Paavai Nonbu to have started today – so also prayer for rainfall next season.

The Full Moon day of the month of Margazhi is a momentous day, as Paavai nonbu (பாவை நோன்பு) was done on this day. Andal started her Thiruppavai by noting the day as that of Full Moon (மதி நிறைந்த நன்னாள்). Today the 25^th December of 2015 saw Full Moon at sunrise. If we were to have followed the tradition of Paavai nonbu, we would have thronged the river banks early in the morning to take a dip in the ice cold waters of the river.

The description of the scenario given in the Sangam text of Paripaadal is exactly the same as how it is today – a land ravaged with flood waters! The recent floods and heavy rains were not anomalies in this season of the year, if we go by the description given in Paripaadal verse 11. Heavy rains have left many places with pools of water and the sound of thunder of the rainy season had just ceased (கார்வானம் கனைக்கும் அதிர்குரல் நீங்க). The sun is cool as it comes up after the rainy season that has made the land a lake (ஞாயிறு காயா நளி பின் மாரிக் குளத்து). It is for this reason the month of Margazhi was also known as “KuLam” which means tank.

However there is another clause to be fulfilled for initiating Paavai nonbu. The Full Moon must coincide with Arudra star, known as Thiruvadhirai in Tamil. This coincidence generally happens in alternate years. This year the Full Moon did not see sun rise in Arudra star. The evening Moon in Prathamai coincided with Arudra which gave the famous name ‘Arudra Darshan’. 

Tomorrow morning (26^th Dec 2015) there is going to be special puja in all Shiva temples in Tamilnadu for Lord Shiva, known as Arudra Abhishekam. The Sangam age Paavai nonbu was the precursor to this Puja. Even though Full moon combining with Arudra was the occasion to start the Nonbu, presence of Arudra is a pre-condition for this Nonbu, even if Moon has crossed Full Moon phase.

So ideally, tomorrow morning, Tamils must start the Paavai nonbu.

Why is it so important? My old article on how Paavai nonbu was done gives details on how and when it was done and also the reasons for doing it, as known from the Paripaadal verse. The outward reason was praying for happy married life. But the core reason is welfare oriented. It is to generate rainfall in the upcoming rainy season in the next year. Andal expresses it in her Thiruppavai verses 3 and 4.

She says “TheenginRi naadellaam thingal mummaari peythu” (தீங்கின்றி நாடெல்லாம் திங்கள் மும்மாரி பெய்து) in the 3^rd verse and describes the rains of the rainy season in the 4^th verse as the benefits of Paavai nonbu. The link between Paavai nonbu and rainfall which Andal highlights is also told by Varahamihira in Brihad Samhita. My article written in 2008 on the link between Paavai nonbu and rainfall can be read here.

Rainfall is regarded as “Purva Chitti” or prior wisdom. Whether it rains in a particular place or not is determined 6 and a half months (or 195 days) before that date. Terrestrial, atmospheric and heavenly (planetary) symptoms are noted right from the time of Margazhi to know whether it will rain in a place 195 days after that. Of these symptoms, terrestrial symptoms can be partially induced. That is where Paavai nonbu done by young girls is introduced to create a terrestrial ambiance. These symptoms were already written by me in the 1st part of the series on Rainfall prediction. I intend to write them again in the upcoming articles as I expect the rain ravaged people of Tamilnadu to show more interest in understanding rainfall prediction beforehand to be better prepared in the next season.  

For the kind of relevance for today’s Arudra star, let me confine myself to the importance of this day.

Arudra is the star of Lord Shiva (Rudra). Sun is signified by Rudra or Shiva. There is no need to emphasise the role of Sun in influencing the climate and particularly the rainfall. The evaporation needed for cloud formation is basically related to the Sun. The day or rather the time Sun enters the Arudra star (this happens in Gemini or in the Aani month in Tamil) is very important for rainfall prediction. That time is noted as “Arudra Pravesham” in almanacs. The day of the week, thithi, yoga, karana, lagna, Moon’s position and the time (whether night or day) are noted when Sun exactly enters Arudra in the month of Aani. That tells about the amount of rainfall in the months following that (South west monsoon).

Today is the day approximately 6 and a half months prior to that date in 2016, when Sun is just opposite to that position in Sagittarius (Margazhi) now.  Today, Moon is crossing Arudra with Sun 180 degress away from Arudra. The prayers done to Lord Shiva on this day is for an auspicious entry of the Sun in Arudra on June 21, 2016. Divine help is sought after as a first step to ensure bountiful rainy season next year. The dance of Shiva on the banks of the river on the Arudra day on Margazhi in olden, Sangam age Tamilnadu was to ensure prosperous season for the people 6 and a half months later when Sun crosses Arudra.

The upcoming year’s Arudra Pravesham is not all that good and not very bad. Sun enters Arudra on 21^st June 2016 at 11 PM in the night.  The day is Tuesday (not good), thithi is Krishna Dwitheeya (good) Brahma yoga (not good), Taitula karana (good), Kumba lagna (not good) and night time nearing mid night (good). At that time Moon will be in Sagittarius (not good) but in the watery star Pooradam (Purvashada) (Very good).

So the very first general prediction for next year’s rainfall is that there will be rains at some places through storms. Arudra pravesha on Tuesday lorded by Mars causes storms and destruction at some places and dryness at other places. Usually Mars is associated with heat and destruction. The upcoming year’s (Durmukhi) Meghadhipathi also happens to be Mars.  Association of Mars does not give good rainfall; it causes destructive rain through storms at some places. Since storms are indicated, it can be surmised that North east Monsoon will yield good rains as that monsoon is associated with storms and depressions. More Bay storms can be expected. 

The inference from this is that South west monsoon may not be helpful. The hailstorms associated with it in the beginning of the season can be expected. (These inferences must be checked and observed for a minimum of 5 to 9 years) to arrive at workable factors in rainfall prediction.)

Barring the pravesha lagna and Yoga, the thithi, karana and night time entry are favourable for good rains in general. Moon in Purvashada star is also very good for good rains.  

This is the first level prediction for rainfall in the next season. This must be combined with the kind of Megha  for the upcoming year. Readers may recall my article on 9 clouds in the 5th part of my series on rainfall prediction. The upcoming year is going to have “Neela Megham” It gives mixed trend of heavy rainfall at one place and scanty rainfall at another. (In contrast, the current year’s Vaaruna Megham gave plentiful rainfall to Tamilnadu). This matches with Arudra Pravesham on Tuesday and Mars as Meghadhipathi.

The general outlook for all the Meghas is given below.

1.      Tamo megha  (தமோ மேகம்) – brings plentiful rains.

2.      Vaayu megha  (வாயு மேகம்) –less rains. Famine conditions prevail.

3.      VaaruNa megha (வாருண மேகம்) – widespread and very heavy rains.

4.      Neela megha  (நீல மேகம்) – mixed trend. Rains heavily at one place but fails in another place.

5.      KaaLa megha  (காள மேகம்) –Rains accompanied with storms.

6.      DroNa megha  (துரோண மேகம்) – Torrential rains causing floods.

7.      Pushkala megha  (புஷ்கல மேகம்) – Heavy rains.

8.      Sangavartha megha (சங்க வர்த்த மேகம்)- Less rains – more winds.

9.      Avarttha megha  (ஆவர்த்த மேகம்)- scanty rainfall enough to wet the ground. 

The general outlook for how to assess the Arudra Pravesham (Sun’s entry into Arudra) is given below.

Star at the time of entry:- Star means the star in which moon will be transiting at that time. Bharani, Arudra, Aslesha, Magha, Chithra, Vishaka, Jyeshta are not favorable for good rainfall.  This year Purvashada will be the star at that time. This is favourable. 

Yoga at the time of entry:-  This can be checked from the almanac. Atiganda, Shoola, Ganda, Dhruvam, Vyagatam, Vyatipadam, Brahmam, Aindra and Vydhruthi are not favourable. This year Brahmam is the yoga at that time. It is not favourable.

Karana at the time of entry:- Vishti, Sakuni, Chathushpaadam, Nagavam and Kimsthugnam are not favourable. This year Thaithula karanam will be running at that time. It is favourable for good rainfall.

The Lagna at the time of entry:-  This can be known from the astrology software. The lagnas Taurus, Cancer, Libra and Pisces give good rainfall. Virgo gives stormy weather. Others are not favourable for good rains. 

The lagna must be checked for respective places. For Chennai, it is Kumbha which is not good for rainfall. 

The Kaala at the time of entry:- Day or night time must be checked. If it is sunset or mid-night, there will be good rains. If it is noon or day time there will be less rains. If it is night time, there will be medium rainfall. This year the entry happens at night and just before mid night. More than medium rainfall is assured by this. 

Location of Moon at the time of entry:- If Moon is located at watery star, watery sign, watery lagna and watery navamsa, there will be good rains.

Watery stars are Rohini, Mrigashira, Pushya, Uttara phalguni, Purvashada, Uttrashada, Uttara Bhadrapada, Hastha, Anusha, Shravana, Dhanishta, Shatabhishak and Revathy.

Watery signs are Cancer, Scorpio, Capricorn and Pisces.

This year Moon will be Sagittarius (not good) but in Purvashada (good for rains).

After this preliminary observation we must proceed with “GarbOttam” or ‘pregnancy of clouds’ that start with the entry of Sun in Purvashada star. It starts on 29^th December 2015 at 5 PM. I will continue to write on how to check Garbottam just before 29^th December.

(This short series on rainfall prediction for next year is aimed at helping interested people to track the features to be written in this series.  As per this, observation must be done on daily basis starting from 29^th, the day of Garbottam. This must be done for each region however small it may be. For instance, within the city of Chennai, it may have rained in one place and not in others. This rainfall prediction based on Vedic astrology as told by seers, must be checked and tracked for any given place and the findings would hold good for that given place only, though the overall picture is given by factors such as Arudra Pravesham and Megha as told above. It is imperative that tracking of meteorological features as per this method must happen in each and every place and for all days to come till the rainy season starts.)

My articles in Tamil on Paavai nonbu published in Tamilhindu.com can be read here:

Part 1-  http://www.tamilhindu.com/2010/01/paavai-nonbu-and-thai-neeraadal/

Part 2 - http://www.tamilhindu.com/2010/01/paavai-nonbu-and-thai-neeraadal-2/  

Beef parties and the celebration of violence

From

http://www.newsgram.com/beef-controversy-beef-parties-and-the-celebration-of-violence/

Beef parties and the celebration of violence

By

Nithin Sridhar (http://nithinsridhar.blogspot.in/ )

In the last few months, the discourse on ‘beef’ has been much talked about and highlighted. Politicians, journalists, activists, and intellectuals have repeatedly stressed their ‘Right’ to eat whatever food they desire. Massive outrage and beef parties have been organized to protest against the regressive attitude of Hindutva forces that they perceive as being a threat to India’s liberalism. 

Protest by Kerala’s MPs over police inspection of the Kerala House in New Delhi after getting complaints about cow-meat being served there, was one such incident of outrage. Beef parties were also arranged by political outfits in Kolkata to protest against the inspection.  

Previously a lawmaker in Kashmir had organized a beef party to protest against the beef ban in Jammu and Kashmir. After the ghastly Dadri Lynching incident over rumors about beef, numerous beef parties have been arranged to protest against the lynching. One such party was organized in Thiruvananthapuram, Kerala, where Hindus and Muslims equally consumed beef in protest. Last week, a group of poets, theatre artists, NGO’s, etc. took to the street and organized beef party to protest against growing intolerance across the country!

There is nothing wrong per se in people choosing to eat food of their choice including beef. But, when a particular choice of food is used to make a socio-political statement, when it is used to uphold alien ethos and degrade native cultural values, then, it becomes vital that such a political agenda is exposed. 

The very concept of a party organized to celebrate ‘consumption of beef’ is not only offensive to the cultural values of Indians, it is an outright celebration of ‘Violence’.

Indian culture is deeply rooted in the concept of ‘Ahimsa’ (Non-injury) as it considers plants, animals, and all life as a manifestation of divinity. It makes no distinction between secular and sacred. Instead, it perceives even the secular elements as having a sacred basis. Thus, no plant, no animal is considered inferior to humans, nor do humans own their lives. 

This recognition of the universal presence of the Divine force has evolved into the concept of Non-injury, wherein a stronger does not exploit the weaker, instead recognizes the rights of weaker to exist. Though, absolute non-injury is not possible in practice, Ahimsa is still the ideal that people should continuously thrive to attain. Thus, any party or gathering that celebrates the murder of an animal for the sake of taste and politics goes against the ethos ofAhimsa. 

The question is, why should a protest against communal violence (even if the violence happened over rumor about beef) include consumption of beef? Are there no other ways of protest? What happened to candle light marches, which is otherwise a favorite means adopted by liberals?

The reality is that, the parties are actually not aimed at protesting against communal violence, or against the government’s attempts at curtailing the freedom to eat. These are all only excuses, only props that are being used. The real target is Sanatana Dharma which is the very foundation of Indian ethos and way of life. 

There was outrage among Indian liberals when buffalos were sacrificed in Nepal during a Hindu ceremony. Liberals had become animal rights activists and Hindu religion was slammed for its violence. Yet, these same liberals oppose cow-protection and celebrate beef parties. Where is the concern for animal rights now?

The Cows which are very calm, loving, and innocent by nature, must be the most unlucky animal among all animals across the world. They are at least unlucky in India. No animal rights activists, no liberals want to take up their issue, because unfortunately they have been associated with Hindu religion. 

Every person who takes up the cause of cow-protection is slammed as a Hindutva activist, a political worker, etc. For example Prashanth Poojary. Many people who otherwise support animal rights and protest against killing of, say dogs, have no sympathy for cows.

Arguments after arguments are made about why cows must be killed and eaten and not protected. Typical arguments include, cow population is increasing very fast, maintaining cows will be economic burden, people are starving on streets so why waste money over Goshalas, etc. 

This current liberal attitude towards animals in general and cows in particular is deeply rooted in a colonial education system that is still being practiced in India. The British, as part of their strategy to civilize Indians, successively dismantled Indian education system rooted in Indian ethos and replaced it by British education system built upon European, especially the Christian world view. 

Thus, animals were no longer perceived as a manifestation of the divine. Instead, it was taught that, animals have been born so that they can be slaughtered, eaten, and their body parts used for various human luxuries. The Humans were no longer perceived as being connected to the nature through a divine bond. Instead, it was taught that, humans are the masters who can unscrupulously exploit everything available in nature for fulfilling one’s own perversions. 

The concept of Ahimsa (non-injury), Dama (self-control), and Daya(compassion) were completely replaced by violence, uncontrolled desire, and indifference. The British had a special loathing towards the Hindu veneration of cows, because they not only perceived cows as a stumbling block to their attempts of civilizing Indians to adopt Christian values, but the cows were also one of their chief source of food. 

It is this colonial education that has today manifested in the form of beef parties. The parties reveal a mindset that believes in human superiority and justifies human violence towards animals.

By celebrating ‘beef parties’ which are nothing but acts of violence committed against innocent cows,  the liberals have once again made a political statement that in the liberal discourse, Hindus have no human rights and similarly, cows which are deeply associated with Hinduism have no animal right as well.

It is high time that, Indians renounce this colonial outlook and reclaim their native cultural ethos rooted in Ahimsa and Daya. Today, people have become highly ingratitude and selfish in nature. They use and exploit cows for their milk, but then send them away into slaughterhouses once the cows stop producing milk. This culture of violence, exploitation, and ingratitude must be renounced. 

In the past, when rural society was predominant, almost every family used to own cows and bulls and they used to take good care of them. Cows and bulls were also the backbone of Indian economy. 

Today in this highly urbanized scenario, things have greatly changed. But, changed times does not mean, people cannot return back to their own cultural values. Further, the role of cow in the economy and agriculture has not reduced. Cow milk is still a major source of nutrition. 

Though every family may not be able to own a cow, they can at least feed cows that hungrily roam on the streets. Every family may not be able to individually do much to help cows, but people living in a locality or a housing society may build a cow-shelter (goshala) for the cows present in their area. 

Many other measures at a larger scale may be slowly evolved that would not only protect the cows, but also will make it economically viable. A simple change in the mindset can go a long way in finding solutions to complex problems. In this case, all that is needed to begin with is the abandonment of the mindset rooted in celebration of violence and reclaiming of the Indian ethos rooted in Ahimsa (Non-injury) and Daya (Compassion).

Aryan Invasion – Interview with Prof B.B.Lal

From

http://www.newsgram.com/no-evidence-for-warfare-or-invasion-aryan-migration-too-is-a-myth-b-b-lal/

and

http://www.newsgram.com/vedic-and-harappan-are-respectively-literary-and-material-facets-of-same-civilization-b-b-lal/

B. B. Lal is a renowned archeologist and former Director General of the Archaeological Survey of India (ASI) who has written many books and papers on the Aryan issue including his 2015 book- ‘The Rigvedic People: Invaders?/ Immigrants? Or Indigenous?"

Here is an interview with him by  Mr Nithin Sridhar for Newsgram.com.

Nithin Sridhar: How deep are the roots of the most ancient civilization of the Indian subcontinent, known as the Harappan Civilization, and through what stages did it develop?

B. B. Lal: The Harappan Civilization (also called the Indus Civilization or Indus-Sarasvati Civilization), which reached its peak in the 3rd millennium BCE, grew up on the Indian soil itself. While there are likely to have been earlier stages, the earliest one so far identified is at Bhirrana, a site in the upper reaches of the Sarasvati valley, in Haryana. This is the stage when the people dwelt in pits and used incised and appliqué pottery called the Hakra Ware. According to Carbon-14 dates, it is ascribable to the 6th -5th millennium BCE. I call it Stage I.

In Stage II, identified at a nearby site called Kunal, the people gave up pit-dwellings and built houses on the land-surface, used copper and silver artifacts and a special kind of pottery which was red in color and painted with designs in black outline, the inner space being filled with white color. This Stage may be assigned to the 4th millennium BCE.

In Stage III, beginning around 3,000 BCE, a new feature came up, namely the construction of a peripheral (fortification?) wall around the settlement, which has been noted at Kalibangan, located on the left bank of the Sarasvati in Hanumangarh District of Rajasthan. Another important feature that can be noted here is an agricultural field, marked by a criss-cross pattern of furrows. It may incidentally be mentioned that this the earliest agricultural field ever discovered anywhere in the world in an excavation. An earthquake, occurring around 2,700 BCE, brought about the end of Stage III at Kalibangan. This is the earliest evidence of earthquake ever recorded in an archeological excavation.

However, after about a century or so the people returned to Kalibangan, but with a bang. This is Stage IV. They now had two parts of the settlement, a ‘Citadel’ on the west and a ‘Lower Town’ on the east. Both were fortified. In the Lower Town there lived agriculturalists and merchants, while the Citadel was the seat of priests and elites. In the southern part of the Citadel, there were many high, mud-brick platforms on which there stood specialized structures, including fire-altars and sacrificial pits. There is ample evidence of writing, seals, weights, measures, objects of art in this Stage, assignable to circa 2600 to 2000 BCE. The peak had been reached.

Citadel, Middle Town, and Lower Town were also features of other sites of Indus-Sarasvati civilization.

For various reasons, including sharp climatic changes, the drying up of the Sarasvati, and steep fall in trade, the big cities disappeared and there was a reversal to the rural scenario. Some people migrated from the Sarasvati valley into the upper Ganga-Yamuna terrain, as indicated by sites like Hulas and Alamgirpur. The curtain was drawn on a mighty Indian civilization.

Photo: www.boloji.com

NS: Many people hold that there was an ‘Aryan Invasion’ which destroyed the Harappan Civilization. How far is this true?

Lal: Let us first go to the background against which the ‘Aryan Invasion’ theory emerged. In the 19^th century, Max Muller, a German Indologist, dated the Vedas to 1200 BCE. Accepting that the Sutras existed around 600 BCE and assigning 200 years to each of the preceding stages, namely those of the Aranyakas, Brahmanas, and Vedas, he arrived at the magic figure of 1,200 BCE.

There were serious objections to such ad-hocism by contemporary scholars, like Goldstucker, Whitney, and Wilson. Thus cornered, Max Muller finally surrendered by stating: “Whether the Vedic hymns were composed in 1000 or 1500 or 2000 or 3000 BC, no power on earth will ever determine.” But the great pity is that some scholars even today cling to 1200 BCE and dare not cross this Lakshamana Rekha!

In the 1920s, the Harappan Civilization was discovered and dated to 3^rd millennium BCE on the basis of its contacts with West Asian civilizations. Since the Vedas had already been dated, be it wrongly, to 1200 BCE, the Harappan Civilization was declared to be Non-Vedic. And since the only other major language group in India was the Dravidian, it was readily assumed that the Harappans was a Dravidian-speaking people.

In 1946, Wheeler discovered a fort at Harappa; and since the Aryan god Indra has been mentioned in the Rigveda as puramdara, i.e. ‘destroyer of forts’, he lost no time in declaring that Aryan Invaders destroyed the Harappan Civilization.

In the excavations at Mohenjo-Daro, some human skeletons had been found. In support of his ‘Invasion’ theory, Wheeler stated that these were the people who had been massacred by the invaders. However, since the skeletons had been found at different stratigraphic levels and could not, therefore, be related to a single event, much less to an invasion, Wheeler’s theory was prima facie wrong. Dales, an American archeologist, has rightly dubbed it as a ‘mythical massacre’.

Indeed, there is no evidence whatsoever of an invasion at any of the hundreds of Harappan sites. On the other hand, there is ample evidence of continuity of habitation, though marked by gradual cultural devolution.

A detailed study of human skeletal remains from various sites by Hemphill and his colleagues has established that no new people at all entered India between 4500 and 800 BCE.

Thus, if there is no evidence of warfare or of entry of an alien people where is the case for any ‘invasion’, much less by Aryans?

NS: In the last few decades, many scholars have taken recourse to the theory of ‘Aryan Migration’ from Central Asia. How far does this new theory stand scrutiny?

B.B. Lal: The ghost of ‘Invasion’ has re-appeared in a new avatāra (incarnation), namely that of ‘Immigration’. Romila Thapar says: “If the invasion is discarded, then the mechanism of migration and occasional contacts come into sharper focus. These migrations appear to have been of pastoral cattle breeders who are prominent in the Avesta and Rigveda.” Faithfully following her, R. S. Sharma adds: “The pastoralists who moved to the Indian borderland came from Bactria-Margiana Archaeological Complex or BMAC which saw the genesis of the culture of the Rigveda.”

Contrary to what has been stated by Thapar and Sharma, the BMAC is not a pastoral culture, but a highly developed urban one. The settlements are marked not only by well-planned houses but also by distinctive public buildings like temples, e.g. those at Dashly-3 and Toglok-21 sites. Then there were Citadel complexes like that at Gonur. The antiquities found at BMAC sites also speak volumes about the high caliber of this civilization. In the face of such a rich heritage of the BMAC, would you like to deduce that the BMAC people were nomads – whom Thapar and Sharma would like to push into India as progenitors of the Rigvedic people? I am sure, you wouldn’t.

But much more important is the fact that no BMAC element, whether seals or bronze axes or sculptures or pot-forms or even the style of architecture ever reached east of the Indus, which was the area occupied by the Vedic Aryans as evidenced by the famous Nadi-stutihymn (RV 10.75.5-6). Hence, there is no question of the BMAC people having at all entered the Vedic region.

Thus, the theory of ‘Aryan Migration’ too is a myth.

Photo: www.boloji.com

NS: Some people hold that the Rigvedic flora and fauna pertain to a cold climate and hence the Rigvedic people must have come from a cold region. What do you think of this view?

B.B. Lal: If the attempt at bringing the Vedic Aryans into India from the BMAC has failed, why not try other means? In this category falls the attempt by certain scholars who hold that that Vedic flora pertains to a cold climate and, therefore, the Ṛigvedic people must have come from a cold region and cannot be indigenous. In this context, they refer to species such as birch, Scotch pine, linden, alder, and oak. But, let us examine Rigveda.

In the Rigveda the following trees are mentioned: Aśvattha (Ficus religiosa L.); Kiṁśuka(Butea monosperma [Lamk.]; Khadira (Acacia catechu Wild.); Nyagrodha (Ficus benghalensis L); Vibhīdaka/Vibhītaka (Terminalia Billerica Roxb.); Śālmali (Bombax Ceiba L. Syn. Salmalia malabarica [DC.] Schott); Śiṁsipā (Dalbergia sisso Roxb,).

The main regions of the occurrence the foregoing trees are – India, Pakistan, Afghanistan, Sri Lanka, and Myanmar.

In fact, what is true in the case of the flora is equally true in the case of the fauna as well. Some of the animals mentioned in the Ṛigveda include Vṛiṣabha (Bos Indicus); Siṁha (Lion,Panthera leo L.); Hastin/Vaaaraṇa (Elephas maximus L. and Loxodonta africana), which all typically occur in a tropical climate.

Moreover, even the birds testify to the fact that Ṛigveda have been composed in a tropical climate. In this context, two typical birds may be cited: Mayūra (Pavo cristatus L.) and Chakravāka (Anus Casarca).

From what has been stated in the preceding paragraphs, it must have become abundantly clear that the flora, as well as fauna mentioned in the Ṛigveda, are typically tropical. Further, no cold-climate flora and fauna find a place in this text. Thus, there is no case to hold that the authors of the Ṛigveda belonged to a cold climate.

NS: If the Aryans were neither ‘Invaders’ nor ‘Immigrants’, were they ‘Indigenous’?

B.B. Lal: To answer this question, we must first settle the date of the Rigveda since the entire mess has been created by wrongly dating the Vedas to 1200 BCE.

In this context, the history of the River Sarasvati plays a very vital role. In the Rigveda, it has been referred to as a mighty river, originating in the Himalayas and flowing all the way down to the ocean (RV 7.95.2). But by the time of the Panchavimsha Brahmana(XXV.10.16) it had dried up.

Against this literary background, let us see what archaeology and other sciences have to say in the matter.

Along the bank of the Sarasvati (now called the Ghaggar) is located Kalibangan, a site of the Harappan Civilization. It had to be abandoned while it was still in a mature stage, owing to the drying up of the adjacent river. According to the radiocarbon dates, this abandonment took place around 2000.

Since, as already stated, during the Rigvedic times the Sarasvati was a mighty flowing river and it dried up around 2,000 BCE, the Rigveda has got to be earlier than 2000 BCE.How much earlier is anybody’s guess; but at least a 3^rd millennium BCE horizon is indicated.

Further, Rigveda X.75.5-6 very clearly defines the area occupied by Rigvedic people, in the 3^rd millennium BCE, as follows:

imam me Gaṅge Yamune Sarasvati Śutudri stotam sachatā Parus̩n̩yā / Asiknyā Marudvr̩idhe Vitastayā Ārjīkīye śr̩in̩uhya- Sus̩omayā // 5 //

Tr̩is̩tāmayā prathamam yātave sajūh̩.Susartvā Rasayā Śvetyā tyā / Tvam Sindho Kubhayā Gomatīm Krumum Mehatnvā saratham yābhir̄iyase // 6 //

Which means the area occupied by Rigvedic people was from the upper reaches of the Ganga-Yamuna on the east to the Indus and its western tributaries on the west.

Map showing a correlation between Rigvedic area and Harappan Civilization during 3rd millennium BC. Red lines- Rigvedic area. Black Dotted lines- Harappan Civilization. Photo Source: The Rigvedic People by B. B. Lal

Now, if a simple question is asked, viz. archaeologically, which culture occupied this very area during the Rigvedic times, i.e. in the 3^rd millennium BCE, the inescapable answer shall have to be: ‘The Harappan Civilization’.

Thus, it is amply clear that the Harappan Civilization and the Vedas are but two faces of the same coin. Further, as already stated earlier, the Harappans were the sons of Indian soil. Hence, the Vedic people who themselves were the Harappans were indigenous.

NS: But, materially, many objections has been raised against the Vedic = Harappan equation. How do you reconcile them?

B.B.Lal: Yes, I am aware that against such a chronological-cum-spatial Vedic = Harappan equation, many objections have been raised. Notably, three important objections have been raised, namely:

(1) Whereas the Vedic people were nomads, the Harappans were urbanites; (2) The Vedic people knew the horse while the Harappans did not; and (3) The Vedic people used spoked wheels, but the Harappans had no knowledge of such wheels.

Let us take up the first question. The Vedic people were not nomads wandering from place to place, but had regular settlements, some of which were even fortified.   In RV 10.101.8 the prayer is: “stitch ye [oh gods] the coats of armour, wide and many; make metal fortssecure from all assailants.” RV 7.15.14 runs as follows: “And, irresistible, be thou a mighty metal fort to us, with hundred walls for man’s defense.”

Even on the economic front, the Vedic people were highly advanced. Trade was carried on even on the seas. Says RV 9.33.6: “O Soma, pour thou forth four seas filled with a thousand-fold riches.” The ships had sometimes as many as ‘a hundred oars(sataritra)’.

Politically, the Vedic people had sabhas and samitis and even a hierarchy of rulers: Samrat, Rajan and Rajakas (RV 6.27.8 & 8.21.8). That these gradations were real and not imaginary is confirmed by the Satapatha Brahmana (V.1.1.12-13): “By offering Rajasuya he becomes Raja and by Vajapeya, Samrat; the office of Raja is lower and of Samrat, higher.”

In the face of the foregoing evidence, can we still call the Rigvedic people ‘Nomads’?

Now coming to the horse, in his Mohenjo-daro Report, Mackay states: “Perhaps the most interesting of the model animals is the one that I personally take to represent a horse.”Wheeler confirmed the above view of Mackay, adding that “a jawbone of a horse is also recorded from the same site.”

Now a lot of new material has come to light: from Lothal, Surkotada, Kalibangan, etc. Lothalhas yielded a terracotta figure as well as the faunal remains of the horse.

Reporting on the faunal remains from Surkotada, the renowned international authority on horse-bones, Sandor Bokonyi of Hungary, emphasized: “The occurrence of true horse (Equus Caballus L.) was evidenced by the enamel pattern of the upper and lower cheek and teeth and by the size and form of the incisors and phalanges (toe bones).”

Terracotta wheel, Mature Harappan. Photo Credit: http://www.ifih.org

Now lastly, the spoked wheel. Though the hot and humid climate of India does not let wooden specimens survive, there are enough terracotta models of spoked wheels, e.g. from Kalibangan, Rakhigarhi, Banawali, etc.

Thus, all the objections against the Vedic=Harappan equation are baseless. The two are respectively the literary and material facets of the same civilization.

NS: Some proponents of the ‘Aryan Invasion’ or ‘Aryan Migration’ theory hold that the Harappans was a Dravidian-speaking people. What do you think of that?

B.B. Lal: According to the ‘Aryan Invasion’ thesis, the Invading Aryans drove away the supposed Dravidian-speaking Harappans to South India.

If there was any truth in it, one would find settlements of Harappan refugees in South India, but there is not even a single Harappan or even Harappa-related settlement in any of the Dravidian-speaking States, be it Tamil Nadu, Andhra Pradesh, Karnataka or Kerala!

Further, it is seen that even when new people occupy a land, the names of at least some places and rivers given by earlier people do continue. For example, in USA names of rivers like Missouri and Mississippi or of places like Chicago and Massachusetts, given by earlier inhabitants, do continue even after the European occupation. But there is no Dravidian river/place-name in the entire area once occupied by the Harappans, viz. from the Indus to upper reaches of the Yamuna.

All told, therefore, there is no evidence whatsoever for holding that the Harappans was a Dravidian-speaking people.

NS: Some scholars have stated that Vedic Aryans migrated from India towards the West. Did some Vedic people really emigrate to the West?

B.B.Lal: The answer is in the affirmative and the evidence is as follows:

Inscribed clay tablets discovered at Bogazkoy in Turkey record a treaty between a Mitanni king named Matiwaza and a Hittite king, Suppilulima. It is dated to 1380 BCE. In it the two kings invoke, as witnesses, the Vedic gods Indra, Mitra, Nasatya and Varuna.

Commenting on this treaty, the renowned Indologist T. Burrow observes: “Aryans appear in Mitanni as the ruling dynasty, which means that they must have entered the country as conquerors.” 

‘Conquerors from where?’ may not one ask? At that point of time (1380 BCE) there was no other country in the world except India where these gods were worshipped. Thus, the Aryans must have gone from India.

This emigration from India is duly confirmed by what is recorded in the Baudhayana Srautasutra.

“Pranayuh pravavraja.Tasyaite Kuru-Panchalah Kasi-Videha ityetad Ayavam pravrajam Pratyan Amavasus * Tasyaite Gandharayas Parsvo Aratta ityetad Amavasavam.”

The verb used in the first part is pravavraja. Thus, as per rules of grammar, the unstated verb in the second part * should also be ‘pravavraja’. The correct translation of the second part would, therefore, be: “Amavasu migrated westwards. His (people) are the Gandhari, Parsu and Aratta.”

Thus, the Baudhayana Srautasutra does in fact narrate the story of a section of the Vedic Aryans, namely the descendants of Amavasu, having migrated westwards, via Kandahar (Gandhara of the text) in Afghanistan to Persia (Parsu) and Ararat (Aratta) in Armenia. From there they went to Turkey, where the Bogazkoy tablets of the 14^th century BCE, as already stated, refer to the Vedic gods Indra, Mitra, Varuna and Nasatyas.

Migration of Vedic People Westwards as mentioned in te Baudhayana Srautasutra. Photo Credits: The Rigvedic People by B. B. Lal

Indeed, there is enough archaeological, epigraphic, and literary evidence from Iran, Iraq and Turkey, which duly establishes this westward migration of the Vedic people in the 2^nd -3^rd millennium BCE.

NS: There is a clear linguistic relationship between various languages in the Indo-European family. How is this explained if there was no invasion/migration of the Aryans into India?

B.B.Lal: No doubt similarity of language between any two areas does envisage a movement of some people from one to the other. But why must it be presumed that in the case under consideration, it must necessarily be from west to east? A movement of people from east to west would also lead to the same result? Isn’t it?

There is plenty of archaeological evidence that the Harappans, who were none other than the Vedic people (as I mentioned before), spread outside India into Afghanistan, Central Asia, Iran, and Iraq. In Afghanistan, there was a full-fledged settlement of the Harappans, at Shortughai. In Central Asia, sites like Namazga Tepe have yielded a great deal of Harappan material. At the southern end of the Persian Gulf, there was a colony of the Harappans in Oman. In Bahrain a seal bearing Harappan script and the Indian national bird, the peacock, stand as indisputable testimony to the presence of the Harappans in that island. In fact, king Sargon of Akkad hailed Harappan boats berthed in the quay of his capital. All these movements of the Harappans are assignable the 3rd millennium BCE.

In answer to the previous question, I had mentioned that there was an unquestionable presence of the Vedic people in the region now known as Turkey, in the second millennium BCE. From Turkey to Greece it is a stone-throw distance and from there Italy is just next door.

The entire foregoing evidence would squarely explain the similarity between Sanskrit, Greek, and Latin. For this, one need not conjure up an ‘Aryan Invasion’ of India!

NS: It has been held by some scholars that the Harappan Civilization became extinct, leaving no vestiges behind. How far is this true?

B.B.Lal: Because of various reasons, such as break up in external trade, drastic climatic changes, the drying up of the Sarasvati and so on, the Harappan urbanization had a major setback: cities gradually vanished, but villages continued. There was no extinction of the people who carried on their day-to-day life, though in a humble way than before. Thus, we find many of the Harappan traits in vogue even today.

For example, the application by married Hindu women of vermilion (sindūra) in the partition line of the hair on the head, the wearing of multiple bangles on the arms and of pāyalaaround the ankles; practice of yogic exercises; worshipping Lord Shiva, even in the form ofliṅga-cum-yoni; performing rituals using fire-altars, using sacred symbols like the svastika; and so on. Indeed, be not surprised if I told you that the way you greet each other withnamaste goes back to the Harappan times. Above all, even some of the folk tales, like those of ‘A Thirsty Crow’ or ‘The Cunning Fox’, which grandmothers narrate to the children while putting them to sleep originated in the Harappan times. Tradition dies hard!

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