Rasātala or the Under‑World
Summary
Rasātala, or the Under-World, is described in the Mahabharata as a realm associated with key life events of the Buddha, including his birth, enlightenment, first sermon, and demise. The text connects Hirapyapura, the capital of the Daityas and Danavas (non-Aryan tribes descended from Kasyapa), to the ancient town of Hyrcania near the Caspian Sea, near modern Astrabad. Narada and Matali, seeking a bride for the latter’s daughter, visited Hirapyapura before traveling to the Suparnas (Garuda birds) and Surabhis (cow-herders). The Suparnas, part of the Scythian Su tribe, lived north of Hyrcania, separated by the river Sarnius (possibly a corruption of Suparna). The Surabhis, linked to the Khorasmii, were situated north of the Oxus (modern Khiva or Urgendj), known for prophecy and milk-supply roles. Sarama, a Scythian woman sent by Indra, aided in locating stolen cows and became a watchman for the Aryans. The tribes’ names (Su-pahus, Su-parnas, Su-rabhis) reflect possible connections to the Ki-darites, a Hunnic group. The Suparnas’ early conversion to Aryan religion is suggested by their role as charioteers, paralleling Garuda’s role for Vishnu. Scholars note similarities between Garuda and the Persian Vohu Khshathra, though some dispute this. The text also references the Panis (Parnis) and their concealment by Sarama.
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Conclusion
This analysis of Rasātala or the Under-World reveals critical geographical and cultural connections between ancient Scythian tribes and regions around the Caspian Sea, particularly identifying Hyrcania as the Daityas' capital, Hiranyapura. The text underscores the interplay between myth and historical geography, linking tribal names like the Suparnas and Surabhis to Scythian groups and their roles in Aryan religious frameworks. By tracing Narada and Matali's journey through these territories, the document highlights the integration of non-Aryan tribes into Aryan religious and social structures, emphasizing their assigned duties and symbolic significance. These findings enrich our understanding of early cultural exchanges and the spatial dynamics of mythological narratives in ancient Central Asia.