REAL IMPORT OF THE WORD 'PURA' AND THE ARYA-DASA SYSTEMS IN THE RIG VEDA

Author(s): Kamalika Mazumder

Source: Proceedings of the Indian History Congress , 2013, Vol. 74 (2013), pp. 48-53
Published by: Indian History Congress

Stable URL: https://www.jstor.org/stable/44158797

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 REAL IMPORT OF THE WORD TURA' AND
THE ARYA-DASA SYSTEMS IN THE RIG
VEDA
Kamalika Mazumder

Sayana's interpretation of the Rig Vedic pura as a town has b

unquestioningly accepted by the historians who have put forward the the
that the Aryan god Indra destroyed those puras (forts or cities) of Dāsa
who belonged to a far advanced or urban civilization. Efforts have
been made to identify Śambara's (a Dāsa) forts with settlements hav
circular circumvallation that have been excavated in Afghanistan
Central Asia. Some scholars like R.P Chanda have explained the pura bein
not a fortified settlement but a sort of a mud rampart as a modest defen
measure. The theory of the destruction of these puras occupies one of t
key features of the Ārya-Dāsa hostile relationship concluded by historia
In this paper we will delve into some relevant portions of the Rig Veda
decipher the real meaning of this term pura.
Šambara's 99 forts {puras ) were completely destroyed by Indr
according to scholars. The verse is the following- 1 . aham (I), pūro (ful
mandasãnah (being intoxicated, joyous, glad), y ye (to cover, cloth, w
or envelop), aram (speedily), nava (nine, new, fresh, young, praise
celebration), sākam (together, simultaneously), navatīh (90 in femini
Śambarasya (of Śambara). 1
In this verse nava sākam navatīh or 9 together with 90 is neithe
straightforward expression for 99 nor is in accordance with the Vedic sty
of economic expression. Noticeably to express 99 navanavatih could
used as a single word. In the verse vye refers to enveloping the 9 and 9
and not destroying them. Varuņa who is linked to spreading and envelopi
( vyãpti ) is related to the waters. The preceding verse refers to Indra a
pouring rain on the Earth to increase its fertility. The word pura come
from the root pur which has varied meanings. Pur does not only mean
fort but also means 'in front' or 'leader'. The significance of first
upholding the 9 together with 90 means the nine major leaders or the mo
dangerous warriors together with the rest of 90 soldiers all of whom w
enveloped by severe rainfall so that their aggressive designs were utter
spoilt by Indra. Hence the correct translation will be '1 (Indra) filled wi
delight and intoxication, speedily enveloped the 9 (leaders) and 99 (
rest) of Śambara. We shall see that the word pura in the Rig Veda does n
only mean a fort but means a leader of the Dāsa troops. Instances of Rig
Vedic verses are given below to further confirm and elaborate th
conclusion.

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 Ancient India 49

2.tvam (you), šatā (hundreds), Vaņ

(bellowing, shouting), purah (leade
(obstinate), paricūtā (urged, impelled
(through Rijišvanā)- you Indra through
of war mongering (shouting) obstinate
abhinat indicates the violent langua
Vangj-da.2
l.'danah (to give), višah (the entire people), Indra , mçdhravãca
(speaking badly), sapta ( l),yatpurah (moving/marching chiefsļaccusative
plural], šarma (desirous of happiness, joy, bliss, comfort), šāradīh (the
autumnal), dart (caused cleavages, broke)3 to give happiness to the common
people Indra caused cleavages in/broke the seven autumnal moving or
marching corrupt chiefs'. The meaning that comes out of the verse is that
the seven assaulters were marching in the month of autumn most favourable
for wars. Incidentally, the famous wars of the Ramayana and the
Mahabharata were fought in the autumn. As the chiefs always attacked in
autumn they got the epithet šāradīh (accusative plural). In the Bahram
yast of the Avesta it has been said, 'we sacrifice to Verethragna, made by
Ahura, Who breaks the columns asunder, who cuts the columns to pieces,
who wounds the columns, who makes the columns shake; Who comes and
breaks the columns asunder, . . . of Devas and men, of the Yatus and Pairikas,
of the oppressors, the blind and the deaf.'4 Verethragna is under Ahura
mazda even after slaying the columns of the wicked devas an<ļ men. l he
Indra aspect in him of being the greatest is buried under the intention of the
Asuras to be the greatest. Thus the Avesta record also proves that in India
Indra destroys/disunites the columns of 7 puras (leaders) in war.
A. prati (towards), yat (moving), asya (his), vajram (thunderbolt),
bahvoh (in both the arms), dhuh (shaking, trembling), hatvī (killing), dasyün
(the dasyus), purah (of the leader), ãyãsih (noun in feminine meaning
varman made of iron in singular. Here it is in accusative plural meaning
the iron coated female warriors), ni (down, back, in, within), tārīt (crossed
over, rescuer)5 - Indra's vajram placed in his both hands killing the moving
/unsettled Dasyus of the chief brought rescue/ was a saviour towards backing
(retreating) trembling iron coated female warriors. Here ãyãslh purah has
been taken together to mean not an adjective but a noun and the pura or
chief of the dasyus is an exclusive Asura (not like the gods like Indra who
are both Devas and Asuras in the Rig Veda . Also the word yat attached to
the word pura in the preceding verse and also present in the fourth verse
proves and confirms the view that far from being traders and commercially
developed whom the Aryas banished into a rugged terrain or undermined
them, the Dāsas and Dasyus were nomadic and boisterous and part of the
same population who did not believe in the Dana system. The Dasyus
were functioning in a three tier system running parallel and contrary to the

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50 IHC: Proceedings , 74th Session, 2013

system of the Äryas. On the top of their military organization were the
puras or chiefs. Dasyus were sub chieftains under whpm hundreds of thei
Dãsas fought wars. This entire system was funded by the loot of money
and by alluring men from the visa who became the basas of the Dasyu
That is why as Dãsa they were wealthy and were feared by the Ärya
Another important source of wealth for this three tier Dasyu system was
the bekanātā6 Paņīs meaning the usurers who were abhorred by the Äryas
Paņīs were traders, but they hoarded their wealth in! the form of goods or
paņa only to give it to the puras to make them richer. The puras gave
share of their accumulated wealth to the Dasyus. The Dasyus who wer
rich hired men in the form of servants from the visa and kept them in thei
service by imparting them a portion of their seized riches and the wealth o
ihe paņīs. The Paņīs got returns for their loans through return of some o
the wealth captured by the Dasyus and Puras by engaging the Dãsa army.
The Dãsas also worked under the Paņīs for more wealth. As the prospe
of becoming extremely wealthy by hoarding riches allured many people
towards the Dãsa system we find the Ãrya family or varņa producing
Dãsa or a Dãsa family giving an Ãrya to the society at large. Aryasya (of
an Ãrya) or Dãsasya (of the Dãsa) anyone can become the enemy of Indra7
who tries to uphold the dãna system of interchange of wealth among all
the people. Purandara Indra made cleavages within the highest warrin
chiefs, the Puras to destroy their unity and economic and military strength
Dahyum paiti in the Avesta means the master of the territory or dahyum
Dahyumã signifies master of the order of rituals and means the chief of th
province lord. Though we do not have Dasyupati in the Rig Veda , we have
Puras of the Dasyus.
5.paņcašatkfcņā (50 dark coloured), ni (within), vapah (shave or cut
off), sahasrãtkam (the desire coming from a thousand people), na (war or
conflict), purah (accusative plural, chiefs), jarimã (old age), vi (apart
divide), dardah (cuts off)8 - As old age cuts off the desires coming from
within a thousand people, (o Indra) divide or set apart the 50 dark coloure
chiefs. The meaning of Purandarah is thus highlighted repeatedly in the
discussed verses.

6. tvam (you), dasyuh (dasyus) okasah (to the houses), Agne (o Agni),
ãja ( driven towards) uri 1 (great, large , spacious), jyotih (light), janayan
(produced), ãryãya (for the âryas)9- O Agni, you have driven the Dasyus to
large spacious and produced light for the Ãryasr As the Dãsas are anãsas
(not sitting, i.e. unsettled) Agni is asked tö first give them houses for
settlement as the first step to development and for the Äryas who are already
a settled farming and trading community knowledge or light is the next
step to development. So, the question of Äryas banishing the Dãsas into
rugged terrain does not arise. Nor does the question of using the non-kin
labour as Dãsas to till the fields of the Äryas emerge. Scholars suggest that

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 Ancient India 5 1

the Dãsas were won over by the Âryas as

Balbūtha who went over to the side of th
fact that the rich Dasa Balbūtha started t
Dãsas along with horses to the vipra or
not bought but treated as a sacred Dãna. T
very Dãsas were put under the care and p
much longed by the ris his themselves, ab
lot who are born ( prajã ), and the prayer b
happiness and comfort.10 The next part of
bedecked woman who is mahī or great/ho
to Vaśha the offspring of Aśvya who is Pr
west.11 She is probably been taken for
required for oath taking as pledges were t
may also mean Varuņa, the lord of the wat
another hymn Pfcadhra says śatam me
śatam dãsa ati srajah 12 - of a hundred
the hundred Dãsas are very much bende
their power is reduced or broken. There i
enslaved by the Ãrya master. There are re
Dãsas were being longed for [( sadãsah )1
Dãsas who had protruded from the viśa] b
just as they want chariots and the wife. T
exploited, subordinated or used for menia
We come to realize that as Dasyu is Da
pura denoting a person became polis with
Asuras there were war chiefs {puras ). But
polis more as a community and less as a ci
to be the two pouras 14 (who have emerged
asked to send one poura or representati
another poura (the Arya engaged in sac
their chiefs the puras who could be either
is understandable that pura of the deva
and all other devas and men could be pour
purohita. This leader or pura could be any
be male or female. Sisters and daughters c
the KxcņayajurvedaX(> it has been said tha
had at first performed the rituals followe
the task of Agni to provide oblation. Accor
were materially prosperous and very skill
among the Vedic people to absorb them an
subordination. But Vedic philosophy sta
and ongoing material development. Among
of material progress was easier among the

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 52 1 HC : Proceedings, 74th Session, 2013
than those who lived on the mountains or beside the sea. So, in the Rig
Veda far from coveting the wealth of an Asura Indra himself is a strong and
wealthy Asura . But what distinguishes him from an exclusive Asura is that
he gives his wealth to his worshippers and does not hoard it. To settle feuds
among the entire population over the ownership use and circulation of
wealth the gods like ' rãdhãnãm pate'xl Indra, Varuņa were created to try
and end this struggle for the ownership of wealth among the earthly
representatives. For example, the Raja of wealth amidst all earthly things
including man is Agni.18 Indra alone rules over all wealth and is worshipped
by the 5 groups of agriculturists ( panca kcitinãm ). Indra destroys the puras
of those who do not abide by this godly 'socialist' wealth and like to hoard
it for their own enjoyment. So dãna and dakciņa were treated as gods and
goddesses by the worshippers of the same Vedic gods and goddesses. It is
interesting that the earthly representative of Indra is not known because
monopolization of any credit is absent. One of the reasons why the
goddesses who give are less in number to the gods who also grant is that
though women owned wealth and could do sacrificial rituals it was not
obligatory for them to give their share to others.19 They alone give wealth
on being satisfied or pleased so as to impart a share of their riches to others.
Savitā is being compared to a wise woman who gives rayi (wealth).20 The
yajamäna is asking for wealth on behalf of the višah or the rest of the
people who accept the dãna system. Indra gives wealth to the poor.21 The
economic utility of the sacrifice was to distribute this wealth acquired
through farming, cattle-raising, other occupations, trade (there are
references to sea-faring and acquisition of wealth. In the absence of so-
called wage earning dana or voluntary donation by the affluent was
considered to be a very important act of socio-economic significance.
Secondly in Dana stuti hymn the rich are supposed to give wealth to the
poor before they themselves enjoy it.22 Giving is celebrated and those who
give and those who are erudite attain the respect of others namely the
beneficiaries. The Rig Veda states that as the holding capacity of the two
hands of a same person is not the same similarly two people of the same
family do not have the same amount of wealth or the same kind of propensity
to give.23 This difference was sought to be made comfortable to all through
dãna and through the ownership of universal wealth by the gods. Agni the
purohita is the leading beneficiary of the people and gives them and it is
not the yajamäna alone. How did this idea come about if the purohita only
amassed wealth and did not give it to others? The people who were desirous
for obtaining more wealth went for trade by crossing the seas.24 This refers
to the future vaišyas. As all gods give all sorts of wealth to their friends the
worshippers who constitute the entire Arya population never ceased to be
without wealth.

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 Ancient India 53

Paņīs were rich commercial people wh

distribution through dãna. Their arch r
The word paņa is linked to buying and s
But it is wrong to suggest that trade
only people interested in commerce. P
name of the coin in the post Vedic age.
Thus the true valid meaning of the w
Vedic Äryas did not know about any
civilization, far from destroying any su
that two parallel social, economic and mi
within the same population.

NOTESAND REFERENCES

1. Rig Veda 4.26.3

2. Rig Veda 1.53.8
3. Rig Veda 1.174.2
4. The Zend Avesta Part-2, trans. James Darmesteter (Motilal Banarasidass publis
Ltd. Delhi 2007), Sacred books of the East Series, vol-23, Bahr am Yast, Page
62

5. Rig Veda 2.20.8

6. Rig Veda 8.66.10
7. Rig Veda 10.38.3, 10.102.3
8. Rig Veda 4.16.13
9. Rig Veda 7.5.6
10. Rig Veda 8.46.32
11. Rig Veda 8.46.33
12. Rig Veda 8.56.3
13. Rig Veda 4.56.4
14. Rig Veda 5.74.4
15. See 'Significance of the term putra in Vedic literature' in Prabuddha Bharata July
2011, p. 511.
1 6. krsnayajurveda - 4. 1
1 7. Sama Veda , Dvitiya Adhyaya, Aindra Kanda: Indra stuti, sastha Khanda, verse 165
18. Rig Veda 1.59.3
19. This has also been dealt with in the article titled 'Significance o Mie term putra in
Vedic Literature' published in Prabuddha Bharata (September 201 1, p.601).
20. Rig Veda 5.50.4
21. Rig Veda 2.12.6, 8.45.19
22. Rig Veda 10.117; 2, 5, 6
23. Rig Veda 10.117.9
24. Rig Veda 4.55.6

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