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== Rigveda == | == Rigveda == | ||
In Mandala 6, it is recalled that Purukutsa, chieftain of Purus, had destroyed autumnal forts in the Afghan mountains.<ref name=":1">{{Cite book|last=Erdosy|first=George|title=Language, Material Culture and Ethnicity. The Indo-Aryans of Ancient South Asia: Rgvedic history: poets, chieftains and politics|last2=Witzel|first2=Michael|publisher=De Gruyter|year=1995|isbn=|location=|pages= | In Mandala 6, it is recalled that Purukutsa, chieftain of Purus, had destroyed autumnal forts in the Afghan mountains.<ref name=":1">{{Cite book|last=Erdosy|first=George|title=Language, Material Culture and Ethnicity. The Indo-Aryans of Ancient South Asia: Rgvedic history: poets, chieftains and politics|last2=Witzel|first2=Michael|publisher=De Gruyter|year=1995|isbn=|location=|pages=237–242}}</ref>{{Sfn|Jamison|Brereton|2014|p=801}} In Mandala 4, it is stated that as a result of his [[Ashvamedha]] (Horse Sacrifice) with the horse Daurgaha, his son Trasadasyu was born.<ref name=":1" /><ref name=":0" /> | ||
In Mandala 4, Trasadasyu is the chieftain of the Purus. In addition to being the son of Purukutsa, Trasadasyu is also described as Gairikṣita, meaning descendant of Girikṣit.<ref name=":0">{{Cite book|last=Jamison|first=Stephanie|title=The Rigveda: The Earliest Religious Poetry of India|last2=Brereton|first2=Joel|publisher=Oxford University Press|year=2014|isbn=9780199370184|location=|pages= | In Mandala 4, Trasadasyu is the chieftain of the Purus. In addition to being the son of Purukutsa, Trasadasyu is also described as Gairikṣita, meaning descendant of Girikṣit.<ref name=":1" /><ref name=":0">{{Cite book|last=Jamison|first=Stephanie|title=The Rigveda: The Earliest Religious Poetry of India|last2=Brereton|first2=Joel|publisher=Oxford University Press|year=2014|isbn=9780199370184|location=|pages=619–626, 699}}</ref> Trasadasyu lived on the western side of the [[Indus River|Indus River (Sindhu)]] while Mandala 4 was being composed, but he also moved into the land of [[Rigvedic rivers#Seven Rivers|Seven Rivers]] and defeated the [[Anu (tribe)|Anu]]-[[Druhyu]]s and [[Yadu]]-[[Turvashas]]. He molded the conquered tribes and the Purus into the [[Pancha-janah]] (Five Peoples). To celebrate his victory he conducted an Ashvamedha with his horse, Dadhrikā. Dadhrikā is extolled in RV 4.38-40, and in these hymns, Dadhrikā is stated to have become a divine being, the sacrificial horse of the Ashvamedha, and a symbol of Puru and Indo-Aryan dominance. Trasadasyu's son was Tṛkṣi.<ref name=":1" /> | ||
Scholars who adhere to [[Hermann Grassmann|Hermann Grassmann's]] interpretation of Rigveda 7.92.2 state that by Mandala 7, the Purus had reached the [[Sarasvati River|Sarasvati river]].{{Sfn|Jamison|Brereton|2014|p=1004}}<ref name=":1" /> | Scholars who adhere to [[Hermann Grassmann|Hermann Grassmann's]] interpretation of Rigveda 7.92.2 state that by Mandala 7, the Purus had reached the [[Sarasvati River|Sarasvati river]].{{Sfn|Jamison|Brereton|2014|p=1004}}<ref name=":1" /> | ||
Latest revision as of 10:43, 11 December 2022
The Purus were a Rigvedic tribe or a confederation of tribes. There were several factions of Purus, one being the Bharatas. The Purus and the Bharatas were the two most prominent tribes in most of the Rigveda.[1] The Purus rallied many other groups against King Sudas of the Bharata, but were defeated in the Battle of the Ten Kings (RV 7.18, etc.).
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Etymology[edit | edit source]
The name Puru is of possible Indo-Aryan origin.[2]
Rigveda[edit | edit source]
In Mandala 6, it is recalled that Purukutsa, chieftain of Purus, had destroyed autumnal forts in the Afghan mountains.[1][3] In Mandala 4, it is stated that as a result of his Ashvamedha (Horse Sacrifice) with the horse Daurgaha, his son Trasadasyu was born.[1][4]
In Mandala 4, Trasadasyu is the chieftain of the Purus. In addition to being the son of Purukutsa, Trasadasyu is also described as Gairikṣita, meaning descendant of Girikṣit.[1][4] Trasadasyu lived on the western side of the Indus River (Sindhu) while Mandala 4 was being composed, but he also moved into the land of Seven Rivers and defeated the Anu-Druhyus and Yadu-Turvashas. He molded the conquered tribes and the Purus into the Pancha-janah (Five Peoples). To celebrate his victory he conducted an Ashvamedha with his horse, Dadhrikā. Dadhrikā is extolled in RV 4.38-40, and in these hymns, Dadhrikā is stated to have become a divine being, the sacrificial horse of the Ashvamedha, and a symbol of Puru and Indo-Aryan dominance. Trasadasyu's son was Tṛkṣi.[1]
Scholars who adhere to Hermann Grassmann's interpretation of Rigveda 7.92.2 state that by Mandala 7, the Purus had reached the Sarasvati river.[5][1]
Claimants[edit | edit source]
Later rulers may have claimed lineage to the Puru clan to bolster their legitimacy. Modern scholars conjecture that Porus may have been a Puru king. However, Porus is not known in Indian sources.[6] Nor can he be traced to the Puru clan.
See also[edit | edit source]
Notes[edit | edit source]
- ↑ 1.0 1.1 1.2 1.3 1.4 1.5 Erdosy, George; Witzel, Michael (1995). Language, Material Culture and Ethnicity. The Indo-Aryans of Ancient South Asia: Rgvedic history: poets, chieftains and politics. De Gruyter. pp. 237–242.
- ↑ Witzel, Michael (1999). "Aryan and non-Aryan Names in Vedic India. Data for the linguistic situation, c. 1900-500 B.C." (PDF). Harvard Oriental Series Opera Minora. 3: 19.
- ↑ Jamison & Brereton 2014, p. 801.
- ↑ 4.0 4.1 Jamison, Stephanie; Brereton, Joel (2014). The Rigveda: The Earliest Religious Poetry of India. Oxford University Press. pp. 619–626, 699. ISBN 9780199370184.
- ↑ Jamison & Brereton 2014, p. 1004.
- ↑ Nonica Datta, ed. (2003). Indian History: Ancient and medieval. Encyclopaedia Britannica / Popular Prakashan. p. 222. ISBN 978-81-7991-067-2.
Not known in Indian sources, the name Porus has been conjecturally interpreted as standing for Paurava, that is, the ruler of the Purus, a clan known in that region from ancient Vedic times.
References[edit | edit source]
- Kosambi, Damodar Dharmanand (1966). Ancient India: A History of its Culture and Civilisation. Delhi: Pantheon Books. pp. 81–83.
- Prakash, Buddha (1964). Political and Social Movements in Ancient Panjab. Delhi, Patna, Varanasi: M. Banarsidass. p. 77.