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history of ancient india, indus inscriptions, indian civilisation, uproar

Indian History Rewritten

Author: Madhusudan Mishra

© 2001-2002 Indus Script
Madhusudan_Mishra@hotmail.com
http://www.indusscript.net/index.html

The Indian civilisation, considered to be the product of clash and subsequent inter mixture of the white-skinned civilised invaders and the dark savages native to India, has been rightly questioned in recent years, and the mischievously fabricated history of ancient India has been thrown in the dustbin of disbelief. Before the unearthing of the Indus inscriptions, the British administrators and ethnologists had, to a great extent, distorted the Indian history, and the Indians had been proved to be foreigners in their own country.

Though it was emphatically retorted by the patriotic intelligentsia, they succumbed to the pressure of the Indians themselves educated on the British pattern. As long as the Indus inscriptions , the first-hand witness of the Indian history, were dumb, there were wild speculations about the people and language of India in its prehistory.

The word Dravida means 'the country of the hot sun', and Arya means 'noble'. But both these words were conceived racially and put in opposition to each other. Later, they also began to refer to the south Indian and north Indian languages respectively.

In this connection, some words too were understood erroneously. The Dasa and Dasyu were just the poor and outlawed villagers of the same Aryan group, but they have been called Dravidian derogatorily. The Shudras were just the public servants from the same stock for the welfare of the community, but they have been called non-Aryans.

But now, when the Indus inscriptions have begun to speak, all these speculations are gradually vanishing. But, surprisingly, there is a great indignation and uproar against this emerging truth among the people who gave us false history and the non-existent IE language.

The most primitive form of the so called Aryan speech originated on the banks of the river Sarasvati. Though those people speaking that primitive language were not in a position to give this river a name, they described it thus: from the mountain (it) flows (and) stops (on the way). This little Indus clause (4094) Sa ra Sa of the inscriptions appears as the reduced vocable sa'ras (lake, pond) in the RV, which enabled these people to call this river saras-vat-I (abounding in lakes).

From the banks of this river those people spread as far west as Indus and as far east as Ganga. In the south, they spread upto Tapti. After some hundreds of years of peaceful life, some natural catastrophe forced them to disperse in different directions. One group went to the extreme south, in the country of the hot sun, another group to the hills and forests of the central India. The northern group remained in the vicinity of Sarasvati, but the western group went to the land of the Soma plants on the Iran-Afghan border.

At the time of disintegration, their language was gradually moving to the agglutinative stage. While the southern and eastern dialects, under the unfavourable conditions of the nature, limped on the agglutinative stage, the western and northern dialects reached the inflexional stage. A branch of the population of the Soma plants later proceeded towards Central Asia on their way to Europe.

The people of the land of the Soma plants started academic activities and composed hymns on the Soma plants. But when there was some cultural conflict among them, a part of the population severed from them and joined the old stock in the land of the seven rivers. It was the beginning of the Vedic culture.

But the beginning of the vedic culture is arbitrarily put on the border of the first millennium BC. When the mighty river Sarasvati, described so eloquently by the singers of the RV, dried up in 1900 BC, how the beginning of the RV may be brought down to 1000 BC? Now the time proposed by Jakobi and Tilak appears to be more convincing. A time has come when we have to turn the arrow migration of the Aryans in the opposite direction.

The different names for the term 'year' marks special epochs in the Vedic history. The year generally began with reference to the autumn and spring equinoxes and coincided with the beginning of seasons. When the sidereal sun was on the star mRgas'iras on the spring equinox, the year began with the month of mArgas'IrSa, which coincided with the beginning of winter. Similarly, when the sidereal sun was on the star s'ravaNa on the autumnal equinox, the year began in the month of s'rAvaNa, which coincided with with the beginning of the rainy season. The 'year' called himA (winter), samA (summer), s'arad (autumn), varSa (rain) and vatsara (spring) refers to its beginning in winter, summer, autumn, rainy season and spring respectively.

Both at the time of Ramayana and Mahabharata, the year began with mArgas'IrSa, which means that the sidereal sun was on the star mRgas'iras (between 1-23-20 and 2-6-40) on the spring equinox. On this basis the maximum difference between the R and Mbh events may be 960 years. Now the sidereal sun is on the star uttarabhadrapada 6 degree on that day. This means that it has receded more than 77 degree back from the 0-point of mRgas'iras, and thus 5100 years have elapsed since the beginning of Kaliyuga. The RV 7,103,9 says that the 12th month of the last year just ended before the beginning of the rainy season in the month of srAvaNa, which means that the sidereal sun was on the star s'ravaNa at the autumnal equinox. Now it has receded 126 degree back, so that nearly 9000 years have elapsed. The Manduka-hymn (RV 7,103), which appears linguistically to be the earliest on account of some agglutinative Indus forms in it, seems to identify this earliest epoch in the RV. Therefore, the composition of the RV hymns should have started at about 7000 BC.

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