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Origins of the Vedic Religion and Indus-Ghaggar Civilisation

Updated on June 14, 2015

“Origins of the Vedic Religion and Indus-Ghaggar Civilisation” is my latest book that throws light on the most heatedly fought debate over homeland issue and whether progenitors of the Indus-Ghaggar culture were the Vedic people or other indigenous groups. Also the book deals with the geography of Rigveda and Avesta as it appears in the texts.

We must not forget that to cut off cultural roots with Semitics, enlightenment era did give rise to a quest to find homeland elsewhere. India was the most favorite candidate in the beginning, as cradle of civilization, and was thought most adequate later when the similarities between Sanskrit and European languages were traced. Later India lost its credence, mostly for political reasons, and the various other homelands were proposed. The issue is not still solved though the scholars are in an attempt to reconstruct the whole cultural prehistory of Europe based on the migrations of the so-called proto-Indo-European people, either from Russian steppe or elsewhere.

The book first attacks on the migration theories those are proposed to explain linguistic similarities. I have shown that the emergence of the languages is far more ancient incidence, 100, 000 years ago, and have been shared by the people (tribes) roaming in their known geographical regions for generations. Exchange of vocabularies, religious concepts, early mythologies and technological innovations was as common as today among the tribes. Though every tribe or group of the tribes delving in close vicinities developed its own language as their needs demanded, the similarities did prevail till the human being started settling down when agriculture was invented. The cultures and languages started being regional about from 15000 years ago. Though they took almost independent routs, original foundation remained unaltered. Early vocabulary did survive in course of the time, many a times in change in pronunciation patterns or even meaning. However it created net of the languages to which now we call group of the languages.

In light of the history of the early humanities, attributing similarities of the languages to dispersions of some tribe or group of the people, about 5000 to 2000 BC does not validate the claims of the European as well Indian scholars.

I have shown that the geography of Rigveda is southern Afghanistan and of Avesta northern Afghanistan from various references appearing in both the scriptures. Also surprisingly we find early Rigveda and Avesta knew some personalities of each other’s faith. The river names appearing most of the times in Rigveda are none but geographically located at west of the Indus and Afghanistan. Rivers towards East hardly find mention in entire bulk of the Rigveda.

I have also shown that the Vedic religion was later on was on the verge of decline for aggressive expansion of Zoroastrian religion and hence handful of the Vedic followers were migrated to India from where they promoted their religion. The term “Shudra” first and at only place appears in the Rigveda in Purushasukta which incidentally was applied to the local people. The term was not derogatory in the beginning as it is now, rather it was applied to the people those did not follow Vedic religion. With missionary practices the religion was first spread in north and in later course it was introduced to south India.

There are various proofs, right from Rigveda to Brahmana literature to show that the present Vedic people are none but converts.

Also I have shown with archaeological and literary proofs that the Indus-Ghaggar civilization was earlier to the emergence of Vedic religion in South Afghanistan. When Indus-Ghaggar civilization was almost declined owing to the climatic changes, Vedic religion travelled beyond Indus through Videgh Mathava and his disciples. By that time the cultural center had shifted towards Gangetic plains.

The book challenges deliberately nourished notions of the Indian Vedicist scholars those attempt to stretch back time of the Rigveda to pre-Harappan times to claim authorship of it. Indian history does not begin with Rigveda, which is rather foreign religion that sought refuge here after its decline in its land of origin. Also, the European supremacist scholars views on migrations in India and Europe, too are debated in the book showing for linguistic similarities such migrations were not required. Rather we find various layers in the Rigveda that shows it was substantially modified to adjust with Indian linguistic environment. Original language of Rigveda was far closer to Avestan language (of Gatha’s) and that the language of Avesta is far archaic over the language of Rigveda.

The present government is in attempts to rename the Ghaggar River with Sarasvati. However, with all the geological and Vedic mythological proofs, I have shown, Ghaggar never ever was Sarasvati. It indeed was Harxvaiti (now Helmand, corrupt form of Hetumant) as all other rivers mentioned in the Rigveda are within the close vicinities of the Helmand River.

To know the cultural history of India, prior to introduction of the Vedic religion and after is also discussed in this book showing how the cultural ethos of the Indus-Ghaggar culture and its religious ideas has flown to us.

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