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1
1-2
2-3
2. Any archaeological evidence? Negative answers from G. R. Dales and Sir Mortimer Wheeler, the champion of the invasion-hypothesis and of the theory that the Rigvedic Aryans destroyed the Harappā Culture
4
5
India's PGW and Shahi Tump's quite different and chronologically wide apart
5-6
6-7
Walter Fairservis, Jr.'s case for the Gandhara Grave Culture: archaeological and literary
7-8
Everything hinges on the presence of the horse: did the Harappā Culture (2500-1500 B.C.) know the domesticated horse?
8
9
9-10
Archaeological evidence inadequate: what about literary evidence?
10
Negative answers from Rigvedic study by the very supporters of the invasion-theory: E. J. Rapson, A.B. Keith, S.K. Chatterji, B. K. Ghosh
10-12
The Rigvedic blank in contrast to the Irānians' trAditīon of Airiyānam vaējo (Aryan homeland)
12-13
Negative testimony about Aryan invasion from A. H. Dani and F. Khan
13
13-14
The Puranas' negative pronouncement, confirming the Rigveda's testimony of an inland position looking westward
14-15
15-16
The negative argument from memory of original home by migrating races
16-17
3. Sri Aurobindo's view of the invasion-theory and of the racial opposition
18-19
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19-20
Harappán population more or less the same as the population now in the Punjāb and Saurāshtra
20
Anthropologically, India at present a predominantly dolichocephalic (long-headed) country
21
21-22
22
22-23
The Dravidians and the several immigrations into peninsular India
23-24
24
Sri Aurobindo's outlook on Aryan-Dravidian difference and on Sanskrit-Tamil dissimilarity
24-26
Scholars' opinion: cultural and non-racial particulars in the Rigveda
26
Sri Aurobindo on old Sanskrit writings as unifying the linguistic diversities of the world's various Aryan tongues
27-28
28
Sri Aurobindo not particular about the labels "Aryan" and "Dravidian"
What is important is to recognise one homogeneous race and culture
28-29
R. Swaminatha Aiyar's remarkable revision of current notions about Tamil and Sanskrit
29-30
30
4. The Mitanni documents of the Maryanni clature
31
31-32
Any pointers to a common source of the Iranian and Indo-Aryan languages from the Mitanni documents?
32-33
33-35
35
36
37
37-38
The three religious cruxes: (1) the worship of the Mother-Goddess, (2) the worship of icons, (3) the worship of the Bull
38-42
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42-43
Is Shiva a Dravidian God? - the views of Wilson, Griffith, Sten Konow, R. Swaminatha Aiyar and Sri Aurobindo
43-46
46
46-47
48
48-49
49
Spoked circles as chariot-wheels in the Mycenaean syllabary of c. 1400 B.C
50
Even outside the script, Mycefnaean representations of chariots with the same spoked circles
50-51
51-52
52-53
The Harappāns' sufficiently developed metallurgy according to Basham, Sankalia, Piggott
53-54
Does the Tell Halaf painted pot of c. 4000 B.C Suggest a spoked chariot-wheel?
54
The most logical background a preceding Indian civilization knowing such wheels
54-55
Why were the spokes exclusive to the Rigveda and the Harappa Culture?
55
56
Three things to be considered in deciding whether Vedic Aryan traces are present in the pre-Harappān period
56-57
57
57-58
58
58-59
59
59-61
Archaeological evidence demanded for pre-Harappān Aryan Vedism
61
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62-63
This civilization was in the main seat of the Rigveda's composition: the Sarasvati-Drishadvati valley
62
63
63-64
Uniformity of such a culture must make the pre-Harappān Civilization "Aryan"
64
But pre-Harappān Aryanism could be part Vedic part non- Vedic
65
66
8. Post-Rigvedic colonizing streams from India: the Maryanni, the Kassites
67
Aryanism existing already outside India in remote antiquity
68
68-69
Horse-bones at Anau, Sialk, Shah Tepe: Zeuner's criticisms answered
69-72
72-73
74
Belt of Aryanism from Tripolye to Rigvedic India which was the most advanced part
74-75
77
Possibly an almost world-wide common Aryan culture in antiquity with perhaps India its centre but not necessarily its pristine foyer
77-78
78
Sri Aurobindo's pointers to the Arctic regions from the Rigvedic Dawn
78-81
Sri Aurobindo's comments on the views of Tilak and T. ParamaŚiva Aiyar
81-82
Arctic memories in the Rigveda sole clues, if at all, to ultimate Aryan origins
82
82-83
10. The time-gap to be bridged between the Rigveda's age and that of the Mitanni documents
84
84-85
Explanation of the Maryanni's Rigvedic speech-forms in c1360 B.C.
85
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86
Explanation of the Maryann's affinity to Rigvedism: persistence of Rigvedic gods in later times
Example of the Kalash-Kafirs in our own age
86-87
87-88
88-89
11. Relation between the Achaemenid Inscriptions and the Avesta
90
90-91
91
Different rates of language-change - even between neighbouring countries
91-92
92-93
93
The Rigvedic language and the Puranic trAditīon of the VedicSakhas
93-94
94
95
95-96
96-97
97
97-98
Peaceful overlap and fusion, at Bhagwanpura, of the Harappā Culture and the people of Painted Grey Ware
98
98-100
101
Wheeler's warning against an excessive Aryan "preoccupation"
Archaeologist Lai's denial that the "massacre" skeletons at Mohenjo-dāro all belong to one and the same latest level of occupation
Physical anthropologist Kennedy's information that the skeletons belong to persons who died because of some water-borne diseases and malaria rather than a "massacre"
101-102
102
If purah means "fortified cities", the Rigvedics cannot be-post Harappān since no Harappān forts were destroyed by "Aryan" attack
103
104
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What about the magnitude of purah indicated in the Rigveda at times?
104-105
Literal interpretation of these indications rules out the Harappan cities
105
Actually, these cities, with a few exceptions, were not laid out for defence
105-106
106
If the Rigvedics cannot be placed in c. 1500 B.C. what is the alternative?
13. Sri Aurobindo's revolutionary step of totally symbolic interpretation
107
Proper background to the highly developed Upanishads required
A background like the Orphic and Eleusinian Mysteries before Pythagoras and Plato
The Rigveda belongs to the oldest Age of Mysteries with inner and outer meanings
The Upanishad's forms and symbols and the Brāhmaṇas' substance as pointers to such an age
108
Some direct affirmations by the Rigveda of its own spiritual sense
108-109
109
The words anas ("noseless") and kṛiṣṇa-tvāch ("black-skinned") for Dasa-Dasyus
Their argument for Dasa-Dasyus as human beings at other times
109-110
Even Dasa-Dasyus with individualizing names and parentage are opposed not to men but to the Gods
110
110-111
Gods also have individualizing names and parents
111
Dasyus born of Diti, like the Gods from Aditī, and opposed both to the Gods and the Gods' followers
111-112
112
113
114
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114-115
The total situation, according to Sri Aurobindo, deciding Rigvedic exegesis
115
115-117
117
The Rigveda's specific implication against presence of human enemies
118-119
119-120
120-121
121
On all counts there could have been no Aryan Rigvedic invasion of India. It is absurd to build on the idea of it an answer to the problem of Aryan origins
APPENDIX
125
The Rigveda on the relative positions of the Vrichivants and their Aryan enemies; the latter well to the east of the Indus and facing westward
126
127
Even if foes of Indra, they need not be non-Aryans, for even Aryans who have turned hostile are called animdra
Rigveda
128
The Rigveda's Hariyūpiyā far removed in implication from the Indus Valley Civilization's Punjāb capital
129
No certainty from the Rigveda whether Hariyūpiyā was a river or a town. The turn of the language seems to be in favour of the former
2. Burrow's contention that arma, armaka mean a ruined site or settlement and his theory that the terms imply the destruction of Harappān cities by Aryan invaders
130
The theory possible only if an Aryan invasion in c. assumed in spite of the grave objections we have raised
Even if it were assumed, would the terms always signify material ruins?
Armaka occurs only once in the Rigveda and with very enigmatic associations: sorceresses and evil spirits opposed to Indra
The place concerned is variously called "Vailasthānaka", "Vailasthāna" and "Mahāvailastha"
131
Page 143
"Vaila" an adjective from the noun "vila" (hole, cave, tunnel). So the names have to do with a hole and "Mahāvailastha" should stand for "Great-holed place"
In the Rigveda we have Indra uncovering "the hole of Vala of the Cows" and Indra opening "the pen of the Cow and the Horse, like a city"
132
The true sense here not only of the Rigvedic pur, translated "city", but also of the Rigvedic "hole"
Who was Vala and what were the Cows hidden in his hole? Burrow's own comment on the hymn concerned throws an aura of eerie strangeness incompatible with any earthly habitation, Harappān or another
132-133
Who were the enemies "overpowered and slain" and lying
"shattered all around Vailasthāna"?
133
The Panis are Vala's followers when they withhold the cows and Vritra's when they withhold the waters
Brihaspati also breaks open cities, overpowers foes, wins great pens of cows, seeks conquest of the world of Swar and slays the foe by the hymn of illumination
Close resemblance here with Burrow's verse about "enemies overpowered and slain", and the pens of cows conjure up "Mahāvailastha"
The inimical Panis who lie shattered around "Vailasthāna" seem to be of the same company as the evil spirits and demons there: both are non-human
The cows appear to be symbolic, associated as they are with Swar, the sun-world, and with "the hymn of illumination", the victorious spiritual Word, Mantra
133-134
Sri Aurobindo has pointed out several passages where the cow symbolism is undeniable: L 92. 4; IV. 52. 5; VII. 79. 2
134
The odds certainly are that the Rigveda's armaka
non-Harappān but also non-material
To confirm this reading we have only to see in Griffith's translation the parts of the hymn which Burrow has not cited
134-135
Griffith's own comment is that the hymn is wholly a prayer for the destruction of non-human witches, goblins and evil spirits of various sorts
135
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