The other migrations

08 Oct


1.1. It is said; the Vedic region broadly comprised three areas:  Ila the western regions, Bharathi the tracts of the alluvial plains of the Ganga and Jamuna do-ab, and the third region being of course the Sindhu or Sarasvati.

1.2. There is a view which asserts that ’Ila’, in fact, refers to the Land’s End  of the Sothern India the parts of which were rescued from the Great Flood  of  the very distant past. It also mentions about the migration of people from the lands threatened by flood waters towards safe upper reaches and to regions in the North. The ancient texts such as Shatapatha Brahmana and the puranas as also the ancient Tamil texts seem to support that view. Let’s talk of Ila of the South.

Yayathi and sons

2.1. Yayathi the legendry king of the Vedic people is said to have had two wives: Devayani the daughter of Shukrachaya of the Bhrigu clan; and Sharmishta the daughter of Vrisha Parvan, the King of Asuras in the south west (Gujarat area) bordering the central region ruled by Yayathi. Vrisha Parvan too was a follower of the Bhrigus.

Devayani had earlier fallen in love, desperately, with Kaccha the son of Brihaspathi of the Angirasa clan. But her love was rejected.

2.2. Turvasha and Yadu were sons of Yayathi (an Angirasa) by Devayani of the Bhrigus; while Anu, Druhyu and Puru were his sons by Sharmishta of the Asuras.

2.3. Yayathi’s story indicates that the five great lines of Vedic rulers were born of an alliance of Deva and Asura kings, the followers of Angirasa and Bhrigu seers. Yayathi’s marriage with the Bhrigu women was perhaps an attempt to bring together the two rival clans.

2.4. According to Vishnu Purana (4.10.17-18) the king Yayathi divided his kingdom among his five sons .To Turvasha he gave the south-east; to Druhayu the west; to Yadu the south and west in the Narmada –Godavari region; to Anu the north; and to Puru the centre. Purus ruled as the Supreme king of all earth.

2.5. In the lineage of the Puranas, the Purus and Yadus rule famously, for long years, as the prominent kings of Chandra-vamsha, the lunar dynasty. The descendents of Puru and Yadu branched into Pauravas and Yadavas, respectively. Dushyanata followed by his son Bharata was the pioneer of the Puru clan in which line descended the Kuru and Pandava princes. While, Krishna son of Yadava prince Vasudeva was the culmination of the Yadu clan.

The west and the south combine

3.1. Turvasha and Yadu, the two sons of Devayani of the Bhrigus were said to be twins; and were particularly close. The kings of the Dravida region were the descendents of Turvasha, while the kings of the island of Sri Lanka were Yadus. The regions ruled by the two clans stretched from the upper regions of the Narmada to the end of Southern land mass which perhaps extended   beyond the present-day Sri Lanka. The entire region was ruled practically as one kingdom, because the ruling families in the South had very friendly relations with the Yadus of the Narmada region in the west. All were in the line of the Bhrigus.

3.2. The later legends mention of the sizable presence of the Asuras- Yadus – Brighus in the Narmada and Godavari region. It is said that Lavana, a Yadu and a disciple of the Brighus controlled that region. Lavana was related to Ravana who was a Yadu; a militant Yadu just as Kamsa of Mathura in the much later era. The followers of Lavana (including Ravana’s sister) roamed freely in the region. It was from this area that Ravana abducted Sita.

The Deluge and after

4.1. The Shatapatha Brahmana (I.8.1) describes the floods that swept the lands of the Vedic people, the rescue of the lands from the advancing floods; and of moving people and animals threatened by waters to the upper regions in the North. The other Vedic texts too carry similar legends of floods and the rescue. The later Puranas   and Srimad Bhagavatam turned the great event associated with the rescue from the floods into the legend of Matsya-Avatara of Vishnu, his emergence as a Fish, the first of his ten principal incarnations.

4.2. According to the legends, a little fish (a shaphari crap fish)  asked a  kingto save its life while he was performing his early morning- austerities  standing in the river : and it kept growing bigger and bigger. The fish also informed the King of a huge flood which would soon hit and sweep away his land. The King thereafter built a huge boat to rescue his people, nine types of seeds, and animals in order to repopulate the earth.

[H.S. Bellamy in his Moons, Myths and Men, estimates that altogether there are over 500 Flood legends worldwide. Ancient civilizations such as – China, Babylonia, Wales, Russia, India, America, Hawaii, Scandinavia, Sumatra, Peru, and Polynesia- each has its own version of a giant flood].

5.1. The common features of most (not all) of the Indian legends of the Great Flood are: The king who rescued the land and its people from the encroaching flood waters was Satyavrata of Bhrigu clan, perhaps a king in line of Yadu or Turvasha. He ruled in the Southern region — Dravida Desha. When the little fish jumped into his palms holding water as offering to gods, the king Satyavrata was standing in the waters of the river Kritamala flowing down from Malaya Hills .After he built the boat, Satyavrata sailed north, away from the floods, and he rescued humans, animals and plants by taking them to safety in the regions of north and west. Ila is the name of Satyavrata’s daughter; she is described as Maitra-Varuni (Brihadaranyaka Upanishad: 6. 4.28) suggesting she descended from the line of the Bhrigus.  Ila is also the name of the land the parts of which were rescued from the flood waters.

5.2. The Malaya hills mentioned in the legends refer to the ranges in the peninsular region of India stretching south from Sri Sailam to the southern end of the Western Ghats, which could be the border areas between the Nilgiri Hills and the Anaimalai Hills. An account of the pilgrimages undertaken by Sri Caitanya Mahaprabhu (1486–1534) mentions: “The Lord next visited the places known as Pandya-Desa, Tamraparni…, Panangudi, Carntapura, Sri Vaikuntha, Malaya-parvata and Kanya-kumari”.  As regards the Kritamala River, it is believed to be the Vaigai River or its tributary. The river Kritamala is mentioned in Mahabharata in the context of Balarama’s pilgrimage: “After the Setubandha (Ramesvaram) Lord Halayudha then visited the Krtamala and Tamraparni (of the Tirunelveli district) rivers and the great Malaya Mountains”. Kritamala is also mentioned in the travel accounts of Sri Caitanya Mahaprabhu. Satyavrata might have therefore been a Yadu king of the Pandya country.

The king Satyavrata later became the progenitor of this eon: Vaivasvata Manu. He then was described as being in the line of the Vivasvan, an Aditya, a solar deity. Here too, Ila is his daughter.

5.3. All these suggest that king Satyavrata came from the South. And, the lands and people rescued from the deluge were part of a large landmass called Ila or Ilavar or Ilam named after the daughter of king Satyavrata who became Vaivasvata Manu. The people rescued from Southern waters were moved to north and west. And, the Vedas existed before and after the deluge.

The Land of Ila

6 . 1. That fuels the argument that ancient Ila – mandalam ‘The Land of Ila’ lay to the South, and its Vedic- tradition of the Aryans was rescued by the efforts its king and his people. And thereafter   , following a great migration, it rejoined the Vedic culture on the banks of the Saraswati River and flourished afresh. Since the rescue was by means of a huge boat that could sail over turbulent waters, the rescued population of the South could have reached the Saraswati basin by setting sail from a port situated along the west coast, nearer to the Pandya country. That possibility seems to give wings to the view that some of the early Vedic people in the Sindhu valley were migrants from Ila of the South; and that an early form of Dravidian language was one of the languages of the Indus people. Scholars assert that the Dravida influence was certainly present in north-western India by around the middle of the second millennium BC.

Shri Bhadriraju   Krishnamurti in his ‘The Dravidian Languages’ mentions that the Rig Vedic society consisted several different ethnic components who all participated in the same cultural life; and that the Rig Vedic Sanskrit had several borrowed-terms from the Dravidian e.g. ulukhala (mortar); kunda (pit); khala (threshing floor); kana (one eyed); and mayura (peacock).

6.2. A Russian Indologist, Nikita Gurov, claims that there were as many as eighty words of Dravidian origin in the Rig-Veda, ‘occurring in 146 hymns of the first, tenth and the other mandalas , e.g. RV 1.33.3, vaila (sthana-) -open space : wayal– open space , sunlight ; RV. 10.15, kiyambu –a water plant; RV 1.144, vril – finger: RV 1. 8.40, vilu- stronghold; witu – house, abode, camp; sira – plough; and kanuka –gift. Gurov also cites some proper names, namuci, kıkata, paramaganda; and suggests these could be of Dravidian origin.

6.3. The legends of Ila thus help to bind together the Vedic tales and the tales from the old Tamil texts.

The ancient Tamil legends

7.1. The ancient Tamil texts recall legends of a sunken kingdom that lay to the South-East of India. This land was known as Kumari Kandam ‘The Virgin Landmass’ or Ilam; and it included other parts of the now visible lands of Sri Lanka. That could be quite possible, since in the scale of geological time, the mountain ranges in the south-central Sri Lanka are regarded the oldest in the world. The geologists believe that these mountains existed while the Himalayan regions were still under water.

The Silappadhikaram, one of the Five Great Epics of Tamil Literature   said to have been written in first few centuries BCE, states that the ‘cruel sea’ took the Pandiyan land that lay between the rivers Pahruli and the mountainous banks of the Kumari.

Adiyarkkunallar, a 12th-century commentator on the Silappadhikaram, explains that there was once a land to the south of the present-day Kanyakumari, which stretched for 700 kavatam from the Pahruli River in the north to the Kumari River in the south. the precise modern equivalent of a kavatam is not known. The speculations about the extent of the lands devoured by the ocean range from 6-7,000 square miles;  or  a smaller area .



7.2. The deluge and its consequences caused large movements of people towards the upper regions in the north and to west. Early Tamil texts  mention that the present-day Madurai came up as  the new capital in remembrance of the old  capital Ten-Madurai sunken underwater ( the ruins of Ten-Madurai are supposed to be lying under water in the region of the Great and Little Bases in the Indian Ocean off the south eastern coast of Sri Lanka).

7.3. Even several centuries after its  surrounding lands submerged under the sea , the author of The Periplus of the Erythraean Sea (dated around the first century) names the island of Sri Lanka as  Palaisimoondus  , which actually meant Palaya –ila- mandalam, meaning the old-land – of Ilam.

(please see the map or  click here for an enlarged version).


Sage Agastya

8.1. The sage Agastya a revered seer of the South was the brother of sage Vasistha. The two are described as Bhrigus and carried the name Maitra-varuni; say like, Agastya Maithravaruni. The Puranas describe them as born out of water (children of Varuna), perhaps to suggest that the brothers escaped the flood waters and sailed out of it.

The brothers helped in controlling the floods and in rescuing the people. Thereafter Vasistha sailed back north along with the rescued people, while his brother Agastya stayed in the South. He then settled down at an ashram in the lower regions of   Western Ghats.

Vasistha seemed to have enjoyed his voyage back home and recalls the happy days on board the ship:

“Boarding the ship, when Varuna and I entered the mid-ocean and floated with other vessels on water we indeed very much enjoyed the delightful rocking of the ship “(RV 7. 88. 3-4).

8.2. Agastya seems to have been a remarkable sage. He is described as ‘born small, not more than a span in length”; nonetheless he travelled from north to south along with eighteen groups of disciples chartering a new land route to South; and for that feat, he was accorded the epithet Vindhya-kuta, the one who tamed the Vindhyas .Until then, people used mainly the rivers or the coast to move about within the sub-continent. There were of course no regular roads during those times; and travel by land routes was very hazardous. The position remained so until about late 19th century.

[The Sea route

I reckon even the people of Harappa used the river or canal transport wherever expedient. With Himalayas being a vast stretch of high mountains, horribly cold and inhospitable, India’s trade and contacts with other countries had to be mainly through the sea routes, particularly through the ports along its west coast. Even during the earliest periods, it is said, the Bhrigus who dwelt in the Indus and the lower Narmada valley were great navigators, expert mariners, and enterprising tradesmen who controlled the trade between India and the peoples to its west, such as the Assyrians.


The Archeologists state that based on terracotta tablets and a graffito on a potsherd secured from Mohenjo-Daro, Harappans were the builders of large ships and their maritime trade extended up to Mesopotamia during third millennium BCE. From the terracotta models and the engraved seals unearthed, five types of sailing vessels have been identified. It is also said; the Harappans had built tide-docks for berthing and servicing ships at the port town of Lothal.

There are also abundant references in ancient Indian literature, including Rig-Veda, Baudhayana Dharmasastram, Manava-dharma-sastra, Kautaliya’s Arthasastra, Ramayana, Mahabharata, Jataka tales in Pali, and in the Sangam works of the ancient Tamils about the maritime activity of the Indian people in ancient times for domestic, trade and naval war.

The celebrated Grammarian Panini (about sixth century BCE) in his Astadhyayi refers to various types of river crafts and ships during his , such as  utsagna, udupa, udyata, utputa, pitaka etc. A large boat was called Udavahana or Udakavahana. He mentions about cargo transport (dvaipya) form a nearby island and about large (dvaipa or dvaipaka) vessels coming in from mid-ocean. Panini makes brief mention of the ferry changes, cargoes, marine trade etc of his days.

A  Sanskrit work of the post-Gupta period Yukti-Kalpa-Tatru, a compilation ascribed to one Bhoja Narapati (King Bhoja ?) provides amazing details about the Indian shipping and ship-building of the ancient period. Under three broad categories, Bhoja mentions the details of about twenty-seven types of vessels. The River-going ships are treated as Samanya (general) and ocean going ships are treated as Visesa (special).   The three classes of ships described by Bhoja were: Sarva-mandira, a peace-time , large cargo  vessel meant for goods , animals and common people ; Madhya- mandira with a covered deck or living quarters in the middle to provide shelter from sun and rain; and, Agra-mandira  , a large vessel with the living room located in front or at the top of the vessel, meant   for distant voyages and carrying up to   about seven hundred passengers. The commentators mention that the largest vessel measured about 276 ft. X 36 ft. X 27 ft. weighing roughly 2,300 tons.

 ( _)


Further, because of the established trade route in the western sea, the Yadu people used the Harappan port cities such as Lothal or Dholavira in Gujarat and Kutch to trade with Sri Lanka. That trade went back to the third millennium BC. Therefore, migration of large number of people from Pandya Desha in south India to the Sind – Gujarat region, after the great deluge, does not seem improbable.

Tamil ship

During the times of the recorded history, the Indian direct trade in textiles, minerals, gems, perfumes and spices   with Egypt and Rome could flourish because the sea routes from Maziris (Pattanam?)  along the Malabar Coast as also the monsoon trade (Hippalus) winds helped avoiding the middlemen, the Arabs. I believe the Greek/Egypt trade with India and the Roman one that followed thereafter came as a culmination of the relations that existed between India and the West several centuries prior to Christian era.

 Dr. Casson, a specialist in ancient maritime history, mentions that historical records refer to ships in the India trade being among the largest of the time. According to Dr. Casson, they could have been as long as 180 feet and capable of carrying 1,000 tons of cargo. Such ships had stout hulls and caught the wind with a huge square sail on a stubby mainmast. The researchers said the ships might have been built in India and were probably crewed by Indians.

The trade on the eastern side somehow came about much later; and was confined to the islands of near east . But   Japan being mostly insular having a culture of its own remained a distant proposition; India had very limited direct contact with Japan.]

8.3. Agastya too had a role in controlling the flood waters. That was turned into a legend of his drinking up the ocean (Pitabdhi . He also perhaps devised ways to divert the Cauvery River to Chola-mandalam. or Samudra-chuluka)

Bali – Vamana legend

9.1. There is also a talk of another migration at a later era. It relates to the migration of the Brighus – the Yadus from the Saraswathi and Narmada regions to far south and to Sri Lanka. And, that has to do with the Bali – Vamana legend.

9.2. The Mahabali – Vamana episode is at times explained in the context of Brighu- Angirasa rivalry. Maha-Bali (aka Indrasena) the son of Virochana and the grandson of the legendry devote-prince Prahlada, was an Asura. Shukra the son of Brighu was his preceptor. The king Mahabali, whose preceptors were the Brighus, ruled and controlled vast area called Brighu Desha or Brighu Kakshya – the domain of the Brighu (Brighu kaccha – Baruch) that covered the west, the north-west and the south west of the Indus. He performed a sacrifice on the southern banks of the Narmada situated in Brighu Kakshya.

9.3. Vamana represents the arrival of Angirasas into the kingdom of Mahabali. Vamana the son of sage Kashyapa, in the linage of the Angirasa, initially asked the king for a small piece of land for their settlement; and the king consented to his request despite warning from his priest (Shukra).  The Bhargava Shukra seemed to be aware of the designs of the Angirasas. The Kashyapas, starting from their small settlement, spread throughout the kingdom of Mahabali and eventually overthrew him from his kingship. The story of Vamana, perhaps, signifies the transfer of power from the Asura kings and their Brighu priests to the Devas and their Angirasa priests.

9.4. The Brighus and Yadus who earlier formed the majority in the Bhrigu country were now overwhelmed by the fresh immigrants. They were thereafter resettled – through sea route – by Bhargava Rama (in the linage of the Brighus) along the western coast and in what is now Kerala. The resettled Brighus carried to their lands the legend of their beloved King Mahabali and also the Krishna cult.

[Some of these are views; may not necessarily be verifiable facts. Chronology and ordering the events in sequences is the other issue.]

References and Sources

All pictures are from Internet


Posted by on October 8, 2012 in General Interest, Speculation


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3 responses to “The other migrations

  1. sreenivasaraos

    March 18, 2015 at 7:51 am

    Sreenivasa Rao Sb,

    Simply excellent and outstanding. I did put this blog on favorites for future reference. In fact I stopped telling the story of Harappa after the second part because I needed more supporting material. I will see if I can reopen that story now.


    DMR Sekhar.

    • sreenivasaraos

      March 18, 2015 at 7:51 am

      Dear Shri Sekhar, I am delighted this post interested you. Thank you. Let me see if I can improve its content. Regards

  2. sreenivasaraos

    May 5, 2016 at 5:05 pm

    I am reproducing here a message received from Dr. Iravatham Mahadevan on 03 Feb 2016

    Dear Dr. Sreenivasa Rao

    Thank you very much for your mail.

    I am glad that you have a copy of my convocation address at the Dravidian University.

    I have gone through your blog on the migrations. I judge that it is written by a scholar with deep learning especially in indian mythology, including south Indian.

    Your approach brings you within my target audience of scholars who can follow bilingual parallels in Dravidian and Indo Aryan.

    I therefore take the liberty of attaching a recent paper of mine – Dravidian Proof of the Indus Script via the Rig Veda: A Case Study. I consider it to be the most productive paper written by me.

    I shall be grateful if you can send me your residential address for me to post hard copies of my future publications.


    I. Mahadevan


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