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!

Soma - The Energy Drink of Ancient India

No separate introduction is needed for Soma. A drink, a booster of energy, a giver of energy,wealth and health, a God. There are many dimensions to a single name. Owing to it's ample references in the Rigveda and all other post-Vedic scriptures, we can conclude that Soma surely was an important constituent of Yagyas and for pleasing Gods.

An entire 9th Mandala of the Rigveda is dedicated to Soma. Soma is the third-most mentioned noun in the Rigveda with nearly 1500 mentions.  Almost in every Yagya, an oblation is offered to Soma. Apart from that, there are separate Soma-Yagyas. The Soma was either consumed by the people, believed to be consumed by Gods like Indra,Varuna,Mitra or offered to the fire, Agni. It depended on the usage of the plant.

Soma Characteristics 

It becomes important to discuss characteristics of Soma.

• Soma is a plant found on mountains. That is why Soma has adjectives like Parvatavrudha and Giristha. Rigveda (RV) 9.18.1 clearly mentions that Soma was found on mountains. So does Atharvaveda (3.21.10). 
• A proper description is given by well-known Ayurvedic scholar Sushruta in his Sushruta Samhita saying that Soma is found growing on mountains like Himalayas, Sahyadri, Mahendra, Malya, Arbuda, Devgiri, Vindhyas,etc. It also mentions that Soma grows in aquatic habitats like Sindhu (Indus) river, Manas Sarovar, etc. This just proves that there were many varieties of Soma whihc were used.
• Since the varieties existed, the color also varied. Colors like brown,green, ornage and bright red existed.
• The confirmation also comes from Avesta, in both Yasna and Vendidad, where Haoma ( i.e Soma) is said to be growing on mountains. The Avestan and Vedic rituals were quite common in those days like fire worship, sun worship and Soma consumption. 
• There is a lot of debate among modern day scholars regarding the actual Soma herb. Various species like Euphedra, Sarcostemma, etc
• The description of Soma plant comes in the commentary of Dhurtaswamin. It says Soma is dark,sour, without leaves, milky and fleshy, produces phlegm and vomiting and is a food for goats.  

Preparation of Soma

The preparation of Soma also finds mention in the Rigveda. It is mentioned throughout that the Soma plant is pressed and the juice is obtained. The stalk of the Soma is pressed as mentioned in RV (9.67.28) and RV  (9.74.2). The Sanskrit name for stalk is Amsu. The stalk is said to be pressed with stones RV (10.94.1). The stones are 4 in number and the Rigveda mentions that the Soma flows like a 'flood' after being pressed. 

Now the juice is not consumed just like that. Proper purification is required for making it consumable. RV (9.3.9) mentions that the Soma is passed through woolen straining cloth for purifying it. At other places, a fleece or a sieve is also used. The Soma that is thus purified is called Pavamana or pure Soma. This pure Soma is given to Indra. The Soma is mixed with water or milk and consumed by others. Oblations to other Gods are offered by mixed Soma. 

The Soma is collected in Darbhas or pots and it's oblation is offered in Grahas or vessels. The Soma is either directly fed to fire RV (1.94.14) and RV (8.42.11) or is drank like that by the priests and the Yajamana. An instance mentioned in the Bhagvata Purana where king Marutta of Vaishali dynasty had conducted a never-like-before Yagya. The priests and Indra himself were given infinite Soma and they got intoxicated by it.  Ashwini Kumaras had no right to drink Soma but rishi Chyavana gave them Soma to drink in return of them granting him youth. Other kings like Dasharath, Nimi, Sharyati,etc have also performed Somyagyas.

Vaivasvata and Trita Aptya, both composers of Rigveda, are said to have excelled in the preparation of Soma. 

Eulogies and Allegories of Soma

Pertaining to it's important position in the rituals, certain eulogies were created in the name of Soma. 

• Soma bestows supreme energy. Indra is said to drink Soma and under it's intoxication, goes on a war with Vritrasura and defeat him.
• The person who drinks Soma becomes pure at heart as it washes away the sins.
• Soma drives away all the enemies and prevents it's drinkers from coming in contact with any unwanted tribe. Besides, it bestows the best of health.
• Treasures like cows, wealth,etc are received. 
• Soma is said to be brought on the Earth from the heavens and thus it pleases the Gods the most. Soma is said to be like a smell that spreads everywhere and attracts the Gods towards it, thus inviting the Gods to bless the Yagya being performed. 
• Being the best of all the herbs, Soma is also said to be the king of all herbs (Vanaspati). He is also called the king of people. 
• Soma is also considered to be the moon or Chandra with the 27 Nakshatras as his wives. 
• Soma also is equated to trees, birds, cows, mind,etc at different places in the Rigveda. 

Lord Soma or Chandra with his chariot driven by an antelope

Soma-Yagyas or Somyaga

Since Soma has such an important position in Yagyas, let's talk something about Somyagas. Every Yagya is not a Somyaga. Soma is offered only in specific Yagyas to Gods like Indra,Mitra,Varuna,etc. We find that Somyagas have continued from the Vedic period right till the Brahmana-Sutra period. 

There are 3 types of Ygyas mainly - Pakayagya, Haviryagya and Somyagya. Each has 7 types. The 7 types of Somyaga is mentioned by different rishis like Gautama, Satyavrata Samashrami and Dhurtaswamin. They are -

• Agnishtoma
• Atyagnishtoma
• Ukthyah
• Shodashi
• Vajapeya
• Atiratra
• Aptoryamah

Different scriptures like Yajurveda, Ashvalayana and other Grihya Sutras deal with Somyagas and the rituals and verses to be recited there. Let's not go deep in the rituals of Somyaga. But one thing to note is that in almost every ritual you have one Soma hymn from Rigveda being recited to please Soma. 

For example - In the Sankhyayana Grihya Sutra (1.26.3), depending upon the star in which the child is born, oblations are given. Oblation to Soma in a Yagya is given if the child is born in the Mrugashirsha star.

Apart from this, we also find in the Grihya Sutras an option to using Soma like Kusha needles,etc. It could be because of the decline in the use of Soma as also it becoming less available. 

The rituals might show slight variance, but the concept of using Soma in Yagyas has lasted for centuries and continues even today. The Yagyas are done for the betterment of general public or for specific purposes. 

For more reading - Yagya - A ritual or culture

River Saraswati, as described in scriptures.

River Saraswati has been the biggest issue of discussion with regards to it's existence. There is a confusion whether it was a river or a Hindu goddess. The answer is, perhaps both. But most importantly, it was the biggest and widest river in the Indian subcontinent.

The Aryan Invasion theorists say that river Saraswati is a myth and she was just a goddess of knowledge. Well, I would counter that by one single logic- There is a goddess called Kali and also a river called Kali in Karnataka. So does that river become mythical ?
It has been a common practice to name objects, whether rivers, mountains or lakes, on the names of popular gods and goddesses. The sole reason why our planets got their names as Venus or Mars from the Greek and Roman gods. Plus, the satellite images of Saraswati are quite clearly showing the existence of a huge channel of an extinct river which flows through the heart of Rajasthan.

The course of Saraswati photographed by satellites.
A huge course in the heart of a desert... !!!!

 We will discuss the geography and logic behind the existence of Saraswati later on. For now, we are concerned with different references to Saraswati in ancient scriptures.
We will traverse through scriptures in their chronological existence through history viz Rigveda and Atharvaveda ---> Yajurveda ---> Ramayana --->Mahabharata and Puranas ---> Brahmanas

Saraswati in Rigveda- 

एकाचेतत्सरस्वती नदीनां शुचिर्यती गिरिभ्य आ समुद्रात्। रायश्चेतन्ती भुवनस्य भूरेर्घृतं पयो दुदुहे नाहुषाय॥ - 

RV 7.95.2

Pure in her course from the mountains to the oceans, Saraswati river bestows milk and butter to Nahusha.

अम्बितमे नदीतमे देवितमे सरस्वति। अप्रशस्ता इव स्मसि प्रशस्तिमम्ब नस्कृधि ||

RV 2.41.16

Best of mothers, best of rivers, best of goddesses Sarsawati, we are untrained and ignorant. Give us knowledge and wisdom.

इयं शुष्मेभिर्बिसखा इवारुजत्सानु गिरीणां तविषेभिरूर्मिभिः।

पारावतघ्नीमवसे सुवृक्तिभिः सरस्वतीमा विवासेम धीतिभिः॥

RV 6.61.2

O Saraswati, your mighty currents break the mountains as easily as lotus stems. Let us invite with holy hymns and songs.

यस्या अनन्तो अह्रुतस्त्वेषश्चरिष्णुरर्णवः।अमश्चरति रोरुवत्॥

RV 6.61.8

Whose limitless, unbroken flow, swift moving with rapid rush comes forward with a roar. 

आ यत्साकं यशसो वावशानाः सरस्वती सप्तथी सिन्धुमाता।

याः सुष्वयन्त सुदुघाः सुधारा अभि स्वेन पयसा पीप्यानाः॥

RV 7.36.6

May the glorious seventh stream Saraswati, mother of Sindhu charged with large volume of water flow vigorously and give milk and water.

This was a short description of Saraswati in the Rigveda. In totality, Saraswati has been mentioned 71 times throughout the Rigveda.

Saraswati in Atharvaveda- 

देवा इमं मधूनां संयुतं यवं सरस्वत्या मधि मनावकर्क्रियुः| इन्द्र आसित सिरपतिः शतक्रतुः किनश आसन मरुतः सुदानवः ||

AV 6.30.1

God bestowed the people living on the banks of Saraswati with sweet and juicy barley, where the Maruts become the farmers and Indra, the lord of agriculture.

Saraswati is mentioned almost 35 times throughout Atharvaveda, sometimes as a river and sometimes as a goddess.
Yajurveda ans Samaveda also mention Saraswati river.

Saraswati in Ramayana- 

सरस्वतीम् च गङ्गाम् च उग्मेन प्रतिपद्य च |
उत्तरम् वीरमत्स्यानाम् भारुण्डम् प्राविशद्वनम् ||

Valmiki Ramayana 2.71.2

Arriving at the confluence of Saraswati and Ganga rivers, Bharata entered the woods of Bharmuda, the north of Viramatsaya region.

Saraswati is mentioned almost 6 times in Valmiki Ramayana. The above reference shows that the river did exist during Ram's times.

Saraswati in Mahabharata- 

Balrama had gone on a 42 day pilgrimage which is properly described in the Mahabharata. Right from the origin of Saraswati to it's disappearance is properly mentioned.

परभवं च सरस्वत्याः पलक्षप्रस्रवणं बलः |

     संप्राप्तः कारपचनं तीर्थप्रवरम उत्तमम ||

Mbh 9.53.11

While ascending the Himalaya, Balrama came to Plaksha Prashravana, the origin of Saraswati from where he went to Karpachanam ( Origin of Yamuna). 

सरस्वती पुण्यवहा हरदिनी वनमालिनी |

      समुद्रगा महावेगा यमुना यत्र पाण्डव ||

Mbh 3.88.2

The holy flow of Saraswati [ ...] meets the sea with rapid flow. 

ततॊ विनशनं गच्छेन नियतॊ नियताशनः गच्छत्य अन्तर्हिता यत्र मरु पृष्ठे 

सरस्वती चमसे च शिवॊद्भेदे नागॊद्भेदे च दृश्यते ||

Mbh 3.80.118

The Saraswati disappears in the desert at Vinshana and reappears at Chamasa, Shivodbheda ans Nagodbheda. 

Mahabharata (3.83) mentions the location of Kurukshetra as lying to the south of Saraswati and north of Drishadvati, clearly indicating the geography of Haryana. Similar thing is mentioned about Brahmavarta, the kingdom of Swayambhuva Manu in Bhagvata Purana and Manusmriti (3.17)

Mahabharata also mentions a number of lakes like Bindusar, Brahmasar, Jyotisar, etc which the Saraswati occupies. A clear cut indication that Saraswati had become a small river then and was only occupying lakes.

Since the geography of Mahabharata revolves around the Krur kingdom from where the Saraswati flowed, Saraswati is mentioned 235 times in Mahabharata. 

Saraswati in Puranas- 

 Vamana Purana (32. 1-4) describes the origin of Saraswati, as told by rishi Markandeya. It tells about the Plaksha (Pipal) tree from where the Saraswati originates from where it flows westward and occupies a lake called Sannihita. 

Apart from these, Saraswati and it's origin at Plaksha and vanishing at Vinshana has been mentioned in Bhagvata, Vishnu, Skanda, Vayu Puranas.

The flow of Saraswati, photographed from Bheem Pul in the Himalayas.
This river today is called Ghaggar- Hakra  known to be the remnant of the mighty Saraswati.

Saraswati in Brahmanas- 

Tandya Brahmana is the most useful for this prupose. (25.10.11) mentions Saraswati to be sluggish (शिथीलभूत ) and following a meandering course ( वक्रोपेतभूत ).

(25.10.12) mentions Saraswati to be drifting westward ( प्रत्यन्मुखी )

The same info of Saraswati originating at Plaksha and vanishing at Vinshana is mentioned and the distance between the two is said to be 44 Ashvins. From the info I gathered from the article of D.S Chauhan, this distance is about 2600 KMs. So if Vinshana has to be in Gujarat, Plaksha has to be in the Himalayas.

CONCLUSION-

From the above verses quoted, any keen observer will come to know the trend of Saraswati's references from a huge river with a rapid flow to a small river which was vanishing in desert.

The chronological order of scriptures Rigveda and Atharvaveda ---> Yajurveda --->; Ramayana -->;Mahabharata and Puranas --->; Brahmanas tells us the diminishing nature of the Saraswati from a mighty river in Rigvedic times to a small river about to vanish during the Puranic times. 

Saraswati was NOT a myth. It was an actual river on whose banks majority of the Harappan sites have been found. She is also a goddess of knowledge and also an extinct river. Only if secular historians understood that...........

Women seers of Ancient India- Rishika

The women in ancient times used to have an active part in every thing including agriculture, education and household tasks. Primarily, we don't find any reference which talks of not educating women or constraining them to their homes. In fact,we have plenty of evidence which tells us the respectful place that women enjoyed. For eg-

 यत्र नार्यस्तु पूज्यते रमन्ते तत्र देवता - Manusmriti

" Woman respected where, Gods roam there."

or when Kanva rishi talks in the 8th Mandala of the Rigveda saying-

"Lord, You are greater than my father but just equal to my mother!"

Often, the most famous figures of ancient times were always men, whether rishis or kings. But our history also reserves special praises for women seers who excelled equally and became famous and filled with knowledge. Some of the names are heard and some unheard.
These women were benefited by the company of a knowledgeable seer who taught them the basic principles of Indian philosophy.

Let me start one by one.

• Gargi Vachaknavi - Perhaps the most famous woman seer of ancient India. She represents spiritual knowledge which was of a tough competition to Yajnavalkya, her contemporary. Her father was Vachaknu rishi. Her dialogue with Yajnavalkya in the Madhu Kanda of Brihadaranyaka Upanishad (3.6) is quite interesting. She asks Yajnavalkya in what is the whole world woven? To which finally the debate reaches to the absolute Brahman. Gargi and Yajnavalkya dialogue is also found in the Yogayajnavalkya Samhita. 

Gargi asking questions to Yajnavalkya. ( From the series Upanishad Ganga)

• Maitreyee Yajnavalkya- This is another name heard mostly in our history texts. Maitreyee was the wife of Yajnavalkya along with Katyayani. The story is that when Yajnavalkya decided to renounce the world and go the forest, he asked his wives what they wanted. Maitreyee demanded anything that would make her eternal. Thus Yajnavalkya gave her the Doctrine of Immortality. Their dialogue is present in Brihadaranyaka Upanishad (2.4). 

These two were the main non-Rigvedic Rishikas. The Sarvanukramani of the Rigveda has names of almost 10-15 women composers of Rigveda. They include- 

• Lopamudra Vaidarbhi- This name is very much popular. She was the daughter of the king of Vidarbha and a Kshatrani. But she married Agastya rishi. The legend of how Agastya rishi procured Lopamudra is found in many Puranas. Agastya's penance and austerity was upsetting Lopamudra. Thus she demanded love and attention from him. Agastya too realized his duties as a husband. Their conversation is preserved in Rigveda ( 1.179 ). This hymn gives a lot of information on how the relations between a husband and wife should be. 
• Ghosha Kakshivati - She was the daughter of Kakshivan Dairghatamas. She was affected by leprosy since birth and hence was not getting married. The Ashvini Kumars cured her and taught her Madhu Vidya. She is the composer of Rigveda (10.39-41)
• Apala Atreyi- She was the daughter of Atri rishi. She was affected by a skin disease. But still she was a knowledgeable woman. Her hymns occur in Rigveda ( 8.91)
• Yami Vaivasvati- She was the sister of Yama. She accidentally fell in love with Yama. Her hymns are a dialogue between her and Yama where he explains Yami of how wrong her intentions are. Her hymns are present in Rigveda (10.10)
• Shashvati Angiras- She was the wife of Yadava king Asanga Playogi. Her hymns are present in Rigveda ( 8.2)
• Ratri Bharadvaji- She is the daughter of Bharadvaja. She has composed Rigveda ( 10.127 ) jointly with Kushika Saubhari. Incidentally, there is one more female composer in the Vajasaneyi Samhita of the Shukla Yajurveda (4.2) with the name Kashipa Bharadvaji. The deity of this hymn is Ratri or night. So possibly, the original name could have been Kashipa Bharadvaji. 
• Vishvavara Atreyi-  She is the composer of Rigveda ( 5.28)

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)

Yagya - A ritual or culture?

The sole picture of ancient India that arises when one tries to imagine the Vedic era is that of few white bearded rishis sitting in front of a pit and offering oblations to the fire. Frankly, our mythological serials in the 1990s are also responsible for creating such a picture that Yagyas was a sort of ritual. And how can we forget? Our very great Communist historians are the main players in the character assassination of our ancestors and branding them as ritualistic, blind faith affected people.

Busy in a Yagya

Yagya, for that matter,is a system developed for pleasing the Devas but also has many variants including a Yagya for cooking and a Yagya for all 16 sanskars of Hindus.In a Yagya, we have to offer an oblation, let it be ghee,milk, cakes of cereals, Soma,etc. And this oblation is not done just by sitting there. An important condition for this is chanting of the Vedic mantras, Samantrakam समन्त्रकं,with the Mantas, as they call it. These Mantras are well documented in the Rigveda.
              
The Englishmen translated the word Yagya as 'sacrifice' which in itself is a blatant mistake. Yagya was never meant for any sacrifice of animals.It was a simple system of pleasing the Gods into which animal sacrifice found place, which is no doubt not a right thing. But branding the whole system as an outrageous way of pleasing the Gods, is itself outrageous.If one really tries to see the intricacies of a Yagya, then one will come to know the amount of perfection and the amount of brains that have gone in framing the smallest of things. Take for example, the fire in the Yagya. Now one would imagine that the rishis would be bringing some random logs of wood and burning them. But instead, the fire is of a particular wood and that too of 3 types- Garhapatya, Ahavaniya and Dakshinagni. (गार्हपत्य, आहवानीय, दक्षिणाग्नि ). Even the fire altar's dimensions, it's height from the ground,etc are fixed and find place in the Apastamba and Baudhayana Sulva Sutras.
                   
And even the Yagya does not take place without some specially qualified people who conduct it- The Hota, Udgata and the Adhvaryu. The Hota is skilled in Rigved and recites the mantras line by line. The Udgata is a Samved expert who recites the same mantras but with a musical tune called Chhanda whereas the Adhvaryu is an expert in Yajurved who knows about the small technicalities of a Yagya and also controls the Yagya till it ends.
                   
Samveda in particular has a relation with this whole Yagya system. Because due to this system, the whole stream of Indian classical music was developed. Mantras in a Yagya cannot be recited as they are since they are too many and it sounds boring. Hence was felt the need to give a rhyme to these mantras which gave rise to Samved. Samved has almost all it's verses common to Rigved but are given a particular rhyme called Chhanda. Different Chhandas include Gayatri, Trishtup, Anushtup, Brihadrati,etc. 
For example there are 3 verses A,B,C and I want to multiply them to 15 verses. So I sing them as- 
A A A B C    A B B B C   A B C C C. This forms one chhanda or style of reciting. 

This also proves the brilliant practice of the then Brahmins in reciting thousands of these mantras, sometimes overnight. And even in this overnight chanting, certain adjustments were made.Now obviously I would fall asleep while chanting these mantras overnight. So what to do? Simple- Sit on a swing and keep swinging overnight while chanting the mantras !!!! Simple adjustments assimilated into a complex culture.Returning to Samved, we find that for chanting these verses, our 7 Swaras were developed- Sa Re Ga Ma Pa Dha Ni Sa- although we find them in different names. The reader would be surprised to know that a separate UpaVeda of the Samved called the Gandharva Ved exists which specifically deals with music and it's different Ragas and Talas. So much of advancement, and that too originating for the sake of singing the mantras properly in a Yagya !!!!! And with singing comes dancing. There is a ritual that if the person for whom the Yagya is conducted is rich, he can bring his 50 Dasis who with pots on their heads can dance beautifully around the Yagya altar.

TYPES OF YAGYAS

There are different types of Yagyas conducted for different purposes

• Agnishtoma- It's a kind of Somyaga
• Vajpeya- It is done for maintaining harmony with neighboring states.
• Ashvamedha- It is done to usurp power of other kingdoms. Done by Lord Ram.
• Rajsuya- Done for becoming the Samrat of India. Done by Yudhishthira
• Naramedh- Done by sacrificing  humans to please Varun. Half completed by king Harishchandra
• Putrakameshthi- Done for getting an offspring. Done by Dashrath to get Ram and 3 other sons

Agnihotra is a yagya done twice in a day

A special kind of Yagya called as Atiratra is done for bringing rains. It is a 12 day ritual. This was successfully performed in Panjal, Kerala in 1975 as well as in 2011.

Rains at the end of Atiratra in 2011, Panjal, Kerala

Unfortunately, over the years, this whole Yagya system has gone in a shell with only selected communities in Kerala performing some limited Yagyas with proper Vedic rituals and guidelines. 

CONCLUSION

Now even if this Yagya was a small ritual done to please Gods, no person in this world would have generated so much delicate rules and conditions. No variety of stuffs used, no variety in the types of Yagyas would be seen.

Since we have specialized people earning their penny from a Yagya, with art forms like music and dance getting a push and most importantly, 3 whole Vedas being composed to specilize in that subject, it can be seen that this Yagya system was indeed the CULTURE of Indians rather than being just a ritual. People got themselves involved in this. All major kings of Puranic tradition have in some or the other way performed a Yagya. Such huge popularity of a certain system can only mean it had seeped in the lives of people. It may have been started as a small ritual, but it's importance increased to such an extent that it became an important cultural facet of Vedic people.

This happened to such an extent that even the Zoroastrians who were Vedic Anus migrated to Iran also continued to worship fire as a God.. Now that's called influence..!!

Chronology of Rishis

Happy Gudi Padva and Hindu Navavarsh to all..
On this auspicious occasion I am uploading the excel file for the chronology of our ancient rishis.

CHRONOLOGY OF RISHIS

 The Excel sheet consists of 2 sheets, one is of the chronology of kings and sheet 2 is of the chronology of rishis. The third sheet contains the arrangement of rishis according to the Mandalas in Rigveda. On purpose i have given both the lists because the chronology of kings is quite absolute and easy and hence it was fixed first and then was fixed the chronology of rishis which is a bit difficult and unclear.So while having a glance at the chronology of rishis, please compare both the chronological lists of kings and rishis since both the lists contain the same number. for eg- if king Trayyaruna is a contemporary of rishi Vishvamitra, and if Trayyaruna is placed at Sr no.55 in the list of kings, then vishvamitra is also placed at Sr.no 55 in the list of rishis.
One special feature of this list of rishis is that I have also mapped the various composers of Rigveda which can give us the idea of which mandala of rigveda was composed first since Rigveda was not composed by a single person in one sitting. In the chronological list of kings, some cells have been given the green colour which means there is a certain synchronism between certain kings due to which they are placed there.For the list of rishis, certain cells have been painted yellow which means that those rishis are the composers of certain hymns in the Rigveda.By pointing the mouse pointer at that cell, comments of that cell will be shown, in which that particular synchronism is written. Besides, many other non-coloured cells also contain comments which can be read in the same fashion.

Also, there is a subdivision in both the lists. The first part of both the lists contain the names of kings/rishis from Swayambhuva manu to Vaivasvata manu & the second part contain the names of kings/rishis from Vaivasvata manu to Mahabharata war. These two divisions have been separated by a blue line.
Talking more about the list of rishis, there are certain families of rishis under which the names have been placed. Most of these families are well known. Certain families have been present right from Swayambhuva manu's time like Angiras, Atri, Bhrigu, Vasishtha, Kashyapa, Pulastya, Kratu while certain families were started in the Vaivasvata manvantar like Kanva, Vishvamitra, Bharadvajas. Also, there is a separate column for royal seers i.e kings who turned to being rishis. There is separate column for seers who can be placed in chronology but whose family is unknown. As I have explained earlier, the rishis in the same family can carry the same patronymic name and hence we find tonnes of vasishtha and vishvamitras in history. But these people were different but just carrying the same name.

On this note, a brief introduction of Rigveda is in place.
Rigveda is the most important veda. It's divided into Mandalas, Hymns and Verses. Rigveda consists of 10 mandalas, 1028 hymns and 10552 verses. for eg- If one writes RV(8.23.5) it means he is talking of the 8th mandala, 23rd hymn and 5th verse. One or more than one rishi is the composer of a single hymns due to which we have almost 150-200 different composers of Rigveda who are mapped in the chronological list. Some rishis cannot be mapped whose names I will give later. The same Rigveda has many versions in itself but the most used is the Shakalya version which I have used. There are scriptures called as Anukramanis which literally tell us about the composers of different hymns. These scriptures are Sarvanukramani by sage Katyayana, Arshanukramani by sage Shaunaka, Brihad-Devata, Vedarth Deepika,etc. Most of them tally with each other. I have used them to know the list of composers. One thing to specify that there are certain hymns in the 8th mandala called as Valakhilyas which mean hymns which were added later. They are RV(8.49-59). The seven mandalas of Rigveda ( 2-8) are called family mandalas because they have hymns composed by rishis belonging to a particular family.

2nd mandala- Gritsamadas ( Bhargava Family)
3rd mandala- Vishvamitras
4th mandala- Vamdevas ( Gautamas or Angirases in general)
5th mandala- Atris
6th mandala- Bharadvajas ( Angirases in general)
7th mandala- Vasisthas
8th mandala- Kanvas ( Angirases in general)
9th mandala is a special mandala since it contains hymns only in the praise of god Soma and the composers belong to the first 8 mandalas which means that after the first 8 mandalas were composed, the soma hymns were separated from these and a separate 9th mandala was formed. 10th mandala was compiled after th 9th mandala.

If you will read the comments on certain composers of Rigveda, you will find sentences like " Exact position is not known" ,etc. That is a fact since in Rigveda, a rishi just mentions some rishis who have existed prior to him due to which we can just say that the first rishi is present after the mentioned rishi. Exactness is not possible. The method of placing is that if rishi A mentions rishi B in his hymn, then rishi B existed earlier than rishi A.But just knowing the approximate position of the rishi is enough for us to tell which mandala was composed when since THAT is my real motive. If we are able to map the mandalas,we can tell about the movement of people in rigvedic era which can be instrumental in disproving the Aryan Invasion Theory.

Certain important things to be noted are that in the family line of Kashyapas, there are 2 kashyapas who have existed at Sr no.4 & 22. the earlier Kashyapa is the son of Marichi while the other is the grand father of Vaivasvata manu. The scriputres are quite confused in these two kashyapas and blatantly call the later kashyapa as 'Kashyapa Maricha' . The earlier kashyapa is the actual Kashyapa Maricha while the later kashyapa is the composer of rigveda.

Another big confusion is that of Soma and Chandra in the list of Chandravanshi kings. Many purans confuse both of these names and call them to the same person. Chandra/soma is called as the father of Budha. In reality, Chandra is the father of Budha while Soma existed some generations before Chandra. Soma is placed 1 generation before Prachetas, the Uttanpada king since Soma had married off his daughter Pramlocha to him.Whereas Chandra is said to have got 27 wives who were the daughters of Daksha Praachetasa who is the son of Prachetas. So surely Chandra is after Soma and both are not to be confused.
In the Rigveda, Agni is a god who is praised whereas there are composers who attach the patronymic Agneya to them denoting that they are descendants of agni. One must remember that god Agni is different whereas the composers Agneyas are human beings.

Looking at the list of rishis, one thing can be concluded that the names of rishis are very rarely mentioned in Swayambhuva manvantara whereas after Vaivasvat manu, we find a host of names of rishis which also tells us about the lack of significance of preserving history which was improved in the Vaivasvata manvantar. The earliest composer of Rigveda whom I have been able to map is Bhishag Atharvana , composer of RV(10.97) who is placed at Sr.no 5. Maximum of composers of Rigveda lie after Vaivasvata manu proving that the golden era of composition of Rigveda was somewhere between Sr.no. 50 to 90. The most recent composer of Rigveda is Asita and Devala Kashyapa who were present during the Mahabharata era. After the Mahabahrata era, the Rigveda was compiled and finalized.
Certain specialties include composers like Satyadhruti Varuni who is the son of Varuna, the Aditya or son of Kashyapa and Aditi. He is hence placed at Sr no. 24 contemporaneous with Vaivasvata manu. Kashyapa had another wife called Kadru. From her, the Nagas were born. One composer from the Nagas is there called Arbuda Kadraveya Sarpa, the compsoer of RV(10.94) and his son Urdhvagrava Arbuda, the composer of RV(10.175). Another specialty is that we find women composers too which include Yami Vaivasvati RV(10.154), sister of Vaivasvata manu placed at Sr.no 27, Ghosha Kakshivati (RV 10.39-40), daughter of Kakshivan Dairghatamas placed at Sr.no 59 and Shashvati Angiras, wife of king Asanga and composer of RV(8.2).

The most important thing to tell is that conventionally, it is thought that the eponymous Vishvamitra Gathina and Vasishtha Maitravaruni were present during the reign of Sudas, king of N panchal. But I have placed them earlier than Sudas and have assumed that their remote descendant were present during the war of 10 kings of sudas. But the Anukramanis directly ascribe a name Vishvamitra Gathin and Vasishtha Maitravaruni  to the composers of 3rd and 7th mandala respectively. So it can be that the eponymous Vishvamitra Gathin and Vasishtha Maitravaruni were the composers of some verses and their descendants of them during sudas' time were also the composers but their names have been confused so it is quite impossible to tell which hymn is composed by whom.

Atharva veda older than Rigveda ??

It is normally thought that Rigveda was the first ever Veda to be composed and then the other Vedas were composed. But looking at the composers, looks like some parts of the Atharvaveda are older than Rigveda.
One major branch of Atharvaveda is said to be composed by Atharva rishi. He is son of Angirasa rishi and also called Atharvangirasa. Purans say that Atharva existed in the Swayambhuva manvantara.
As also, Atharvaveda is sadi to be the joint compostion of Bhrigu and Angirasa. And one composer was present earlier than Vaivasvat Manu and other composers of Rigveda. Hence Atharvaveda can be older than Rigveda.
Also if we study the topics these two vedas deal, we see that Atharvaveda is a very crude Veda which deals more with sacrifice, magical healing and black magic whereas Rigveda seems a bit more mature dealing with praises of gods and a part of history ( War of ten kings,etc) . So by this sense, Atharvaveda can be of an earlier era when less maturity about physical and meta-physical world existed. But we see that Bhrigus were then cornered and their relative verses in the Rigveda are quite less while that of Angirases are quite high. Some attribute that Bhrigus crossed sides and became the purohits of Asuras in Central Asia and later on again came into the Vedic fold. This also explains why Bhrigus have more hymns on Soma in Rigveda than any other family as Soma plant is found more in Central Asia.
i am quoting Shrikant Talageri who feels this way
https://docs.google.com/document/d/1oFOFfdVteLdLe2FqxkpHgw12OiVDT4AYuMXKBhxWxm8/edit