Due to resurgence of interest in all things Indian in recent decades, many inquiries have been made regarding the course of the Vedic Saraswati. Satellite images have indicated towards the existence of a large river bed along the course of the Ghaggar in Rajasthan. The Haryana government has identified and developed some sites associated with the river, primarily Pehowa in Kurukshetra district, Adh-Badri and Mustafabad in Yamuna-nagar district, and the great water bodies of Brahm Sarovar and Sannihit Sarovar near Thanesar. In fact, the river is believed to be now represented by a series of water bodies, called ‘sar’(sar=sarovar=lake). Pehowa is definitely believed to be located on the banks of the sacred Saraswati, and the ancestral rites are performed alongside the pond situated there.
Two more sites associated with the vedic Saraswati are : Bilaspur in Yamunanagar and Barara in Ambala district. Bilaspur is supposed to be a distorted version of Vyas-pur, the place where the venerable Ved Vyas assembled and codified the Vedas along the banks of the Holy Saraswati, Goddess of learning. Even today , a stream runs there and the bridge over the stream is labeled as Saraswati bridge. Over a hundred years back, this stream was located and marked as such by the famous gazetteer Lord Cunningham.
Besides these , there is a short river Saraswati in the higher Himalayas which runs for a small distance before disappearing into a gorge. Another river called Saraswati flows in Gujarat. This Gujarati river corresponds to the description given in the Mahabharata, since the Saraswati is supposed to have flowed westwards to meet the western seas. According to folk-lore, an eastern sub-terranean branch of the river meets the Ganges at Triveni (prayag / Allahabad) — confluence of the Ganga, Yamuna and Saraswati.
The narrative in the puranas talks about the origin of Saraswati from two springs. In fact , at the Markandey Ashram there is another spring arising from the roots of another fig tree, called the Simbal tree. Similar phenomenon is seen at nearby Renuka jee, the lake named after the mother of Rishi Parashuram. Here, springs are seen arising from the roots of huge Fig trees, thus establishing the authenticity of the entire wooded area as Plaksh-prasar Vana. At this historical Renuka lake , there is a confluence of three streams, one arising from the base of a fig tree, and is named Triveni, also known as Ram-ghat. Since Triveni is classically associated with one stream of the Saraswati, this lends further credence to the view that this spring at Renuka lake is also one branch of the Saraswati.
Recent radio-active dating studies carried out on the ancient water sources in Haryana and Rajasthan have determined that around four thousand years ago, there was a prolonged period of drought in North-west India due to failure of the South-west monsoon (1,2). It stands to reason that such a long drought would have resulted in drying up of water souces like springs and baolis. For a spring fed river like the Saraswati, this proved calamitous, and the perennial river became reduced to a seasonal one.
Near to this location of Markandey Ashram, which is located in a long East-West valley, on the southern side across the low hills to the south is the ancient temple of Adh-Badri. Next to this temple is the spot marked by the Haryana Govt. as the origin of Saraswati. A few kilometers away is the village of Bilaspur, in the plains,where still flows a small rivulet marked as Saraswati. It is at Bilaspur that Maharishi Ved Vyas is said to have penned the Puranas. A tank by the name of Vyas Kund still exists at Bilaspur, and is associated with the spot where Duryodhana is supposed to have hidden towards the end of the Mahabharata war – the lake known as Vyas-hrid in the epic.
In the Vamana Purana, there is the narrative about the great penance done by Rishi Markandeya, as a result of which the Goddess Saraswati agrees to re-appear on Earth at his Ashram. She reincarnated in a giant Fig tree (Plaksh tree), and the rishi fervently prayed to her,as narrated by rishi Lomharshana :
ykseg”kZ.k mokp&
Iy{ko`{kkRleqn~Hkwrk lfjPNªs”Bk lukruhA loZiki{k;djh Lej.kknfi fuR;’k%AA3AA
lS”kk ‘kSylglzkf.k fonk;Z p egkunhA izfo”Vk iq.;rks;S”kk oua }Srfefr JqreAA4AA
ykseg”kZ.k cksys& lfjrkvksa esa Js”B rFkk lukruh unh Iy{ko`{k ls ¼ikdj ls½ izdV gqbZ rFkk Lej.k ek= ls Hkh fuR; gh lc ikiksa dks {k; ¼uk’k½ djus okyh gSAA3AA
ogh ;g egkunh lglzksa ¼gtkjksa½ ioZrksa dks fonh.kZ djds ;g ifo= ty okyh }Srou esa izfo”V gqbZA ,slk geus lquk gSAA4AA
rfLeu Iy{ks fLFkrka Ì”V~ok ekdZ.Ms;ks egkeqfu%A izf.kiR; rnk ew/ukZ rq”VkokFk ljLorhe~AA5AA
,oa Lrqrk rnk nsoh fo”.kksftZàk ljLorhA izR;qokp egkRekua ekdZ.Ms;a egkeqfueA
;= Roa us”;ls foiz r= ;kL;kE;rfUnzrkAA13AA
ml le; egkeqfu ekdZ.Ms; us ml Iy{k ¼fiy[ku½ o`{k esa fLFkr ljLorh
dks ns[kdj eLrd ls iz.kke djds Lrqfr dhAA5AA
tc bl izdkj Lrqfr dh rc ml Hkxoku~ fo”.kq dh ftg~ok :ih ljLorh nsoh us egkRek egkeqfu ekdZ.Ms; dks mŸkj fn;kA gs foiz! Tkgka rqe esjs dks ys tkvksxs ogka eSa vkyL; dks R;kx dj tkÅaxh AA13AA
bfr Jhokeuiqjk.ks ljksekgkRE;s ljLorhLrks=a uke }kf=a’kks∙/;k;%A32!
In the Vamana Purana, there is another reference to the Divine Saraswati having appeared from the Plaksh tree. The Devi is referred to as The Tongue of Lord Hari and the daughter of Lord Brahma :
r= nsoh nn’kkZFk iq.;ka ikifoekspuhe~A Iy{ktka czá.k% iq=ha gfjftk ljLorheAA13AA
lqn’kZuL; tuuha âna d`Rok lqfoLr`reA rL;kLrTtyeklk| LukRok izhrks∙HkoUu`i%AA14AA
ml ou esa izos’k djus ds vuUrj ogka ij ikiksa dks uk’k djus okyh Hkxoku gfj dh ftk czãk th dh iq=h Iy{k ¼ikdj½ ls mRiUu gksus okyh ifo= ljLorh nsoh dks ns[kkAA13AA
tks lqn’kZu dh ekrk gSA mldks ns[kkA iqu% ‘kksHkufoLrkj ;qDr ljksoj dk fuekZ.k djds vkSj ljLorh dk ty mlesa ykdj rFkk Luku djds jktk izlUurk dks izkIr gqvkAA14AA
bfr Jhokeuiqjk.ks ljksekgkRE;s }kfoa’kks∙/;k;%AA22AA
In the Skanda Purana, upon being beseeched by the Gods to descend upon Earth in order to carry the devastating Badwa fires to the western seas, The Goddess Saraswati agrees. She parts company from her friend Ganga and descends upon Earth, appearing at the Fig tree :
Lorstlk |ksr;Urh loZekekl;Ttr~A rrks fol`T; rka nsoh unh HkwRok ljLorhA40AA
fgeoUra fxfj izkI; Iy{kkr= fofuxZrkA vorh.kkZ /kjk i`”Bs eRL;dPNildqykAA41AA
vius rst ls izdkf’kr gksrh gqbZ mlus laiw.kZ txr dks izdkf’kr dj fn;kA mlds vuUrj ml xaxk nsoh dks R;kx dj Lo;a unh dk :Ik /kkj.k dj ljLorh fgeky; ioZr ij igaqp dj ogka Iy{k ¼ikdj½ ls izdV gqbZAA40&41AA
bfr LdUn e0 iq0 esa0 izHkkl [ka- ¼ iz0 {ks0 ek0 1½ 33 esa v/;k0 fu:ire~AA
In the Narada Purana, is given the narrative about the intense endeavor undertaken by the great Prince Kuru, whence he single-handedly ploughed the area around the lake called Ram-hrud(which had been filled with blood of Haihya kshatriyas by Lord Parashuram as vengeance against the murder of his father Jamdagni). This area later came to be known as Kurukshetra after the prince. Severe penance done by Rishi Markandeya resulted in the appearance of Goddess Saraswati from the Plaksh tree at his ashram, and after manifesting there she filled up the huge Sanihit lake and thence proceeded westwards :
jkerhFkZ rr% [;kra latkra ikiuk’kue~A ekdZ.Ms;su eqfuuk larIra ijea ri%AA7AA
;= r= lek;krk Iy{k tkrk ljLorh] lk lHkkT; Lrqrk rsu eqfuuk /kkfeZds.k gSA
Lkj% lsfufgra IykO; if’peka izfLFkrk fn’ke~A dq:.kk rq rr% d`”Va ;koR{ks=a leUrr%AA
;gka ij ekdZ.Ms; eqfu us ije ri fd;k FkkA ogka ij Iy{k ls mRiUu gksus okyh ljLorh vkbZ vFkkZr izdV gqbZA ml /kkfeZd eqfu ds }kjk Lrqfr ¼iz’kaflr½ og Hkh eqfu dk lEeku djds iqu% lafufgr lj dks Iykou¼iw.kZ Hkj½ djds if’pe fn’kk dks izLFkku fd;k ¼pyh x;h½ rc ls ;koRifjek.k ¼ftrus eki½ esa {ks= Fkk mldks pkjksa vksj ls dq: us d”kZ.k fd;kAA
bfr Jc`fgUukjnh;iqjk.ks mrjHkkxs dq:{ks=ekgkRE;s {ks=izek.kkfnfu:i.ka
In the Padma Purana, in the first Srishti khand in Nanda Prachi mahat-maye, the event of the descent of the Goddess Saraswati is chronicled. Ganga tells Saraswati that she (the former) is holier and more pure while flowing northwards(the Ganga normally flows south and east), while the latter is especially bountiful and holier when flowing east-wards(as happens at Pehowa).The relevant verse about the manifestation of Saraswati from the Plaksh tree is :
v/kLrkRIy{ko`{kL; vojksI; p rka ruqe~A vorh.kkZ egkHkkxk nsokuka i’;rka rnkAA189AA
ml dky esa egkHkkxk ljLorh nsorkvksa ds ns[krs gq, gh vius nso ‘kjhj dks Hkwfe esa ?kqlk dj iqu% ikdj o`{k ds uhps ls izdV gqbZA
bfr Jh ikn~eiqjk.ks izFkes l`f”V[kaMs uUnk izkph ekgkRE;s∙”Vkn’kks∙/;k;%AA
It is amply clear from all these slokas in so many different scriptures that the river Saraswati emerged on earth from the base/roots of the Pilkhan tree at the ashram of Rishi Markandeya. The tree itself is described here as a manifestation of Lord Vishnu. The Plaksh tree is also mentioned as being akin to the four-headed Brahma. In fact, looking closely at the pictures, we can appreciate four trunks of the massive tree.
It is further clear from the narrative in the Skanda Purana that the Pakhar tree from which the river emerged was hollow, and acted like a hut for the goddess to rest before emerging.In reality today the largest trunk is quite hollow , and small children while at play routinely enter from below and emerge near the top.
This is clearly seen in the photo below.
mn~Hkwrk lk rnk nsoh v/kLrkn~o`{kewyr%A rRdksVjdqVh dksVhizfo”Vkuka f}tUruke~AA22AA
Jw;Urs osnfu?kksZ”kk ljlkjDrpsrlke~A fo”.kqjkLrs r= nsoks nsokuka izojks xq:%AA23AA
rLekRLFkkukŸkrks nsoh izrhP;kfHkeq[ka ;;kSAA24AA
ml o`{k ds dksVj ¼e/; esa [kks[kyk Hkkx½ :Ik dqVh esa izfo”V gq, rFkk izse ls jaxk gqvk fpŸk ftudk ,sls djksM+ la[;d f}tksa dh osn/ofu;ka lquh tkrh gSA ogha ij nsorkvksa ds eq[; ‘kkld Hkxoku fo”.kq nso fojktrs gSa vFkkZr~ mudk LFkku gSAA23AA
ml LFkku ls og nsoh if’pe fn’kk dks eq[k djds pyh xbZA
bfr JhLdkUns egkiqjk.ks ,dk’khfrlkgL=~;ka lafgrk;ka “k”Bs ukxj[kaMs
JhgkVds’oj{ks=ekgkRE;s ljLoR;qik[;kus ljLorh’kkiekspulkaHkªeR;q&
RifrD`rkaro.kZua uke f=lIrR;qŸkj’kr~reks∙/;k;%AA173AA
The Mahabharata by Maharishi Ved Vyas records the course of the sacred river Saraswati and the places located along her banks from the sea to the Himalayas in an interesting episode. As is well known , Duryodhana was a favorite pupil of Lord Balarama, the elder brother of Lord Krishna. When the inter-necine Kuru war became imminent and Krishna would not side with Duryodhana despite his elder wanting so, Lord Balarama threw a fit and decided to undertake a pilgrimage, far from the events of the war. He started his pilgrimage from the point where the River Saraswati meets the sea, and proceeded upwards along its course .On reaching Kurukshetra and then Kapal mochan tirthas, Balarama duly takes the ritual bath and then proceeds towards the Shivaliks. It is clearly mentioned that in the hilly tract near the emergence of the Yamuna from the hills, Balarama visits the pilgrimage spot where the Saraswati emerges from the roots of the Pakhar tree. Also nearby is mentioned a spot where the divine waters emerge from an ant-hill, and are said to be especially beneficial for a spa.
lkSxfU/kdoua jktu~ rrks xPNsr~ ekuo%AA4AA r}ua izfo’kUuso loZikiS% izeqP;rsA rr’pkfi lfjPNªs”Bk unhukeqŸkek unhAA6AA Iy{kkÌsoh lzqrk jktu~ egkiq.;k ljLorhA r=kfHk”ksda dqohZr oYehdkfUu%l`rs tysAA7AA gs jktu! Okgka ls ekuo lkSxU/kd ou dks tk,AA4AA ml ou esa izos’k gksrs gh lc ikiksa ls eqDr gks tkrk gSA gs jktu ! ml ou esa Js”B lfjrk vkSj lc ufn;ksa esa mŸke rFkk egkifo= ljLorh nsoh Iy{k ls Vidrh gS ogka ij oYehd ¼ojeh½ ls fudyus okys ty esa Luku djsAA6&7AA bfr JhegkHkkjrs ouioZf.k rhFkZ;k=kioZf.k iqyLrhFkZ;k=k;ka prqj’khfrreks/;k;%AA84AA ¼,oa Jh ik0 iq0 Lo0 [ka0 v0 2] ‘yksd 6]7½
The narrative continues describing the visit of Balarama to the region.
JqRok _”kh.kka opuekJe ra txke gA _”khaLrkufHkok|kFk ik’osZ fgeorks∙P;qr%AA1AA
la/;k&dk;kZf.k lokZf.k fuoZR;kZ::gs∙pye~A ukfrnwja rrks xRok uxa rky/otks cyhAA10AA
iq.;a rhFkZoja n`”V~ok foLe;a ijea xr%A izHkoa p ljLoR;k Iy{kizlzo.ka cy%AA11AA
_f”k;ksa ds opu dks lqudj og vP;qr gy/kj ml vkJe esa x,A tks fgeky; ds ik’oZ Hkkx ¼oxy½ esa fo|eku FkkA ogka _f”k;ksa dks vfHkoknu ¼iz.kke½ djds lc lU/;k dk;ksZ dks fuiVkdj rRi’pkr~ ioZr ij p<+sA
Okg rky o`{k ds pfUg ;qDr /otk okys cyoku jke ¼ioZr ij vfrnwj u tkdj FkksM+h nwj½ ogka ls ifo= Js”B rhFkZ dks ns[kdj ije foLe; ¼vk’p;Z½ dks izkIr gq,A iqu% tks ljLorh dk mn~xe LFkku rhFkksZ esa mŸke rFkk dkjiou eq[; Iy{k izlzo.k uke rhFkZ dks cyjke laizkIr gq,A vFkkZr ogka igaqp x,A
bfr Jh &egkHkkjrs ‘kY;ioZf.k xnkioZ- cynsorhFkZ;k=k;ka lkjLorksik[;kus laf{kIr’prqiapk’kr~reks∙/;k;%
The actual position on the ground is exactly as has been described in the Mahabharata, regarding the proximity of Plaksh-prasar vana to the Yamuna.The Plaksh tree described above at Markandey Ashram is located very close to Paonta Sahib (about 15-16 kms), where the Yamuna enters the plains. The pilgrimage spots mentioned in Lord Balaram’s yatra are existing even today. The topography of the Shivalik piedmont is also peculiar in this region,with rain-fed streams flowing either towards the Yamuna or into the Markanda(Saraswati), with a wide inter-communication between the two catchments, known as the Bata. This feature strongly suggests the presence of large tributaries joining the Markanda in the past.
In his well researched and wonderfully written book, Michel Danino has presented a strong case for the existence of The Saraswati in Vedic times(4).He has also mentioned the possibility of the Markanda being a more suitable candidate for the upper course of the Saraswati than either the marked origin at Adh-Badri or the stream named as Sarsuti in the region. The monologue published by Sadhu Sewa Munshi Ram Sood, Bahadurpur, Hoshiarpur under the title Shri Saraswati Mahanadi Nirnaya also convincingly presents the case of the Markanda being the actual Saraswati. Shri O P Bharadwaj in his book “ In search of Vedic Harappan Relationship”, identifies Plakshaprasaravana with a location in the Nahan district of the Shivaliks.
MBBS, MS
General & Laparoscopic Surgeon
Professor of Surgery, M.M. Medical College, Mullana
Residence : M.M. Medical College, Mullana (Ambala)
Mobile : +91-7838919500, +91-8059940541
Email : drsharadbali@yahoo.com