A History of Sanskrit Literature

by Arthur Anthony Macdonell

The most important part, if not the whole, of the Indian Aryans is meant by the “five tribes,” an expression of frequent occurrence in the Rigveda. It is not improbable that by this term were meant five tribes which are enumerated together in two passages, the Pūrus, Turvaças, Yadus, Anus, and Druhyus. These are often mentioned as engaged in intertribal conflicts. Four of them, along with some other clans, are named as having formed a coalition under ten kings against Sudās, chief of the Tṛitsus. The opposing forces met on the banks of the Parushṇī, where the great “battle of the ten kings” was fought. The coalition, in their endeavours to cross the stream and to deflect its course, were repulsed with heavy loss by the Tṛitsus.

The Pūrus are described as living on both banks of the Sarasvatī. A part of them must, however, have remained behind farther west, as they were found on the Parushṇī in Alexander’s time. The Rigveda often mentions their king, Trasadasyu, son of Purukutsa, and speaks of his descendant Tṛikshi as a powerful prince. The Turvaças are one of the most frequently named of the tribes. With them are generally associated the Yadus, among whom the priestly family of the Kaṇvas seems to have lived. It is to be inferred from one passage of the Rigveda that the Anus were settled on the Parushṇī, and the priestly family of the Bhṛigus, it would appear, belonged to them. Their relations to the Druhyus seem to have been particularly close. The Matsyas, mentioned only in one passage of the Rigveda, were also foes of the Tṛitsus. In the Mahābhārata we find them located on the western bank of the Yamunā.

A more important name among the enemies of Sudās is that of the Bharatas. One hymn (iii. 33) describes them as coming to the rivers Vipāç and Çutudrī accompanied by Viçvāmitra, who, as we learn from another hymn (iii. 53), had formerly been the chief priest of Sudās, and who now made the waters fordable for the Bharatas by his prayers. This is probably the occasion on which, according to another hymn (vii. 33), the Bharatas were defeated by Sudās and his Tṛitsus, who were aided by the invocations of Vasishṭha, the successor and rival of Viçvāmitra. The Bharatas appear to be specially connected with sacrificial rites in the Rigveda; for Agni receives the epithet Bhārata, “belonging to the Bharatas,” and the ritual goddess Bhāratī, frequently associated with Sarasvatī, derives her name from them. In a hymn to Agni (iii. 23), mention is made of two Bharatas named Devaçravas and Devavāta who kindled the sacred fire on the Dṛishadvatī, the Āpayā, and the Sarasvatī, the very region which is later celebrated as the holy land of Brahmanism under the names of Brahmāvarta and Kurukshetra. The family of the Kuçikas, to whom Viçvāmitra belonged, was closely connected with the Bharatas.

The Tṛitsus appear to have been settled somewhere to the east of the Parushṇī, on the left bank of which Sudās may be supposed to have drawn up his forces to resist the coalition of the ten kings attempting to cross the stream from the west. Five tribes, whose names do not occur later, are mentioned as allied with Sudās in the great battle. The Sṛinjayas were probably also confederates of the Tṛitsus, being, like the latter, described as enemies of the Turvaças.

Of some tribes we learn nothing from the Rigveda but the name, which, however, survives till later times. Thus the Uçīnaras, mentioned only once, were, at the period when the Aitareya Brāhmaṇa was composed, located in the middle of Northern India; and the Chedis, also referred to only once, are found in the epic age settled in Magadha (Southern Behar). Krivi, as a tribal name connected with the Indus and Asiknī, points to the north-west. In the Çatapatha Brāhmaṇa it is stated to be the old name of the Panchālas, who inhabited the country to the north of the modern Delhi.

The Atharva-veda mentions as remote tribes not only the Gandhāris and Mūjavats, but also the Magadhas (Behar) and the Angas (Bengal). We may therefore conclude that by the time that Veda was completed the Aryans had already spread to the Delta of the Ganges.

The Panchālas are not mentioned in either Veda, and the name of the Kurus is only found there indirectly in two or three compounds or derivatives. They are first referred to in the White Yajurveda; yet they are the two most prominent peoples of the Brāhmaṇa period. On the other hand, the names of a number of the most important of the Rigvedic tribes, such as the Pūrus, Turvaças, Yadus, Tṛitsus, and others, have entirely or practically disappeared from the Brāhmaṇas. Even the Bharatas, though held in high regard by the composers of the Brāhmaṇas, and set up by them as models of correct conduct, appear to have ceased to represent a political entity, for there are no longer any references to them in that sense, as to other peoples of the day. Their name, moreover, does not occur in the tribal enumerations of the Aitareya Brāhmaṇa and of Manu, while it is practically altogether ignored in the Buddhistic literature.

Such being the case, it is natural to suppose that the numerous Vedic tribes, under the altered conditions of life in vast plains, coalesced into nations with new names. Thus the Bharatas, to whom belonged the royal race of the Kurus in the epic, and from whom the very name of the Mahābhārata, which describes the great war of the Kurus, is derived, were doubtless absorbed in what came to be called the Kuru nation. In the genealogical system of the Mahābhārata the Pūrus are brought into close connection with the Kurus. This is probably an indication that they too had amalgamated with the latter people. It is not unlikely that the Tṛitsus, whose name disappears after the Rigveda, also furnished one of the elements of the Kuru nation.

As to the Panchālas, we have seen that they represent the old Krivis. It is, however, likely that the latter combined with several small tribes to make up the later nation. A Brāhmaṇa passage contains an indication that the Turvaças may have been one of these. Perhaps the Yadus, generally associated with the Turvaças in the Rigveda, were also one of them. The epic still preserves the name, in the patronymic form of Yādava, as that of the race in which Kṛishṇa was born. The name of the Panchālas itself (derived from pancha, five) seems to indicate that this people consisted of an aggregate of five elements.

Some of the tribes mentioned in the Rigveda, however, maintained their individual identity under their old names down to the epic period. These were the Uçīnaras, Sṛinjayas, Matsyas, and Chedis.