[3] This agrees with the geographical position of the text between the eastern (Bihar) territory of the White Yajurveda and the western ones the Taittiriyas (Uttar Pradesh).
This feature has been overlooked until Makoto Fushimi showed, in his recent Harvard thesis (2007),[6] the many separate devices that were used by the Baudhayanas in creating a Sutra.
It has been argued that the composition of the BSS was due to the desire of 'eastern' Vedic kings, such as those of strongly emerging Kosala and Videha, to establish proper Vedic rituals in their non-Vedic territory [7] The same orthoprax development is seen in the redaction in Kosala or Videha of the Vajasaneyi Samhita with its western three-tone recitation, as compared to its source, the two-tone Shatapatha Brahmana.
The myth tells the story of Pururavas and Urvasi, their separation and their reunion that is known from a highly poetic dialogue hymn of the Rigveda (10.95).
According to the Taittiriya Aranyaka 5.1.1., Kurukshetra is south of the Shughna region in Sirhind-Fategarh north of the Khandava Forest[11] Pururavas and Urvasi had two sons, Ayu and Amavasu.
[13]Based on Witzel's article, historians like Romila Thapar state that this passage contained literary evidence for Aryan migration.
"[15] The translation by the late Austrian Indologist and Brahmana specialist Hertha Krick (1982), and in part T. Goto (2000),[16] agree with Witzel's.
In 1998 Indologist Koenraad Elst, a supporter of the Indigenous Aryans theory, was the first to criticize Witzel's translation of the BSS passage, stating: This text actually speaks of a westward movement towards Central Asia, coupled with a symmetrical eastward movement from India's demographic centre around the Saraswati basin towards the Ganga basin.
[14]Agarwal further notes that One must be extremely wary of using at least the Vedic versions of this legend to construct real history of human migrations, otherwise we would have to deduce an emigration from India in the direction of Central Asia.
[22] He discusses in detail the various possibilities for an interpretation of the passage and concludes "Whatever interpretation one chooses, this evidence for movements inside the subcontinent (or from its northeastern borders, in Afghanistan) changes little about the bulk of evidence assembled from linguistics and from the RV itself that points to an outside origin of Vedic Sanskrit and its initial speakers."