Showing posts with label Vedas. Show all posts
Showing posts with label Vedas. Show all posts

Ancient Vishnu idol found in Russian town



An ancient Vishnu idol has been found during excavation in an old village in Russia's Volga region, raising questions about the prevalent view on the origin of ancient Russia.

The idol found in Staraya (old) Maina village dates back to VII-X century AD. Staraya Maina village in Ulyanovsk region was a highly populated city 1700 years ago, much older than Kiev, so far believed to be the mother of all Russian cities.
"We may consider it incredible, but we have ground to assert that Middle-Volga region was the original land of Ancient Rus. This is a hypothesis, but a hypothesis, which requires thorough research," Reader of Ulyanovsk State University's archaeology department Dr Alexander Kozhevin told state-run television Vesti .

Dr Kozhevin, who has been conducting excavation in Staraya Maina for last seven years, said that every single square metre of the surroundings of the ancient town situated on the banks of Samara, a tributary of Volga, is studded with antiques.

Prior to unearthing of the Vishnu idol, Dr Kozhevin has already found ancient coins, pendants, rings and fragments of weapons.

He believes that today's Staraya Maina, a town of eight thousand, was ten times more populated in the ancient times. It is from here that people started moving to the Don and Dneiper rivers around the time ancient Russy built the city of Kiev, now the capital of Ukraine.

An international conference is being organised later this year to study the legacy of the ancient village, which can radically change the history of ancient Russia.

Celestial Weapons( Ancient WEAPON)

Celestial weapons
I think the celestial weapons of those days can be scientifically seen as modern day weapons:
1. Brahma Astra: Nuclear Fission Bomb (For causing widespread destruction)
2. Pashupata Astra: Nuclear Fusion Bomb (Once started i could not be stopped)
3. Narayana Astra: Neutron Bomb ( Could be directed at a single target)
As we know, the Indians at that time had tremendous scientific knowledge.
Brahma, Vishnu and Mahesh were the equivalent of Positive, Neutral and Negative Energy... as we see today as being manifest in the smallest building block i.e. Atom.
It contains positive energy in the form of Protons.
Neutral energy in the form of Neutrons.
Negative energy in the form of Electrons.
In this way, as we say, the trinity is present in the very building block of this universe.

10 Incarnations of Vishnu symbolises Evolution of World


10 incarnations of vishnu symbolises evolution of world

Matsya-aquatic animal
Kurma-Amphibian
Varaha-Lowe land animal
Narasimha-Higher land animal
Parashu Ram-Forest men
Vamana-Slighty refined version of men
Rama-still more better
Krishna-Proper Humans

10 Incarnations of Vishnu symbolises Evolution of World

10 incarnations of vishnu symbolises evolution of world

Matsya-aquatic animal
Kurma-Amphibian
Varaha-Lowe land animal
Narasimha-Higher land animal
Parashu Ram-Forest men
Vamana-Slighty refined version of men
Rama-still more better
Krishna-Proper Humans

Chariot of the Sun-God

Chariot of the Sun-God


Thus the chariot of the sun-god, worshiped by the words om bhur bhuva svah,travels at a speed of 3,400,800 yojanas [27,206,400 miles] in a muhurta.
My dear King, the carriage of the sun-god’s chariot is estimated to be 3,600,000 yojanas [28,800,000 miles] long and one-fourth as wide [900,000 yojanas, or 7,200,000 miles]. The chariot’s horses, which are named after Gayatri and other Vedic meters, are harnessed by Arunadeva to a yoke that is also 900,000 yojanas wide.

The seven horses yoked to the sun-god’s chariot are named Gayatri, Brhati, Usnik, Jagati, Tristup, Anustup and Pankti. These names of various Vedic meters designate the seven horses that carry the sun-god’s chariot.

Although Arunadeva sits in front of the sun-god and is engaged in driving the chariot and controlling the horses, he looks backward toward the sun-god.

There are sixty thousand saintly persons named Valikhilyas, each the size of a thumb, who are located in front of the sun-god and who offer him eloquent prayers of glorification.

Similarly, fourteen other saints, Gandharvas, Apsaras, Nagas, Yaksas, Raksasas and demigods, who are divided into groups of two, assume different names every month and continuously perform different ritualistic ceremonies to worship the Supreme Lord as the most powerful demigod Suryadeva, who holds many names.

Worshiping the most powerful demigod Surya, the Gandharvas sing in front of him, the Apsaras dance before the chariot, the Nisacaras follow the chariot, the Pannagas decorate the chariot, the Yaksas guard the chariot, and the saints called the Valikhilyas surround the sun-god and offer prayers. The seven groups of fourteen associates arrange the proper times for regular snow, heat and rain throughout the universe.

in his orbit through Bhu-mandala, the sun-god traverses a distance of 95,100,000 yojanas [760,800,000 miles] at the speed of 2,000 yojanas and two krosas [16,004 miles] in a moment.

Derived names from Vedas

In Ramayana, When Sugreeva sends his army in four directions in search of Seeta, he mentions seven islands to the army going to east direction.

The names of these islands (dveepas) are:
yava-dwipa > became Java (ya changed to ja),
rupyaka-dwipa,
suvarna-dwipa > Sumatra ??
and some more.

If you look closely at the names of cities in Indonesia, Malesia, Thailand etc... they all seem to be crude distortion of some Sanskrit names...

e.g. Java, Sumatra, Bali (Vaali ??), Combodia (Kambhoj ?), Pattaya, Surabaya, Singapore ( Simha-pur सिंहपुर ? Do you remember the lion-like statue shown in Singapore tourist ads ?)


one more Example
we call yesu (yesus)
in scandinevia they call him jesu
in english it became jesus

if origins r same then this similarities
r quite obvious(major concern is why they dont accept it )


this moslems r also not diffrent
turk word came from sanskrit turushka
we used to call jews yahudi
then 1ce again diffrent tribe of moslem
we used to call them yawan(in time of great shivaji maharaj)

alexander==>greek
Aleksandr==> in russia
alakshendra==> in sanskrit

norse mythology is like xerox of ours
number of similarities between odin
& indra

in egypt

Ramasis==> Ram-ashish
they r from sun race ==> surya wanshj
but western archeologist neva find it
rather they try to prove how it is diffrent

Atri's solar eclipse

In Rig Veda&Sankhyayana Brahmana, Atri Rishi has described a total solar eclipse that occurred three days before autumnal equinox. Is this information adequate to identify and retro date that eclipse? Famous Bal Gangadhar Tilak, in his book

Orion describes unsuccessful efforts in late 1800’s to date Atri’s eclipse. This article revisits the issue of dating Atri’s solar eclipse in the present computer era with vastly superior mathematical models of heavenly body motion.

 

Reckoning of time for Brahma.

1000 Mahayugas = 1 kalpa = 1 day (day only) of Brahma

(Two kalpas constitute a day and night of Brahma)

30 days of Brahma = 1 month of Brahma (259.2 billion human years)
12 months of Brahma = 1 year of Brahma (3.1104 trillion human years)
50 years of Brahma = 1 Pararddha
2 parardhas = 100 years of Brahma = 1 Para = 1 Mahakalpa (the lifespan of Brahma)(311.04 trillion human years)

One day of Brahma is divided into 10,000 parts called charanas. The charanas are divided as follows:
The Four Yugas 4 charanas (1,728,000 solar years) Satya Yuga
3 charanas (1,296,000 solar years) Treta Yuga
2 charanas (864,000 solar years) Dwapar Yuga
1 charanas (432,000 solar years) Kali Yuga
Source: [3]

The cycle repeats itself so altogether there are 1,000 cycles of mahayugas in one day of Brahma.

One cycle of the above four yugas is one mahayuga (4.32 million solar years)
as is confirmed by the Gita statement "sahasra-yuga paryantam ahar-yad brahmano viduh", meaning, a day of brahma is of 1000 mahayugas. Thus a day of Brahma, kalpa, is of duration: 4.32 billion solar years. Two kalpas constitute a day and night of Brahma
A manvantara consists of 71 mahayugas (306,720,000 solar years). Each Manvantara is ruled by a Manu.
After each manvantara follows one Sandhi Kala of the same duration as a Krita Yuga (1,728,000 = 4 Charana). (It is said that during a Sandhi Kala, the entire earth is submerged in water.)
A kalpa consists of a period of 1,728,000 solar years called Adi Sandhi, followed by 14 manvantaras and Sandhi Kalas.

A day of Brahma equals

(14 times 71 mahayugas) + (15 x 4 Charanas)

= 994 mahayugas + (60 Charanas)

= 994 mahayugas + (6 x 10) Charanas

= 994 mahayugas + 6 mahayugas

= 1,000 mahayugas

Vedic secret revealed about the secret of being

Decoding of Vedic secret has lead to prevention and cure of all diseases which is generally called as a CONDITION as per the current system of medicine. Many hundred cases have been proved in each branch of condition like Mental Retardation, Autism, Cerebral palsy ,Multiple Syndrome, Paralyses , Brain Injury, Physical disability etc and has been successfully changed into a normal condition without using any artificial and toxic components.

Reckoning of time amongst the Devas.

* 1 human year = 1 day of the Devas.
* 30 days of the Devas = 1 month of the Devas. (= 30 human years)
* 12 months of the Devas = 1 year of the Devas = 1 divine year (= 360 human years)
* The lifespan of the Devas is 100 years of the Devas (= 36,000 human years)

The Vishnu Purana Time measurement section of the Vishnu Purana Book I Chapter III explains the above as follows:

* 2 Ayanas (six month periods, see above) = 1 human year or 1 day of the devas
* 4,000 + 400 + 400 = 4,800 divine years (= 1,728,000 human years) = 1 Krita Yuga
* 3,000 + 300 + 300 = 3,600 divine years (= 1,296,000 human years) = 1 Tretá Yuga
* 2,000 + 200 + 200 = 2,400 divine years (= 864,000 human years) = 1 Dwápara Yuga
* 1,000 + 100 + 100 = 1,200 divine years (= 432,000 human years) = 1 Kali Yuga
* 12,000 divine year = 4 Yugas (= 4,320,000 human years) = 1 Mahayuga (also called divine yuga)

Actual age of Earth

A scientist may say that stars in the universe are up to 14 billion years old, whereas medium size stars could be 8 to 12 billion years old, and the age of the universe could be 15 to 20 billion years old. But, is it the age of the total universe? No, because the universe also contains black holes and the neutron stars whose age is not added to it. Paul Davies in his book “The Last Three Minutes” (published 1994 by Basic Books, Harpers Collins, New York), describes about astronomers’ understanding of the fate of the stars. He says,


“Nobody knows how many stars have already succumbed in this manner, but the Milky Way alone could contain billions of these stellar corpses… A dwarf star at the bottom end of the stellar-mass range may shine steadily for a trillion years.” (p. 46)

Taking this view of a dwarf star’s life into consideration, the actual age of the universe jumps from the range of billions of years to trillions of years. Again, think of a dwarf star changing to a neutron star, and a neutron star turning into a black hole. It may easily come to several trillion years. And then, how long these black holes have been in existence, no one knows. Thus, it could be reasonably believed that the universe must have been existing for hundreds of trillions of years.

It could be further believed that when these black holes were in the shape of the stars, the configuration of the clusters and galaxies of the universe of that period may have been different than it is observed today.

Again, if you consider the universe of that period (when the existing black holes of that period were the stars) there must also have been black holes in the cosmos of that period, because the existence of the black holes is the procedural factor of cosmic-mechanics.

In this way, going backward and backward, you will find that the true life of the universe comes to uncountable trillions of years, and it is a fact that, according to this procedure, the configuration of the cosmos would have perpetually kept on changing from one black hole period to another black hole period which was always in the range of trillions of years. Thus, considering uncountable trillions of years as the total age of the universe, the figure of 155.52 trillion years as the total age of our earth planet and the sun is not very much.

Critics can’t be appeased.
One thing you must understand is that you can never satisfy a critic because he can’t leave his critical nature, and you can never convince an obstinate or a non-godly person because he wouldn't accept your statements. Explanations and evidences are for gentlemen and for open-minded people who are willing to correct their mistakes and are ready to accept the right path and the honest statement. Bhagwan Krishn Himself went to the wicked Duryodhan to convince him that he should be reasonable and compromise with Arjun, but he did not; and Shishupal criticized all-great and all-loved Krishn to the last bit of his wits without any reason. So, some people have a critical nature and a leaning towards non-Godliness which is the sign of the impiousness of their heart and the biased structure of their mind. It is the nature of such people that they cannot tolerate to read or hear about the authentic and eternal Divineness of Bhartiya religion and Bhartiya history which is described in the Puranas especially in the Bhagwatam. It is thus wise to leave them to live with their own beliefs and don’t try to unnecessarily argue with them to accept the right thing. As regards the evidences, the criteria of evidence has already been discussed in Article 4. On this earth planet, Bhagwan Ram was about 18 million years ago and Bhagwan Krishn was about 5,000 years ago. Buildings don’t survive that long and coins are coincidental to find, whereas the bed of the river Jamuna would have risen and changed quite significantly. So, digging the entire district of Mathura to find a tiny gold coin of the period of the demon king Kans is not feasible.

The most reliable reaffirmations of the authenticity of the unbroken continuity of the Hindu civilization of 1,900 million years from the period of the first Manu to the period of Krishn, are the commentaries on the Bhagwatam by the great Masters and the acharyas that reconfirm every statement of the Bhagwatam. The Bhagwatam explains the entire procedure of the creation of the universe and the brahmandas (governed by Brahma) and tells the entire history since the creation of this brahmand, from 155.52 trillion years ago and up to the period of Krishn. A major part of the Bhagwatam contains the descriptions of the prime events of the last 1,900 million years.

The acharyas like Roop Goswami, Jeev Goswami, Vallabhacharya, Vishvanath Chakrvarti and Shridhar Swami etc., wrote their commentaries on the Bhagwatam, revealing the greatness of its descriptions and explaining the inherent meanings of the verses of the Bhagwatam. It is mentioned in The True History and the Religion of India that Shridhar Swami found a minor copying error in the existing copy of the Bhagwatam in his time, so he corrected it in his commentaries. It shows how careful our great Masters were in maintaining the authenticity of our scriptures. So, arguing about the proven facts of the Bhartiya history (which are re-authenticated by our great Masters) by a worldly person (even if he is a higher degree holder) who is attached to his intellectual, emotional and sensual enjoyments of a pure worldly nature, is like a kid, who has read some science fiction stories, happens to visit NASA Research Institute, unauthoritatively sneaks into the research chamber and starts telling the scientists how wrong they are. But, this is the age of the freedom of speech, anyone could say anything; still the fact remains the fact and the fiction remains the fiction.





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The exact calculations of the age of Brahma

The exact calculations of the age of Brahma and the existing manvantar according to the Bhagwatam.

Absolute age of the earth planet and the sun. Bhagwan Ved Vyas explains in the Bhagwatam that 155.52 trillion years have passed since Brahma originally created this planetary system, and this is the present age of Brahma.

The Bhagwatam says, “Brahma’s one day equals to 1,000 cycles of the four yugas (one cycle of four yugas is 4.32 million years). It is called one kalp. There are fourteen Manus in one kalp. For the same length of time there is the night of Brahma. This is called pralaya or kalp pralaya. At that time the earth planet and the sun along with three celestial abodes (bhu, bhuv and swah) enter into the transition period (and become uninhabited). During that period Brahma holds within himself all the beings of the material and the celestial worlds in a suspended state and sleeps. (The next day he again produces them and re-forms them as they were before.) In this way Brahma lives for two parardh (twice of 50 years). After that, there is a complete dissolution of the brahmand (the planetary system and its celestial abodes). This is called prakrit pralaya of the brahmand.” (Bhag. 12/4/2 to 6)

“Half of Brahma’s life is called parardh. One parardh is finished and the existing kalp is in the beginning of the second parardh (the first day of the 51st year of Brahma). The very first day of Brahma was the day when he himself was created by God Vishnu and it was called the Brahm kalp. The present running kalp is called Varah kalp (or Shvet Varah kalp).” (3/11/33,34,36)

“In this kalp six Manus like Swayambhuva Manu etc. have elapsed. The seventh Manu is the son of Vivaswan. He is the present Manu and is called Vaivaswat Manu.” (8/1/4; 8/13/1)

In the Bhagwat Mahatmya Bhagwan Ved Vyas reveals a great secret and says that this is the 28th dwapar (of Vaivaswat manvantar). Not in all, but sometimes at the end of the 28th dwapar of a kalp the supreme personality of God, Krishn, in His absolute loving form descends in the world on the land of Bharatvarsh and reveals His supremely charming playful Divine leelas; and that had happened in our age just about 5,000 years ago. (Bhag. Ma. 1/29)

According to the above information, Brahma’s age which is also the absolute age of our sun and the earth planet is: 50 years of Brahma x 720 days and nights x (1,000 x 4.32 million years of the four yugas, which is one day of Brahma) + 1,972 million years* (the existing age of the earth planet) = 155.521972 trillion years.

* One manvantar is: 308.57142 million years. Thus, 1851.4285 (6 manvantar) + 116.6400 (27 cycles of four yugas) + 3.8931 (the three yugas and the elapsed time of kaliyug) = 1971.9616 in 1998 AD.

One year of Brahma is of 360 days (and one month of Brahma is of 30 days). So, 360 x 50 = 18,000 days and nights of Brahma have elapsed. Thus, our earth planet and the sun have already been renovated 18,000 times. It’s a big figure, but reasonable if you think over it deeply, and again it is given by an all-knowing Divine personality.

Chronological chart of the history of Bharatvarsh since its origination.

Period
(trillion years ago)

Description


155.521972
(155.521971961600 in 1998)


Birth of Brahma, the first kalp called the Brahm kalp. Brahma meditates and conceives all the Vedas and Puranas with the Grace of Krishn. His homage to Krishn at that time is called the Brahm Sanhita.


155.513332


The second kalp. Brahma creates the brahmand, produces the first ten Rishis. Devas and asuras (gods and demons) are created. They are called the celestial gods and the demons. The main abodes of the gods are: bhu, bhuv, swah (the abode of god Indra), mah, jan, tap and satya (the abode of Brahma). The general term for the abode of the demons is patal lok which is below the celestial abodes of gods and near bhu lok. All these abodes are in a separate space and dimension. Later on the ozone layer is formed on the earth planet. Brahma produces Swayambhuva Manu and Shatroopa, the Rishis on the earth planet conceive the Vedas and Puranas; and gradually the human civilization develops. (There are 14 manvantars in a kalp and in every kalp similar Divine historical events happen. Up till now 18,000 kalpas have already elapsed. One kalp along with Brahma’s night is 8,640 million years.)



(million years ago)


(The existing kalp)


1971.961600
(as in 1998)


Beginning of the existing day (kalp) of Brahma and (as in 1998) first manvantar of Swayambhuva Manu and Shatroopa. Swayambhuva Manu had two sons and three daughters. Bhakt Dhruv was from his second son Uttampad, Bhagwan Kapil was from his daughter Deohooti and Bhakt Prahlad was in the family succession of his first son, Priyavrat.


1663.3902


Beginning of the second manvantar of Swarochish Manu.


1354.8188


Beginning of the third manvantar of Uttam Manu.


1046.2474


Beginning of the fourth manvantar of Tamas Manu.


737.676


Beginning of the fifth manvantar of Raivat Manu.


429.1045


Beginning of the sixth manvantar of Chakchush Manu.


120.5331


Beginning of the seventh manvantar of Vaivaswat Manu.



(million years ago)


(The existing manvantar)


120.5331*


Beginning of the existing (seventh) manvantar of Vaivaswat Manu who had ten sons and one daughter. Surya Vansh starts from his elder son Ikchvaku and Chandra Vansh starts from his daughter Ela. Bhakt Ambarish was in the 3rd generation of his son Nabhag.


57.024


Emperor Mandhata’s rule in Bharatvarsh.


39.744


Descension of Parashuram.


18.144


Descension of Bhagwan Ram.


(BC)

(From 3228 BC onward)


3228
**


Descension of Bhagwan Krishn.


3139


The Mahabharat war (lasted for 18 days). Beginning of Brihadrath dynasty of Magadh, and Yudhishthir dynasty of Hastinapur. (Brihadrath dynasty starts with Marjari so it is also called the dynasty of Marjari family.)


*The Puranas mention more than 50 important personalities of Surya Vansh who were between Ikchvaku and Bhagwan Ram in 102 million years.
**According to the “Surya Siddhant” the astrologers have calculated that kaliyug started on the afternoon of 17th February, 3102 BC. In the Bhagwatam, Brahma tells in round figures that Krishn remained on this earth planet for 125 years.

Accordingly, if you add 125 years to February, 3102, it comes to February 3227 BC. But Krishn’s descension was in the Rohini nakchatra (asterism) of the 8th waning moon midnight of bhadon (August) which is about seven months earlier. Thus, His descension date is 3228 BC and He stayed on the earth planet for 125 years and about 7 months.


3102

Ascension of Bhagwan Krishn and the beginning of kaliyug.


2139


End of Brihadrath dynasty (21 kings for 1,000 years).


2139-2001


Pradyot
dynasty (5 kings for 138 years).


2001-1641


Shishunag
dynasty (10 kings for 360 years).


1894-
1814


Gautam Buddh.


1641-1541


Nandas (Mahapadm Nand and his 8 sons for 100 years).


1541-1241


Maurya dynasty (10 kings for about 300 years).


1541-1507


Chandragupt Maurya (34 years).


1507-1479


Bindusar (28 years).


1479-1443


Ashokvardhan (36 years).


1241-
784


Shung and Kanua dynasty (14 kings for 457 years).


784-328


Andhra dynasty (30 kings for 456 years).


509-477


Jagadguru Shankaracharya.


328-83


Gupt
dynasty (7 kings for 245 years).


(
Chandragupt Vijayaditya, 328-321 BC, and Alexander’s invasion was
326 BC.)

(Samudragupt Ashokaditya Priyadarshin, or Ashok the Great,
321-270 BC.)


102 BC-15 AD


Vikramaditya, established the Vikram era in 57 BC.


(AD)

25-85


Shalivahan (ruled for 60 years), established Shalivahan Shak era in 78 AD.


85-1192


There were several kingdoms of Rajpoot kings all over India. They ruled for 1,107 years.


1192-1757


In 1192, Mohammad Gori invaded Delhi (Hastinapur) the second time, defeated and killed Prithiviraj Chauhan, and became the king. Since then several dynasties of Muslims ruled India for 565 years, then,


1757-1947


In 1757, English regime was established in Bengal. British ruled India for 190 years.


1947


In 1947, India got Independence.

International conference on Revisiting Indus-sarasvati Age & Ancient India

The three-day international conference on the theme of 'Revisiting Indus-sarasvati Age and Ancient India' was organized by the Greater Atlanta Vedic Temple Society and Hindu University of America. The Conference, attended by scholars and Vedic researchers from several countries, was inaugurated by the Prime Minister of Trinidad and Tobago, Dr Basdeo Panday. There were several topics discussed during the three-day event. Two of the most important topics discussed were concerning the controversial Aryan Invasion Theory and the accomplishments of the civilization that existed along the banks of the Indus and sarasvati rivers. The conference focused on topics relating to the origins of ancient Indian Civilization. Several leading authorities spoke at the first international conference of its type, including
  • Dr B B Lal, (former Director General, Archaeological Survey of India),
  • Dr Klaus Klostermaier (Head of the Department of Religion, University of Manitoba, Canada and one of the leading authorities in the world on Hinduism),
  • Dr Jim Shaffer (world renowned Archaeologist and Professor of Anthropology at Case Western Reserve University).
  • Dr David Frawley, (American Vedic Scholar and author of several books on ancient India),
  • Dr Subhash Kak (a leading expert on Vedic Science and Astronomy),
  • Dr Koenraad Elst (Catholic University, Leuven, Belgium, a leading European author on Indian History and author of several books on Indian History)

Chief Guest, Prime Minister Basdeo Panday, was introduced by one of the conference conveners and well known Vedic Scholar Dr Bhu Dev Sharma. He called upon the scholars to provide some direction to the common man by giving practical guidelines blending the best of East and West. A highly developed civilization existed along the banks of these rivers as early as 6000 BC, according to the Rig Veda and corroborated by recent archaeological discoveries in India and Pakistan. He said they were important milestones in the development of Indian and Human societies. These early civilizations did not have any outside inspiration. It was the florescence of the early Indian mind.

In the Concluding session of the conference particpants decided to form an academic organization to hold similar conferences and to build other academic activities for Vedic studies.


List of materials available from the Conference

  1. Abstracts of the papers
  2. Information on the new organization World Association for Vedic Studies.
  3. For a copy of the proceedings please write a check of $25.00 ($20 + $5.0 S & H) to "International Ancient India Conference" and mail it to

Dr Deen Bandbu Chandora,
4117 Menlo Way,
Doraville, GA, 30340.

International Conference on Revisiting Indus-Sarasvati Age & Ancient India

Abstracts of Papers Accepted for Presentation


October, 4 (Friday) -- 6 (Sunday), 1996

Atlanta (Georgia), U.S.A.

Keynote Address:

Language, Chronology and Cultural Continuity
in South Asian Archaeology

Jim G. Shaffer, Ph. D.
Department of Anthropology

Case Western Reserve University
Cleveland, Ohio 44106-7125, U.S.A.



South Asian archaeology remains significantly influenced by ideas and interpretations proposed by the early prominent scholars (e.g., Marshall and Wheeler) that developed this area's archaeological record into one of international importance. However, seldom is it recognized these same ideas and interpretations significantly reflect eighteenth and nineteenth century European perceptions of history, language and ethnicity. At the same time these theoretical approaches continue to influence our understanding of even the most recent archaeological discoveries.

This paper will first discuss the historical background of South Asian archaeology as well as it's theoretical limitations that continue to dramatically influence recent interpretations. Finally, the focus shifts to recent developments in the archeological and chronological data and they argue for a basic restructuring, rather than just new designations, of South Asian archaeology.

Keynote Address:

India Adds New Dimensions to the Indus Civilization

B. B. Lal,
M. A. (Sans.), D.Litt. (Institute of Archaeology, St. Petersburg, Russia, honoris causa)
Vidya Varidhi (Nalanda Mahavihar), Mahamahopadhyaya Mithila Vishvavidyalaya, honoris causa
President, World Archaeological Congress
Former Director General
Archaeological Survey of India

History has to put up with many paradoxes. One such paradox is that the very river which gave its name to India, viz. the Indus, is no longer within its bounds. As a sequel to the partition of the country in 1947, not only did the Indus disappear from the map of present-day India but also the well-known civilization named after the river -- the Indus Civilization. Only two very small sites were left on the Indian side and even their Indus-character was debated.


Indian archaeologists, however, took up the challenge and by 1980 as many as 700 sites, associated with various phases, viz. Early, Mature, and Late, of the Indus Civilization were put on the map of the country, and the search is still on. This aforesaid number far exceeds that of such sites in Pakistan. It is now abundantly clear that this civilization was not confined to the Indus valley, but exceeded far beyond its limits -- to the upper Gan'ga-Yamuna doaab in the northeast and to as far southeast as the upper reaches of the Godaavari in Maharashtra. On account of this eastward extension, particularly because of the presence of a large number of the sites in the Ghaggar-Sarasvati valley, some scholars have already started calling it as the Indus-Sarasvati Civilization.

It may be stressed that it not just the number or extent that matters. What makes the Indian discoveries so important is that they have added new dimensions to the basics of this great civilization. For example, Lothal in Gujrat has brought to the light the earliest (ca. 2500 BC) dockyard known to humanity. Kalibangan in Rajasthan has given the evidence of the earliest (ca. 2800 BC) ploughed agricultural field ever revealed through an excavation. The same site has also shown that there occurred an earthquake around 2600 BC, which brought to an end the Early Indus settlement at the site. This is perhaps the earliest archaeologically recorded earthquake. Kalibangan has also thrown up evidence of a new kind of ritual associated with a cult of 'fire alters'. Dholavira in Kutch has shown that the city was divided into three parts, viz., a Citadel, a Middle Town, and a Lower Town, instead of the usual two. It has also brought to light stone pillars which are almost as highly polished as the well-known Ashokan pillars 2000 years later. The colossal copper figures recovered from Daimabad in Maharashtra are indeed unparalleled in the entire gamut of protohistoric art of the subcontinent.

The presentation, illustrated with slides, seeks to deal with these and many more discoveries relating to this grand civilization of South Asia. It will also analyze why this civilization cannot be regarded as an import from Western Asia, as held by some scholars in the past. It is now clear that it had an indigenous origin and development. The lecture will further deal with factors leading to the degeneration of this civilization, showing at the same time that it was not an Aryan invasion, as held by some, that brought about its end.


Public Lecture:
Jnãna -- Hindu-India's Greatest Gift to the World
Klaus Klostermaier, Ph. D.
Professor of Hinduism
Department of Religion
University of Manitoba,
Winnipeg, Manitoba, CANADA R3T 5V5

The widespread discontent of Western intellectuals both with the scientific and the religious establishments can be understood as dissatisfaction with the Western Rational Tradition that has shaped the modern world for the past three-hundred years.

In this paper, it is suggested that jnana as understood by the Hindu tradition would provide the basis for a more adequate rationality and a truer religiosity with major implications on all levels.


Public Lecture:
Science and Astronomy of Vedic Age
Subhash C. Kak, Ph. D.
Departement of Electrical and Computer Engineering
Louisiana State University
Baton Rouge. LA 70803-5901

The Indian system of knowledge was (and still is) based on equivalencies between astronomical, the terrestrial, the physiological and the psychological. In particular, the psychological world was viewed in terms of inner landscape populated with its own luminaries in the image of the sun, the moon, and the planets. The calendar was based on a system attempting to reconcile the lunar and the solar years by various intercalary devices; yoga was a method to harmonize the lunar and the solar 'forces' in the inner landscape. The astronomical knowledge was represented in terms of elaborately designed brick altars. This recursive system of knowledge is valuable in understanding Indian art, architecture, social organization, and other categories.

A summary of the new findings in this field will be presented. This will include the author's discovery of an astronomical code in the organization of the Vedic books and the connections between myth and astronomy in the Indian context.


Invited and Contributed Papers

The Relevance of the Ramayana to Mankind as it Enters the 21st Century

Vidya Sagar Anand, Ph. D
Chair, European Council of Hindu Organizations, 51 South Molton St., LONDON W1Y 1HF, ENGLAND

The Ramayana, the famous epic written by the sage Valmiki, points troubled, tortured and spiritually disembodied Man, not just in the West, but also in the East, in the direction of Redemption. Here in the pages of the Ramayana are played out the great dramas that still haunt us when man made history by organizing government, administration, a taxation system and a body of laws, and the rule of law itself. A community came into being with a new morality. Men were compelled to be good by law. But laws in themselves cannot produce a responsible society. The natures of men, their complex characters, their economic and social circumstance, the level of their learning, wisdom and ignorance, their vices and virtues, their ambitions, their vanity and their altruism, are all portrayed with incomparable thoroughness and honesty in the Ramayana: heroes and villains, the weak and the strong, the courageous and the cowardly, the dilettante and the scholar, the mercenary and the patriot, the caring and the callous, and the conscientious and the frivolous.

This paper presents the Ramayana as a unique document which can unite the world and bring peace to all mankind. References are made mostly to the Valmiki version, but the Ram Charit Manas of Tulasi Das is also brought in to shape a very modern spiritual vision for the next century assisted by the thought of Swami Vivekananda.


The Vedic Sarasvati River: A Source of Indian Culture
Vedagya Arya, Ph. D.
(Former Head of Sanskrit Dept., St. Stephens College, Delhi), 40 Civil Lines, Roorkee, UP-247 667, INDIA

The living continuity of Indian Culture was rooted on the banks of Sarasvati River. This River was held in the highest veneration by the Vedic people. It was a living reality flowing from the Himalayas to the Arabian Sea. It was the river valley of the Sarasvati, where florished the magnificient and high culture in ancient India. The words 'Sarasvat' and 'Vedic' are synonimums. These people lived and cultivated the land. But some British scholars and modern historians of India are not prepared to admit that India had long-established a fine culture and advanced civilization before the period of so-called "Aryan Invasion". They try to establish that the Aryan people were nomadic invaders and barbarians who destroyed the Indus valley civilization around 2000 BC. The Sarasvati River has been described as the most important and highly sacred river in at least 89 hymns of Rigveda. The hymns of Goddess Sarasvati are different from that of River Sarasvati. The sarasvati River represents the dynamic force of life, fertility and irrigation.
The Harappan culture existed much prior to the Indus civilization. The word 'Harappa' is derived from 'Hariyupiya' and it is mentioed in the Rigveda. It was a city built by the Salvas who are described to be a sub-clan of Bharatas in the Vedic age. About more than eight hundered sites of the Harappan culture have been discovered by the Indian Archaeologists and all of them are found well connected with Indian culture. The Indus valley civilization has been a part of the Vedic culture.

In this paper, the origin and the course of the Sarasvati will be presented quoting from hymns of Vedas.


The Dilemma of the Aryan Oecumene: Sapta-Sindhu &
The Sarasvati in Ancient India

Shiva G. Bajpai, Ph. D.
Professor of History & Director of Asian Studies
California State University at North Ridge, North Ridge, CA 91330-8250

The problem of identification of the earliest region of the Aryan oecumene or homeland, and its frontiers, in Bharat-India has been virtually an intractable one despite the endeavors of the international scholarship for over a century. The main reasons of this intractability have to do with the global albeit Eurasian dimensions of the Aryan question, and its corollary: the theory of Aryan invasion of India on the one hand, and, on the other hand, the presumptive non-aryan characterization of the "Harappan Culture" or the Indus-Sarasvati civilization, first discovered by the archaeologists in the 1920s. The resultant mythic reconstruction of historical processes accorded an amazing role to the exploits of alien Aryan people, thus accounting for the demise of the splendid urban Harappan culture as well as the beginning of a new rural Vedic culture in c.1500 BCE in northwestern India. Although recent archaeological discoveries have chipped away the very foundations of such a reconstruction of the historical processes by the establishment indologists both in South Asia and abroad, they nevertheless cling to their quixotic theories by drawing on puzzling features out of the pandora's box of Eurasian Aryan archaeology, thereby preventing a meaningful and correct reconstruction of India's proto-history.


The dilemma of the Aryan oecumene in India stems from the larger Aryan phenomenon but centers on the identification of the Sapta-Sindhu region, the Rigvedic homeland and in it the place of the Sarasvati Plain, the epicenter of the Rigvedic culture. According to the Vedic testimony confirmed by the cumulative archaeological evidence both the Indus (Sindhu) and the Sarasvati were independent rivers that separately flowed into the western ocean. Thus, the interpretation of the term Sapta-Sindhu by most scholars as the Indus and its seven tributaries is definitely wrong when it includes the Sarasvati as there is no basis for treating it as the eastern affluent of the Indus. Further, gratuitous statements as to the Sarasvati forming the eastern frontier of the Sapta-Sindhu Region are misleading because these avoid confronting the fact that the Sindhu of Sapta-Sindhu does not stand for the Indus river, rather denotes "river" in a generic sense. Thus a proper identification and correct interpretation of the term Sapta-Sindhu ought to be "the Land of Seven Rivers", extending from the Sindhu (Indus) in the west to the Ganga in the east with the Sarasvati, the epicenter of the Rigvedic culture, in the middle. There could be a difference of views as to the names of the other four rivers of the Sapta-Sindhu region and probably such was the case in ancient times as it certainly will be the case in modern scholarship.

My interpretation eliminates the rampant confusion in the extant scholarship, accords the proper and accurate place to the Sarasvati in the Sapta-Sindhu region, and defines the western and eastern frontiers of the Aryan oecumene. Additionally, it is consistent with the post-Vedic definitions of Aryavarta (The Aryan Country), the western frontier of which was never extended beyond the Indus regions despite the fact that the Rig Veda mentions the Valhika, the area of northwestern Afghanistan. We have now defined clearly for the first time the frontiers of the Vedic Aryan homeland with its epicenter in the Sarasvati valley in India, which incidentally coincides with the mainland of the Indus-Sarasvati culture as well.


Ancient Nepalese Astro-Science
Khila Nath Bastakoty
Mahendra Sanskrit University
G.P.O. Box 6660, Kathmandu, NEPAL

Astro-science in Nepal has been of great importance because of its unique culture, tradition, and belief. Its use has traditionally been recognized, and is enhanced in the recent days as the predictions of the astrologers have been found, in most cases, relevant.


Kathmandu -- the capital of Nepal contains over 25 thousands of scrolls in two libraries, dating back to some 1500 years. Nepal is believed to have the greatest hidden treasure of palm-leaf manuscripts. It is also exemplified by frequent visits of foreign scholars in its research. Contributions of Sidda Purush and Kaptad Baba have been the inspiration for working and finding more about the creative epoch of Nepal's history. |

The paper will document the present the status of, and will critically examine the implications of the ancient astro-science, in Nepalese perspective, and its contribution to it beliefs. Literature review of various documents, in particular the Santati Shastra, Karmakanda Vidhi, Sumati Tantra, Yegnavalkya Smriti, Bhrigu Samhita, Durga Saptashati, Kal-Chakra, Ratna Karandika, Yavan Jatakam, and Hara Mekhala will be made in the paper with supports of recent research findings. The paper will highlight the elements contained in the Sumati Tantra, as it is one of the important books written in Kathmandu valley, some 1400 years ago. The paper will also include recommendations to expand the scope of astro-science in the modern society.


"Long Ago and Far Away : Issues and Debates
Regarding the Nature of Ancient Indian Music"

Guy Beck, Ph. D.
Department of Religion, Loyola University, New Orleans, LA

Ancient Indian music has been studied by Western scholars for over two hundred years, going back to Sir William Jones of the Asiatic Society. Debates have centered around the character of Vedic scales, the earliest ragas, which kind of instruments were used in the Vedic yagnas, the use of elementary notation, gender roles in performance, the dating of the earliest musical treatises, the music of the so-called Gandharvas whether human or celestial, and the possibility of borrowing from the ancient Greeks and other civilizations.

This paper will attempt to reconstruct parameters, based on the most reliable evidence, for a description of what the original music may have been like. Though many scholars agree that the present classical music of India does not resemble the ancient music, the author's work in the area of sacred sound in the Vedic literature, along with his recent research into North Indian temple music and dhrupad, will shape the discussion and hopefully shed some light on what are normally dark corners of historical studies and ethnographic studies.


The Origin of the Aryans: Some Linguistic Considerations
Edwin F. Bryant, (Ph.D.)
Columbia University, New York
(560 Riverside Dr. #2Q, New York, NY 10027)

There has been considerable and increasing controversy, of late, about the origins of the Indo-Aryan speakers. A significant body of scholarship has developed, in India, which can be termed 'Indigenous Aryan' school, which claims that the Indo-Aryans were autochthonous to the subcontinent and not invaders or immigrants as is generally held. This group, which consists predominantly of philologists, historians and archaeologists, draws particular attention to the impossibility of definitively identifying Aryan speakers with any intrusive element in the archaeological record.


The external origin of the Aryans, however, was a theory predicated on linguistic evidence. Irrespective of the status of the archaeological debate surrounding the Aryan presence on the subcontinent, most detractors of the Indigenous Aryan school ultimately refer to the linguistic evidence as conclusive in this regard. The Indigenous Aryan school has not critiqued the linguistic dimension of this problem with the same gusto as it reconsidered the archaeological and philological evidence.

This paper, which is a section of a dissertation examining the whole 'Aryan-Invasion' debate, examines the most compelling feature of the linguistic evidence, namely, the evidence of a linguistic substractum in Sanskrit texts. The bulk of the paper consists of an overview of most of the research published in the area that I am aware of. As a historian, I felt compelled to undertake this overview in order to examine the linguistic evidence commonly used to support the theory of Indo-Aryan migrations into the subcontinent. In the paper, however, I conclude that the opinions of the principal linguists in this area have differed quite considerably with regard to this linguistic substratum, thereby problematizing the value of this method as a significant determinant in this debate. I suggest, therefore, that the evidence of a linguistic substratum cannot be used as definitive evidence to support the theory of Aryan migration.

Women in Ancient Indian Civilization

Maya A. Chainani, Ph. D.
6185 Hidden Canyon Rd.,
Centreville, VA 22020

A critical study of Vedic literature reveals that women of all strata of society were held in high esteem in the Vedic Age. They were variously designated and addressed as mother, owner of the house, and wife, etc.. The woman in her role as wife enjoyed the position as owner of the house. She even wielded her authority over her father-in-law and her mother-in-law, like a queen in the house. They were entitled to wear the sacred thread and to study the Veda.

This paper, based upon citations from ancient Indian literature, will highlight the rights of women, the duties of women, and the status of women in the Brahmanas, smrtis, Ramayana, and the Mahabharata to show that women had a very special place in ancient India, and that her position has become lessened due to the onslaughts of history.

Vaishnava Thought-System (Vaishnavism) Since Antiquity

A. N. Chatterjee, Ph. D.
Reader in History, University of Delhi,
Delhi 110007, INDIA,
(E-4/21A, Model Town, Delhi 110009)

Vaishvanism represents an ancient Hindu religion. The word 'Vaishnavism' is derived from 'vaishnava' meaning worshipper of Vishnu or His numerous manifestations. Early beginnings may be traced in the Rig Veda where we see the reference of Vishnu. Thereafter, Vishnu occupies a more prominent place. Some of the Upanishads have developed this theme. In the Puranas, Vishnu has a leading place. The subsequent development can also be traced in the Bhagvat Gita and Srimad Bhagavata.

This paper will trace how Vaishnavism blossomed under the Alvaras and the Acharyas. The process under which it reached its climax during the period of Sri Chaitanya, the founder of Gaudiya School will be highlighted. The entire Vaishnava thought-system, when taken as a whole, is complex, extensive and unlimited.

The paper also goes into some of the universally accepted and fundamentally important Vaishnava ideas. These ideals and concepts will be enumerated. In this regard, there shall also be elaboration of the path of devotion or 'bhakti'; the doctrine of Incarnation, Vaishnava ethical outlook.

The Sarasvati River: Textual and Physical Ecidence
Beatrice Reusch
Department of South and Southeast Asian Studies
University of California, Berkeley, CA

In the Rg-veda, the Sarasvati is a mighty river that runs from the mountains all the way to the sea (RV 7.95.2). It is also a major protogonist in the confrontations between aryas and non-aryas, always on the side of aryas. It is praised in several hymns as a powerful deity and a secure refuge for her devotees. From a list of rivers given in RV 10.75.5-7, we can gather that the Sarasvati River was to be found west of Yamuna and east of the Sindhu.

Yet nowadays nowhere in the Panjab such a powerful and lengthy river is not to be found. Are we to conclude that the Sarasvati River is merely a mythological entity with no geographical reality.

In this paper, I review some of the pertinent passages in the Rg-veda and Mahabharata, after bringing in some modern archaeological and geological findings. I can thus define three ages in Sarasvati's life span: her young Rg-vedic age; her middle age characterized by her disappearance spoken in Mahabharata; and her current traces in a desert area. I rely on textual analysis to describe and contextualize some of the features of Sarasvati's first and second ages. And I wrap up the discussion with a tentative explanation for the river changes that reconcile the textual and the achaeological/geological views.

Community and Power in Kautalya's Arthasastra
Joyotpaul Chaudhuri, Ph. D.
Political Science Department, Arizona State University, Tempe, AZ 85257-2001

Kautilaya's Arthasastra, after its rediscovery over 50 years ago, has become an integral part of the history of Indian ideas. Some early western commentators did not regard it as impressive political theory, but useful as a window on ancient India. Another line of thought was anxious to show that Kautilya anticipated Machiavelli and is as impressive as Aristotle. Yet another section of literature primarily concentrates on Kautilya's balance of power model.


The current paper approaches the Arthasastra from the perspective of political theory. This involves some understanding of the epistemological and normative foundations of Kautilya's analysis. Then Kautilya's major positions are seen through some key, cross cultural and perennially important conceptual categories of how meaning is given to "community" and "power". This approach avoids, in large part, the rancours of colonialism and colonialism in scholarship and also bypasses the purely temporarily and spatially historical details of the Mauryan dynasty.

The Rita of the Vedas and its Presence
in 20th Century U.S. Social Sciences, Humanities and Sciences

Deborah A. Davis (Ph. D.)
Department of Family and Child Ecology, College of Human Ecology
Michigan State University, Lansing, MI

One of the fundamental principles in Vedas is that of Rta. It means "the setting in motion" and is the principle of the Universe that regulates the matrix patterns and processes of all manifest things.


This paper briefly discusses early 19th century Western European Intellectual history and the 20th century U. S. Family Systems Theory, as expressions of the rta. I am identifying Hegel's dialectic and Family System's Theory's multi-paradigmatic framework with the Vedic principle of rrta, and suggesting, furthermore that rta could integrate social sciences, humanities, and sciences.

I also consider many more examples of rta's presence in our other academic disciplines.


Scientific Significance of the Philosophy of Vedanta

Suhrit K. Dey, Ph. D.
Department of Mathematics, Eastern Illinois University, Charleston, IL 61920, U. S. A.

Vedas are the book of knowledge, more than 4000 years old. Vedanta is a philosophy which emerged from these books. Vedanta enunciates that there exists an ultimate operator who makes all changes, being detached from everything He changes. He is omnipotent, omnipresent and omniscient. He is pure consciousness. In every object, visible or invisible He exits in a very subtle form and causes it to change although He remains unchanged. He is the Absolute Existence, Absolute Knowledge, and Absolute Bliss. The aim of our life is to experience His presence within us.


In this article, the scientific significance of this profound philosophy has been explored through rigorous mathematical analysis.


The Vedic Heritage for Environmental Stewardship
Onkar Prasad Dwivedi, Ph. D.
Professor of Public Environmental Administration

Department of Political Studies, University of Guleph, Guelph, CANADA

The concern for nature conservation and protection is ingrained in all world cultures and spiritual traditions. They, each in their own way, offer a unique set of moral values and norms to guide humanity in its relationship with nature. In each culture and spiritual tradition, human being were given a stewardship role for conservation and protection of the Creation. Nevertheless, people everywhere exploited and manipulated natural forces in the name of development with an intensity unsurpassed by any other species on earth. This manipulation, guided by the current culture of materialism and consumerism, has given rise to the view that we as human beings have the right to use the natural environment solely for our design and purpose without consideration for the consequences of our actions on the eco-system or on our own future generations. For our selfish ends, we the people have disregarded and to some extent misinterpreted our spiritual heritage and values concerning nature.


This paper examines the concept of environmental stewardship and the respect for Devi Vasundhara as depicted in the Prithivi-Sukta of Atharva-Veda , as well as in other Vedic literature. In conclusion there are suggestions for building of an ecological paradigm and strategy based on the concept of vasudhaiv kutumbakam, and an ethic of environmental stewardship which draws on the exhortations of our Vedic seers.


Linguistics and the Aryan Invasion Debate

Koenraad Elst, (Ph.D.)
Catholic University, Leuven, BELGIUM, (Van Pulstraat 7, 2960 Brecht, Belgium)

Many linguists believe that at some point in the past, the question of the Original Homeland (or Urheimat) of the Indo-European (IE) language family has been investigated and settled on the basis of linguistic evidence, and this to the detriment of the original idea of India as the Urheimat. Even scholars who have presented literary evidence in favor of India as the Urheimat (e.g. Rargiter), have ended up swallowing their own conclusions in deference to "the well-known linguistic evidence".


But what is this linguist evidence ? In the 19th century, the Indian Urheimat theory was gradually abandoned because a new linguistic insight, known as linguistic paleontology (though political fashions, especially nationalism and Eurocentric colonialism, may have contributed). But many assumptions at the basis of linguistic paleontology have been questioned and are not taken seriously any more. Furthermore, the type of lexical exchange between IE and Dravidian do not fit the "Aryan Barbarians conquered Dravidian Harappa" scenario (the way Latin/Germanic or English/Hindi patterns of lexical exchange testify to socio-cultural inequality), nor do they necessitate any other invasion scenario. Wherever we look, we cannot find the clinching "linguistic evidence" for a European Urheimat and an Aryan invasion into India. An Indian Urheimat has not been firmly proven either, but at any rate, linguistics has not disproven it, so that other types of evidence (such as literary indications of migrations from rather than into India) must now be given a fair and serious hearing.


Political Aspects of the Aryan Invasion Debate

Koenraad Elst, (Ph.D.)
Catholic University, Leuven, BELGIUM, (Van Pulstraat 7, 2960 Brecht, Belgium)

Indian Scholars often get excited about supposed imperialist motives behind the Western scholars' acceptance of the Aryan Invasion Theory (AIT). They point to the Christian missionary commitment of early sanskritists (F. Max Mullar, M. Monier-Williams) and dravidologists (bishop R. Caldwell, Rev. G. U. Pope). They quote Lord Curzon as saying that history rewriting is "the furniture of Empire". Indeed, the British could justify their conquest by claiming that India had never been anything but booty for foreign invaders, and that the Indians (or at least the upper-caste Hindus who led the freedom movement) were as much foreigners as their fellow-Aryans from Britain. As Winston Churchill said in 1935: "We have as much right to be in India as anyone there, except perhaps for the Depressed Classes, who are the native stock." For this political reason, patriotic Indians tend to reject the AIT.


The political use of the AIT continues till today, especially in order to:

1. Mobilize lower-caste people, supposedly the 'subdued natives', against the upper-caste people, supposedly the "Aryan invaders", as argued ad nauseam by the Christian-supported Banglore fortnightly Dalit Voice, even while low-caste leader Dr. Ambedkar had rejected the AIT and the notion that caste status has an ethnic origin;

2. Mobilize Dravidian-speakers against speakers of IE languages, especially in the course of the Dravidian separatist movement which was at its strongest in the 1950s, and in the sabotage of the implementation of the constitutional provision that Hindi replace English as official by 1965;

3. Mobilize the tribals, who have given the AIT-based name "aboriginals" (adivasi), against the non-tribals, who are to be treated on a par with the European invaders of America;

4. Mobilize world opinion against "racist Aryans", i.e., the Hindus, since they are the "Aryan invaders who imposed the caste system as a kind of Apartheid to preserve their racial purity and dominance", never mind the fact that the association of "Aryan" with "race" is a European invention to Hindu tradition; now that "idolater" and "heathen" have lost their force as swearwords, "racist" is a brilliant new way of demonizing Hinduism.

That the AIT has been and still is being used for political purposes, is a plain fact. However, contrary to what Indian/Hindu nationalists often allege, this does not imply that the AIT was deliberately concocted for the said purposes. Nor does it have any implication for the question whether the AIT is right or wrong; after all, someone may be right in spite of his wrong motives. If they themselves want to receive a fair hearing even after expressing their patriotic reasons for opposing the AIT, they themselves ought to address the AIT on its own merits, rather than to keep on wailing over the motives of those who have thought up the AIT and of those who now wield it as a weapon against India.

Adhyatmic (Spiritual-Psychological) View of the Vedas

David Frawley
American Institute of Vedic Studies, P.O. Box 8357, Santa Fe, NM 8357

Modern Western scholars have seen the Vedas only as a kind of primitive nature worship. Most traditional Indian scholarship, particularly of the Sayana line, regards the Vedic Samhitas as a kind of ritual worship or Karma-kanda. However the idea that there is a spiritual or psychological, adhyatmic, meaning in the Vedic mantras is also very old, being mentioned in the Brahmanas and Upanishads, and in traditional Vedic exegis like the Nighantu and Nirukta. Medieval commentators like Madhvacharya also took it up. Important modern Hindu teachers like Swami Dayanand Saraswati of Arya Samaj and Sri Aurobindo have championed it in modern times and used it as the basis of their Yogas.


In this presentation, we will explore the adhyatmic interpretation of Vedic mantras and deities and see how the mantras apply on many inner levels. Relevance of Vedic mantras to Yoga and Vedanta will be examined, along with their relationship with Vedangas and Upvedas, like Ayurveda. The contention is that all the later developments of Hindu thought and culture can be found, at least in their essential form, in the original mantras of the Rig Veda itself. The Vedic Samhitas contain both jnana (spiritual knowledge) and karma (ritual), depending upon how they are viewed. Spiritual knowledge is not limited to the Upanishads only but is the very essence of the Veda which is crucial for any real understanding of ancient India or the spiritual legacy of humanity.

Elective Affinities: The Influence of "Ramayan" on Mizo Religion & Culture

Sujit K. Ghosh, Ph. D.120

River Sarasvati

My Article on River Sarasvati (‘In Search of a river’, NSE,December 21, 2003) brought an avalanche of mail from readerswanting to know what happened to the river. Why and how did itdisappear?Rivers change course frequently, even disappear. The Palar in TamilNadu was once a mighty river that flowed from Nandidurg in Kolartill it entered the Bay of Bengal at Mamallapuram. The 20th centurysaw the death of the Palar, where sewage is the only liquid in theriver bed. Even perennial rivers change their course: The Gangaonce flowed through ancient Pataliputra, but has moved away frommodern Patna.A fault-line runs along the Aravalli range in a north-northeastdirection, even through Delhi. Coupled with this fault-line is theinter-plate tectonics, moving in the same direction, caused by theclash of the Deccan Plateau (or Indian plate) with the Eurasianplate. The plate runs along and parallel to the course of theSarasvati and the Indus, until it reaches the Himalayas. Platetectonics is responsible for the continuing rise of the Himalayasand the formation of new glaciers that are the source of the northIndian rivers. The combination of the fault line and platetectonics has made Northern and Western India into a veryearthquake-prone zone.An earthquake coupled with rising sea and land levels destroyedDwaraka. People living in North India are used to frequent tremors,and those living in the hills to frequent earthquakes. Thedevastating earthquakes that hit Latur in Maharashtra and Kutchindicate the damage that plate tectonics continue to cause. Amassive tectonic upheaval around 1663 BC caused the easternSiwaliks to move north, forcing the west-flowing Sarasvatisouthwards. The river lay directly on the fault line, whichcontinues to be active. The shifting plates were also responsiblefor the rise of the Siwaliks, and the land mass of Rajasthan andSindh.Tectonic activity changed the course of the Sarasvati; the Sutlej,which once flowed into the Sarasvati, and the Indus shiftedwestwards; the Yamuna dug deeper and captured the flow of theSarasvati's waters to the Ganga via the Chambal River. Thus theGanga, Yamuna and Sarasvati did flow together towards Prayag, theGanga taking away the discharge of the Sarasvati even as the Yamunamoved eastwards. The Red Fort, once built on the Yamuna's banks, isnow several kilometres away, and the river has shifted 10-40kilometres east of Krishna's birthplace on the river's right bankin Mathura.The rise of the Aravalis caused the eastern shift of the Yamuna andthe abandonment of Indus-Sarasvati cities between 2000 and 1500 BC.It also created several lakes out of Sarasvati's waters, lakes thatlater became saline due to the intense aridity. The word saras alsocame to mean lake at a later date, probably because the rivershrank into several lakes before it finally disappeared.Reader S N Balasubrahmanyam of Bangalore suggests that there wasprobably an intermediate stage of water backing up into one largelake, and that rather than disappearing into the desert innortheast Rajasthan, Sarasvati may have dried up when the waters ofthe Sutlej and Yamuna rivers were diverted by tectonic activity.But geological evidence suggests that several saline lakes ofRajasthan were left by the river. Sarasvati did survive as asmaller Sarsuti that merged into the Ghaggar and then disappearedinto the Thar Desert. Tectonic changes, diversions and “preying” byother rivers all combined to dry up the Sarasvati. A combination ofcircumstances resulted in choking the river and inspiring theMahabharata to say that the Sarasvati “disappeared” intoMarusthali, the Thar Desert.But plate tectonics only tell a part of the story. TheIndus-Sarasvati civilisation was primarily urban, with 2600centres. Urban conglomerations are environmentally unsustainable,and the excellent drainage systems, bathrooms and water supply forwhich the Harappans are lauded would have polluted and halted theflow of the river. The cold winters, cooking requirements, and thebrick and pottery industry would have resulted in large-scaletree-felling for fuelwood, silting the river. The Harappansproduced vast quantities of baked clay products — bricks forhouses, wells and streets, pots, seals and artifacts. Pottery isnot biodegradable, although it is produced from the earth. Itbreaks easily, cannot be recycled or reused and remains forever, aspotsherds. To produce clay goods, large amounts of sand are removedfrom the river banks and beds, causing great environmental damage.All these must have contributed to the degradation of the river andits cities.Cities are parasites that drain the environment. They are supportedand fed by rural agriculture and create implements and technologiesto increase food production. As cities become greedier forresources, villages can no longer support their people, who flockto cities for survival, straining natural resources further. Citiesproduce great intellectual and technical developments, but theyalso prey on natural resources. In the third millennium BC, thecities of the Nile, Tigris-Euphrates and Sindhu-Sarasvati wereabandoned at various stages due to environmental degradation.Urbanisation is an unavoidable evil. Have you seen the Yamuna atDelhi? It is stagnant with garbage and sewage. If the river can nolonger flow on its present route, the flow will be diverted. Amassive earthquake and a change of land levels could cause theriver to dry up completely.An eminent scholar asked me how the highly urban and prosperousIndus-Sarasvati civilisation became rural. When cities collapse,they revert to rural life styles. Kanchipuram is one such examplein the historical period. It was once a “city of cities” —nagareshu kanchi — and a university town where Indian princes andinternational scholars came to study, a centre of weaving,metallurgy and vegetable oil production. In time, it becameunsustainable, primarily because the Palar River dried up. Today itis smaller than most towns of Tamil Nadu, and more rural,surrounded by paddy fields. The weavers have moved to surroundingvillages and sell their goods in the shops of Chennai, while themetal and oil production units have closed down.Balasubrahmanyam adds that a major shift in geographical featureshas taken place within historical times, but is never taken intoaccount in a discussion of civilisation in South Asia. How true!Sarasvati was the location of the Harappan and Vedic civilisations,and cities that disappeared between 2000 and 1500 BC, leavingbehind a great mystery. She was flowing in the period of the Rigand later Vedas and disappears during the Mahabharata. Balaramagoes on a pilgrimage down the Sarasvati from Mathura to Dwarka.Arjuna follows the disappearing river into the desert. This makesparts of the epic very ancient, but we have yet to study them. Thebest source of information on the river is K S Valdiya's Saraswati— The River That Disappeared brought out by ISRO and published bythe Universities Press (India) Limited.The Rig Veda describes cities and grazing, droughts and floods.Later literature describes villages and forests and fewer cities.Perhaps that is why the Indian seers and philosophers regarded theenvironment as sacred and treated every component with reverence.They knew the power of nature to destroy her own creations.
29,000 BC - Swayambhuva Manu
25,000 BC - King BARHI( The first KING mentioned in Rig-Veda)23,000 BC - Rig-Veda- early stages.
21,000 BC - taittiriya samhita
17,500 BC - Chakshusu Manu
16,000 BC - King Pruthu
15,000 BC - Vaivasvat Manu- First Avatar of Vishnu(Matsyavtar)-thebegining of the end of last ICE AGE.
13,000 BC - Indra Skanda Dialogue- This is very important celestial phenomenon mentioned in Mahabharata which describes fall of Vega star to its today'sposition from the position of today's polestar.In other words, VEGA was pole star 15,000 years ago from today. And the starwhich is pole star today was quiet high onthe horizon.
11,000-9500 BC- Glaciation’s period. End of ice age.
8000-9000 BC - DASHARAADNYA WAR4th December
7424 BC- Birth of Sri Ram7405 BC- Ram marries Seeta
7404 BC- Ram goes to exile
7391 BC- Ravan Kidnaps Seetaafter abt 5-6 months
7391-7390- Ram invades Lanka Defeat of RAAKSHAS nation.
7359-60 BC - Death of Sri Ram
6900-6000 BC - Orion period- Greeks separate and go to colonize Europe.
Around May5644 BC-Birth of Sri Krishna
16th October5561 BC Morning- Commencement of great Mahabharata Warin which almost every civilized country participated. An extreme Violent war which costed lives of about 40 lakh of highly trained military. NOT A SINGLE CIVILIANDEAD OR INJURED. Called Dharmayudhha.
5524 BC - Death of Sri Krishna-36 years after War.
5480 BC - Mahabharata completed and published by Ved Vyas.
5460 BC - Death of parikshit.
5460-3200 BC - India back into underdeveloped stage. The technology at the time of Mahabharata was not passed on to next generations. Even Arjun did notteach any of the ASTRA- SHASTRAS to Parikshit, hisown Grandson and son of Abhimanyu.This was done avoid any further disastrous war and to continuepeace. THE BIGGEST MISTAKE. The Influence of Kali started to increase in Human beings. India back into dark ages. Caste system begins to take hereditary characteristics.
3500-4000 BC - Last stages of Rig-Veda
3101 BC - Commencement of Kaliyuga ( According to PURANS)
3000-1700 BC- Indian Empire collapsed. separate JANAPADAS come intopicture.
1500- 400 BC - Caste system takes root. Gautam Buddhaand Mahavir Jain starts preaching their ideologies.
330 BC - Invasion of ALEXANDER.
320 BC - Chandragupta MauryaLater history is well knownReferences- Rig-Veda, Ramayana, Mahabharata, Srimad-Bhagvat, Skanda purana, Yajurveda, Kalidasa's Raghuvansham and Shakuntalam.Aihole inscriptions, The records of megasthenes