Aryan

This paper presented at SI3 Conference in IIT Chennai on Dec 23, 2017 highlights the defective assumption of Aryan Invasion Theory and the faulty methodology of using Tamil words for decipherment of Indus script by Iravatham Mahadevan in his numerous works. Using his own samples this paper proves that Harappans were Vedic and the likely survivors of the losing side of the Mahabharata war. The paper further establishes the earliest civilization as 'Sarasvati- Sarayu' culture having sprung up from Manu who entered through River Sarasvati from the Arabian Sea. It is also established that Sarasvati had its origins in Manasa lake in Kashmir.

The paper also proves wrong the Dravidian decipherment of Indus script by Mahadevan and goes on to show that IVC was the source for Jain culture and Brahmi script while Tamil is found to be a sister language of Sanskrit having a common proto language, which in all probability could be Pali.

The ppt slides of this paper can be accessed here: https://www.academia.edu/36976504/SI3_conference_-_Challenging_Mahadevans_Assumptions_and_Methodology_of_Indus_script_decipherment

Friedrich Schlegel hosszas kutatást követően 1808-ban megjelentette az Ueber die Sprache und Weisheit der Indier című nyelvfilozófiai művét, amellyel jelentősen hozzájárult az indoeurópai nyelvelmélet megalapozásához. Schlegel nagy újítása az volt, hogy a kortárs Blumenbach összehasonlító anatómiai módszerét átalakította egy nyelvtörténeti vizsgálatra is alkalmas metódussá, s ezen alapuló etimológiai kutatással a német nyelv indiai eredetét kívánta alátámasztani. Az eredeti metódus szomatikus relevanciáját nyelvi érvényességgel bíró megközelítéssel váltotta fel. Koncepciójának egyik központi eleme később az „árja” kifejezés etimológiája lett: a nemesség és kiválóság nyelvi formulája révén kívánt kapcsolatot teremteni a német valamint az indiai nyelv és kultúra között. Ezt a nyelvi relevanciájú koncepciót „re-szomatizálták” aztán egyes követői, és látták el antiszemita mellékzöngékkel.
Nietzsche az Adalék a morál genealógiájához című írásában szintén jelentős szerepet szán az árja kifejezés etimológiai dimenzióinak: a nemes és alantas eredeti kettősségének egyik támasztékát látja a nyelvtörténeti mozzanatban. Nietzsche a szőke árják történeti nemességéből kiindulva vázolja fel a végül bukásra ítélt, „etikai” kiválóság kontúrjait. Az ehhez hasonló meglátások, kiegészülve például az Antikrisztus „szőke bestiára” vonatkozó megállapításaival, a „Redlichkeit” nietzschei erényének gyakorlásában nem jeleskedő náci interpretátorok hivatkozási alapjai lettek.
A két szóban forgó „történeti” témájú munka (a nyilvánvaló különbségek ellenére) egyaránt egy erősen problematizált eredet-fogalommal dolgozik. Mind Schlegel értekezése, mind Nietzsche írása számol a származás, a történeti elsőség gondolatának alapvetően impertinens jellegével, amelyről a biológiai-faji érvényesség igényével fellépő értelmezők nem vettek tudomást. A tanulmányban a két szerző eredet-felfogását a közös, nyelvi megalapozottságú, árjaságra vonatkozó meglátásaik révén kívánom bemutatni. Mindkét esetben értéktételező gesztus is áll a nyelvi árja-koncepció mögött: a szövegek egy általuk elismert értéknek állítanak fel történeti narratívát, az adott gondolat vagy erény genealógiáját hozzák létre. A rasszista indíttatású ideológiák ezt a sajátos megközelítést redukálják konkrét, histografikus koncepcióvá. A szövegben arra vagyok kíváncsi, hogy mennyiben tekinthető a két szerző árja-koncepciója egyazon filozófiai problémára (honnan származik a szellemi nagyság?) adott, némileg eltérő történeti válaszként; tehát mennyiben beszélhetünk ebben az esetben a filozófiai kiválóság-genealógia történeti variációiról. Mindenekelőtt az a kérdés érdekel, hogy Schlegel és Nietzsche miért nyúlt az árjaság fogalmához érték-történeti koncepciójuk megalapozásakor.

Indians had a highly rich heritage of culture, science and education. In order to colonise India, it was necessary for them to make Indians mentally broke and turn them against the glorious past of India and be the perpetrator of British strategy.

The paper presents a broad overview of various approaches adopted in the field of historiography across the ages starting from ancient times. It also discusses the merits and demerits of the major schools of thought and proposes a new methodology for the study of history within the framework of the proposed Twenty-First Century school of Historiography. This paper proposes a stakeholderfocussed approach towards historiography and encompasses a wide range of topics from research and definition of processes to dissemination of information to multiple stakeholders, and comprises a large number of checks and balances to prevent potential misuse of history or a one-sided interpretation of history. It also proposes a wide-range of heuristic tools to aid the researcher in carrying out his research and emphasizes objective and data-driven approaches throughout. It seeks to lay a greater emphasis on the roles and responsibilities of a historian from the point of view of the twenty-first century. The key objective of this paper is to ensure that the historian avoids the pitfalls of all ideologydriven approaches and acts in the greater interests of science, society and the education system, and that as many checks and balances as possible are put in place. We seek to reiterate that in the glamorous era of science and technology, the role of a historian can only become much more purposeful and exciting and can encompass completely new vistas of research and historiography.  Although these approaches stem from the author’s research experience in Ancient India, the approaches and principles of Historiography can be put to use anywhere in the world.

“This science behind the creation of words, which was neglected for so long, should not be allowed to remain undiscovered,” claims Prabhat Rainjan Sarkar. “This is not only the case here – the same thing has been happening with all of the world’s languages. Wherever there are people, words are created based on these psycho-acoustic notes.” “First a vibration arises in the nerves when an object is seen, then a mental sound is created and finally a word is made based on that sound. In this way the original verbal roots of language are created based on psychic sounds, and different words have been created, and are being created, from these verbal roots.” P. R. Sarkar, (1921-1990), was a master of languages and a spiritual guru in the tradition of Shiva and Krishna, who founded the socio-spiritual movement Ananda Marga (“the Path of Bliss”).  –  Richard Gauthier, Department of Chemistry and Physics, Santa Rosa Junior College, Santa Rosa, California, USA, May 19, 2021.

“Polish Aryans”. Between the Scientific Foundations of the Myth and the Mythological Roots of Science in the 19th-Century Slavic Discourse
The article is devoted to reflection on the role of the Aryan discourse in the research of Slavophiles of the 19th century. Traditional studies on the ethnogenesis of the Slavs conducted by historians on the basis of ancient “scraps” and incomplete sources did not give the answer that would satisfy the political ambitions of the Poles. The inclusion of ethnographic and linguistic methods into the Slavic studies helped create the narrative in which the journey, made by the early Slavs from the Land of Aryans, became a full history of the people’s origin. The conviction about the Indo-Iranian origin of the Slavs shaped the mythical thinking and attempts to create a story legitimizing the right to self-determination and the historical significance of this group. The belief in ancient Aryan heritage considerably changed political orientation and the pursuit of a new identity – free of inferiority complex with respect to the West and ready to dictate its own conditions. Discussing the issues related to race and racial differences between particular peoples, including the ones belonging to the Slavic family, showed the authors’ political views and the future of the nation they envisaged. It also deepened the split within the Slavic studies. The sources available and studied by the Slavic history researchers did not provide clear answers to the question whether the Slavs are direct descendants of the Aryans, therefore the research and texts that are examined in the article have creational and commentary nature and serve the function of creating narratives shaping the community. The aim of this approach will be to reflect on how scientific discourse creates the foundations for identity myths.

Този доклад е продължение (втора част) на лекцията озаглавена “Причерноморието – люлка на европейската цивилизация и Тракия като арийска сърцевина”, изнесена пред Международната научна конференция “Древна Тракия – сакрално и профанно. България, Балканите и Черноморската област”, Пловдив, 2019. Докато в първата част вниманието е фокусирано върху аргументи в полза на тезата за депресията, която днес е леглото на Черно море, като не само подслон за преживяване, но и “люлка” за създаване на генетичен резервоар благоприятстващ развитие на подслонената общност, втората част разглежда доказателствата за твърдението, че тук се развива бъдещата хронологически първа за човечеството цивилизация – тази на Арите (Арийците), които по-късно биват наричани също и Пеласги, Траки, Кимери, Илири и пр. Представени са няколко образци на урбанизирани общности на средна възраст около 7000 години, тоест, предхождащи всички други известни на човечеството. Представени са и оцелели във времето образци на протописменост, разпръснати преимуществено из Арийския континуум на Блаканите, тоест в ареала на Траките. В заключение е публикуван апел към всички – в научните среди, както и в кръговете на местния патриотизъм, за употреба на точна терминология, без ограниченията на политическата коректност и каквито и да е други съображения отвъд обективната реалност, за да се спрат спекулациите с нашето историческо и културно наследство.

A word-by-word explanation of the translation of the so-called creation hymn of Rigveda. The translation is very different from traditional ones.

As I demonstrate, the hymn has been completely misunderstood by previous translators.

The hymn has nothing to do with the origin or creation of the Universe. It is in fact, simply a prayer to God.

Семененко А.А. О прародине индоиранцев (ариев) // Власть и общество: история взаимоотношений. Материалы Десятой региональной научной конференции (г. Воронеж, 19 марта 2016 г.) / под общ. ред. В.Н. Глазьева. — Воронеж: "ИСТОКИ", 2016. — С. 339–343.

Asiatic Muslims have been using swastikas in architecture and calligraphy for a long time.  This paper will introduce the swastika, followed by a virtual tour of Islamic swastikas throughout Asia.  Finally, an analysis of the validity of this practice according to Islamic sources will be presented.

A fresh and original translation from Sanskrit of the dashrajnya hymn (hymn 7.18 of Rig Veda) describing this defining battle between Aryan king Sudas and his Aryan as well as non-Aryan foes. The decisive battle led to the uprooting of many tribes from the Sapta Sindhu area.

Many existing beliefs are shown to be merely due to misunderstandings. Further, it is shown that the existing translations fall well short of the true meaning.
For example, no Matsya tribe was involved in this battle.

The purpose of this article is to explore why our country India was called Bharata in the Vedic civilization, inhabited by the Aryas. Before understanding who, the Aryas were, the terms related to the land of Bharata like Bharatavarsha, Brahmavarta, Brahmarshidesha, and Aryavarta are to be explored. The focus of this article is on who were Aryas and what was their socio-religious lifestyle as described in our ancient scriptures Rigveda and Manusmriti.

The immemorial timeworn creation myths of the world, of the Supreme Creator-God from the sky, the Great Mother-Goddess of the Earth, the birth of the young Sun-God, myths of the Moon that gets to the earth and turns into a cow, conception of the months as divine creatures, etc., gave us the notion of the beginning of the time, the emergence of the order from the chaos, which have central role in each nation collective conscience. In that unknown epoch when the ancestors of the Macedonians were still united with the mythological Belasgians (lat. Pelasgians), they were worshipers of the primordial gods of nature, animals and woods, members of the ancient Aryan Pantheon. These primordial myths have deep roots that stretch back to the prehistoric times. They have survived numerous conquerors and influences of various religions, showing sturdy vitality, which is engraved deeply into the subconscious collective memory and traditions of the people.

This essay forms a case study of the transnational dimensions of Afghanistan's modern intellectual history through a focus on the practice of history. It traces the development of Afghan historical writing between around 1880 and 1940, with an emphasis on the revolutionary historiographical transformations of the 1930s. Prior to this decade, Afghan historians broadly continued the dynastic and genealogical traditions of the Persianate tarikh ('chronicle'). After discussing several such texts, the focus turns to the new intellectuals associated with the Kabul Literary Society (Anjuman-i Adabi-yi Kabul) in its role as a crossroads for the importation and adaptation of European intellectual disciplines. Drawing on Anglophone and Francophone scholarship in their Dari-Persian publications, the Society's historians forged radically new conceptions of collective identity by adapting European linguistic and archaeological methods. An examination of the writings of two such historians, Ya'qub Hasan Khan and Ahmad 'Ali Kuhzad, documents the subsequent rise of the new historical ideology of Aryanism by which Afghanistan and its peoples were linked to the ancient Aryans and their homeland of Bactria qua Aryana.

What are the prehistoric sources of Brahminic Hinduism and Ancient Indian Civilization? The attempts to answer this question have given rise to the fractious debates of what's called 'The Aryan Controversy,' in which' Western scholars argue that Brahminic Hinduism is a result of the Rig Vedic Indo-Aryan (RVIA) conquest of the Indus Valley civilization (IVC), while Indigenist Indian intellectuals argue that Brahminic Hinduism, like the Sanskrit language and the Rig Veda, is a indigenous creation of the Harappan culture. Following Asko Parpola's 'The Roots of Hinduism,' this review essay argues that both the Rig Vedic-Indo Aryans and the Harappans played a significant role in the establishment of Brahminic Hinduism, and explores the diverse theories that have been devised to account for the world-historical dialectical relationship between the RVIA culture and the Harappan population. Although the IVC certainly predates the RVIA migrations from Central Asia by several millennia, the IVC was already in drastic decline by the second millennia BCE, when the RVIA tribes arrived in the Punjab; and the RVIA invasion of the Indus Valley resulted in a drastic transformation of the Harappan culture, whereby Brahminic Vedic sacrificial ritualism and the Sanskrit language were imposed upon the Harappan population. But the RVIA tribes were a small elite minority among the Harappan population, and within another thousand years, the Harappan population had swamped the RVIA invaders, resulting in the reemergence of the Pre-Rig Vedic Mesopotamian and Harappan elements which make up the greater part of 'village Hinduism.' After many thousand years of conquests of the Indian subcontinent by the RVIAs, the Greeks,  the Mongols, the Mughals, and the British Empire, contemporary Hinduism thus testifies to the survival of Harappan (IVC) culture in the 21st Century Republic of India (est. 1947-1950).

Recent archaeological evidence and the comparative method of Indo-European historical linguistics now make it possible to reconstruct the Aryan migrations into India, two separate diffusions of which merge with elements of Harappan religion in Asko Parpola’s The Roots of Hinduism: The Early Aryans and the Indus Civilization (NY: Oxford University Press, 2015). This review of Parpola’s work emphasizes the acculturation of Rigvedic and Atharvavedic traditions as represented in the depiction of Vedic rites and worship of Indra and the Aśvins (Nāsatya). After identifying archaeological cultures prior to the breakup of Proto-Indo-European linguistic unity and demarcating the two branches of the Proto-Aryan community, the role of the Vrātyas leads back to mutual encounters with the Iranian Dāsas.

Hypotheses: A brief explanation as to why these three Hypotheses are no longer tenable This paper is a supplement to my papers on the Aryan problem published by the ICFAI university press. This paper contains a detailed discussion of the term 'Aryan' as well, and introduces several new terminologies. It takes the Aryan debate to its logical conclusion and shows why other hypotheses are untenable. Newer approaches such as these can revolutionize the study of the past. Researchers who wish to collaborate with me or have questions on any of the papers contact: sujayrao2012@gmail.com.

The Indo-European debate has been going on for a century and a half. Initially confined to linguistics, race-based anthropology and comparative mythology, it soon extended to archaeology, especially with the discovery of the Harappan civilization, and peripheral disciplines such as agriculture, archaeometallurgy or archaeoastronomy. The latest entrant in the field, archaeogenetics, is currently all but claiming that it has finally laid to rest the whole issue of a hypothetical migration of Indo-Aryan speakers to the Indian subcontinent in the second millennium BCE. This paper questions the finality of this claim by pointing to inherent limitations, methodological issues and occasional biases in current studies as well as in the interpretation of archaeological evidence.