Sarasvati Geography as per Vedic Ritualistic Manuals

About the Authors

Mrugendra Vinod B.E.(Comp.Sc.) M.S.Univ. of Baroda,1986 and Suvrata Vinod Prof. Member ISABS
Both of Anandavan Bhakta Samudaya, An Institute of Advanced Studies in Veda and Sciences,
Varanasi. They practice and study Vedic life and are working on the project of finding physically
verifiable references in the Vedas especially as those throwing light on the Ancient History and
Geography of India in 5000BP to 4000BP.
Abstract
Sarasvata Satra and Darshadvata Satra are two Vedic Rituals with many outstanding features. It is
one of the rare instances where a particular location is prescribed for performance. Other Rituals from
Agnihotra to Ashvamedha can be performed at any suitable location but these Rituals are to be
performed only on the banks of River Sarasvati and River Drishadvati.
The Sarasvata Satra is a moving Ritual performed with Vedi-on-wheels. It is started from the place
called Vinashana where Sarasvati disappears in the desert. The process of daily sacrifice is followed
by throwing a stick upstream on the right or southern bank of Sarasvati. The whole Vedi or Ritual-
altar is shifted to the new place. This shift amounts to a movement of 50 m/day or 18 km/year. This
journey concludes at the place called Plaksha Prasravana where a small spring of water exudes from
the roots of a Plaksha tree to form a pond and a stream flows out to make the Sacred Sarasvati. This
distance is 44 Ashvin or Yojana. We have shown in a previous work that Ashvin~=9kms. So the
distance from Vinashana to Plaksha Prasravana comes out to be 400 km approx. The time taken will
be 22 years approx. From here performers walk over to Yamuna River for their terminal ablution
called Avabhrita. The journey from Vinashana has to cross a river called Drishadvati which may or
may not have water. This place of confluence is 8 Yojana or 72 km from Vinashana.
Darshadvata Satra is another Ritual similar to Sarasvata Satra with few differences and a great deal
more to tell us about the geographical details of Drishadvati. This is for the first time that Drishadvati
is being focused. We show Naitandhava Arma, Parinat Sthali, Prabhavya Arma and Tri-Plaksh-
Avaharanam along with the detail of eastward shifting of Yamuna being documented by Vedic texts.
We have used the previously established multi-disciplinary studies of the dry bed of Sarasvati and
Drishadvati as a base. We mapped the distances predicted by this Vedic literature on this known dry
bed. We discovered remarkable places at the predicted distances for Vinashana, Plaksha-Prasravana
of Sarasvati. We here present for the first time the direct discovery of Vedic geographical landmarks
of Naitandhava Arma, Prabhavya Arma and Tri-Plaksh-Avaharanam.
We have done 5 field visits to the entire region to substantiate our theoretical work.
Keywords- Sarasvati, Drishadvati, Satra, Veda, Brahmanam, Vinashana, Plaksha Prasravana
 Sarasvati Geography as per Vedic Ritualistic Manuals

Introduction
River Sarasvati has been a centre of study for ancient history and culture of India. 1Much has been
speculated about the existance, location, length, strength and extinction of the ancient river. Literature
and physical evidences both have been studied and reported. 2
Literature can be divided in two broad categories. First called Shruti or Veda brought verbatim by
strict oral tradition. Second called Smruti was authored by known or unknown persons but preserved
with the aid of script.
Veda has been a target of modern comparative philology. 3 A critical study of this science is beyond
the purview of the present work, but it is to be noted that traditional Mimamsa was laid asunder in
comprehending Veda. In particular, we note the concept of Devata and Rishi.
Devata is an abstract idea with inherent duality of Spiritual dimension with a Physical body. Agni,
Soma, Indra, Prajapati, Brahma and Purush or Atma are all Devata with this duality.This duality of
physical and divine is also brought to the first person called ‘I’ in the Sharirakam or Vedanta.
Our purpose is to establish the physical parameters of an ancient river mentioned in the texts and
inferred by scientific methods. For such a purpose, we know from traditional Mimamsa that Vidhi
and Bhuta-Arthavada portion of Brahmanam texts have best potential.
We find irrefutable references to Sarasvati as a real physical river having water in Rajasuya Ritual and
Sarasvata Satra Ritual.
सारस्वतीरपो गृह्णातत। तै.ब्रा. 1-8-2।–Brings/takes water of Sarasvati (River). सारस्वतं ग्रहं गृह्णातत।अपां वा एतत ्
पृष्ठ।ं यत्सरस्वती। तै.ब्रा.1-7-5-5।-Takes/fills a vessel called Grah with water of Sarasvati (River). This is the
top of waters. That is Sarasvati. सरस्वत्या तवनशने दीक्षन्ते।तां.ब्रा.25-10।तेषां सरस्वत्या उपमज्जने
दीक्षा।ज.ै ब्रा.2.297।सरस्वत्याः पतिम उदकान्ते दीक्षेरन।् आ.श्रौ.सू. उ.6.6.2। –Perform Diksha procedure at a place called
Vinashana where waters of Sarasvati (River) disappear in the west.

1
Vedic Sarasvati, B.P.Radhakrishna and S.S.Mehr (Ed.) Memoir 42 Geological Society of India
1999.

2
Vedic River Sarasvati and Hindu Civilization. S.Kalyanaraman (Ed.) Aryan Books International
2008
3
A history of Ancient Sanskrit Literature so far as it illustrates the primitive religion of Brahmans, Max
Muller, 1860.
2
 Sarasvati Geography as per Vedic Ritualistic Manuals

Sarasvata and Darshadvata Satra Ritual as in Tandya Brahmanam

We have found a particular passage in Tandya Brahmanam of Samaveda also called Panchvimsha
Brahmanam dealing with a Yajnya called Sarasvata Satra and Darshadvata Satra of special interest
because of its explicit mention of the length of course of Sarasvati from its end to confluence with
Drishadvati and thence to the landmark called Plaksha as notional source. We will quote the primary
passages with in-line translation. तां.ब्रा. 25-10. Other passages are put in Appendix 1.
सरस्वत्या तवनशने दीक्षन्ते Diksha is performed at Disppearance of Sarasvati तेषां द्वादश दीक्षा द्वादशोपसदः They do
्
Diksha for 12 days and perform 12 Upasad Ishti यद ् अहर ् अततरात्रो भवतत तद ् अहर ् वत्सान अपाकु ववतन्त On the day

of Atiratra Somascrifice calves are separated संतिते अततरात्रे सान्नाय्येन यजन्ते After finishing Atiratra,
following morning, curd-milk sacrifice is done सान्नाय्येनष्ट्वे ार्ध्ःवु शम्यां परास्यतत At the end of sannayya (on all
the following days with or without Atiratra) Adhvaryu throws the Shamya (stick)4 सा यत्र तनपततत तद ्
गाहवपत्यः Garhapatya(for the next day)is made where it falls ततः षट ् तत्रँशतं प्रक्रमान ् प्रक्रमतत From it 36 steps
्
are measured तद ् आहवनीयः That is Ahavaniya चक्रीवत सदश ्
चक्रीवद ्
् हतवर्ावन ं चक्रीवद ् आग्नीध्रम Sada is on wheeled
platform, so is Havirdhan and Agnidhra (these are parts of the Vedi for Yajnya) उलूखलबध्नु ो यूपः
Yupa(post for animal sacrifice) has thick base प्रकृ ष्य उपोप्त एव It is dragged (to the next place) and kept
superficially नोपरवान ्खनतन्त Pits for Soma pounding is not dug (only drawn) ते तम ्आपूयम
व ामम ् आमावास्येन

यतन्त This bright fortnight they perform this Amavasyasacrifice of curd-milk तेषां पौमवमास्यां गोष्टोमस्तोमो भवत्य ्
उक्थ्यो बृहत्सामा They (who take this alternative) on full moon day perform Goshtoma Somasacrifice with
Ukthyatype and Brihatsama संतिते गोष्टोमे पौमवमासं तनववपन्ते After Goshtoma (on the same day) they perform
Pournamasa purodashasacrifice ते तम ् अपक्षीयमामं पौमवमासेन यतन्त For the dark fortnight they do
Poournamasa purodashasacrifice तेषाम ् अमावास्यायाम ् आयष्टु ोमस्तोमो भवत्य ् उक्थ्यो रथन्तरसामा On newmoon day
they perform Ayushtoma Somasacrifice with Ukthya and Rathantarasama तमत्रावरुमयोर ् अयनम ् Now
follows Mitravarun Ayan variation एतेन वै तमत्रावरुमाव ् इमान ् लोकान ् आजयताम ् By this performance,
Mitravarun won these spheres अहोरात्रौ वै तमत्रावरुमौ Daynight are Mitra-Varun अहर ्तमत्रो Day is Mitra रातत्रर ्
वरुमो Night is Varun अर्वमासौ वै तमत्रावरुमौ य आपूयतव े स तमत्रो यो अपक्षीयते स वरुमः Or Halfmonths are Mitravarun
Bright is Mitra Dark is Varun स एष तमत्रो वरुमे रेतः तसञ्चतत Mitra pours vitality into Varun सरस्वत्या वै देवा
्
आतदत्यम अस्तभ्न ु ्(Arthavada Akhyan to praise Sarasvata Satra by showing the importance of Sarasvati
वन
Length of 36 Ashvin from Confluence to Plaksha as the number of letters of Brihati Chhandah.) Gods
upheld the Sun by using Sarasvati सा नायच्छत ् She did not oblige साभ्यव्लीयत She wilted तस्मात ् सा कुतिमतीव

4
Standing at the Ahavaniya facing east towards upstream of Sarasvati on the right or southern bank.
If it falls on uneven place it is moved to level ground. The next day’s sacrifice is done at the new
location by shifting the whole Vihara in the relevant manner. This procedure is famous as
Shamyaprasa. We estimate the throw to be ~30m and the length of sacrificial vedi is ~20m. Thus the
journey per day is ~50m or ~18km per year.
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 Sarasvati Geography as per Vedic Ritualistic Manuals

Hence she is bent or meandering5 तं बृहत्यास्तभ्नवन ्

ु He (sun) was upheld by Brihati (a meter of 36 letters)6
्
सायच्छत She obliged तस्माद ् बृहती छन्दसां वीयववत्तमा आतदत्यं तह तयास्तभ्नवन ्
ु Hence Brihati is the strongest, sun was
upheld by it7 प्रतीपं यतन्त न ह्य ्अन्वीपम ्They go upstream, no downstream flow exists8 अष्ट वै पूवम
े पक्षसा यतन्त

They go eight9 by the eastern flank.10 तद ् तर् प्रत्य ्एकाप्येतत दृषद्वत्येव Here comes one, Drishadvati by name
(It joins from south and as we are on the southern bank we will have to cross it to keep on the bank of
Sarasvati.) दृषद्वत्या अप्यये अपोनप्त्रीयं चरुं तनरुप्य अथाततयतन्त At the confluence of Drishadvati Aponaptriya
ु त्वातरँ शद ् आश्वीनातन सरस्वत्या
charusacrifice is performed and then the river Drishadvati is crossed 11 चति
तवनशनात ् प्लक्षः प्रास्रवमस ् (Bhuta-Arthavada)From Vinashana of Sarasvati12 to Plaksha Prasravana, the
distance is 44 Ashvin तावद ् इतः स्वगो लोकः(Gauna-Arthavada) That much is Svarga from here
सरस्वतीसतितेनाध्वना स्वगं लोकं यतन्त The journey equal to Sarasvati reaches them to Svarga एतेन वै नमी साप्यो
् (Purakalpa
वैदहे ो राजा अञ्जसा स्वगं लोकम ऐत ् Arthavad mentioning precedent) By this (way or sacrifice) only
्
Nami Sapya, a Videha king easily went to Svarga अञ्जसागाम इतत तद ् अञ्जस्कीयानाम अञ्जस्कीयत्वम ्
Anjaskiya are

5
This statement is interpreted by some to show the dwindling of Sarasvati in some prehistoric time.
6
The importance of Brihati in relation with Sun and its diaurnal motion is shown in another passage.
Here we note that 36 is the average of the letters of Gayatri 24 Ushnik 28 Anushtubh 32 and Pankti
40 Trishtubh 44 Jagati 48.तस्यावाच एवावपादादतबभयःु । तस्मा एतातन सप्त चतरुु त्तरातम छन्दाँस्यपु ादर्ःु । तेषामतत त्रीण्यतरच्यन्त।
न त्रीण्यदु भवन।् यस्यां तत ् प्रत्यततष्ठत।् द्वादश पौमवमास्यः। द्वादशाष्टकाः। द्वादशामावास्याः। एषा वाव सा देवाक्षरा बृहती। यस्यां
ु ातभरहमेतमध्वानमनस
तत्प्रत्यततष्ठतदतत। ...सोब्रवीत्प्रजापततः। छन्दाँतस रथो मे भवत। यष्म ु च
ं रामीतत। तस्य गायत्री च जगती च
पक्षावभवताम।् उतिक ् च तत्रष्टुप ् च प्रष्ट्यौ। अनष्टु ुप ् च पतिि र्यु ौ। बृहत्येवोतिरभवत।् स एतं छन्दोरथमािाय।
एतमध्वानमनस ्
ु मचरत...।। 1.5.12 ।।तै.ब्रा.।।
7
This is a figurative statement. The explanation follows from the previousely alluded might of Brihati
of 36 letters. The 8 of previous course have to be deducted from 44 giving 36 as the remaining course
of Sarasvati alone. Downstream to this is the combined course of Sarasvati and Drishadvati and not
exclusive to Sarasvati. Hence this Gaunarthavada relates to the exclusive course of 36 Yojana of
Sarasvati as the Path to Svarga and equivalent to the distance of Svarga from this Karma Bhumi. The
Brihati having 36 letters and its relation to Sun or Svarga thus becomes relevant here. Every
Arthavada has a definite purpose. We only need to have a wider learning.
8
This is the Bhuta-Arthavada of a great importance.It shows that Sarasvati must have been flowing
in very old times all the way upto the sea, But in the period immediately preceding the time when
these Brahmanam is prescribing the Satra as starting from Vinashana it must have a Sarasvati with its
remainder course invisible.
9
Note that unit is not mentioned meaning that a common standard unit called Yojana is the default
unit.
10
This use of Sakarant Paksh word means that Sarasvati is thought of as a bird with Vinashana as
somewhere in middle and extant stream on east as one flank and extinct stream on west as the other.
11
द्रा.श्रौ.सू. 31.2.8.It should be mentioned that Latyayan and Drahyayan Shrout Sutra here mention an
alteranate where the Aponaptriya is conditional. If Drishadvati has water then perform this
Aponaptriya Charu otherwise waive it. This shows that Drishadvati was a seasonal stream by this time
of Shrout Sutra.
12
This usage of Vinashana of Sarasvati means this is a generic-conventional Yogarudha term.) (This
usage of Vinashana of Sarasvati means this is a generic-conventional Yogarudha term.
4
 Sarasvati Geography as per Vedic Ritualistic Manuals

called so because of this easy passage13 स एतद ् अवभृथम ् अभ्यवैद ् He performed the terminal ablution
ceremony य एष उत्तरेम िूलामँ ह्रदस ् (at) The pond to the north of the big rubble or the pond with thick
mud which is on the north of River Sarasvati14 तिास्य शतं गावः सहस्रं सम्पेदुः Here his 100 cows became 1000
शते गोष्व ् ऋषभम ् अप्य ऋजतन्त ता यदा सहस्रं सम्पद्यन्ते अथोत्थानम ् 100 cows are united with a bull, when they
become 1000 it is a valid termination15 यदा सववज्याातनं जीयन्ते अथोत्थानं If all the cows are destroyed then
terminate (with Vishvajit Atiratra) यदा गृहपततर ् तियते अथोत्थानम ् If Grihapati dies then terminate (with
Ayushtoma Atiratra)16 यदा प्लक्षं प्रास्रवमम ् आगच्छन्त्य ् अथोत्थानम ् When they reach Plaksha Prasravan then
्
Satra is over प्लक्षं प्रास्रवमम आगम्य अग्नये कामायेतष्टं तनववपन्ते After reaching Plaksh Prasravan ‘Agni Kama’ Ishti is
performed तस्याम ्अश्वां च परुषं
ु च र्ेनक
ु े दत्वा In it a she-horse and a female in lactation are given कारपचवं प्रतत
्
यमनु ाम अवभृ ्
थम अभ्यवयतन्त For ablution rite they walk away to a place called Karapachava on Yamuna 17
संवत्सरं ब्राह्ममस्य गा रक्षेत ् For a year, protect the cows of (Purohit/Acharya)Brahman संवत्सरं व्यमे न ैतन्धवे
अतग्नतमन्धीत For a year, keep kndling a fire in waterless (Arma of Sarasvati) called Naitandhava संवत्सरे
परीमतह अग्नीन ् आदर्ीत At the end of a year, set up the sacred three fires in (the western region of
Kurukshetra) named Parinat स दतक्षमेन तीरेम दृषद्वत्या आग्नेयष्टे ाकपालेन शम्यापरासीयात ्Then start the shamyapras
procedure on the south bank of River Drishadvati with Agneya Ashtakapal purodasha sacrifice 18 इन्द्रि
रुशमा च अंश ं प्रास्येतां यतरो नौ पूवो भूतमं पयेतत स जयतीतत भूतमतमन्द्रः पयैत ् कुरुक्षेत्र ं रुशमा सोब्रवीत ् अजषै ं त्वा अहतमतत अहमेव
त्वामजषै तमतीन्द्रोब्रवीत ् तौ देवष्व
े पृच्छेतां ते देवा अब्रवु न ् एतावती वाव प्रजापतेवते दः यावत ् कुरुक्षेत्रतमतत तौ न व्यजयताम ् स य

13
We feel that citing the performance of a king means this refers to the other Sadhya Sixday
Somasacrifice of Sarasvat Satra type where 6 days of Somayaga is repeated and where Brihat-
rathantara is called Yajnasya Anjasayani Sruti.
14
More about this अमव is said later in Applications topic.
15
This Sarasvat Satra has four terminal conditions. One of them is this 10 folding of the specially
isolated herd of 10 or 100 young pregnant cows with one Bull at the start. They are protected and
allowed to multiply. The male progeny is separated and females are counted. If they become tenfold
before the Shamyapras process reaches the Plaksh Prasravan then the Satra is terminated with
Goshtoma Atiratra. And the ablution rite is not to be performed in Sarasvati but any nearby pond. If no
nearby pond is available then the Sarasvati water should be taken aside for the Avabhrita ablution.
We have worked out the tentative time-span required for this tenfolding to be ~16 years. The option of
Utthan (terminating the ritual) is till a herd of 100 young pregnant cows with a bull left at a pasture
grows to 1000. The table of increase of cows in the herd would be as follows:
Years 1 2 3 4 5 6 7 8 9 10
New Additions 0 50 50 50 75 100 125 162 212 274
Total Female Cattle 100 150 200 250 325 425 550 712 924 1198
Here the reproduction cycle is assumed to be 1 year but a reasonable estimate with one and half
years and death of some would give 16 years as the time for tenfolding of the herd.
16
In Satra sacrifice all the participants are Yajaman and they perform dual role of Ritvij. One who
performs the role of chief Yajaman is called Grihpati in Satra.
17
Please note that Shamyapras process is not to be continued though possible at Plaksha meaning
that Plaksh is still short of the hills.
18
द्रा.श्रौ.सू. 31.3.11-38.This Satra is called Ishti Satra. It can be done by single Yajamana. It does not
have Sarasvat Vedi-on-wheels. More than one Ishti and hence more than one throw can be done in a
day.
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 Sarasvati Geography as per Vedic Ritualistic Manuals

आग्नेयने ाष्टाकपालेन दतक्षमेन तीरेम दृषद्वत्याः शम्यापरास्येतत तत्रप्लक्षान ् प्रतत यमनु ाम ् अवभृथम ् अभ्यवैतत तदेव मनष्य
ु भ्य
े ः ततरो भवतत He

who reaches the region named Tri-Plaksha (where the source Arma of Drishadvati lies) near Yamuna
and does ablution rite there (or wherever Yamuna is nearby), becomes invisible to men.

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 Sarasvati Geography as per Vedic Ritualistic Manuals

Fixing the Ashvin

Our primary target is to fix this unit of distance called Ashvin. Once we fix this, we can easily use the
ground details provided by previous works to identify Vinashana and Plaksha along the known
course of Sarasvati from the pivotal position of Drishadvati confluence.
We here propose a method of using alternate passages with similar context.
1. Literal meaning of Ashvin derived from the Paniniya Sutra V.2.19 अश्वस्यैकाहगमः showing the
् the distance covered by a horse in a day.
etymology of this आश्वीनम as
2. The unsuitability of ordinary horse being taken here is already shown in the literature.
i) Minimum value of 40 km will lead to the course length of 1760 km which is well into the Arabian
Sea from possible Shivalik region.19
We add two more arguments based on Sarasvata Satra procedure outlined above.
ii) The option of reaching Plaksh by Shamyaprasa procedure will take ~100 years leaving this sacrifice
humanly untenable.
iii) The other option for completion is tenfolding of cows. It requires ~16 years. Options make sense
only if they are close. Otherwise the option of completion by reaching the Plaksh will never happen
making it redundant. This is a strong reason for considering the distance of the order of 10 km for
Ashvin so that time taken for reaching plaksh is close to tenfolding time and then there will be a fair
chance for either case to materialize.
3) No other instance of this word is found in extant Veda so we searched for alternate words for
denoting such distance. We were graced to find a remarkable passage in Shatapatha Brahmanam.20
In the dialogue between Bhujyu Lahyayani and Yajnavalkya the unit Devarathahnya is used to
describe a known distance. Q. Where did the sons of Parikshit go? A. They went where the
performers of Ashvamedha go. Q. Where do the performers of Ashvamedha go? A. 32
Devarathahnya is ‘this region’ surrounded by twice as much of land further surrounded by twice as

19
The lost river- on the trail of the Sarasvati, Michel Danino,2010. Page 40.

20
ु ु लावह्यायतनः पप्रच्छ। याज्ञवल्क्येतत होवाच। मद्रेष ु चरकाः पयवव्रजाम। ते पतंचलस्य काप्यस्य गृहान ैम। तस्यासीद ् दुतहता
अथ हैन ं भज्या
गन्धववगहृ ीता। तमपृच्छाम। कोसीतत। सोव्रवीत।् सर्न्वां
ु तगरस इतत। तं यदा लोकानामंतानपृच्छाम। अथ ैनमब्रूम। क्व पातरतक्षता अभवतन्नतत।
तत्त्वा पृच्छातम याज्ञवल्क्य। क्व पातरतक्षता अभवतन्नतत।।1।। स होवाच। उवाच वै सः तत।् अगच्छन ् वै ते तत्र यत्र अश्वमेर्यातजनो
गच्छन्तीतत। क्व न ु अश्वमेर्यातजनो गच्छन्तीतत। द्वातत्रँशतं वै देवरथाह्न्यातन अयं लोकः। तद्वः तावत ् पृतथवी पयेतत। तां पृतथवं तद्वः तावत ्
समद्रु ः पयेतत। तत ् यावती क्षुरस्य र्ारा। यावद्वा मतक्षकायाः पत्रं। तावान ् अंतरेम आकाशः। तान ् इंद्रः सपमो
ु भूत्वा वायवे प्रायच्छत।् तान ्
वायःु आत्मतन तर्त्वा। तत्र अगमयत।् यत्र पातरतक्षता अभवतन्नतत। एवतमव वै सः। वायमु वे प्रशशँस। तस्मात ्वायरु ेव व्यतष्टः। वायःु समतष्टः।
ु मृत्य ं ु जयतत। सवं आयःु एतत। य एवं वेद। ततो ह भज्या
अप पनः ु ु लावह्यायतनः उपरराम।।2।। श.ब्रा. कां.14 अ.6 ब्रा.3

7
 Sarasvati Geography as per Vedic Ritualistic Manuals

much of sea. There is a small gap in these earth and sea. Indra in the form of a bird takes them
through this gap and hands them over to Vayu. Vayu is being praised as the almighty. Obviousely,
the passage is dealing with subtle arrangement of existential planes.
Assumption : In the above passage ‘this region’ is the Kurukshetra.
Justification: Janamejaya’s performance was at Asandivat 21 in Kurukshetra. By the words ‘this region’
the sacred area used singularly for ritualistic purposes must be meant. Note that ‘this region’ is only a
sub-region of the land mass. Now from numerous Vedic passages it is known that the region between
Sarasvati and Drishadvati called Kurukshetra is the sacred region. 22 The mention of twice-twice is
figurative but 32 Devarathahnyani is significant because of specific number. The known description
of Kurukshetra when put on map gives western end as Parinat near the Drishdvati confluence. The
east end is called Prachi Sthali or Uttarvedi. The tradition suggests present day Thanesar to be the
Prachi Sthali. This gives east-west dimension of Kurukshetra as ~300km. This works out to
Devarathahnya as ~300 / 32 =~9.3 kms.
4) Literal meaning of Devarathaynya is “The distance travelled by Devaratha in a day”. What is
Devaratha? Either देवानां रथः Chariot of Gods or देविासौ रथि God that is chariot. Note that allegorically

21
्
आसन्दीवतत र्ान्यादँ रुतिमँ हतरतस्रजम।अबध्नादश्वँ सारंग ं देवभ्य
े ो जनमेजयः इतत।श.ब्रा.13.5.4.
22
इन्द्रि रुशमा च अंश ं प्रास्येतां यतरो नौ पूवो भूतमं पयेतत स जयतीतत भूतमतमन्द्रः पयैत ् कुरुक्षेत्र ं रुशमा सोब्रवीत ् अजषै ं त्वा अहतमतत
अहमेव त्वामजषै तमतीन्द्रोब्रवीत ् तौ देवष्व
े पृच्छेतां ते देवा अब्रवु न ् एतावती वाव प्रजापतेवते दः यावत ् कुरुक्षेत्रतमतत तौ न
् .ब्रा.25.16 देवा वै सत्रमासत।ऋतिपतरतमतं यशस्कामाः।तेब्रवु न।यन्नः
व्यजयताम।।तां ् ् षां नस्तत ् सहासतदतत।तेषां
प्रथमं यश ऋच्छात।सवे
्
कुरुक्षेत्र ं वेतदरासीत।तस्यै ् र्घ्म
खाण्डवो दतक्षमार्वरासीत।तू ु रार्वः।परीमज्जघनार्वः।मरव उत्करः। तै.आ.5.1; ... तेषां परीमत ् इतत
व त्त

कुरुक्षेत्रस्य जघनार्े सरस्कं तं दीक्षायै। ते प्रांचो यतन्त। समया कुरुक्षेत्रम।् एतद्वै देवानां देवयजनं यत ् कुरुक्षेत्रम।् देवानामेव तद्देवयजनेन
यतन्त। तेषां यमनु ावभृथः। एष वै स्वगो लोको यद्यमनु ा। स्वगवमवे तै ल्लोकं गच्छतन्त।..।। ज.ै ब्रा.2.300।।
तास ु च्यावनम।् च्यवनो वै भागववो वास्तपु स्य ब्राह्मममवेत।् ...तं सरस्वत्य ै शैशवे तनर्ाय तत्रःपनःप्रयामं
ु ्
प्रायन।....तं तष्टु ुवानं शयावतो मानवो
्
ग्रामेमार्ध्वास्यत।.....तं ह सरस्वत्य ै शैशवमभ्यवचकृ षतःु । स होवाच कुमातर सवे वै सदृशा उदेष्यामः अनेन मा लक्ष्मके म
ु ववु ा भूत्वागच्छत ् शयावत ं
जानीतातदतत।...स होवाच देवा वा एते कुरुक्षेत्र े अपशीिाव यज्ञेन यजमाना आसते। ...अथ ह च्यवनो भागववः पनय
मानवम।् तं प्राच्यां िल्यामयाजयत।् ...अथो ह स्मैतने ैव साम्ना च्यवनो भागववो यद ् यद ् अशनं चकमे तत ् तद ् ह स्म सरस्वत्य ै शैशवात ्
उदचतत।। ज.ै ब्रा.3.122।। ्
कुरुक्षेत्र ं वै देवानां देवयजनं सवेषां भूतानां ब्रह्मसदनम।जाबालोपतनषत ् 1; And many more
passages.

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 Sarasvati Geography as per Vedic Ritualistic Manuals

Ratha and Ashva have been frequently attached with Sun in numerous Vedic passages.23 The
Bhashya on this passage also suggests Sun as the Devaratha. So we suggest the following definition.
24

Definition : Devarathahnya is the distance covered by Sun from Sunrise to Sunset as viewed by an
average person standing on flat ground. Or more precisely, it is twice the horizon for a 5’6” observer.
From modern calculations, we know it to be 9.2 kms. For Vedic purpose 9 +/- 1 km would be
sufficient.
Difficulty: How would such a measure be available to the ancients? At present we can only suggest
that from certain passages relating to observation of sky-earth conjugation in Brahmayajnya,
observation prescribed for Amavasya moon and pre-dawn observation of propitious Nakshatra we
know that Vedas require keen observation and touch with the nature. Also looking at the other
measures like Angula, Prakrama etc. we appreciate the crude but fresh and non-instrumental, non-
calculating direct closeness of human life with natural processes in Vedic Rituals. Only in later times,
we feel, is the non-subjective standardization of units introduced and that too only for secular
purposes. This approach of Vedas is justified by its focus on the Rituals which is an individual’s effort
for divine intervention. Present approach of secular growth is the impetus for modern science, but to
judge the other culture of spiritual growth from such a narrow viewpoint is unfair and someday we
will appreciate this different approach.
5) Seeing the literal similarity between Ashvin and Devarathaynya we make the next assumption.
Assumption: Ashvin is same as Devarathahnya.
6) We further note that Yojana is the standard unit of distance in numerous Veda passages.25 Literally
ु ् भावादौ ल्यटु ्’26. Interestingly, Vedic Index of McDonnell and Keith27
Yojana word is formed from ‘यज

23
अथ ैष सद्यःस्क्रीः। ... अथ ैतेभ्य एतमातदत्या आतदत्यमेव अश्वं श्वेत ं भूत ं अश्वातभर्ान्यतभतहतमानयन।् इमम ु वै प्रततगृह्णीतेतत।
तेब्रवु न।् ...।। ज.ै ब्रा.2.115।। आतमग्ने रथं ततष्ठ।एकाश्वमेक योजनं।एकचक्रमेकधुरं।वातध्रा जजगततं ववभो।न ररष्यतत न
व्यथते।नास्याक्षो यातु सज्जतत।यच्वेवेतान्रोहिताँश्चाग्नेः।रथे युक्वावातधततष्ठतत।।तै.आ.1.11.7।। And many more passages.
24
देव आतदत्यस्तस्य रथः तस्य रथस्य गत्या अह्न्या यावत ् पतरतच्छद्यते देशपतरमामं तावद्देवरथाह्न्यं।।बृहदारण्यकोपतनषद ् 3.3.2
शां.भा.।।

25
अश्वः श्वेतो दतक्षमा भवतत। स्वर्ग्यो वा अश्वः स्वगवस्यवै लोकस्य समष्ट्य ै। अश्वरथः सोमप्रवाको भवतत योजनं परमम।् एति वै परमामां
अध्वानां अवमं यद्योजनं। अवमामां वा परमम।् ततस्मन ् दतर्दृततरुपावतहतो भवतत। तस्य यत ् सतपवः संपततत तदाज्याकं ु भे अवास्यतन्त। तति
सद्योजतमव। तद्वक्रोशतमत्थं तद्वक्रोशतमत्थं ऋतत्वजो तवतनतहता भवतन्त। ... ।।2.117।।ज.ै ब्रा.
..तस्मा अममु ातदत्यमश्वं श्वेत ं कृ त्वा दतक्षमामानयन।् ते प्रततगृह्य व्यभ्रँशत। ... सवाव तदशोश्वरथाः सोमप्रवाका तवर्ावतन्त। सवावभ्य एवास्मै
तदग्भ्योन्नाद्यमवरुन्धे। योजने चतवु ावतहमा प्राच्यां तदतश प्राहैवतमव वा अध्वानो तवतमता। यैवाध्वनो मात्रा तां र्ावयतन्त। त्रैपदे प्रतष्ठवातहनोदीच्यां
गव्यूतौ । द्व्योगेन प्रतीच्यां क्रोशे िूतरमा दतक्षमा। एतद्वै तदशां रूपं। यदैव तदशां रूपं तेन यज्ञं समर्वयतन्त। सक्षीरदृतयो रथा भवतन्त ततो
्
यन्नवनीतं उतदयात तदाज्याे
तप कायं सद्यस्त्वाय।... ।।16.12,13।। तां.ब्रा.

9
 Sarasvati Geography as per Vedic Ritualistic Manuals

suggests a definition for Yojana as the distance driven in one harnessing without unyoking a stage.
We do not know their source, though. Yojana in Koutilya Arthashastra 28 and Aryabhatiyam is defined
as a derived unit in terms of Angula or Dhanu as the fundamental unit. Note the replacement based
on meaning of the word in Koutiliya Arthashastra. Alexander Cunnigham29 also worked out Yojana
and Krosha from Chinese sources and Mughal sources along with his own measurements of Angul
and known distances. Generally,
Yojana = 4 Krosha = 5 miles/8 miles/9 miles = 8 kms/ 12 kms/ 14 kms. So here is one more
assumption.
Assumption: Yojana is same as Ashvin and Devarathahnya.
Hence, Asvhin = Devarathahnya = Yojana = ~ 9 kms

26
Apte’s Sanskrit-English Dictionary.

27
Vedic Index of McDonnell and Keith Entry on Yojana.
28
ु
Koutilya Arthashastra - मर्ध्मस्य परुषस्य मर्ध्माया अंगल्य ु ।् अष्टशतांगल
ु ा मर्ध्प्रकषो वा अंगलम ु ं र्नःु । र्नःु सहस्रं
ु ोरुतं योजनम.् Note that गोरुतं has the same meaning as क्रोशः.
गोरुतं। चतग
29
Ancient Geography of India, A.Cunningham Appendix B
10
 Sarasvati Geography as per Vedic Ritualistic Manuals

Application
 The general geography of Sarasvati region is described in a metaphorical description in the form
of Purakalpa of a Deva-yajan of Deva-Satra. The map based on this description superimposed on
the modern map is shown in Appendix 2.
 We take the Satellite map of Sarasvati as the base for mapping Vinashana and Plaksha
Prasravana.
 We take Sarasvati-Drishadvati confluence as the pivot landmark called Sangam by us.
 Vinashana is 8 Yojana = 72 km downstream of Sangam.
 Prachi Sthali is 32 Yojana = 288 km upstream of Sangam.
 Plaksha is 36 Yojana = 324 km upstream of Sangam.
 Bifurcation of Sarasvati Riverbed at Baror, Ramsighpur near Anupgarh, Ganganagar Dist.,
Rajasthan appears to be Vinashana. The inland delta begins here. This fact is previously noted by
Yash Pal et.al. (1980).30 Ground studies have shown the presence of a Harappan mound in this
vicinity called Baror which was excavated by ASI. The riverbed here is 11 km wide. The main
estuary continues straight in its SW direction towards Gharsana Mandi upto Khajuwala. The
present day Ghaggar is a meagre 100m rain water drain flowing in the ancient bed. The northern
estuary takes a bend near Baror to take a Westerly course. It passes north of Anupgarh, and
crosses India-Pakistan border near Laila-Majnu ka tilla. It flows into Cholistan desert and can be
traced upto Derawar Fort. Many Harappan and Hakra sites are present on this branch. Narwal
from north and Ancient Satluj might be feeding this area. For our purpose it is sufficient to note
the significance of this bifurcation as a vindication of our proposed measure of Ashvin as Yojana.
 It is noted that no historical records of Vinashana have been found by us to confirm our find. We
were told that only after the arrival of Satluj canal this area has been rehabilitated. The revenue
records etc. are of no help in this matter. But geological tests can be made by making a series of
pits across a section at this point of bifurcation to ascertain the ancient topography from 5000 BP
to 4000 BP of the Sarasvati stream to verify its disappearance. This will help in connecting the
ancient history and geography to available literature. Note that Vinashana has been described as
the western boundary of Aryavarta.
 When search was made for Plaksh Prasravan in the upstream of Sarasvati, we found a village
named Phoksa at ~30 km from Thanesar near modern town of Kurukshetra. This village has an

30
Yash Pal et.al. Remote sensing of the lost Sarasvati river. Proc.Ind.Acad.Sci.(Earth and Planetary
Sciences)v.89(3),pp.317-331

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 Sarasvati Geography as per Vedic Ritualistic Manuals

ancient mound surrounded by a pond. Local name of Plaksh is Pilkhan. We noted an unusual
number of old Pilkhan trees in this village. This village is on the northern most tributary of
Sarsvati. The ISRO maps show the catchment zone of Markanda, Sarasvati and Drishadvati and
we found this Phoksa village of Dist Ambala to be in the Saravati-Markanda border. We note that
Phoksa is 1 km away from the Sarsuti Nala being rejuvenated by Haryana Govt. Rivers do not
have any specific origin geographically. But culturally, some landmark is generally nominated as
source. The case of Gangotri as the designated source of Ganga can be cited. It is well known that
the whole of Gangotri glacier contributes to Ganga through innumerable streams but one single
place is the nominal source. Similarly, Sarasvati has at least five streams in the catchment zone
making up discernible stream of Sarasvati post Babain town of Haryana. The late Harappan site
of Bhagawanpur with a remarkable coeval Painted Grey Ware and Red Harappan ware is only a
few kms downstream of Babain on the northern bank. In the absence of any better suggestion for
Plaksh Prasravan, this mound of Phoksa may be investigated for archaeological evidences. The
historical records of the village name also need to be searched to verify its antiquity.
 Karapachava on Yamuna may be taken as the region around Sugh, Dist Yamunanagar. Srughna
of Historical period appears to be the capital of this region on the west bank of old bed of
Yamuna. The old trade route crossed Yamuna implying a Ghat or ford. The Asokan pillar at
Topra suggests that this trade route passed from Srughna to Takshshila via Topra. We see that
Phoksa would be very much on this trade route just 15 kms from Topra. Thus it is probable that,
after finishing the Shamyaprasa process of Sarasvata Satra at Plaksha, performers would walk to
Srughna via Topra for their Avabhrita ablution rites. The literary search for further indications of
Karapachava has not yielded any results as yet.
 Arma is a word with debatable meaning.31 Naitandhava is a name of Arma of Sarasvati.32 One of
them is waterless. In this the fire is kindled for an year. Next reference of Prabhavyam Armam33
meaning Source Arma of Drishadvati throws doubts about the meaning of the word Arma as a
rubble or desolate village arrived at by usage in ‘अमवकपालैः सँसज
ृ तत’ TS 5.1.6;TA 5.2.13 Other
references are RV i.133.3;TB 2.4.6.8;VS xxx.11;Pan.Su. 6.1.19. The word Arma is replaced by
Saraskam in Jaiminiya Brahmanam. Along with the Sarasvata Satra reference of Sthula Arma, we
may propose that Arma is a marsh-land with or without pond having water. Arma-kapal will be
then dried flakes of mud from such a marsh.This will also explain the sentence that Arma-kapal is
used and not a broken piece of domestic origin for the purpose of making Ishtaka for Agni-

31
Monier Williams and पा.सू. 6.2.90
32
द्रा.श्रौ.सू. 31.3.19
33
द्रा.श्रौ.सू. 31.3.29

12
 Sarasvati Geography as per Vedic Ritualistic Manuals

chayanam and Mahavira Patra for Pravargya. Sequence of events in Darshadvata Satra initiation
suggests that Naitandhava Arma is in the vicinity of Rangamahal or the confluence of
Drishadvati. So is the Parinat a place nearby.
 The Shrout Sutra reference34 to यत्र क्वच ततो दूरे यमनु ातीरे स्यात ् suggests that the Yamuna has changed
course towards east. This change of course is evident from the geographical studies confirming a
change of course from Hathini Kund to Indri. Thus we come to the Source Pond of Drishdvati
near Indri, Dist. Karnal. This region has abnormally higher density of Plaksh trees. The village
Tapriona near Indri or Taravadi near Nilokheri, famous for the last battle of Prithviraj or Topra of
Asoka Pillar are the candidates requiring further research for Tri-plaksha.
Conclusion
In this work we have suggested a reasonable definition of the ancient unit of distance called Ashvin.
This unit coupled with observations of physical remnants shows ancient geography of Sarasvati as a
simple physical fact with no need for events of neo-tectonics which may not have sufficient evidence
at least in any recent history. This brings us closer to the true picture of our ancient past of 5000BP to
4000BP.

34
द्रा.श्रौ.सू. 31.3.30

13
 Sarasvati Geography as per Vedic Ritualistic Manuals

Appendix 1
ज.ै ब्रा.2.298 अथ ैते षड्रात्राः। मरुतो वा अकामयन्त। ओतजष्ठा बतलष्ठा भूतयष्ठा वीयववत्तमा देवानां स्याम। जयेम स्वगं लोकतमतत। त एतं षड्रात्रं
यज्ञमपश्यन।् तमाहरन।् तेनायजन्त। ततो वै त ओतजष्ठा बतलष्ठा भूतयष्ठा वीयववत्तमा देवानां आसन।् अजयन ्स्वगं लोकम।् ओतजष्ठो बतलष्ठो
भूतयष्ठो वीयववत्तमः स्वानां भवतत,जयतत स्वगं लोकं य एवं वेद। पृष्ठ्यने षडहेन यतन्त। श्री वै वष्मव पृष्ठातन। तश्रयमेव तद्वष्मव पृष्ठान्यभ्यारोहतत।
ओजो वै वीयं पृष्ठातन। ओजस ैव तद्वीयेम यतन्त। स्वगो वै लोकः पृष्ठातन। स्वगवमवे लोकं रोहन्तो यतन्त। तेषां सरस्वत्या उपमज्जने दीक्षा। दतक्षमे
तीरे दीक्षन्ते। चक्रीवती सदोहतवर्ावन े भवतः उलूखलबध्नु ो यूप उत्क्रान्त्या अनपभ्रँशाय। यति ते तत्र कुवावमा इवासीरन ् अपभ्रँशो हैषां सः।
शम्यापरासं यतन्त। एते ह वै स्वगवस्य लोकस्य तवक्रमा यत ्शम्यापरासाः। स्वगवस्यवै तल्लोकस्य तवक्रमान ्क्रममामा यतन्त। र्घ्न्त आक्रोशन्तो
यतन्त। एतद्वै बलस्य रूपं यितमाक्रुष्टम।् सरस्वत्या यतन्त। वार्ग्व ै सरस्वती। वाग ु वै देवयानः पन्थाः। देवयानेन ैव तत पथा
् यतन्त। प्रतीपं यतन्त।
प्रतीपतमव वै स्वगो लोकः। स्वगवमवे तल्लोकं प्रततपद्यन्ते। प्रांच उदंच यतन्त। प्रातिव ह वा इदं स्वगो लोकः। स्वगवमवे तल्लोकं रोहन्तो यतन्त।
्
आ प्रक्षात प्रस्रवमात ्
यतन्त। ्
एष उ ह वै वाचोन्तः यत प्रक्षः प्रास्रवमः। यत्र उ ह वै वाचोन्तः। तत्स्वगो लोकः। स्वगवमवे तै ल्लोकं गच्छतन्त।
्
आश्वलायन श्रौतसूत्र हौत्रम उ.6.6 ्
आपस्तंब श्रौतसूत्र आध्वयववम 23.12,13 ्
सत्याषाढ श्रौतसूत्र आध्वयववम 18.4.21-52 कात्यायन श्रौतसूत्र
्
आध्वयववम द्राह्यायम ्
श्रौतसूत्र औद्गात्रम 31.1-3 ्
लाट्यायन श्रौतसूत्र औद्गात्रम 10.15-19
तै.सं. 7.2.1 सार्ध्ा वै देवाः सवु गवकामाः एतँ षड्रात्रमपश्यन ् तमाहरन ् तेनायजन्त ततो वै ते स्वगं लोकमायन ् य एवं तवद्वाँसः षड्रात्रमासते
ु मवे लोकं यतन्त देवसत्रं वै षड्रात्रः प्रत्यक्षँ ह्येतातन पृष्ठातन य एवं तवद्वाँसः षड्रात्रमासते साक्षादेव देवता अभ्यारोहतन्त षड्रात्रो भवतत षड्वा
सवगव
ऋतवः षट्पृष्ठातन पृष्ठरै ेवतूनव न्वारोहतन्त ऋततु भः संवत्सरं ते संवत्सर एव प्रततततष्ठतन्त बृहद्रथान्तराभ्यां यतन्त इयं वाव रथन्तरं असौ बृहद ्
आभ्यामेव यतन्त अथो अनयोरेव प्रततततष्ठतन्त एते वै यज्ञस्याञ्जसायनी स्रतु ी ताभ्यामेव सवगं
ु लोकं यतन्त तत्रवृदतग्नष्टोमो भवतत तेज एवावरुन्धते

पंचदशो भवतीतन्द्रयमेवावरुन्धते सप्तदशो भवतत अन्नाद्यस्यावरुद्ध्यै अथो प्रवै तेन जायन्ते एकतवँशो भवतत प्रतततष्ठत्य ै अथो रुचमेवात्मन्दर्ते
तत्रमवो भवतत तवतजत्य ै त्रयतिँशो भवतत प्रतततष्ठत्य ै सदोहतवर्ावतनन एतेन षड्रात्रेम यजेरन ् आश्वत्थी हतवर्ावन ं चाग्नीध्रं च भवतः तति सवु र्ग्यं
चक्रीवती भवतः सवु गवस्य लोकस्य समष्ट्य ै उलूखलबध्नु ो यूपो भवतत प्रतततष्ठत्य ै प्रांचो यातन्त प्रातिव तह सवगो
ु लोकः सरस्वत्या यातन्त एष वै
देवयानः पन्थाः तमेवान्वारोहतन्त आक्रोशन्तो यातन्त अवततवमवे अन्यतस्मन ् प्रततषज्या प्रततष्ठां गच्छतन्त यदा दश शतं कुववतन्त अथ ैकमत्थ
ु ानँ

शतायःु परुषः
ु ु वे ते न्द्रये प्रततततष्ठतन्त यदा शतँ सहस्रं कुववतन्त अथ ैकमत्थ
शतेतन्द्रयः आयष्य ु ानँ सहस्रसतितो वा असौ लोकः अममु वे लोकमतभ
् ैकमत्थ
जयतन्त यदैषां प्रमीयेत यदा वा जीयेरन अथ ्
ु ानं तति तीथवम ।।

14
 Sarasvati Geography as per Vedic Ritualistic Manuals

Appendix 2
्
तै.आ.5.1.1 देवा वै सत्रमासत।ऋतिपतरतमतं यशस्कामाः।तेब्रवु न।यन्नः ् षां नस्तत्सहासतदतत।तेषां कुरुक्षेत्र ं
प्रथमं यश ऋच्छात।सवे
्
वेतदरासीत।तस्यै ् र्घ्म
खाण्डवो दतक्षमार्व आसीत।तू ु रार्वः।परीमज्जघनार्वः।मरव उत्करः।
व त्त

The region between Sarasvati and Drishadvati is called Kurukshetra.

Turghna is to the north of Sarasvati. This may be Sirhind region of
Punjab having many ancient mounds. Khandav is to the south of
Drishadvati. This includes Rohtak region of Haryana again having many
ancient mounds. Maru meaning desert is the Utkar of the metaphorical
Vedi of Devas. This means the sand-dunes of Punjab where Narwal
Stream coming from Shivalik hills vanishes is being referred to as Maru
in the Vedic text.
Plaksha Prasravan

Prachi Sthali

Maru Turghna Karapachav

Parinat Sarasvati River

Vinashana

` Drishadvati River

Khandava
Map of Madhyadesha showing
results of Ashvin~=9kms

15