1892.] H. G-. Raverty — The Mihran of Sind and its Tributaries. 431 
Siwalik range, and arises from the overflow of waters in the hills 
between Nahhn 469 and Sadhura. From ancient times, a peculiarity 
of this river is, that a few miles from its source, it disappears for a 
time from the surface in its sandy bed, and again appears. This it 
does two or three times in the present day, and, during this temporary 
disappearance, is supposed to unite with the Ohitang, until after re-ap¬ 
pearing at last at Barah Klierah, it flows on uninterruptedly. Its 
course, lower down, has undergone vast changes during the lapse of 
centuries, 470 and in modern times was also known as the Sukhh Suti 
In the last century when the Survey I have been 
quoting was made, it passed half a Jcuroh north and west of Mustafa- 
abad, two kuroh east of Babain, 471 - north of Thani-sar, and south of 
Peliu’a; 472 for in going from thence to Kaithal by Gumthaila, you 
crossed the Sursuti from Pehu’a over a masonry bridge. It then 
took a course more directly towards the south-west than it does at 
present; and its old bed can be distinctly traced from Pehu’a to 
Furis Majra, 473 and within four kuroh of Tihwanah, 474 down to Ban- 
Lassen says, “ Those who dwell in Kurukshetra south [sic] of the Sarasvatl 
and north of the Drishadvati [which is entirely out of the sacred part], dwell in 
heaven.” The doctors disagree, however, here. Muir, in his “Sanskrit Texts’ 
(11,338), says, that the Hindus attach no idea of sanctity to the Panjab ; on the 
contrary, the Sarasvatl is the western boundary of the pure land, governed by Brah- 
minical laws.” 
Here he is somewhat mistaken, because the “ Drishadvati ” flows West of the 
Sarasvatl,” and the sacred tract lay between the two rivers. This statement of 
Muir here, even by his own account at page 397, is wroug. There he says: “ It 
would appear that the narrow tract called Brahmavertta between the SarasvaU and the 
Drishadvati, alluded to in the classical passage in Mann II, 17-24, must have been 
for a considerable time the seat of the most distinguished Indian priests and sages.” 
According to the Hindu legends, the Saraswati was the one only river which 
flowed on pure from the mountains to the sea, in which case it could not have 
joined the Ohitang or the Ghag-ghar, nor have been a tributary to the Hakra, which 
it was, or at least, along with the Ohitang formed it. Some, however, consider the 
passage to be entirely allegorical, and that the Saraswati being the goddess of 
sacrifice, with her libations, the samudra (the sea) is merely typical of the vesse 
destined to receive the libations. 
According to the same writer (p. 399), (quoting Mann II, 17-24), “ The tract 
fashioned by the gods which lies between the two divine rivers Sarasvati and 
Drishadvati, is called Brahmavartta.” 
469 Tim “ Shahr-i-Sirmor ” of history. 
470 See note 451, page 418, respecting A’zim-abad-i-Talawari. 
471 “ Babyn ” of the maps. 
472 “ Pihooa,” and “ Pehowah,” of the maps and Gazetteers. 
473 “ Farms Majra ” and “ Faras ” of different maps. 
474 <( Tohanuh ” in the maps. 
