Redefining the Geography of the Sapta Sindhu

History has been full of assumptions, theories and hypotheses. As E.H Carr has said, “History is a continuous dialogue between the past and the present.” As newer evidence and theories arise, our perceptions of history change accordingly. One such issue is of the exact geographical location of the Sapta-Sindhu (abbreviated as SS). This article proposes the theory that SS is the region of Saraswati and its six tributaries (Satluj, Yamuna, Markanda, Ghaggar, Dangri and Chautang) in Haryana region and not the oft repeated Punjab region of river Indus + 5 Punjab rivers + Saraswati.

The 7 rivers of Saraswati valley form the original Sapta Sindhu.  (Map Courtesy- K.S Valdiya Report)

THEORIES OF THE SAPTA SINDHU

Sapta Sindhu is not clearly defined in any of the ancient texts. The Rigveda merely mentions the story of Indra slaying Asura called Vritra and released the waters of the ‘Sapta Sindhu’ obstructed by Vritra. Few verses mention the name Sapta-Saindhavah or the region of the Sapta Sindhu but don’t define it. This ambiguity has given rise to theories regarding the region of Sapta Sindhu.

Theory One- It considers the Punjab region as the zone of SS. The rivers Indus or Sindhu, Shatadru (Satluj), Parushni (Ravi), Vipasa (Beas), Asikni (Chenab) and Vitasta (Jhelum) and the Saraswati constitute the SS, thus placing the region of Rigveda in the Punjab region. This is by far the most circulated theory originating from the 19^th century Indologists like Oldham, etc. This entire theory was crystallized in the 20^th century when in 1921, John Marshall discovered the Indus Valley Civilization and now it became pertinent to place the Aryans in the Punjab region to prove the Aryan invasion from the north-west. More you place the SS to the northwest, the better.

Theory Two- Some historians, in their eagerness to prove the invasion, tried to place the Saraswati itself outside India, into Afghanistan. The Avesta mentions the Helmond River of southern Afghanistan as Harahvaiti, which is similar to Saraswati (S becomes H in Avesta just like Sindhu became Hindu). Avesta also mentions the region as Hapta-Handu, which is similar to Sapta Sindhu. Thus, the SS is in Afghanistan and the ‘Vedic Aryans composed Rigveda in Afghanistan before invading into India’. The discovery of Saraswati in India itself rubbishes this theory and hence doesn’t warrant any further discussion.

It is the first theory that this article seeks to counter. The problems in this theory are summarized as follows-

The entire process of zeroing in on the Sapta Sindhu appears like a layman’s effort. Given the crude methods of historical study then, the historians could have proceeded something like this- The word Sapta-Sindhu has the word ‘Sindhu’, which not only means a river but also the name of Indus river. Thus, Sapta Sindhu must include Indus River. Now we must find 6 other rivers. The most obvious candidates are the five tributaries of Indus mentioned in the Rigveda- Shatadru (Satluj), Parushni (Ravi), Vipasa (Beas), Asikni (Chenab) and Vitasta (Jhelum). The last remaining river was considered as Saraswati due to the fact that it was mentioned the most in Rigveda.

A primary reading of the Rigveda will tell you that Saraswati is the most important river of the SS region. If we consider the pattern of human settlement, the river having crucial significance in the lives of people will be in the center of the settlement. The humans will seek to spread on both the sides, keeping the river in the center due to its geographical and religious significance.

This theory relegates the Saraswati to the easternmost corner of the SS with the central region occupied by the Doab of Ravi and Beas. This is completely contrary to any pattern of human settlement. If the Vedic Aryans indeed considered Saraswati as the most important river, their spread must be around the Saraswati and not keeping it in one corner of the Sapta Sindhu region.

SAPTA SINDHU IN HARYANA REGION

The theory presented in this article is that it is the Saraswati and her 6 tributaries Satluj, Yamuna, Markanda, Ghaggar, Dangri and Chautang that form the Sapta Sindhu region. But before going to the details of these rivers, let’s first look at why should the region around the Saraswati be considered the fittest candidate to locate the Sapta Sindhu. The intention is to prove that if the entire focus of Rigveda and later texts has been on the Saraswati and its surrounding region, this has to be the most plausible location of the Sapta Sindhu (SS)

If SS is the most holy land, the holy places mentioned in the texts must lie in that region. For example, for Christianity, the holiest land is of Israel wherein lies Jerusalem, Bethlehem, etc. Let Christianity expand anywhere in the world, the holy land retains its importance. The Crusades of Europeans to reclaim Jerusalem prove the point. Similarly, if Vedic Aryans consider SS as their core region, the holy places mentioned in the ancient texts must lie there.

The Rigveda chiefly mentions two holy places in the SS region, namely Ilayaspada and Manusha. RV (3.23.4) calls Ilayaspada as the best place on earth (Vara A Prithivya) while elsewhere, they are called the center of the earth (Nabha Prithivya). Now these two places must be located in the core SS region.

Phenomenal study has been done by Shrikant Talageri in his book The Rigveda-A Historical Analysis. He mentions the Tirthayatra of Balarama from Mahabharata (3.81) where he visits chief Tirthas on the banks of Saraswati. MBh (3.81.53) mentions Manusha, which M.L Bhargava has identified as Manas near Kaithal in Haryana. Similarly, Ilayaspada has been identified at Shergarh near Kaithal. A point to be noted is that Saraswati flows just to the north of Kaithal.

If the ‘best place’ and the ‘central place’ are located along the Saraswati river, the region surrounding these holy places must be the SS and not the lands to its west till the river Indus that will render these holy places to one corner.

Moreover, the Puru-Bharata clan is the most important one in Rigveda. The Rigveda seems to be written completely in the favour of Puru-Bharatas. The RV (7.96.2) mentions Purus living on the ‘grassy banks of Saraswati’ showing the Purus owning the most important land of those times. Also, the Vishnu Purana (4.10) talks of an earlier story of king Yayati, who ruled the major sections of northern India then, giving away the ‘central’ land to Puru (i.e Saraswati valley). The Vishnu Purana calls Puru the supreme monarch of “earth”. The surrounding regions went to his brothers- southern region to Yadu (Yadavas), western to Turvasu, northwestern to Druhyu and northern part to Anu. Thus, the descendents of Puru ruled the central part of the kingdom, which the Rigveda points to be the Saraswati valley. This is confirmed by the Mahabharata which says the Kuru-Jangala kingdom of the Saraswati valley, ruled by the Pandavas belongs to the Puru clan.

Plus, the holiest sites of those days are around the Kurukshetra region ruled by the Puru clan, on the banks of Saraswati and its tributaries, as mentioned in the travels of Balarama in Mahabharata. There are as many as 360 Tirthas in the Kurukshetra region, all near the prominent rivers. Best example is of the ancient Pruthudaka Tirtha located on the confluence of Saraswati and Markanda in today’s Pehowa in Haryana. (You can check a big list of such Tirthas around Kurukshetra from here http://www.preservearticles.com/2012030825908/religious-places-and-pilgrimage-sites-of-haryana.html )

In short, if the most-mentioned and celebrated clan in the Rigveda (Puru)  is situated around the most important river of the Rigveda (Saraswati) and rules the holiest places of those times (Kurukshetra region), this region has to be in the center of Sapta Sindhu.

Even the earliest place of settlement as mentioned by the Puranas is called Brahmavarta, set up by Swayambhuva Manu. The Manu Smriti (2.17) records, “The land, created by the gods, which lies between the two divine rivers Sarasvati and Drishadvati, the (sages) call it Brahmavarta.” Thus, the divine land of the earliest settlement is also in the Saraswati valley. Hence, wherever we search, the most sought after land is in the Saraswati valley.

Lastly, archaeology also points out to a rough trend of better preference to the Saraswati valley than the Indus valley for human settlement. For the moment, consider the Aryan Invasion Theory to be true. By 1900 BCE, the Saraswati has dried up in its lower course and people are moving towards north. The late and post-Harappan settlements can be either in the Indus Valley where water is available in plenty or in the upper reaches of Saraswati in Haryana region where river survives a bit. In this situation, the Aryans invade and populate northern India. The settlements in this transition period are concentrated in the Saraswati valley, not in the Indus Valley

Late Harappan Settlements concentrated in Saraswati Valley and parts of Ganga Valley

Even the Painted Grey Ware (after 1200 BCE), considered to be the pottery of early Aryans, is found in the Haryana and west UP region chiefly. Remember, it is these same Aryans who are composing Rigveda around the Saraswati during this same time (1200 to 1000 BCE)

Painted Grey Ware sites after 1200 BCE in Saraswati Valley

Now assume the Aryan Invasion is not true and that the Indus Valley Civilization is indeed the Vedic civilization. Yet again, majority of the mature Harappan sites are concentrated in the Saraswati valley including its lower course and not in the Indus Valley. In short, archaeology points out that the Indus Valley was never preferred much for human settlement as compared to the Saraswati Valley. 

Compare the Harappan sites in the two boxes- One of Indus Valley, other of Saraswati Valley. Even the dense sites around Ganweriwala are on banks of Saraswati.

Thus, all evidences tend to point out that the Saraswati valley is preferred for geographical, religious and settlement purposes. It is indeed the chief area where the Sapta Sindhu ought to be located.

Now, let us see exactly which 7 rivers can possibly constitute the Sapta Sindhu.

THE SEVEN RIVERS OF SARASWATI VALLEY

A clarification at the start- These 7 rivers that we will be seeing are not being found artificially to somehow add up to seven rivers of the Sapta Sindhu or just to prove the theory. They were substantial rivers in ancient times and their old palaeochannels have been unearthed by the geologists recently. The information has been compiled in the report “Palaeochannels of Northwest India: Review and Assessment” by K.S Valdiya, submitted to Ministry of Water Resources in 2016.

Zoomed map of the Seven Rivers of the Saraswati Valley, based on old palaeochannels

As noted earlier, the seven rivers are thus from west to east direction-

• Satluj- Satluj originates at Rakas Sarowar near Kailas and flows through Himachal Pradesh and enters plains in Punjab. It used to flow southwards from Ropar and meet the Saraswati at a place called Shatrana, south of Patiala. The combined river was 6-8 km wide at Shatrana. Yashpal el al (1980) have found palaeochannel of Satluj from Ropar to Shatrana broadly in N-S direction, extending for 75 kms with a width of 1 to 6 km. C. F Oldham in 1873 opined that this channel shifted towards the west from Ropar and began joining the Beas thus depriving of the Saraswati of its crucial waters.
• Ghaggar- Ghaggar originates at Sirmaur in Himachal and flows through Panchkula and it demarcates the boundary between Punjab and Haryana. It used to join the Satluj in ancient times. Today it traces the old path of the Saraswati after Sirsa in Haryana, enters Rajasthan and then vanishes in the Cholistan desert near Bahawalpur.
• Tangri- Tangri or Dangri originates in Morni hills of Himachal and flows through Ambala district. It used to join the Saraswati just downstream from Pehowa. Today it joins the Ghaggar Hakra. It’s palaeochannel have been marked by the satellite images by Bhadra et al in 2009.
• Markanda- Known as Markandeya River. Markanda originates from Dharti Dhar in Himachal and enters plains at Kala Amb. Study by Bajpai and Kshetrimayum in 2011 analyzed underground sand sediments and concluded the Markanda indeed met the Saraswati near Pehowa-Thikri-Malakpur region
• Sarsuti- Sarasuti is considered the original flow of the Saraswati but with its course shifted little to the west. The river originated at Adi Badri in the Siwalik Hills and flows through sites like Mughalwali, Mustafabad, Kurukshetra, Pehowa, Fatehabad and beyond Sirsa traces the course of today’s Ghaggar-Hakra. Study by Chaudhari et all in 2008 revealed the course of Sarsuti near Bhor Saidan in Kurukshetra district to be around 2 km wide. Soil samples from Bir Pipli, Kanepla, etc in Kurukshetra district reveal a palaeochannel that flowed till 2000 BCE.
• Drishadvati- Chautang River today is a seasonal river arising out of the Siwaliks that flows through central Haryana and meets today’s Ghaggar-Hakra near Suratgarh in Rajasthan. In ancient times, this was the Drishadwati River which used to combine with Yamuna and together used to meet Saraswati. Bhadra et al in 2009 used remote sensing satellite data to delineate the channel of Drishadvati in Haryana.
• Yamuna- Yamuna originated at Yamunotri and originally joined the Tons or Tamasa river. But later on, it flowed down from Paonta Sahib and took a west turn to flow through central Haryana, joins the Drishadvati and finally meets the Saraswati near Suratgarh in Rajasthan. Clift et al (2012) did a study on the sediments at IVC site at Ganweriwala, allegedly on the banks of the Saraswati. They reveal similarity with sediments of Yamuna plains showing the Yamuna used to empty in the Saraswati in ancient times.

If these rivers are indeed considered as Sapta-Sindhu, it will considerably narrow down the core area of Rigveda and also explain the overbearing religious importance of the region of Kurukshetra in later times.

On a concluding note, this article was a crude attempt to define geography of the Rigveda in a new way. There exist strong arguments as to why the Sapta Sindhu be located in its postulated location in Punjab. But as I said in the start- History has been full of assumptions, theories and hypotheses- There is no fun without them!

Effects of the War of 10 kings (Dashradnya Yuddha)

As discussed in my earlier post, the War of Ten Kings or Dasharadnya Yuddha is one of the major wars described in the Rigved. We have seen how Sudas defeated his enemies and won over much of the land in Sapta-Sindhu region and expanded his kingdom North Panchal which existed in the doab region between Ganga and Saraswati in east Haryana.
But the effects of this war do not stop here. There are many significant effects which can be attributed to this war which in turn was instrumental in giving birth to a contemporary religion to ours- Zoroastrianism
A piece of history which one needs to know is that Sudas' grandson Somaka had also fought with the same people along with the Gautama family rishis. This battle is called Varshagira Battle which took place in Afghanistan. 

Now we all know the Avesta is the scripture of Zoroastrianism and Zoroaster or Zaruthustra is their God. The Avesta in it's Gathas and Vendidad has striking references to Rigvedic people. But how come these people got related to the Vedic people in India?
The answer is, the communities who had to leave India after the War of Ten Kings were indeed those who composed the Avesta...!!!!
Lets have a look at the communities who left India after the war

• Prithus or Parthavas (VII.83.1): Parthians.
• Parshus or Parshavas (VII .83.1): Persians.
• Pakthas (VII.18.7): Pakhtoons.
• Bhalanas (VII.18.7): Baluchis.
• Shivas (VII.18.7): Khivas.
• Vishanins (VII.18.7): Pishachas (Dards).

These were some of the major communities and we find that their names reflect current names in today's Afghanistan and Central Asia.

But apart from this, one more thing in common in these people is that majority of these people belong to the Anu tribe.

Now let us look at the story from the side of the Avesta.

The Avesta states that it's people had roamed 16 lands and gives it's names. The names clearly go in an order from North to south and then towards east. They are-

Sogdiana (Gava), Margiana (Mourv), Bactria (Baxti, Nisaya between Margiana and Bactria, Areia (Haroiva), Kabulistan (Vaekarsta), the Gazni region (Urva), Xnanta, Arachosia (Harax^vaiti), Drangiana (Haetumant), a territory between Zamin-davar and Qal‘at-i-Gilzay (Raya), the Lugar valley (Caxra), Buner (Varana), Punjab (Hapta Handu), Ranha (between the Kabul and the Kurram, in the region where it seems likely the Vedic river Rasa flowed.)  and Airyana Vaejah…
Airyana Vaejah is the 16^th land and by logic if the lands start from north to south and then to east, we say that Airyana Vaejah is to the east of Ranha or the area of Rasa which is obviously Kashmir.With a striking similarity, the Puranas also state that indeed the Anu people lived in Kashmir..!!!!

Let us directly look at the references to Vedic people in Avesta-

• (Y.44.20) of the Gathas directly mentions Ausijas, a branch of Angirasa family.
• The Angirasa family is always condemned and called Angra Manyu or bad spirit and also Karpana, which is a derogatory term.
• The term Anu got itself replicated for a region in Afghanistan called Anauon
• Bhargavas were the priests of the Anus and their names are used interchangeably in the Rigveda RV(5.31.4) with RV(4.16.20) or RV(7.18.14) with RV(7.18.6)
• Ahur Mazda who led the Avestans out of their land Airyana Vaejah says Angra Manyu had created severe cold due to which they had to leave. 
• It is mentioned that Zaruthustra had a debate with a person called Nadhyaongha Goetema which is clearly Nodhas Gautama. And the Rigveda also confirms this part of history as we saw that indeed Somaka had gone to Afghanistan for war with the Gautama family of rishis.
• We know that Kavasha Ailusha was a person who fought against Sudas. This name Kavash also appears in the Avesta. We know Kavi Chayamana was also against Sudas. If these names are combined to Kavi Kavasha, then it sounds similar to Kavi Kavata, the founder of the Avestan dynasty.
• The Avestan people call themselves Dah ( Das), Dahyu ( Dasyu) and Ahur ( Asur) proudly who were enemies in the Rigveda
• Also, Indra who is a Deva in Rigveda is ridiculed in Avesta by calling him Andra. The Daeva ( Devas) are their enemy

This gives us a clear indication that indeed the Avestan people were those who migrated from India after the war of 10 kings. These people were Anus which can be proven from their journey to Afghanistan-

First the Avesta tells they were present in Airyana Vaejah which we have shown to be Kashmir. And as stated, even the Purans tell us that Anus were indeed ruling the Kashmir area. Then the Avesta says they shifted to the region of HaptaHandu or Sapta Sindhu or Punjab. And the Puranic history tells us that during the era of Ikshavku king Mandhata, the Druhyus who were then ruling in Punjab were pushed back by him to the far north-west and the vacant place in the Punjab was occupied by Anus who established Kekaya, Madra, Shivi kingdoms there.

So we can scrutinize the different periods of the Anu migrations with respect to the Rigvedic era-

• Pre-Rigvedic period

The Anus were living in Kashmir. The Avesta was not in existence and very early hymns of Rigveda were in existence

• Early Rigvedic period

The Anus found vacant space in Punjab due to Mandhata's war with the Druhyus and they shifted to Punjab or Sapta Sindhu, The Avesta was not composed in this time but the Avestans remember this period as their stay in the Hapta-Handu area. In this era, the Anus were in cordial relations with the Bharatas. They even had fought the Hariyupiya war together against the Yadus and Turvasus.

• Middle Rigvedic period

This was the era of king Sudas when the relations between the Anus and Bharatas declined and they went on war. The Anus were defeated and some of them left India and went further west to Afghanistan. This is the early era of the Avesta. Zaruthustra was existing in there times when he had a debate with Nodhas Gautama. Sudas's grandson Somaka also went to Afghanistan and had war with the Avestan people. This era was the times of tension.

• Late Rigvedic period

In this era, majority of the Rigved was composed and the Avesta was halfway composed. In this era, the Avestan people got their separate land and the tensions got reduced between them and the Vedic people. Soon everything was forgotten. A new religion of Zoroastrianism had been born in Iran.

One war, and so much effects. And the most positive point of this war description is that we end up proving that the movement of people was from India to central Asia and not vice versa as stated by the Aryan Invasion Theory.

The Battle of Ten Kings- Dashradnya Yuddha

Apart from religious hymns in the praise of Devas like Indra, Varuna, Agni, Soma, the Rigved also contains precious information on certain events that have occurred during it' era. The events like wars, donations to rishis, mentioning certain names of rishis and kings are a regular occurance in Rigved. This makes it an important scripture which has historical data in it.
     The major event in the Rigved is indeed of the Battle of 10 kings or Dasharadnya Yuddha (दाशराज्ञ युद्ध) and the hero of this war is king Sudas of North Panchal kingdom, the ancestor of Draupadi.
Apart from details of what happened in the war, the information is precise enough to tell us what caused the war and where the war took place.

The reason behind the war
The reason behind the war is the rivalry between Vishwamitra and Vasishtha.
As we have seen in Proving the Out of India Theory 5 the Vishwamitras from the earliest times were related to the kings of Purus and Panchalas who are called Bharatas in general. Sudas himself was a Bharata. The profuse references to places in Haryana and hymns in the praise of Sudas prove the same. Specifically, the hymn RV(3.53) composed by Vishwamitra himself praises Sudas and tells us that with the help of Vishwamitras, Sudas had reached the Sindhu river, crossed it and had done a huge Yagya there. The Brihad Devata tells us even the Vasishthas were present there.Along with Vishwamitras, the Jamadagnis were also present. Because of some dispute between some Jamadagnis and Shaktyas ( descendants of Vasishthas's son Shakti), some Jamadagnis fainted. This caused them to utter curses which also find place in RV(3.53). These curses are called Sasarpari (ससर्परी).
Also, we know that before the era of Sudas, the Vasishthas were more or less related to Ikshvakus in Ayodhya or central Indian Yadus. But soon, the relations between Vishwamitras and Sudas began to deteriorate. During the same time, a Vasishtha named Shreshthabhaj was the priest of the Ikshvaku king Kalmashpada. Because of his rivalry with Vasishtha, Vishwamitra sent some Danavas to cook meat for Vasishtha and feed him through king Kalmashpada. The same Vishwamitra had killed Vasishtha's 100 sons along with Shakti,his eldest son. Such was the rivalry between them.
With the Vasishtha getting closer to Sudas and the consequent jealousy of Vishwamitra resulted in Vishwamitra leaving Sudas and consolidating a group of 10 kings and pitching them against Sudas. Hence this war is known as Battle of 'Ten' Kings.
The other people who were involved against Sudas are Kavasha Ailusha and Kavi Chaymana.
Kavash Ailusha himself was against Sudas whereas his son Tura Kavasheya had crowned King Janmajeya II of Puru dynasty. Talking of Kavi Chayamana, he was the descendant of Abhyavartin Chayamana who is mentioned by Bharadvaja in RV(6.27.8) as a Parthav ( or descendant of Pruthu) and was an Anu king and had fought the Hariyupiya war from the side of the Bharatas. But see how politics changes- Abhyavartin was allied to the Bharatas, but his descendant Kavi fought against the Bharata king Sudas !!!

This war is so famous that there is an animation movie made on it.

War Description
The war is described properly in the hymns RV(7.18), (7.19), (7.33 )composed by Vasishtha.For obvious reason ,it has to be Vasishtha who will praise Sudas since it was his rival Vishwamitra who had pitched 10 kings against Sudas.
    According to RV(7.18.5) the war took place on the banks of the river Parushni (Ravi) in Punjab. Following were the enemies of Sudas-

• Paktha  RV(7.18.7)
• Bhalanas  RV(7.18.7)
• Alina  RV(7.18.7)
• Vishanin  RV(7.18.7)
• Shivi  RV(7.18.7)
• Turvasha  RV(7.18.6)
• Matsya  RV(7.18.6)
• Bhrugu  RV(7.18.6)
• Druhyu  RV(7.18.6)
• Vaikarnas  RV(7.18.11) ( 21 in number)
• Anus  RV(7.18.13)
• Pruthus (which includes Kavi Chayamana)   RV(7.18.8)
• Parshus  RV(7.83.1)
• Simyu  RV(7.18.5)

These all were segregated under 10 kings for the war. Along with this, there were many other enemies with whom Sudas fought the war on the banks of Yamuna. They were

• Yakshas  RV(7.18.19)
• Shigrus  RV(7.18.19)
• Aja  RV(7.18.19)

and whose leader was a king called Bheda (भेद)   RV(7.18.19)
There were other enemies who had attacked on the Vasishthas-

• Yudhyamadhi, who were killed by drowning   RV(7.18.24)
• Trushnaj  RV(7.33.5)

The only known ally of Sudas in this war were Trutsu people (Ikshvakus)

Now after knowing the participants of the war, let us now see how the war took place.

The war was started on the banks of the river Parushni. RV(7.18.8) records that the banks of the Parushni were broken and badly damaged by the enemies. The war was a big one and Sudas and his army fought bravely. The enemies were destroyed and finally Sudas won the war, Later on, he had to fight Aja,Shigru and Yakshas on the Yamuna and he defeated them too. They had to pay a war revenue to Sudas.

Sudas emerged as a winner of the war. A total of 6666 people were killed in the war as mentioned in RV(7.18.14).

He donated handsome gifts to the Vasishthas as mentioned in RV(7.18.22-25)

Dasharadnya and Aryan Invasion Theory

We have seen the hymn composed by Vishwamitra RV(3.53) where he mentions that he had helped Sudas to CROSS THE SINDHU RIVER and had done a holy yagya. Now this info has been used by the Aryan Invasion Theory (AIT) propagandists to prove their point. They feel this event of Sudas crossing Sindhu was the 'actual' event of the invasion of the Aryans. They feel that later on Sudas allied with another 'aryan', Vasishtha with the help of whom fought the Dasharadnya war. Such can be the level of scholarship that they can't even think beyond their decided principles.

Since an argument has been made in the favor of AIT, we must refute it too..

A thing of common sense is that Sindhu river can be crossed from east to west or west to east. The assumption made by the AIT scholars is that Sudas crossed Sindhu from west to east. This is not the case. The simple reason for this is based on the geographical data of the Kingdoms provided by the Puranas.

The Puranas tell us that Sudas was the king of North Panchala, a kingdom present in the doab region of Ganga ans Saraswati i,e today's East Haryana and plains of western UP. And it's not that Sudas was the first to come and live there. Right from the time of Nila Ajamidha, who was the starter of this kingdom, the kings of this dynasty have been ruling the area mentioned above.

So if Sudas had actually crossed the Sindhu, in his conquest for new land, he had done that from east to west. This is exactly opposite of what AIT followers believe.

The effects of the Dashradnya war are quite important and require a lot of space. I will deal with them in detail in my next post Effects of the War of 10 kings (Dashradnya Yuddha)