Harry Walia
The rivers have been carving history, weaving traditions, sustaining ecosystems, and shaping landscapes, occupying a central position in the long continuum of the Indian subcontinent. Such is the prominence of these natural features that our ancestors have not only revered them as manifestations of divinity and symbols of purity, but also bestowed names upon them.
A recent letter penned by the Shankaracharya of Jyotish Peeth, Swami Avimukteshwaranand Saraswati, to the Prime Minister of India, Narendra Modi, has kindled the conversations about the importance of reviving the Vedic names for Indian rivers, with a specific emphasis on those in Jammu and Kashmir. He has eloquently underscored the eternal connection between the rivers and our shared heritage.
The venerated rivers of our land, immortalized in a multitude of ancient texts and interpretations, have been given names that often signify ‘water’, ‘sound of the water’, ‘quality of the water’, ‘course of the river’, ‘source of the river’, and other notable attributes. Like the rivers themselves, their names are held in high esteem, serving as enduring markers of geographical identity, cultural heritage, linguistic value, and our connection to both the past and the natural world.
As the societies transformed with each successive wave of newcomers throughout the history, so did their approach to the river names. Some retained or abandoned the original names, while others modified or translated them into their own languages or dialects. It has also been observed that some rivers were named after others, probably to emulate or benefit from the latter’s reputation. Yet, some ancient river names have remained relatively intact in official usage, while few others have persisted in the collective consciousness even when distorted or ditched, standing the test of time.
Flowing through the picturesque landscapes of the erstwhile state of Jammu and Kashmir, the ‘Vedic’ rivers – ‘Sindhu’, ‘Asikni’, ‘Vitasta’, and ‘Parushni’ – which the world today identifies as Indus, Chenab, Jhelum, and Ravi respectively, carry with them echoes of historical legacies and cultural richness, through the ebb and flow of time.
Their former names are, in fact, the earliest recorded appellations, as found in ‘The Vedas’. Arguably one of the most beautiful works ever conceived by the human mind, ‘The Vedas’ are a vast corpus of hymns, dialogues, myths, incantations, and observances, holding a sacred place for people coming from several systems of beliefs and practices. Still, there remains a possibility of discovering their ‘pre-Vedic’ names, if and when more of the Indus Valley Civilization script is deciphered.
‘The Rig Veda’, believed to be the oldest of “The Vedas’, extols among other things the rivers of the Indian subcontinent, including those in the erstwhile J&K, which were presumably familiar to its composers. The 75th Hymn in the 10th Mandala of ‘The Rig Veda’, known as Nadistuti Sukta, reveres and describes these rivers, providing insight into their significance.
For instance, the 5th and 6th Verses:
Ralph T.H. Griffith, an Indologist, attempted to translate them as: “Favour ye this my laud, O Ganga, Yamun, O Sutudri, Paru and Sarasvat: With Asikni, Vitasta, O Marudvrdha, O Arjikiya with Susoma hear my call. First with Trstama thou art eager to flow forth, with Ras, and Susartu, and with Svetya here, With Kubha; and with these, Sindhu and Mehatnu, thou seekest in thy course Krumu and Gomati.”
The ‘Vedic’ rivers of the erstwhile J&K appear in subsequent literature including ‘Puranas’, epics, poetry, lores, either by their ‘Vedic’ names or through variations or corruptions of those names.
An excerpt from the 19th Chapter of the 5th Canto of the ‘Bhagavata Purana’, one of the most popular and sacred scriptures, reads:
It has been commonly translated as “The residents of Bharata Varsha find purification of mind by touching and bathing in all these waters, or simply by mentioning their name. The big rivers are the Candravasa, Tamraparni, Avathoda, Kritamala, Vaihayasa, Kaveri, Veni, Payasvini, S’arkaravarta, Tungabhadra, Krishnavenya, Bhimarathi, Godavari, Nirvindhya, Payoshni, Tapi, Reva, Surasa, Narmada, Carmanvati, Sindhu, the two main rivers the Andha and the Sona, the Mahanadi, Vedasmriti, Rishikulya, Trisama, Kaus’iki, Mandakini, Yamuna, Sarasvati, Drishadvati, Gomati, Sarayu, Rodhasvati, Saptavati, Sushoma, S’atadru, Candrabhaga, Marudvridha, Vitasta, Asikni and the Vis’va.”
The ‘Vedic’ names, along with their nuanced intonation and rhythmic recitations, have gradually faded from common parlance in J&K. Merely pronouncing these names, in their authentic form as intended, invoke a sense of purity, pride and respect. The current names fall short in capturing the profound historical, linguistic, cultural and spiritual value these rivers hold. While changes are an inherent part of the history and should be accepted as a fact, it becomes concerning when the changes mask an agenda – aiming to diminish or distort the identity of a region, potentially harming national interests. ‘Asikni,’ with its storied past, has long been the quintessential civilizational river of Jammu Region, defining its true historical, cultural and geographical expanse. Dotted with archaeological artifacts and allusions ranging from the Neolithic age to the Indus Valley Civilization to the Vedic period and extending to the recent past, a witness to the rise and fall of numerous kingdoms, the emergence and disappearance of diverse beliefs, cultures, economies, and arts, the tumultuous times of invasions and partition, and the periods of peace and joy, ‘Asikni’ remains the beating heart of Jammu Region.
The identity of Jammu Region is deeply intertwined with the mighty ‘Asikni’, which illuminates it with hydroelectric power, irrigates its farmlands, provides it with waterways for trade and transportation, imbues it with purity, divinity and vitality, sustains life and its diverse ecosystems, sings songs of its yore, and cradles its creativity, courage, and indigeneity.
Named for its dark-colored waters, ‘Asikni’ has also been known as Chandra Bhaga, a name interestingly shared by nearly five water bodies across the country. Over time, the name evolved into Chenab, where ‘aab’, a Persian word, means water. Different interpretations exist for ‘chen’, with some suggesting it stems from ‘chan’ (Punjabi for Moon), while others propose ‘chen’ (Mandarin for Dawn) or ‘cheen’ (China). I do not take upon me to determine. However, the implications of this seemingly ‘mere change’ in nomenclature extend far beyond what meets the eye.
Jammu Region, greater in area, population, and diversity of cultures and natural features than Kashmir Valley, is mired in the intractable dispute involving Pakistan and China. Having lost territories to Pakistan, it grapples with the looming specter of divisive plans, such as the Dixon and Musharraf Plans, coupled with insidious attempts by a few factions within the country to propagate falsehoods, manipulate and misappropriate historical, geographical, and cultural aspects. This involves perpetuating biases in socio-economic development, political empowerment, heritage preservation, even designating certain parts of the Jammu Region as the ‘Chenab Valley’ and certain local dialects as ‘Chenabi’, among other maneuvers, so as to divide the Province further on communal and regional lines. Alarmingly, all with the support of government machinery, political and civil entities. The Ultimate Objective? To deny the truth and glory of Jammu Region.
The resurgence of ‘Asikni’ and other ‘Vedic’ names for the rivers in the erstwhile J&K becomes imperative to thwart these nefarious schemes at play. It represents a powerful assertion of connection to the land, cultural identity and historical continuity, in addition to being a poignant symbol of resistance against the forces of division and distortion.
Amidst this backdrop, the clarion call for reinstating the ‘Vedic’ names for rivers by Shankaracharya of Jyotish Peeth resonates with the people, particularly those from the Jammu Region. They are hopeful that it will significantly serve their quest for identity reclamation, reaffirmation of their intrinsic unity and diversity, while also honoring and preserving the rich legacy and sanctity of their rivers and region.
India bears witness to numerous name changes, driven by various motives. Cities like Bombay, Calcutta and Bangalore were renamed to Mumbai, Kolkata, Bengaluru respectively. Some places, underwent changes in spelling, such as Kanpur for Cawnpore. In the past few years, the BJP-led governments in several states and at the Centre have undertaken initiatives to rename places of historic significance, such as Prayagraj for Allahabad, Gurugram for Gurgaon, Ayodhya for Faizabad, Amrit Udyan for Mughal Garden, Pt. Deen Dayal Upadhyay Railway Station for Mughal Sarai Junction, and so on. Given these precedents, it can be inferred that reinstating ‘Vedic’ names for Rivers in Jammu region should not be a daunting task for the government.
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