Sarasvati River - Wikipedia, the free encyclopedia. The Ghaggar river flowing through Panchkula, Haryana, India. The Ghaggar- Hakra system has been identified as the Vedic Sarasvati river by many modern researchers. The Sarasvati River (Sanskrit: . It plays an important role in Hinduism, since Vedic Sanskrit and the first part of the Rig Veda are regarded to have originated when the Vedic people lived on its banks, during the 2nd millennium BCE. Fluvial landscapes of the Harappan civilization Liviu Giosana,1, Peter D. Fullerd, Stefan Constantinescue, Julie A. Durcanc, Thomas Stevensf, Geoff A. Vegetation and Ecology during Harappan Period: Excavations at Kanjetar and Kaj. Fluvial landscapes in Harappan territory. Harappan civilization. The Nadistuti hymn in the Rigveda (1. Sarasvati between the Yamuna in the east and the Sutlej in the west. Later Vedic texts like the Tandya and Jaiminiya Brahmanas, as well as the Mahabharata, mention that the Sarasvati dried up in a desert. The Sarasvati is also considered by Hindus to exist in a metaphysical form, in which it formed a confluence with the sacred rivers Ganges and Yamuna, at the Triveni Sangam. This was proposed by several scholars in the 1. More recently, satellite images have confirmed that a more significant river once followed the course of the present day Ghaggar River. Researchers conclude that climate change led to collapse of ancient Indus civilization. Fluvial landscapes of the Harappan civilization Proceedings of the National Academy of Sciences, 109 (26), E1688–E1694 Leipe, C., Demske, D., Tarasov, P.E. A Holocene pollen record from the. The site of Harappa in central Pakistan has been the primary source of information on Indus Valley cultural and natural landscapes in. Numerous Harappan mounds in. Fluvial Landscapes of the Harappan Civilization. The collapse of the Bronze Age Harappan. We report morphologic and chronologic evidence indicating that fluvial landscapes in Harappan territory became remarkably. The Indo-Aryan Migration Debate, Oxford University. Fluvial landscapes of the Harappan. Fluvial landscapes of the Harappan civilization. We report morphologic and chronologic evidence indicating that fluvial landscapes in Harappan territory became remarkably. Oxygen isotope in archaeological bioapatites from India: Implications to. Fluvial landscapes of the Harappan. Implications to climate change and decline of Bronze Age Harappan civilization. Fluvial Landscapes Of The Harappan Civilization Pdf995It was observed that major Indus Valley Civilization sites at Kalibangan (Rajasthan), Banawali and Rakhigarhi (Haryana), Dholavira and Lothal (Gujarat) also lay along this course. In the younger Avesta, Haraxvat. In the Manusmriti, Brahmavarta is portrayed as the . Bridget and Raymond Allchin in The Rise of Civilization in India and Pakistan took the view that . The most important hymns related to Sarasvati are RV 6. RV 7. 9. 5 and RV 7. Other verses of praise include RV 6. RV 7. 9. 6 and RV 1. In some hymns, the Indus river seems to be more important than the Sarasavati, especially in the Nadistuti sukta. In RV 8. 2. 6. 1. Sindhu 'with golden wheels' is the most conveying or attractive of the rivers. RV 7. 9. 5. 2. RV 8. Sarasvati pouring . As such it seems there are a number of Sarasvatis with the earliest Sarasvati not identifiable with the Hakra and Ghaggar. The Sarasvati River is perceived to be a great river with perennial water. The Hakra and Ghaggar cannot be compared to it. The earliest Sararvati is said to be similar to the Helmand in Afghanistan which is called the Harakhwati in the . Codayitri sunrtanam, cetanti sumatinam; Yajnam dadhe sarasvati. Maho arnah sarasvati, pra cetayati ketuna; Dhiyo visva vi rajati. Here (RV 1. 0. 7. It is a matter of interpretation whether this refers only to the Himalayan foothills, where the present- day Sarasvati (Sarsuti) river flows, or to higher mountains. RV 3. 2. 3. 4 mentions the Sarasvati River together with the Drsadvati River and the . RV 6. 5. 2. 6 describes the Sarasvati as swollen (pinvam. The others invoke Sarasvati as a goddess without direct connection to a specific river. In 1. 0. 1. 35. 5, as Indra drinks Soma he is described as refreshed by Sarasvati. The invocations in 1. Sarasvati as a goddess of the forefathers as well as of the present generation. In 1. 1. 3, 1. 8. In 1. 0. 6. 5, she is invoked together with . Instead she emerged as an independent goddess of knowledge, learning, wisdom, music and the arts. The evolution of the river goddess into the goddess of knowledge started with later Brahmanas, which identified her as V. It is also possible that two independently postulated goddesses were fused into one in later Vedic times. Aurobindo has proposed, on the other hand, that . Also the origin of the Sarasvati is identified as Plaksa Prasravana (Peepal tree or Ashwattha tree as known in India and Nepal). The Jaiminiya Brahmana (2. Sarasvati', and the Tandya Brahmana (or Pancavimsa Br.) calls this the 'disappearance' (vinasana). The same text (2. Sarasvati is 'so to say meandering' (kubjimati) as it could not sustain heaven which it had propped up. The distance between the source and the Vinasana (place of disappearance of the river) is said to be 4. Tandya Br. 6. 1. 31. Pancavimsa Br.). The Drshadvati is described as a seasonal stream (1. Himalayas. The Asvalayana Srautasutra and Sankhayana Srautasutra contain verses that are similar to the Latyayana Srautasutra. Post- Vedic texts. The dried- up, seasonal Ghaggar River in Rajasthan and Haryana reflects the same geographical view described in the Mahabharata. According to Hindu scriptures, a journey was made during the Mahabharata by Balrama along the banks of the Saraswati from Dwarka to Mathura. There were ancient kingdoms too (the era of the Mahajanapads) that lay in parts of north Rajasthan and that were named on the Saraswati River. It then turns west at Kedara and also flows underground. Five distributaries of the Sarasvati are mentioned. The Sarasvati River was thus the western boundary of Brahmavarta: . Many think that the Vedic Sarasvati river once flowed east of the Indus (Sindhu) river. Several scholars have identified the river with the present- day Ghaggar- Hakra River or dried up part of it, which is located in Northwestern India and Pakistan. According to Danino, . According to Liviu Giosan et al. With the rivers drying out as a result, the civilisation diminished some 4. This particular effected the Ghaggar- Hakra system, which became ephemeral and was largely abandoned. The Indus Valley Civilisation had the option to migrate east toward the more humid regions of the Indo- Gangetic Plain, where the decentralized late Harappan phase took place. Painted Grey Ware sites (ca. BCE) have been found in the bed and not on the banks of the Ghaggar- Hakra river, suggesting that the river had dried up before this period. The Saraswati may have migrated westward due to such uplift of the Aravallis. This resulted in the blockage of the westward flow of Sarasvati forcing the water back. During the Indus period, the Sarasvati was a large river, receiving water from the Sutlej and the Yamuna. The tectonic movements during this period resulted in a distinct separation of the river Yamuna from the Indus system. Over time, these waters were withdrawn and the river became smaller and eventually dried up. Also, the river bed could be choked with modern moving sand. It is also assumed that the plains formed during the course of the river was a part of Indo Gangetic plains which later turned to Thar Desert after the depletion of River Sarasvati. The Helmand historically besides Avestan Haetumant bore the name Haraxvaiti, which is the Avestan form cognate to Sanskrit Sarasvati. The Avesta extols the Helmand in similar terms to those used in the Rigveda with respect to the Sarasvati: . The Sarasvati by this time had become a mythical . Both flow into a terminal lakes: the Helmand into a swamp in the Iranian plateau (the extended wetland and lake system of Hamun- i- Helmand). This matches the Rigvedic description of the Sarasvati flowing to the samudra, which at that time meant 'confluence', 'lake', 'heavenly lake, ocean'; the current meaning of 'terrestrial ocean' was not even felt in the Pali Canon. Mukherjee notes that many historians and archaeologists, both Indian and foreign, concluded that the word . However, Mukherjee believes that . Mukherjee concludes that the Vedic poets had not seen the palaeo- Sarasvati, and that what they described in the Vedic verses refers to something else. He also suggests that in the post- Vedic and Puranic tradition the . Suggesting a political angle, he accuses . Danino notes that accepting the Rig Veda accounts as factual descriptions, and dating the drying up late in the third millennium, are incompatible. According to Danino, this suggests that the Vedic people were present in northern India in the third millennium BCE, a conclusion which is drawn by some Indian archaeologists, but not by Western archaeologists. Danino states that there is an absence of . Danino then states that if the . These post- Vedic texts regularly talk about drying up of the river, and start associating the goddess Sarasvati with language, rather than the river. Sarasvati is described to flow in the underworld and rise to the surface at some places. The Padma Purana proclaims: One who bathes and drinks there where the Gang. Of this there is no doubt. The belief is interpreted as . There are several other Trivenis in India where two physical rivers are joined by the . The government constituted Saraswati Heritage Development Board (SHDB) had conducted a trial run on July 3. Uncha Chandna village in Yamunanagar. The water is expected to fill the channel uptil Kurukshetra, a distnce of 4. Once confirmed that there is no obstructions in the flow of water, the government proposes to flow in another 1. There also are plans to build three dams on the river route to keep it flowing perennially. Valdiya (2. 01. 3) dispute this, arguing that it was a large perennial river draining the high mountains as late as 3. Potential sources for this river include the Yamuna River, the Sutlej River, or both rivers. However, the lack of large- scale incision on the interfluve demonstrates that large, glacier- fed rivers did not flow across the Ghaggar- Hakra region during the Holocene. According to David Anthony, the Yamna culture was the . From this area, which already included various subcultures, Indo- European languages spread west, south and east starting around 4,0. BCE. These languages may have been carried by small groups of males, with patron- client systems which allowed for the inclusion of other groups into their cultural system. Eastward emerged the Sintashta culture (2. This culture interacted with the BMAC (2. The Indo- Aryans migrated to the Levant, northern India, and possibly south Asia.^ ab. The migration into northern India was not a large- scale immigration, but may have consisted of small groups, which were genetically diverse. Their culture and language spread by the same mechanisms of acculturalisation, and the absorption of other groups into their patron- client system.^Michael Witzel points out that this is to expected from a mobile society, but that the Gandhara grave culture is a clear indication of new cultural elements. Michaels points out that there are linguistic and archaeological data that shows a cultural change after 1.
0 Comments
Leave a Reply. |
AuthorWrite something about yourself. No need to be fancy, just an overview. Archives
January 2017
Categories |