In article
<
cb2b82f4-57d8-4745...@q5g2000pbk.googlegroups.com>,
Arindam Banerjee <
banerjeeadda1...@gmail.com> posted:
>
> Dr. Jai Maharaj posted:
> > > > >between 1757 and 1947. =3DA0One may say it is still ruled by white
> > > > >people
> > > > >but I think this situation will not last beyond a few more decades.
> >
> > > > That may be the politically correct version of history but:
> >
> > > >
http://www.richardcassaro.com/tag/aryan-invasion-of-india
> >
> > > All the eurocentric scholars who came up with the aryan invasion of
> > > India nonsense theory have much to answer for. Their conjured
> > > theories, to get funding from the rich and prejudiced bigots who
> > > wanted to keep on robbing browns with a good conscience for them and a
> > > sense of duty for their gullible in-the-field twits, excited the
> > > ardour of the wannabe sorts like Hitler most unduly, with horrendous
> > > consequences.
> >
> > > Cheers,
> > > Arindam Banerjee
> >
> > I agree. The AIT has been shown to be invalid over and over again.
> >
I don't recall what my first school history book (in
Hindi) said about a so-called Aryan invasion, but what I
learned from my parents and grandparents at home
indicated no such invasion in our past. Archeological
evidence contradicts the Aryan Invasion Theory (AIT). The
following post is from 16 years ago:
[ Subject: Myth of Aryan Invasion
[ From: Dr. Jai Maharaj
[ Date: 13 Jul 1996 00:00:00 UTC
[The following article written by David Frawley appeared
in "The India Times." David Frawley, a well-known Vedic
scholar, is the director of the American Institute of
Vedic Studies in santa Fe, New Mexico. Those interested
in this subject may refer to his book "Gods, Sages and
Kings: Vedic Secrets of Ancient Civilization."]
THE MYTH OF THE ARYAN INVASION OF INDIA
By David Frawley
One of the main ideas used to interpret -- and generally
devalue -- the ancient history of India is the theory of
the Aryan invasion. According to this account, India was
invaded and conquered by nomadic light-skinned
Indo-European tribes from Central Asia around 1500-100
BCE, who overthrew an earlier and more advanced
dark-skinned Dravidian civilization from which they took
most of what later became Hindu culture. This so-called
pre-Aryan civilization is said to be evidenced by the
large urban ruins of what has been called the "Indus
valley culture" (as most of its initial sites were on
the Indus river). The war between the powers of light
and darkness, a prevalent idea in ancient Aryan Vedic
scriptures, was thus interpreted to refer to this war
between light and dark-skinned peoples. The Aryan
invasion theory thus turned the "Vedas", the original
scriptures of ancient India and the Indo-Aryans, into
little more than primitive poems of uncivilized
plunderers.
This idea -- totally foreign to the history of India,
whether north or south -- has become almost an
unquestioned truth in the interpretation of ancient
history Today, after nearly all the reasons for its
supposed validity have been refuted, even major Western
scholars are at last beginning to call it in question.
In this article we will summarize the main points that
have arisen. This is a complex subject that I have dealt
with in depth in my book "Gods, Sages and Kings: Vedic
Secrets of Ancient Civilization", for those interested
in further examination of the subject.
The Indus valley culture was pronounced pre-Aryans for
several reasons that were largely part of the cultural
milieu of nineteenth century European thinking As
scholars following Max Mullar had decided that the
Aryans came into India around 1500 BCE, since the Indus
valley culture was earlier than this, they concluded
that it had to be pre-Aryan. Yet the rationale behind
the late date for the Vedic culture given by Muller was
totally speculative. Max Muller, like many of the
Christian scholars of his era, believed in Biblical
chronology. This placed the beginning of the world at
400 BCE and the flood around 2500 BCE. Assuming to those
two dates, it became difficult to get the Aryans in
India before 1500 BCE.
Muller therefore assumed that the five layers of the
four "Vedas" and "Upanishads" were each composed in 200
year periods before the Buddha at 500 BCE. However,
there are more changes of language in Vedic Sanskrit
itself than there are in classical Sanskrit since
Panini, also regarded as a figure of around 500 BCE, or
a period of 2500 years. Hence it is clear that each of
these periods could have existed for any number of
centuries and that the 200 year figure is totally
arbitrary and is likely too short a figure.
It was assumed by these scholars -- many of whom were
also Christian missionaries unsympathetic to the "Vedas"
-- that the Vedic culture was that of primitive nomads
from Central Asia. Hence they could not have founded any
urban culture like that of the Indus valley. The only
basis for this was a rather questionable interpretation
of the "Rig Veda" that they made, ignoring the
sophisticated nature of the culture presented within it.
Meanwhile, it was also pointed out that in the middle of
the second millennium BCE, a number of Indo-European
invasions apparently occured in the Middle East, wherein
Indo-European peoples -- the Hittites, Mittani and
Kassites -- conquered and ruled Mesopotamia for some
centuries. An Aryan invasion of India would have been
another version of this same movement of Indo-European
peoples. On top of this, excavators of the Indus valley
culture, like Wheeler, thought they found evidence of
destruction of the culture by an outside invasion
confirming this.
The Vedic culture was thus said to be that of primitive
nomads who came out of Central Asia with their
horse-drawn chariots and iron weapons and overthrew the
cities of the more advanced Indus valley culture, with
their superior battle tactics. It was pointed out that
no horses, chariots or iron was discovered in Indus
valley sites.
This was how the Aryan invasion theory formed and has
remained since then. Though little has been discovered
that confirms this theory, there has been much hesitancy
to question it, much less to give it up.
Further excavations discovered horses not only in Indus
Valley sites but also in pre-Indus sites. The use of the
horse has thus been proven for the whole range of
ancient Indian history. Evidence of the wheel, and an
Indus seal showing a spoked wheel as used in chariots,
has also been found, suggesting the usage of chariots.
Moreover, the whole idea of nomads with chariots has
been challenged. Chariots are not the vehicles of
nomads. Their usage occured only in ancient urban
cultures with much flat land, of which the river plain
of north India was the most suitable. Chariots are
totally unsuitable for crossing mountains and deserts,
as the so-called Aryan invasion required.
That the Vedic culture used iron -- and must hence date
later than the introduction of iron around 1500 BCE --
revolves around the meaning of the Vedic term "ayas",
interpreted as iron. "Ayas" in other Indo-European
languages like Latin or German usually means copper,
bronze or ore generally, not specially iron. There is no
reason to insist that in such earlier Vedic times,
"ayas" meant iron, particularly since other metals are
not mentioned in the "Rig Veda" (except gold that is
much more commonly referred to than ayas). Moreover, the
"Atharva Veda" and "Yajur Veda" speak of different
colors of "ayas" (such as red and black), showing that
it was a generic term. Hence it is clear that "ayas"
generally meant metal and not specifically iron.
Moreover, the enemies of the Vedic people in the "Rig
Veda" also use ayas, even for making their cities, as do
the Vedic people themselves. Hence there is nothing in
Vedic literture to show that either the Vedic culture
was an iron-based culture or that there enemies were
not.
The "Rig Veda" describes its Gods as "destroyers of
cities". This was used also to regard the Vedic as a
primitive non-urban culture that destroys cities and
urban civilization. However, there are also many verses
in the "Rig Veda" that speak of the Aryans as having
having cities of their own and being protected by cities
upto a hundred in number. Aryan Gods like Indra, Agni,
Saraswati and the Adityas are praised as being like a
city. Many ancient kings, including those of Egypt and
Mesopotamia, had titles like destroyer or conquerer of
cities. This does not turn them into nomads. Destruction
of cities also happens in modern wars; this does not
make those who do this nomads. Hence the idea of Vedic
culture as destroying but not building the cities is
based upon ignoring what the Vedas actually say about
their own cities.
Further excavation revealed that the Indus Valley
culture was not destroyed by outside invasion, but
according to internal causes and, most likely, floods.
Most recently a new set of cities has been found in
India (like the Dwaraka and Bet Dwaraka sites by S.R.
Rao and the National Institute of Oceanography in India)
which are intermidiate between those of the Indus
culture and later ancient India as visited by the
Greeks. This may eliminate the so-called dark age
following the presumed Aryan invasion and shows a
continuous urban occupation in India back to the
beginning of the Indus culture.
The interpretation of the religion of the Indus Valley
culture -- made incidentlly by scholars such as Wheeler
who were not religious scholars much less students of
Hinduism -- was that its religion was different than the
Vedic and more likely the later Shaivite religion.
However, further excavations -- both in Indus Valley
site in Gujarat, like Lothal, and those in Rajsthan,
like Kalibangan -- show large number of fire altars like
those used in the Vedic religion, along with bones of
oxen, potsherds, shell jewelry and other items used in
the rituals described in the "Vedic Brahmanas". Hence
the Indus Valley culture evidences many Vedic practices
that can not be merely coincidental. That some of its
practices appeared non-Vedic to its excavators may also
be attributed to their misunderstanding or lack of
knowledge of Vedic and Hindu culture generally, wherein
Vedism and Shaivism are the same basic tradition.
We must remember that ruins do not necessarily have one
interpretation. Nor does the ability to discover ruins
necessarily gives the ability to interpret them
correctly.
The Vedic people were thought to have been a
fair-skinned race like the Europeans owing to the Vedic
idea of a war between light and darkness, and the Vedic
people being presented as children of light or children
of the sun. Yet this idea of a war between light and
darkness exists in most ancient cultures, including the
Persian and the Egyptian. Why don't we interpret their
scriptures as a war between light and dark-skinned
people? It is purely a poetic metaphor, not a cultural
statement. Moreover, no real traces of such a race are
found in India.
Anthropologists have observed that the present
population of Gujarat is composed of more or less the
same ethnic groups as are noticed at Lothal in 2000 BCE.
Similarly, the present population of the Punjab is said
to be ethnically the same as the population of Harappa
and Rupar 4000 years ago. Linguistically the present day
population of Gujrat and Punjab belongs to the
Indo-Aryan language speaking group. The only inference
that can be drawn from the anthropological and
linguistic evidences adduced above is that the Harappan
population in the Indus Valley and Gujrat in 2000 BCE
was composed of two or more groups, the more dominent
among them having very close ethnic affinities with the
present day Indo-Aryan speaking population of India.
In other words there is no racial evidence of any such
Indo-Aryan invasion of India but only of a continuity of
the same group of people who traditionally considered
themselves to be Aryans.
There are many points in fact that prove the Vedic
nature of the Indus Valley culture. Further excavation
has shown that the great majority of the sites of the
Indus Valley culture were east, not west of Indus. In
fact, the largest concentration of sites appears in an
area of Punjab and Rajsthan near the dry banks of
ancient Saraswati and Drishadvati rivers. The Vedic
culture was said to have been founded by the sage Manu
between the banks of Saraswati and Drishadvati rivers.
The Saraswati is lauded as the main river (naditama) in
the "Rig Veda" and is the most frequently mentioned in
the text. It is said to be a great flood and to be wide,
even endless in size. Saraswati is said to be "pure in
course from the mountains to the sea". Hence the Vedic
people were well acquainted with this river and regarded
it as their immemorial hoemland.
The Saraswati, as modern land studies now reveal, was
indeed one of the largest, if not the largest river in
India. In early ancient and pre-historic times, it once
drained the Sutlej, Yamuna and the Ganges, whose courses
were much different than they are today. However, the
Saraswati river went dry at the end of the Indus Valley
culture and before the so-called Aryan invasion or
before 1500 BCE. In fact this may have caused the ending
of the Indus culture. How could the Vedic Aryans know of
this river and establish their culture on its banks if
it dried up before they arrived? Indeed the Saraswati as
described in the "Rig Veda" appears to more accurately
show it as it was prior to the Indus Valley culture as
in the Indus era it was already in decline.
Vedic and late Vedic texts also contain interesting
astronomical lore. The Vedic calender was based upon
astronomical sightings of the equinoxes and solstices.
Such texts as "Vedanga Jyotish" speak of a time when the
vernal equinox was in the middle of the Nakshtra Aslesha
(or about 23 degrees 20 minutes Cancer). This gives a
date of 1300 BCE. The "Yajur Veda" and "Atharva Veda"
speak of the vernal equinox in the Krittikas (Pleiades;
early Taurus) and the summer solstice (ayana) in Magha
(early Leo). This gives a date about 2400 BCE. Yet
earlier eras are mentioned but these two have numerous
references to substantiate them. They prove that the
Vedic culture existed at these periods and already had a
sophisticated system of astronomy. Such references were
merely ignored or pronounced unintelligible by Western
scholars because they yielded too early a date for the
"Vedas" than what they presumed, not because such
references did not exist.
Vedic texts like "Shatapatha Brahmana" and "Aitereya
Brahmana" that mention these astronomical references
list a group of 11 Vedic Kings, including a number of
figures of the "Rig Veda", said to have conquered the
region of India from "sea to sea". Lands of the Aryans
are mentioned in them from Gandhara (Afganistan) in the
west to Videha (Nepal) in the east, and south to
Vidarbha (Maharashtra). Hence the Vedic people were in
these regions by the Krittika equinox or before 2400
BCE. These passages were also ignored by Western
scholars and it was said by them that the "Vedas" had no
evidence of large empires in India in Vedic times. Hence
a pattern of ignoring literary evidence or
misinterpreting them to suit the Aryan invasion idea
became prevalent, even to the point of changing the
meaning of Vedic words to suit this theory.
According to this theory, the Vedic people were nomads
in the Punjab, comming down from Central Asia. However,
the "Rig Veda" itself has nearly 100 references to ocean
(samudra), as well as dozens of references to ships, and
to rivers flowing in to the sea. Vedic ancestors like
Manu, Turvasha, Yadu and Bhujyu are flood figures, saved
from across the sea. The Vedic God of the sea, Varuna,
is the father of many Vedic seers and seer families like
Vasishta, Agastya and the Bhrigu seers. To preserve the
Aryan invasion idea it was assumed that the Vedic (and
later sanskrit) term for ocean, samudra, originally did
not mean the ocean but any large body of water,
especially the Indus river in Punjab. Here the clear
meaning of a term in "Rig Veda" and later times --
verified by rivers like Saraswati mentioned by name as
flowing into the sea -- was altered to make the Aryan
invasion theory fit. Yet if we look at the index to
translation of the "Rig Veda" by Griffith for example,
who held to this idea that samudra didn't really mean
the ocean, we find over 70 references to ocean or sea.
If samudra does noe mean ocean why was it traslated as
such? It is therefore without basis to locate Vedic
kings in Central Asia far from any ocean or from the
massive Saraswati river, which form the background of
their land and the symbolism of their hymns.
One of the latest archeological ideas is that the Vedic
culture is evidenced by Painted Grey Ware pottery in
north India, which apears to date around 1000 BCE and
comes from the same region between the Ganges and Yamuna
as later Vedic culture is related to. It is thought to
be an inferior grade of pottery and to be associated
with the use of iron that the "Vedas" are thought to
mention. However it is associated with a pig and rice
culture, not the cow and barley culture of the "Vedas".
Moreover it is now found to be an organic development of
indegenous pottery, not an introduction of invaders.
Painted Grey Ware culture represents an indigenous
cultural development and does not reflect any cultural
intrusion from the West i.e. an Indo-Aryan invasion.
Therefore, there is no archeological evidence
corroborating the fact of an Indo-Aryan invasion.
In addition, the Aryans in the Middle East, most notably
the Hittites, have now been found to have been in that
region atleast as early as 2200 BCE, wherein they are
already mentioned. Hence the idea of an Aryan invasion
into the Middle East has been pushed back some
centuries, though the evidence so far is that the people
of the mountain regions of the Middle East were
Indo-Europeans as far as recorded history can prove.
The Aryan Kassites of the ancient Middle East worshipped
Vedic Gods like Surya and the Maruts, as well as one
named Himalaya. The Aryan Hittites and Mittani signed a
treaty with the name of the Vedic Gods Indra, Mitra,
Varuna and Nasatyas around 1400 BCE. The Hittites have a
treatise on chariot racing written in almost pure
Sanskrit. The Indo-Europeans of the ancient Middle East
thus spoke Indo-Aryan, not Indo-Iranian languages and
thereby show a Vedic culture in that region of the world
as well.
The Indus Valley culture had a form of writing, as
evidenced by numerous seals found in the ruins. It was
also assumed to be non-Vedic and probably Dravidian,
though this was never proved. Now it has been shown that
the majority of the late Indus signs are identical with
those of later Hindu Brahmi and that there is an organic
development between the two scripts. Prevalent models
now suggest an Indo-European base for that language.
It was also assumed that the Indus Valley culture
derived its civilization from the Middle East, probably
Sumeria, as antecedents for it were not found in India.
Recent French excavations at Mehrgarh have shown that
all the antecedents of the Indus Valley culture can be
found within the subcontinent and going back before 6000
BCE.
In short, some Western scholars are beginning to reject
the Aryan invasion or any outside origin for Hindu
civilization.
Current archeological data do not support the existence
of an Indo-Aryan or European invasion into South Asia at
any time in the pre- or protohistoric periods. Instead,
it is possible to document archeologically a series of
cultural changes reflecting indigenous cultural
development from prehistoric to historic periods. The
early Vedic literature describes not a human invasion
into the area, but a fundamental restructuring of
indigenous society. The Indo-Aryan invasion as an
academic concept in 18th and 19th century Europe
reflected the cultural milieu of the period. Linguistic
data were used to validate the concept that in turn was
used to interpret archeological and anthropological
data.
In other words, Vedic literature was interpreted on the
assumption that there was an Aryan invasion. Then
archeological evidence was interpreted by the same
assumption. And both interpretations were then used to
justify each other. It is nothing but a tautology, an
exercise in circular thinking that only proves that if
assuming something is true, it is found to be true!
Another modern Western scholar, Colin Renfrew, places
the Indo-Europeans in Greece as early as 6000 BCE. He
also suggests such a possible early date for their entry
into India.
As far as I can see there is nothing in the Hymns of the
"Rig Veda" which demonstrates that the Vedic-speaking
population was intrusive to the area: this comes rather
from a historical assumption of the "coming of the
Indo-Europeans."
When Wheeler speaks of "the Aryan invasion of the land
of the 7 rivers, the Punjab", he has no warrenty at all,
so far as I can see. If one checks the dozen references
in the "Rig Veda" to the 7 rivers, there is nothing in
them that to me implies invasion: the land of the 7
rivers is the land of the "Rig Veda", the scene of
action. Nor is it implied that the inhabitants of the
walled cities (including the Dasyus) were any more
aboriginal than the Aryans themselves.
Despite Wheeler's comments, it is difficult to see what
is particularly non-Aryan about the Indus Valley
civilization. Hence Renfrew suggests that the Indus
Valley civilization was in fact Indo-Aryan even prior to
the Indus Valley era:
This hypothesis that early Indo-European languages were
spoken in North India with Pakistan and on the Iranian
plateau at the 6th millennium BCE has the merit of
harmonizing symmetrically with the theory for the origin
of the Indo-European languages in Europe. It also
emphasizes the continuity in the Indus Valley and
adjacent areas from the early neolithic through to the
floruit of the Indus Valley civilization.
This is not to say that such scholars appreciate or
understand the "Vedas" -- their work leaves much to be
desired in this respect -- but that it is clear that the
whole edifice built around the Aryan invasion is
beginning to tumble on all sides. In addition, it does
not mean that the "Rig Veda" dates from the Indus Valley
era. The Indus Valley culture resembles that of the
"Yajur Veda" and the reflect the pre-Indus period in
India, when the Saraswati river was more prominent.
The acceptance of such views would create a revolution
in our view of history as shattering as that in science
caused by Einstein's theory of relativity. It would make
ancient India perhaps the oldest, largest and most
central of ancient cultures. It would mean that the
Vedic literary record -- already the largest and oldest
of the ancient world even at a 1500 BCE date -- would be
the record of teachings some centuries or thousands of
years before that. It would mean that the "Vedas" are
our most authentic record of the ancient world. It would
also tend to validate the Vedic view that the
Indo-Europeans and other Aryan peoples were migrants
from India, not that the Indo-Aryans were invaders into
India. Moreover, it would affirm the Hindu tradition
that the Dravidians were early offshoots of the Vedic
people through the seer Agastya, and not unaryan
peoples.
In closing, it is important to examine the social and
political implications of the Aryan invasion idea:
* First, it served to divide India into a northern Aryan
and southern Dravidian culture which were made hostile
to each other. This kept the Hindus divided and is still
a source of social tension.
* Second, it gave the British an excuse in their
conquest of India. They could claim to be doing only
what the Aryan ancestors of the Hindus had previously
done millennia ago.
* Third, it served to make Vedic culture later than and
possibly derived from Middle Eastern cultures. With the
proximity and relationship of the latter with the Bible
and Christianity, this kept the Hindu religion as a
sidelight to the development of religion and
civilization to the West.
* Fourth, it allowed the sciences of India to be given a
Greek basis, as any Vedic basis was largely disqualified
by the primitive nature of the Vedic culture.
This discredited not only the "Vedas" but the
genealogies of the "Puranas" and their long list of the
kings before the Buddha or Krishna were left without any
historical basis. The "Mahabharata", instead of a civil
war in which all the main kings of India participated as
it is described, became a local skirmish among petty
princes that was later exaggerated by poets. In short,
it discredited the most of the Hindu tradition and
almost all its ancient literature. It turned its
scriptures and sages into fantacies and exaggerations.
This served a social, political and economical purpose
of domination, proving the superiority of Western
culture and religion. It made the Hindus feel that their
culture was not the great thing that their sages and
ancestors had said it was. It made Hindus feel ashamed
of their culture -- that its basis was neither
historical nor scientific. It made them feel that the
main line of civilization was developed first in the
Middle East and then in Europe and that the culture of
India was peripheral and secondary to the real
development of world culture.
Such a view is not good scholarship or archeology but
merely cultural imperialism. The Western Vedic scholars
did in the intellectual spehere what the British army
did in the political realm -- discredit, divide and
conquer the Hindus. In short, the compelling reasons for
the Aryan invasion theory were neither literary nor
archeological but political and religious -- that is to
say, not scholarship but prejudice. Such prejudice may
not have been intentional but deep-seated political and
religious views easily cloud and blur our thinking.
It is unfortunate that this this approach has not been
questioned more, particularly by Hindus. Even though
Indian Vedic scholars like Dayananda saraswati, Bal
Gangadhar Tilak and Arobindo rejected it, most Hindus
today passively accept it. They allow Western, generally
Christian, scholars to interpret their history for them
and quite naturally Hinduism is kept in a reduced role.
Many Hindus still accept, read or even honor the
translations of the "Vedas" done by such Christian
missionary scholars as Max Muller, Griffith, Monier-
Williams and H. H. Wilson. Would modern Christians
accept an interpretation of the Bible or Biblical
history done by Hindus aimed at converting them to
Hinduism? Universities in India also use the Western
history books and Western Vedic translations that
propound such views that denigrate their own culture and
country.
The modern Western academic world is sensitive to
critisms of cultural and social biases. For scholars to
take a stand against this biased interpretation of the
"Vedas" would indeed cause a reexamination of many of
these historical ideas that can not stand objective
scrutiny. But if Hindu scholars are silent or passively
accept the misinterpretation of their own culture, it
will undoubtly continue, but they will have no one to
blame but themselves. It is not an issue to be taken
lightly, because how a culture is defined historically
creates the perspective from which it is viewed in the
modern social and intellectual context. Tolerance is not
in allowing a false view of one's own culture and
religion to be propagated without question. That is
merely self-betrayal.
-------------------------------------------------------
References
1. "Atherva Veda" IX.5.4.
2. "Rig Veda" II.20.8 & IV.27.1.
3. "Rig Veda" VII.3.7; VII.15.14; VI.48.8; I.166.8;
I.189.2; VII.95.1.
4. S.R. Rao, "Lothal and the Indus Valley
Civilization", Asia Publishing House, Bombay, India,
1973, p. 37, 140 & 141.
5. Ibid, p. 158.
6. "Manu Samhita" II.17-18.
7. Note "Rig Veda" II.41.16; VI.61.8-13; I.3.12.
8. "Rig Veda" VII.95.2.
9. Studies from the post-graduate Research Institute of
Deccan College, Pune, and the Central Arid Zone Research
Institute (CAZRI), Jodhapur. Confirmed by use of MSS
(multi-spectral scanner) and Landsat Satellite
photography. Note MLBD Newsletter (Delhi, India: Motilal
Banarasidass), Nov. 1989. Also Sriram Sathe, "Bharatiya
Historiography", Itihasa Sankalana Samiti, Hyderabad,
India, 1989, pp. 11-13.
10. "Vedanga Jyotisha of Lagadha", Indian National
Science Academy, Delhi, India, 1985, pp 12-13.
11. "Aitareya Brahmana", VIII.21-23; "Shatapat
Brahmana", XIII.5.4.
12. R. Griffith, "The Hymns of the Rig Veda", Motilal
Banarasidas, Delhi, 1976.
13. J. Shaffer, "The Indo-Aryan invasions: Cultural
Myth and Archeological Reality", from J. Lukas(Ed), "The
people of South Asia", New York, 1984, p. 85.
14. T. Burrow, "The Proto-Indoaryans", Journal of Royal
Asiatic Society, No. 2, 1973, pp. 123-140.
15. G. R. Hunter, "The Script of Harappa and
Mohenjodaro and its connection with other scripts",
Kegan Paul, Trench, Trubner & Co., London, 1934. J.E.
Mitchiner, "Studies in the Indus Valley Inscriptions",
Oxford & IBH, Delhi, India, 1978. Also the work of
Subhash Kak as in "A Frequency Analysis of the Indus
Script", Cryptologia, July 1988, Vol XII, No 3; "Indus
Writing", The Mankind Quarterly, Vol 30, No 1 & 2,
Fall/Winter 1989; and "On the Decipherment of the Indus
Script - A Preliminary Study of its connection with
Brahmi", Indian Journal of History of Science,
22(1):51-62 (1987). Kak may be close to deciphering the
Indus Valley script into a Sanskrit like or Vedic
language.
16. J.F. Jarrige and R.H. Meadow, "The Antecedents of
Civilization in the Indus Valley", Scientific American,
August 1980.
17. C. Renfrew, "Archeology and Language", Cambridge
University Press, New York, 1987.
------------------------------------------------------
In the past, this article has been posted on the Net by
Jayant Mahajan, Rajiv Verma, yours truly and others.
Jai Maharaj, Jyotishi, Vedic Astrologer
Billionaire financier J. P. Morgan used
a scientific astrologer and so can you!
Latest local and world news available at
http://groups.google.com/group/alt.fan.jai-maharaj