Selected Abstracts from
International conference on
Revisiting Indus-sarasvati Age & Ancient India
Atlanta (Georgia, USA), October 4-6, 1996
India Adds New Dimensions to the Indus
Civilization
B. B. Lal,
M. A. (Sans.), D.Litt. (Institute of Archaeology,
St. Petersburg, Russia, honoris causa)
Vidya Varidhi (Nalanda Mahavihar), Mahamahopadhyaya Mithila
Vishvavidyalaya, honoris causa
President, World Archaeological Congress
Former Director General
Archaeological Survey of India
History has to put up with many paradoxes. One such paradox is that the very
river which gave its name to India, viz. the Indus, is no longer within its
bounds. As a sequel to the partition of the country in 1947, not only did the
Indus disappear from the map of present-day India but also the well-known
civilization named after the river -- the Indus Civilization. Only two very
small sites were left on the Indian side and even their Indus-character was
debated.
Indian archaeologists, however, took up the challenge and by
1980 as many as 700 sites, associated with various phases, viz. Early, Mature,
and Late, of the Indus Civilization were put on the map of the country, and the
search is still on. This aforesaid number far exceeds that of such sites in
Pakistan. It is now abundantly clear that this civilization was not confined to
the Indus valley, but exceeded far beyond its limits -- to the upper
Gan'ga-Yamuna doaab in the northeast and to as far southeast as the upper
reaches of the Godaavari in Maharashtra. On account of this eastward extension,
particularly because of the presence of a large number of the sites in the
Ghaggar-Sarasvati valley, some scholars have already started calling it as the
Indus-Sarasvati Civilization.
It may be stressed that it not just the number or extent that
matters. What makes the Indian discoveries so important is that they have added
new dimensions to the basics of this great civilization. For example, Lothal in
Gujrat has brought to the light the earliest (ca. 2500 BC) dockyard known to
humanity. Kalibangan in Rajasthan has given the evidence of the earliest (ca.
2800 BC) ploughed agricultural field ever revealed through an excavation. The
same site has also shown that there occurred an earthquake around 2600 BC, which
brought to an end the Early Indus settlement at the site. This is perhaps the
earliest archaeologically recorded earthquake. Kalibangan has also thrown up
evidence of a new kind of ritual associated with a cult of 'fire alters'.
Dholavira in Kutch has shown that the city was divided into three parts, viz., a
Citadel, a Middle Town, and a Lower Town, instead of the usual two. It has also
brought to light stone pillars which are almost as highly polished as the
well-known Ashokan pillars 2000 years later. The colossal copper figures
recovered from Daimabad in Maharashtra are indeed unparalleled in the entire
gamut of protohistoric art of the subcontinent.
The presentation, illustrated with slides, seeks to deal with
these and many more discoveries relating to this grand civilization of South
Asia. It will also analyze why this civilization cannot be regarded as an import
from Western Asia, as held by some scholars in the past. It is now clear that it
had an indigenous origin and development. The lecture will further deal with
factors leading to the degeneration of this civilization, showing at the same
time that it was not an Aryan invasion, as held by some, that brought about its
end.
The Sarasvati River: Textual and Physical Ecidence
Beatrice Reusch
Department of South and Southeast Asian Studies
University of California, Berkeley, CA
In the Rg-veda, the Sarasvati is a mighty river that runs from the mountains all
the way to the sea (RV 7.95.2). It is also a major protogonist in the
confrontations between aryas and non-aryas, always on the side of aryas. It is
praised in several hymns as a powerful deity and a secure refuge for her
devotees. From a list of rivers given in RV 10.75.5-7, we can gather that the
Sarasvati River was to be found west of Yamuna and east of the Sindhu.
Yet nowadays nowhere in the Panjab such a powerful and lengthy river is not to
be found. Are we to conclude that the Sarasvati River is merely a mythological
entity with no geographical reality.
In this paper, I review some of the pertinent passages in the Rg-veda and
Mahabharata, after bringing in some modern archaeological and geological
findings. I can thus define three ages in Sarasvati's life span: her young
Rg-vedic age; her middle age characterized by her disappearance spoken in
Mahabharata; and her current traces in a desert area. I rely on textual analysis
to describe and contextualize some of the features of Sarasvati's first and
second ages. And I wrap up the discussion with a tentative explanation for the
river changes that reconcile the textual and the achaeological/geological views.
Anomalous Textual Artifacts in Archeo-Astronomy
Richard Thompson, Ph. D.
P.O. Box 1920,
Alachua, FL 32616
It is well understood that ancient artifacts can survive within written texts,
as well as within the strata of the earth. Also, an old manuscript or diagram
may be datable to a recent historical period, but it may contain material that
is much older.
One type of textual artifact consists of knowledge that seems
too advanced for the historical period of the text. In cases where comparable
knowledge was acquired only in modern times through extensive scientific
efforts, it can be argued that the knowledge may be a remnant from an earlier,
advanced civilization that is lost to historical memory.
In this paper, I discuss two examples of anomalous textual
artifacts. They are:
(i) Accurate values of the diameters of the planets, Mercury,
Venus, Mars, Jupiter, and Saturn, as found in the Indian astronomical text,
Surya-Siddhanta. This information can be found in a manuscript dating to A.D.
1431, long before modern knowledge of planetary distances and diameters was
acquired using telescopic observation.
(ii) The geocentric ring system described in the cosmological
section of the Bhagavata Purana correlates closely with the distance of the Sun
from the Earth and with the geocentric distances of Mercury, Venus, Mars,
Jupiter, and Saturn. The traditional date of the Bhagvata Purana is about 3,000
B.C., and some scholars date it to the 10th century A.D. Either way, this is
long before the development of modern astronomy.
The patterns of correlation found in (i) and (ii) can be
shown to be statistically significant. I discuss these correlations in relation
to the controversial claim that there existed an ancient civilization with
advanced astronomical knowledge.
The Status of Women in the Rigveda
Shashi Tiwari, Ph. D.
Department of Sanskrit,
Maitaiye Colleage (University of Delhi), Chanakya Puri, New
Delhi - 110020, INDIA
The condition and status of women in Indian society changed substantially from
the early period to the beginning of the present century. Vedic literature
depicts an ideal society, where women enjoyed an honorable and high status. Like
every patriarchal society here also the father is the commanding authority, but
in the household affairs the mother is considered to be supreme. Though limited
in numbers, Vedic goddesses were as powerful as the gods. In the Rigveda, there
is no reference to an instance where the birth of a girl was considered
inauspicious. That the girl received education is evident from the composition
of hymns by the female seers. The daughter of the Rigvedic times was bold,
strong and free. The maiden seems to have been free to make her choice of
husband as appears in the verse (RV. X-27-12), and was supported in her choice
by her parents. Probably a maiden having no brother had her legal right to
inherit the paternal property. The wife was a partner in the performance of
sacrifices. She was the empress in her home. In the Rigveda we get few
references to polygamy because monogamy was the rule. On the basis of some
verses it can be said that the custom of widow remarriage existed. Other social
evils relating to women, such as burning of widows, purdah system and child
marriage were not found in the Rigvedic society. Hence, this Rigvedic picture of
womanhood is the real heritage of India.