https://www.iranicaonline.org/articles/isidorus-of-charax