Guest guest Posted May 1, 2007 Report Share Posted May 1, 2007 Dear Friends, Here is your issue of Uttishthata Groupzine for the month of April 2007 <http://www.uttishthata.org/wp-content/uploads/2007/04/Issue9April07.pdf> The contents this issue with few excerpts are: 1. Swami Vivekananda on Himself: Discipleship " Have you seen God, sir? " " Yes, I see Him just as I see you here, only in a much intenser sense. " " God can be realized, " he went on; " one can see and talk to Him as I am seeing and talking to you. But who cares? People shed torrents of tears for their wife and children, for wealth or property, but who does so for the sake of God? If one weeps sincerely for Him, He surely manifests Himself. " 2. Overcoming Negative ideas: by Swami Bodhamayananda Disciplinary exercises for the youth: of the body, of breathing, of speech, of thoughts, of one's inner nature... " Man is Man so long as he is struggling to rise above nature and this nature is both internal and external. " – Swami Vivekananda 3. Fifteen laws of Life: based on the teachings of Vivekananda 1. Love Is The Law Of Life. 2. It's Your Outlook That Matters. 3. Life is Beautiful. 4. It's The Way You Feel. 5. Set Yourself Free. 6. Don't Play The Blame Game. 7. Help Others. 8. Uphold Your Ideals. 9. Listen To Your Soul. 10. Be Yourself. 11. Nothing Is Impossible. 12. You Have The Power. 13. Learn Everyday. 14. Be Truthful. 15. Think Different. 4. Education for Character: by Swami Ranganathananda What is it that is lacking in our people? We have enough money and resources at our disposal. Then, why this poverty? Why this suffering of millions of people? This thinking must come to you and you must find an answer to this problem. I shall help you to go into that line of thinking. 5. Gems of Gospel: Selected teachings form the Gospel of Sri Ramakrishna 6. Glory of the Gita: Bhagawad Gita for Executives 7. Parable of Elephant God: Visual Presentation of the teaching of Sri Ramakrishna You may download this issue from the following link: http://www.uttishthata.org/wp-content/uploads/2007/04/Issue9April07.pdf Yours in the service of Swami Vivekananda, Rajan, Moderator on behalf of Uttishthata Mailing Team Quote Link to comment Share on other sites More sharing options...
Guest guest Posted May 1, 2007 Report Share Posted May 1, 2007 reactions will change the world: i'm continually reminded by passing events how the nation that brags about its origins in the 1700s being based on liberty and justice didn't allow female humans to participate in " Democratic " elections as voters until 1920... the philosophy that espouses itself as Aryan also included a horrific law called " sati " or " sutee " that is illegal in India -- yet also still practiced. in sutee the wife of a dead Brahmin is cremated. these philosophical guidelines go back in time to almost 1500 years before the start of the current era. Women in Ariyan HINDUISM > > " Men must make their women dependent day and night, and keep under their own > control those who are attached to sensory objects. Her father guards her in > childhood, her husband guards her in youth, and her sons guard her in old > age. A woman is not fit for independence. " * **-- Manusmrti 9:2-4.* > > " Women are powerless, have no inheritance, and speak more humbly than even a > bad man. " *-- Krsna Yajur Veda Taittiriya Samhita 6:5:8:2.* > > " Lord Indra himself has said, 'The mind of woman cannot be disciplined; she > has very little intelligence. ' " *-- Rig Veda 8:33:17.* these are THE underpinnings in global attitudes about women as property objects, women as being worthy of treated no better than slaves. the Vedic statements about women are among the oldest written documentations of institutionalised commodification of women. my personal attitudes run far more aligned with the teachings of author Riane Eisler, who wrote " The Chalice and The Blade " and " the Partnership way. " she is far more eloquent than I -- but i raised the above point about the feelings of Hindu " Vedic " religious culture...for a reason which I will make clear here. Sacred Pleasure: Sex, Myth and the Politics of the Body Riane Eisler interviewed by Jerry Snider from *Magical Blend*, Jan.1996 ** * " Candles, music, flowers and wine - these we all know are the stuff of romance, of sex and of love. But candles, flowers, music and wine are also the stuff of religious ritual, of our most sacred rites. Why is there this striking, though seldom noted, commonality? Is it just accidental that passion is the word we use for both sexual and mystical experiences? Or is there here some long-forgotten but still powerful connection? Could it be that the yearning of so many women and men for sex as something beautiful and magical is our long-repressed impulse toward a more spiritual, and at the same time more intensely passionate, way of expressing sex and love? Because we have been taught to think of sex as sinful, dirty, titillating or prurient, the possibility that sex could be spiritual, much less sacred, may seem shocking. Even stranger in a world where female genitals are sometimes described as " cunts " (one of the most obscene swear words in the English language), is the idea that women's bodies and particularly women's vaginas could be sacred. * *Yet the evidence is compelling that for many thousands of years much longer than the thirty to fifty centuries we call recorded history this was thecase. In traditions that go back to the dawn of civilization, the female vulva was revered as the magical portal of life, possessed of the power of both physical regeneration and spiritual illumination and transformation. Far from being seen as a " dirty cunt, " woman's pubic triangle was the sacred manifestation of creative sexual power. And far from being of a lower, base or carnal order, it was a primary symbol of the powerful figure known in later Western history as the Great Goddess: the divine source of life, pleasure, and love. " * Riane Eisler, Sacred Pleasure *Your book *Sacred Pleasure: Sex, Myth, and the Politics of the Body* is a remarkable blend of spiritual myth, politics, and sexual politics, which you show to be intimately related. You plumb the history of the species to understand who we are and offer an alternative of who we could be. You show how who we are is largely determined by a " dominator " script that attempts to keep society together through fear and pain. The alternative you point to is a " partnership " society that relies on the bond of pleasure for social cohesion. Our societies constant linking of the words " sex " and " violence " makes it readily apparent which drummer we are following. How did these words become so interrelated? * Riane Eisler: For the whole span of our cultural evolution there have been two basic " attractors. " One motivates through pleasure, the other through pain. A society that motivates through pleasure tends to be less hierarchical and more partnership oriented, that is why I refer to such societies as following the " partnership " model. The " dominator " model is rigidly hierarchical, emphasizing the subordination of one group by another. This subordination has to start somewhere, and historically it has started by dividing the sexes. In societies influenced by the " dominator " model, woman is the prototypical subordinate group. Woman, mother, earth-these provide the framework for exploitation that the dominator model extends to everyone else. Although we will never find either model in a pure state, we can look back and see that most of written history carries the " dominator " stamp. Even today, we are conditioned to think the normal way for two bodies to relate is with one dominating the other. This has conditioned men to think of sex in terms of control rather than affiliation and caring, and to even see domination as integral to their basic masculinity or sense of self. At thesame time, the erotization of female submission unconsciously programs women to accept subservience and domination. What we find in a society of rigid male dominance, where strong man rule is the prominent feature all the way from the family to the state, is a very high level of built-in violence, mental abuse and fear. You have to condition people very early to accept that as normal. To overcome this conditioning, we have to really understand the politics of the body andbecome very politically active in every sense of politics, from the politics of intimate relationships to the politics of international relationships, because they are all intertwined. *How can society be shifted more toward a partnership model? * Riane Eisler: We've had a lot of change already toward a partnership model, or you and I would not be having this conversation. A few hundred years ago, we would be killed just for talking like this. Fortunately, the last three hundred years have challenged, one after another, entrenched patterns of domination- the enslavement of one race by another, the idea of kings having a divinely ordained right to rule, men having a divinely ordained right to rule in the castles of their homes over women and children. But we haven't yet made the breakthrough, and one of the main reasons we haven't made thebreakthrough is that these foundational relations-relations that involve touch to the body, our intimate relations, our sexual relations and also our parent-child relations-have not been considered political in terms of thedynamics of power relations in most social justice movements. By contrast, those who want to hold us to a dominator model, they've got it. They're constantly focusing on getting women back to their " traditional " place. They want to go back to controlling sexuality rather than educating people. They understand that if you can convince people that unjust authority is just the way it is, you can control them. And if you do it early enough, you can control them at a basic bodily level. So far, many of the " liberals " seem to be in complete denial. Their concepts of what should be just relationships end when you come to the private sphere. *But you believe that this shift could happen in a relatively short period of time. What is Cultural Transformation Theory, and how can it speed up theprocess? * Riane Eisler: Cultural Transformation Theory draws from chaos theory andother contemporary scientific theories that show how living systems can undergo transformative change in a relatively short time, during states of extreme disequilibrium. Since a social system is a living system, these same principles apply. We are finding many beliefs and practices we today recognize as dysfunctional and anti-human stem from a period of great disequilibrium in our prehistory, when there was a fundamental shift in ascendancy from a partnership model of society to a dominator model. Andnow, in our own chaotic time of escalating disequilibrium, we have the possibility of another fundamental cultural shift, this time in a partnership direction. *Until recently, it was thought the species moved in a straight line from savagery to barbarism to civilization. What has happened to change things and how can this influence our view of sexual relations? * Riane Eisler: For one thing, we are beginning to discover that our own past offers an alternative to the way we view sex. We are just beginning to put the pieces of this prehistoric puzzle together, but I trace a history of about thirty thousand years when our sexual imagery and sexual stories were very different from what they are now. *What initially led you to look at the past for insights into our current sexually dysfunctional society? * Riane Eisler: It occurred to me to ask a few simple questions. For example, why, when avoiding pain and seeking pleasure are such primary human motivations, have we for so long been taught that the pleasures of sex are sinful and bad? Why, even when sex is not condemned as evil (as in modern pornography), do we so often find it associated, not with erotic love, but with the marketing of women's bodies or with sadism and masochism, with dominating or being dominated? Then I began to wonder whether this was always the way it was, or was there a time when sex, woman, and the human body were not vilified, debased and commodified? Since written records for our ancient past do not exist, I had to look elsewhere for the answers, and I found them, starting in the cave art of thePaleolithic period. To understand the significance of this art, you have to understand it was not just pretty pictures or even a means to communicate. It was sacred art, and woman's body and sex were a central motif of the sacred imagery. After an extensive examination of the cave art of this period, I couldn't find a single image even remotely associating sex with violence or domination. Then, many thousands of years later, during western prehistory, there was a fundamental shift in how sex was conceptualized. From an act associated with the sacred, with religious rites, with the Goddess herself, sex became associated with male power over women. *What happened?* Riane Eisler: The societies I call partnership oriented arose primarily in fertile areas. For example, in what is now Europe there were societies that worshiped the Goddess and celebrated sex and birth as part of Her mystery. The dominator model arose in less hospitable parts of the globe, primarily in Eurasia. Their deities were male, often depicted as having axes or halberds as arms (accounting for the double meaning of the I word " arms " ). Not surprisingly, their idealization of weapons and glorification of heroic warriors went along with an obsessive preoccupation with death. Then, during the period from approximately 4500 to 2500 B.C.E., massive climate changes forced the proto-lndoEuropeans to leave Eurasia in wave after wave of migration. It was a period of great chaos, natural disasters, and population dislocation. That's when the shift occurred. Unable to resist the marauding warrior tribes, the partnership oriented societies became subsumed and co-opted, although they were not completely lost. Many of their traditions continued to exist, but were reinterpreted to fit the dominator model. From that period on, we began to develop some very anti-pleasure, anti-life traditions. From an act associated with the sacred, with religious rites, with the Goddess herself, sex became associated with male power over women. It became man's duty to control and subdue not only woman, but all that is bodily or carnal. All this put men at war with their own bodies. It also put them at war with women. That was the beginning of the " war of the sexes. " *In *Sacred Pleasure* you point out that some medieval Christian theologians thought woman was so base they even debated whether she had a soul. * Riane Eisler: That's true. The Middle Ages were a time when the dominator model was powerful. The period saw the most horrible forms of torture. But people still sought solace. And they sought it not only in erotic love, but they also sought it through the alchemical marriage, the mystical marriage. The ancient sacred marriage got co-opted. The mystical marriage became a celebration not of pleasure to the body like the ancient Sumerian " Hymns of Inanna, " but a celebration of pain to the body. They still wrote in erotic terms. But they were flagellating their bodies. Lying on beds of nails, cutting their bodies with glass, burning their bodies with hot irons, all in the name of this mystical union with a beloved deity. And the medieval Church, instead of offering these people therapy, canonized them. Something very pathological had happened by that point. *You say it is no accident that much of our mystical literature sounds highly erotic. It is not a groping for images to explain the inexplicable, but represents an intuition by mystics that sexual pleasure and spiritual pleasure come from the same source. * Riane Eisler: Yes, the human yearning for connection manifests itself with the loved one in pleasure, but also in the yearning for oneness with what we call the divine. The two are the same impulse, and that impulse, as part of a larger human impulse, was recognized already by the ancients. Elements of their partnership oriented view of sexuality carry over even into the Old Testament. Look at the so-called " Song of Solomon. " Solomon isn't in it, andneither is God. It's about the beautiful Shulamite, who sings an erotic song to her lover: " He shall lie all night betwixt my breasts, " and so on. *Though many say the sexual revolution of the sixties and seventies is over, you say it's still going on, but we have moved to a second phase. Where has the sexual revolution taken us? * Riane Eisler: The current view of the sexual revolution is really a distortion. I think we have to distinguish between a lot of things here, instead of just lumping everything that happened when the lid was taken off sex under this one heading-the modern sexual revolution. The real revolution represented the reclaiming of our bodies; for example, a rejection of theidea that our bodies and sex are dirty and sinful. This revolution has resulted in the battle for reproductive choice, the move against compulsory heterosexuality, andsomething that *Magical Blend* is very involved in, the movement toward recognizing that sexuality can have a spiritual dimension. As Reich wrote many years ago, there is a difference between ejaculation and orgasm. The latter, we are now finding, is an altered state of consciousness when it is a full experience. So that's the real sexual revolution. Now as we enter the second phase, the relinking of sex and the sacred continues to be very important, but so is the recognition that a lot of the images coming at us-all of this linking of sex with violence and sex with domination, not only in pornography, but in mass media and in films-represents a cranking up of the volume of dominator messages. The cranking up the volume is part of the dominator's sexual counterrevolution to drag us back. So also is the mechanistic, body-counting approach to sex. Preoccupation with " scoring " is really sexual compulsivity, and compulsivity is something that happens when people can't get what they really want, which is a truly satisfying sexual relationship, a truly ecstatic, altered state of consciousness and, yes, real intimacy. It doesn't necessarily have to be a lifelong bond, but something that happens not just on the purely mechanical level. *What role does our current era play in deciding whether we will succumb to a dominator backlash or move to a more partnership oriented view of sexuality? * Riane Eisler: We are in a period of such disequilibrium that people are really going to the fundamental issues. We're questioning such basics as what it means to be a woman and what it means to be a man. The decisions we make will determine whether our progeny will inherit a society that respects human rights or one that dominates through a hierarchy of pain and fear, because it is in our intimate relations that we first learn how two bodies should relate. Then, unconsciously, almost on a neural, bodily level, we replicate these ideas in our society. The fact that we're beginning to deal with these issues is promising. It shows a momentum toward an integrated second stage, in both the modern revolution in consciousness and the modern sexual revolution. Today we're unraveling the tapestry of our lives. We are sorting through the social threads, the sexual threads and the life threads, to find the partnership motifs that can be picked up and rewoven. There's a Hungarian scholar, Vilmos Csanyi, who has written a great deal on how living systems replicate themselves to survive. He showed that, just as the body replicates cells, societies replicate institutions. The ideas, images and stories that maintain one particular type of society begin in the family. The stories we tell our children and the images we expose them to determine which threads they will pick out, those that replicate the dominator pattern or the partnership motif. This replication of ideas is very important, and that's why those of us who are becoming conscious of the partnership alternative need to replicate partnership ideas and really bring it out to people that there are choices. *The dominator model seems entrenched right now. Are you optimistic about a move to a more partnership oriented society? * Riane Eisler: Even though I have a long range optimistic viewpoint, it is a guarded optimism in the sense that only if we actively take part in this and really understand the politics of the body, can we change things. The risks are very high now with dominator regressions, even though in modern times they usually only take us back a little before the forward movement toward partnership resumes. It's like a spiral. But the danger in the backward portion of the spiral right now, because of technology, is the risk of what can happen during the regression. Basic survival issues are at stake. I think it's very important for us to keep our minds on the goal, because we will find resistance, both active and passive. A very misleading and pathological image about sexuality exists in our culture, and resistance is part of the dynamic process of change. Successfully challenging and replacing unhealthy assumptions about sex and spirituality requires that we understand how both are interwoven into a larger whole that encompasses economics, politics, family, literature, music and all other aspects of social and cultural life. Only by trying to simultaneously look at how all these elements interconnect, can we see the underlying patterns-and thus move toward more satisfying and equitable alternatives. *And if we do?* Riane Eisler: I'm not saying it will be a perfect society, but at least violence, domination, and pain will no longer be idealized and even sacralized, as we see in so many of the sacred images we've inherited from what I sometimes think of as a 5,000 year dominator detour. Riane Eisler is the author of *Sacred Pleasure: Sex, Myth and the Politics of the Body* , *New Paths to Power and Love* (Harper Collins);*The Chalice and The Blade *and *The Partnership Way*. Her multidisciplinary work in evolutionary studies, human rights, and peace, feminist, and environmental issues is internationally recognized. She is a cultural historian, lecturer, and President of the Center for Partnership Studies in Pacific Grove, California. really...america has almost no culture compared to the indian subcontinent. there > were people here but WHITES came " out of nowhere " and subjugated and > murdered. > and of course illegalized the native traditions. the sick irony of those > whites claiming that the new culture had an attitude hailing religious > freedom and freedom in general is as laughable as SOME PEOPLE'S definition > of " righteousness. " > but i am getting ahead of myself. it could be that there is a grand > unified theory of earth history. > it will come from asiatics, africans...who have a continuity of history > and lore. > the united states is a piebald, bastard place in its beauty and its > ugliness. it is 200 years old, give or take. in the rest of teh world there > is cultural history stretching back for epochs, aeons. it is in the rest of > the world where genius and insight will come that can create peace for all > sentient beings, i dare say. > > at the same time EVERY NATION is in the United States. the entire globe > has representatives here -- in a way the United States is teh whole world > But in a way it is not -- being politically and culturally dominated by a > cunning and deceitful white male " dominator model of consciousness " : > > *In her seminal book The Chalice & the Blade, feminist scholar Riane > Eisler points to the range of human possibility in her treatise on the > distinction between dominator and partnership societies. She re-examined > 30,000 years of Western history to demonstrate that for many thousands of > years before they were the dominator model was introduced by violent > invaders, many of the earliest Western societies were organized on the > partnership model. * > > *The dominator model is based on top down control. It leads to a world of > coercive hierarchy, competition, and violence. Every relationship is defined > by who is on top and who is on the bottom; who gives orders and who takes > orders. Be a winner or be a loser. Rule or be ruled. Kill or be killed. The > dominator society has its own golden rule: " He who has the gold rules. " So > " Go for the gold, " and be sure you get more of it than your neighbor, > because " It's a dog eat dog world. " In a dominator world, hierarchy > legitimates itself with the promise to impose peace and security on an > otherwise chaotic and dangerous world. * > > *The partnership model is built on a sense of community that supports > relationships based on mutual respect, caring, and responsibility to and for > the whole. The golden rule of the partnership society is: " Do unto your > neighbor as you would have your neighbor do unto you. " As Eisler elaborates > in a subsequent book, The Power of Partnership, * > > ** > > *Because there is no need to maintain rigid rankings of control, there is > also no built-in need for abuse and violence. Partnership relations free our > innate capacity to feel joy, to play. They enable us to grow mentally, > emotionally, and spiritually. This is true for individuals, families, and > whole societies. Conflict is an opportunity to learn and to be creative, and > power is exercised in ways that empower rather than dis-empower others. * > > *Partnership societies have no need of hierarchies ruled by a strong > leader. Yet far from being leaderless, they are leader-full -- unleashing > the creative power of systems self-organized through the creative and > mindful initiative and problem solving capacity of all their members. * > > *Living Economies For A Living Planet > Part IV: Awakening Consciousness & The Human Possible > By David C Korten<http://www.simpleliving.net/news/archives_article.asp?id=307#authors> > * > > ** > > *http://www.simpleliving.net/news/archives_article.asp?id=307 * > > ** > > ------------------------------ > *Aryan Invasion and Fall of the Indus Empire * > ------------------------------ > Nomadic Aryans invaded India ca. 1500 BC destroying the Indus valley > civilization and exterminating the Indus inhabitants. Thus ended the most > brilliant civilization of the ancient world. Subsequent to this invasion, > India was plunged into 2000 years of the Vedic Dark Ages. When cities were > built again, it was under Scytho-Greek influence. The ziggurat of the Indus > disappeared forever. > > - *Ash layers *indicate widespread burning down of Indus cities by > the Aryans. > - *Fractured skulls *and mutilated skeletons display axe and sword > marks due to widespread massacre of the Indus inhabitants by Aryan invaders. > > - *Caste System of Apartheid *similar to US South arose when white > Caucasoid Aryans crushed the Semitic (`Pani' or Phoenician) & black > Dravidian inhabitants. Shivaism is still the Dravidian religion ( > Tamil* " civa " *, red, angry), while Vaishnavism is the Indo-Aryan > religion. > - *Discontinuity *marks the Aryan invasion in all respects. Pottery, > architecture, Aryan weapons (incl. the horse & chariot) & Aryan settlements > occur towards the end of the civilization atop the destroyed cities with > primitive fire altars and the new painted grey ware (PGW) > - *Flooding *is indicated by the silt deposits and was caused by the > deliberate destruction of the indus dam and irrigation system by the Aryans. > > - *Northern Dravidians *(eg. the Brahui, Bhil and Gonds occupy > isolated tracts of North and Central India showing that the Dravidians were > once spread over all of India. > - *Sanskrit Literature *clearly records the Aryan invasion. Indra, > chief of the Aryan gods, is repeatedly referred to as " destroyer of cities " > and exterminator of dasyus. In Tamil literature 1500 BC is the date of the > mythical destruction of Tamil civilisation; this coincides with the Aryan > invasion. In addition Sanskrit contains many loanwords of Dravidian origin. > Shiva is one example ( Tamil* " civa " *). Some sounds are also of > Dravidian > - *Astronomical Science *used by the Vedic ritualists was taken from > the Semito-Dravidian Indus valley people as these were compiled during the > Indus Valley and are not referred to in the Avesta or Rig Veda. > > > > > ------------------------------ > > > < IndoPaedia Home > <http://www.geocities.com/Athens/Ithaca/1335/> > < Indy History Home > > <http://www.geocities.com/Athens/Ithaca/1335/Hist/indy_hs.html> > The basic section ends here. The advanced section follows below. Detailed > analysis of the features given above are presented with references. You may > freely distribute the document in part or in whole. The IndoPaedia home is > at http://www.geocities.com/Athens/Ithaca/1335/ where much more such > material is available. > > > ------------------------------ > > > > * Aryan Invasion and Fall of the Indus Empire * Table of Contents > > - 1. Archaeological > <http://www.geocities.com/Athens/Ithaca/1335/Hist/fall_ind.html#arch> > - 1.1 Ash layers > <http://www.geocities.com/Athens/Ithaca/1335/Hist/fall_ind.html#ash> > - 1.2 Fractured skulls > <http://www.geocities.com/Athens/Ithaca/1335/Hist/fall_ind.html#skull> > - 1.3 Aryan weapons > <http://www.geocities.com/Athens/Ithaca/1335/Hist/fall_ind.html#weap> > - 1.4 Flooding by Aryan Destruction of Indus Dams > <http://www.geocities.com/Athens/Ithaca/1335/Hist/fall_ind.html#flood> > - 1.5 Aryan settlements > <http://www.geocities.com/Athens/Ithaca/1335/Hist/fall_ind.html#set> > > 2. Anthropological > <http://www.geocities.com/Athens/Ithaca/1335/Hist/fall_ind.html#anthro> > > - 2.1 Northern Dravidians > <http://www.geocities.com/Athens/Ithaca/1335/Hist/fall_ind.html#north> > - 2.2 The Black Sudroid Race > <http://www.geocities.com/Athens/Ithaca/1335/Hist/fall_ind.html#black>, > or Dravidian an African Unity > - 2.3 White Indo-Aryan Caucasoids > <http://www.geocities.com/Athens/Ithaca/1335/Hist/fall_ind.html#white> > > > > 3. Literature > <http://www.geocities.com/Athens/Ithaca/1335/Hist/fall_ind.html#lit> > > - 3.1 Sanskrit records > <http://www.geocities.com/Athens/Ithaca/1335/Hist/fall_ind.html#sans> > - Indra's Destruction of Harappa > <http://www.geocities.com/Athens/Ithaca/1335/Hist/fall_ind.html#indra> > - 3.2 Dravidian records > <http://www.geocities.com/Athens/Ithaca/1335/Hist/fall_ind.html#drav> > > > > 4. Sociological > <http://www.geocities.com/Athens/Ithaca/1335/Hist/fall_ind.html#soc> > > - 4.1 Caste System > <http://www.geocities.com/Athens/Ithaca/1335/Hist/fall_ind.html#caste> > - 4.2 Sati, Child marriage > <http://www.geocities.com/Athens/Ithaca/1335/Hist/fall_ind.html#sati> > - 4.3 Cow-worship > <http://www.geocities.com/Athens/Ithaca/1335/Hist/fall_ind.html#cow> > > > > 5. Theological or Religious > <http://www.geocities.com/Athens/Ithaca/1335/Hist/fall_ind.html#theo> > > - 5.1 Shiva > <http://www.geocities.com/Athens/Ithaca/1335/Hist/fall_ind.html#siva> > - 5.2 Fire Altars > <http://www.geocities.com/Athens/Ithaca/1335/Hist/fall_ind.html#fire> > > > > 6. Global Aryan Invasions > <http://www.geocities.com/Athens/Ithaca/1335/Hist/fall_ind.html#glo> > 7. Rival Theories > <http://www.geocities.com/Athens/Ithaca/1335/Hist/fall_ind.html#rival> > References > <http://www.geocities.com/Athens/Ithaca/1335/Hist/fall_ind.html#ref> > > > Around 1500 BC, the Indus civilization came, after 2000 years of > prosperity, to a comparatively abrupt end. Conclusive evidence shows that > the reason for this decline, in fact the sole reason for it, was an invasion > by highly barbaric Aryans. They invaded, destroying the Indus cities and > exterminating the native peoples. > * 1. Archaeological Evidence * *1.1 Thick Ash Layers * > > Thick ash layers occur in the upper strata of many Indus cities. At Nal > the last phase of the Zhob-ware was burnt down so much so that the mound is > known as the Sohr Damb, or the Red Mound, from the reddening due to fire. At > Dabar Kot the upper 6 feet of the tell show 4 thick ash layers that indicate > repeated destruction by conflagration and the RG V encrusted ware is > associated with the last settlements of Harappa [ Piggott 215 ]. > At the Rana Ghundai mound everywhere overlying the foundation level of the > RG III c phase there are pockets of ash. Above the RG III c phase the > pottery is markedly different from the preceding type, the RG IV phase > pottery being painted with coarse bands. RG IV was again destroyed by fire, > and the RG V phase is marked by another change in pottery. The RG V pottery > is unpainted and contains patterns in relief [ Piggott p. 214 ]. > *1.2 Fractured Skulls * > > At Mohenjo-daro, Harappa and Chanhu-daro, skeletons/fragments of skeletons > indicate violent massacres in the final stages of the cities' history. > Huddled skeletons of persons murdered in the streets indicate that the mass > dyings were not due to poisonings etc. but were violent. > -- [ Piggott p. 145 ] > *1.3 Aryan Weaponry * > > Copper axe-adzes are intrusive ar Harappan sites ( Harappa, Shahi-tump and > Chanhu-daro ) but are similar to those found at North Persian sites ( Hissar > III, Shah Tepe, Turang Tepe ) and Akkadian sites ( Assur, Sialk B cemetary : > here the specimens are probably as late as the 9th century BC ). > -- [ Piggott p.228 ] > Swords 1.5 foot long and strengthened at the mid-rib are non-Harappan and > are found only in the later strata of the cities. These swords at > Mohenjo-daro have a tang and rivet to hold the handle exactly as found in > Palestine, where such implements are associated with the Hyksos 1800-1500 BC > > -- [ Piggott p. 229 ] > Copper harpoons found in the indus Valley are similar to those found in > Europe and elsewhere in Asia. > -- [ Piggott p. 237 ] > > *1.4 Flooding by Aryan Destruction of Indus Dams * Signs of flooding were > discovered in the Indus cities, mainly in the form of silt deposits. It was > thus considered that this flooding explantaion could explain the fall of the > Indus cities and was considered as the most viable alternative to the idea > of an Aryan invasio. It was subsequently discovered, however, that flooding > had been pointed out as a consequence several decades before the actual > discovery of flooding. It is now accepted that flooding was caused by the > Aryans' destruciton of the Indus dam and irrigation system, and was merely > another aspect of the genocide. > > + He smote Vrtra who encompassed the waters [ RgV VI.20.2 ] > + He smote Vrtra who enclosed the waters, like a tree with the bolt [ RgV > II.14.2 ] > + He is referred to as `conquering the waters' ( apsujit ), which is his > prime attribute. > + Indra let loose the streams after slaying Vrtra [ RgV IV.19.8 ] > + He cleaves the mountian, making the streams flow [ RgV I.57.6; X.89.7 ], > even with the sound of his bolt [ RgV VI.27.1] > -- [ RgV I.57.6; II.14.2 ; IV.19.8; VI.20.2; VI.27.1; X.89.7 ] [ ST 368 ] > > In Sanskrit, `vrtra' is an `obstacle', and denotes a barrage or blockage > [ ISISH 70-71]. It is thus a word for `dam'. Dams now called Gebr-band are > found on many water-courses of the western parts of the Indus region. Aryans > shattered the dam system of the Indus, leading to silt deposits in > Mohenjo-daro [ S & T 369]. > > + When he [indra] laid open the great mountain, he let loose the torrents > and slew the Danava, he set free the pent up springs, the udder of the > mountain. [ RgV V.32.1-2 ] > + He slew the Danava, shattered the great mountian, broke open the well, > set free the pent up waters. [ RgV I.57.6; V.33.1 ] > + He releases the streams which are like impisoned cows [ RgV I.61.10 ] > + He won the cows and soma and made the 7 rivers flow. [ RgV I.32.12; > II.12.12 ] > + He releases the imprisoned waters [ RgV I.57.6; I.103.2 ] > + He dug out channels for the streams with his bolt [ RgV II.15.3 ], let > the flood of waterrs flow into the sea. [ RgV II.19.3 ] > + He caused the waters pent up by Vrtra to flow [ RgV III.26.6; IV.17.1 ] > -- [ MacDonnell ] [s & T 368-9 quotg Macdonell ] > > Another verse explicitly metnions him as a destroyer of dams: > > rinag rodhamsi krtrimani > = " he removed artificial barriers " > -- [ RgV 2.15.8 ] > > Now, *rodhas *= " dam " elsewhere in the Rig Veda and in later Sanskrit [ S > & T 369 ]. The above evidence, taken directly from the Rig Veda and not from > any secondary source, is sufficient to implacate the Aryans as the > destroyers of the dam systems of the ancient Indus. > > *1.5 Aryan Settlements * Aryan settlements occur atop the destroyed > cities towards the end of the civlization. THey are primitive brick > structures made of material taken from the ruins of the preceding towns. > > *1.3 Aryan Weaponry * Aryan weaponry, including the horse and chariot > occur towards the end of the Indus cities' history. > > *2. Anthropological * > > *2.1 Northern Dravidians *Several Dravidian tribes still inhabit isolated > parts of northern India. The Brahui inhabit parts of Baluchistan and stil > speak a Dravidian language. The Bhils inhabit parts of southern Rajastan. > The black Gonds inhabit parts of central India about the Vindhyans. > > *2.2 The Black Sudroids ; Dravidians and African Race *The Aryans and > Dravidians today still retain by and large, the original features. The > Aryans have fair-pale skin, leptorrhine (thin) noses and straight hair. The > Dravidians have broad noses, curly-wavy hair and dark-black skin. They are > related to the Africans [ Winters* ]. [ Risley ]. > > *2.3 White Indo-Aryan Caucasoids *The Indo-Aryans belong to the Caucasoid > or white race and are very similar to Latins. The Indo-Aryan languages > belong to the Indo-European family of languages. Racially the Indo-Aryans > posess white to fair skin, thin noses and lips and straight hair. > > *3. Literary * > > *3.1 Sanskrit Literature *References abound to an Aryan invasion in > Sanskrit literature. > > The ancient singer praises the god who " destroyed the Dasyans and > protected the Aryan colour. " [ Rg.V. III.34.9 ] [ Ann. 114 ] and " the > thunderer who bestowed on his white friends the fields, bestowed the sun, > bestowed the waters. " [ Rg.V. I.100.18 ] [ Ann. 114 ] Numerous are the > references to " the black skin " `Krishnam Vacham' [ Rg.V. IX.41.1, Sama > Veda I.491, II.242 ] [ Ann. 114 ] which is mentioned with abhorrence. > Again " stromy gods who rush on like furious bulls and scatter the black > skin. " [ Rg.V. IX.73.5 ] The singers mention " the black skin, the hated of > Indra " , being swept out of heaven [ RgV. IX.73.5 ] " Indra protected in > battle the Aryan worshipper, he subdued the lawless for Manu, he conqured > the black skin. " [ Rg.V. I.130.8 ] [ Ann.114 ] The sacrificer poured out > thanks to his god for " scattering the slave bands of black descent " , and for > stamping out " the vile Dasyan colour. " [ Rg.V. II.20.7, II.12.4 ] [ ANn. > 115 ] " Dasam varnam adharam " [ Rg.V. II.12.4 ] [ Muir part I, p.43, II, > p.284, 323 etc. ] [ Ann. 114 ff ] Rakshas are aboriginals (note: that > is probably an Aryan misnomer) > > > *Destruction of Cities *- > The Aryan gods are proudly presented by the Vedic " sages " as the > destroyers of cities. Of these Indra, later considered an incarnation of the > God Vishnu, is the prime culprit. Indra is called Puroha or Purandhara, > `sacker of cities' - [ S & T 366 ] Indra overthrew 100 Puras made of stone ( > asmanmayi ) for his worshipper Divodasa [ RgV 4.30.20 ], evidently > belonging to Sambara who is a Dasa ( non-Aryan/demon ) of the mountain [ RgV > 6.26.5 ] -- [ Chanda ] [ S & T p.364 ] > > No regard was shown to the life of non-Aryans. An Aryan poet says, > > " Ye mighty ones [ Asvins ] what do you do there; > why do you stay there among the people wh are held in high esteem through > not offering sacrifices; > ignore them, destroy the life of the Panis " > -- [ RgV I.83.3 ] [ S & T 365 ] > > *Indra's Destruction of Harappa : The Vedic Harappa Hymn *The famous > Harappa hymn of the Rig Veda describes with praise Indra's destruction of > Harappa : > > " In aid of Abhyavartin Cayamana, Indra destroyed the seed of Virasakha. > " At Hariyupiyah he smote the vanguard of the Vrcivans, and the rear fled > frighted. " > -- [ Rg.V. XXVII.5 ] > > This Hariyupiyah is likely to be the Harappa of the Indus valley. > > *3.2 Dravidian Literature *The date of 1500 BC corresponds to the end of a > sangam period when invasions by barbarians occurred. > > *4. Sociological * > > *4.1 Caste System *The caste system is another `fossil' of the Aryan > conquest, with the lower and exterior castes representing the aboriginal > inhabitants that managed to survive the Aryan slaughter. *Exactly the same > occurred in other parts of the world where one race has subjugated others, > eg. Latin America ( Iberians conquered Aboriginals ), USA ( Anglo-Saxons > ruling over Hispanics and Afro-Americans ) etc. These include the Adivasis ( > aboriginal tribals ), the Dalits ( semi-settled aborigianls ) and the Sudras > ( the lowest caste ). However, some of the Sudras were imported under Muslim > rule from Southern India. * > > The caste system consists of several different * " varnas " *( Sans. " colors " ), three of which are Aryan. The lowest caste, the Shudra, consists > of aboriginals, as well as the exterior untouchable castes. > > *4.2 Sati and Child Marriage *The Aryans introduced tremendous > restrictions on the life of women, including sati and child mariage. > According to Aryan " Hindu " (ie. Vaishnavite) scriptures, a man must marry a > maiden one-third his age. > > *4.3 Cow-Worship *Cow-worship is another feature introduced by the Aryans. > This probably arose because the Aryans were nomads and hence required the > cow. * 5. Theological * > > *5.1 Shiva and Shakti *Siva is the god of the Dravidians. Vishnu is the > god of the Aryans > > The star-calendar used by the Aryan-Vaishnavites today was adopted from > the Semito-Dravidian Indus Valley civilization, since: > > 1. It is not referred to in the Rig Veda or Avesta > 2. It was compiled when the Indus Valley was at its peak, before the > Aryans came to India. [ Parpola ] > > The Indus people practiced astronomy because the streets are oriented > towards the cardinal directions, presupposing the use of the sun-stick. A > seal from Mohenjo-daro depicts an Indus deity with a star on either side of > his haed in the fashion of the Near East. Inanna-Ishtar, the goddess of love > and war, for example, was associated with the planet Venus [ Parpola ]. This > may have led to the cult of worshipping the planets, the astral religion of > India. > > *5.2 Fire Altars *Fire altars occur late towards the Indus cities history. > They are primitve in nature, constructed from material from the destroyed > Indus cities. > > * 6. Global Aryan Invasions *Aryans invaded several parts of the world, > putting an end to various brilliant civilizations. Babylonia was destroyed > by Kassites, Hittites and Mittani, Egypt was devastated by the Hyksos, and > Minoan culture by the Dorians. > > * 7. Rival Theories *Several other explanations have been put forth to > explain the demise of the Indus civilisation besides the Aryan invasion. > These are: > > - *Environmental catastrophes *- These include: > - Cometary impact > - Flooding > > *Internal Decline *- These explanations claim that slavery, or some other > revolt destroyed the Indus civilisation. > > > These have severe problems, however. > > *Cometary Impact *. The problems with this theory are: > > 1. *No crater/craters *have been found with an age matching 1500 BC, > nor of the requisite size. The size is narrowly constrained, for if the > impact was too large, catastrophe would have been global, while if it were > too small, the effect would have been negligible. > 2. *No iridium anomaly *, the characteristic of all impacts from the > mammoth K/T Chiczulub crater [ ALvarez ] to the Sudbury intrusive, has been > found in the Indus valley of the required age. > 3. *No shocked glasses *, or tektites with the requisite shock > deformation features, have been found anywhere near the Indus valley. > > Thus, although a cometary candidate for the extinction has been found in > Comet Enke , this is a far-fetched theory, to say the least. The > destruciton of several civilizations simultaneously requires a global > catastrophe. But some civilizations, eg. in Central and South AMerica, and > China, survived the 1500 BC discontinuity. Asteroidal impacts tend to leave > larger craters and more iridium, so the arguments against this variant of > impact apply more forcefully. > > *Flooding *. Undisputed evidence of flooding has been found in the form of > silt deposits and barrage system erected as a defensive measure. Flooding > thyus remained a serious candidate until it was pointed out that several > Vedic scholars had realized that the Aryans had destroyed the irrigation and > dam system of the Indus. Thus flooding is a natural consequence of Aryan > invasion and not an independant mechanism. > > *Internal Decline * > > 1. To suppose that, after two millenia of stability some internal revolt > was the cause behind the downfall is stretching the imagination. > 2. No evidence has been found for this, and when indisputable evidence of > violence perpetrated with new weapons exists, it is disregarding evidence. Other > Opponents Although the following may seem rather harsh, yet it is > necessary to expose the real designs of some of the opponents of one of the > most well-established theories of all time. > > The opponents of the concept of Aryan invasion fall into 3 categories: > > 1. Aryan Hindu Fanatics > 2. Neo-Nazis > > These mostly have ulterior motives. The former oppose any vilification of > their " gods " who are implicated in the worst massacres and atrocities > recorded in history. They wish to see the Vedas, in acutality the songs of > promitive cow-herds, as the repository of all science. The latter do not > want to accept that their ancestors perpetrated such crimes. One religious > fanatic who opposed the notion of Aryan invasion during its infancy was > Narendra Nath Datta, later known as Vivekananda. All he could do was to > vilify honest schloars: > > " And what your European pandits say about the Aryan's sweeping fron some > foreign land, snatching away the lands of the aboriginals and settling India > by exterminating them, is all pure nonsense, foolish talk. Strange, that our > Indian scholars too say amen to them, and all these monstrous lies are > taught to our boys. This is very bad indeed. > In what Veda, in what Sukta, so you find that the Aryans came to India > from a foreign country? Where do you get the idea that they slaughtered the > wild aborigines? What do you gain by talking such nonsense? " > -- [ ` Complete Works of Swami Vivekananda ', 1963, p.534-535 ] [ Panda 70 > ] > > Another fundamentalist who opposed the notion of Aryan invasions is > Srviastava, who apparently only conducted his research to prove the > innocence of the Aryan gods : > > " Indra, therefore stands completely exonerated " > -- [ Srivastava 441 ] > > Later, lacking any scientific evidence whatsoever, he degenerates into > vilifying Wheeler himself : > > " .. we see him as a brgiadier in the British army during WW II, we feel > he could not interpret the dubious evidence of Mohenjo-daro and Harappa in > any other manner " > -- [ Srivas 442 ] > > A.K.Pateria writes, > > " Both Dayananda and Aurobindo refuted in clear terms the historical > doctrines of Aryan invasion and struggle of Aryans with Dravidian, which was > originated by the Westerners and has even been popularised among a large > section of the Indian Historians. " > -- [ A.K.Pateria, `Modern Commentators of the Veda', p.63 ] [ Panda 70 ] > > Who this Dayananda was must be fully exposed. > > The Aryans were so barbaric that they did not even have a word for brick > in Sanskrit [ S & T 372 ] [ Woolley ] > References > > 1. [ RgV ] = Rig Veda, see eg. > > 2. *`Hymns of the Rig-veda'*, R.T.H.Griffith, 1896 > > 3. *`The Rig-Veda: An Anthology'*, W.D.O'Flaherty 1981 > > 4. *`Vedic Hymns'*, 2 vols. (1891-97), F.M.Muller and H.Oldenburgtr. > > 5. [ Manu ] = *`Manu Smirti'*, Manu, Aryavarta 10 000 BC - 1500 BC > ?; several translations exist. > > 6. [ Garud ] = Garuda Purana > > 7. [ Atharva ] = Atharva Veda > > 8. [ Taitt. Samh. ] = Taittriya Samhita > > > ------------------------------ > > 9. [ Agarwal ] = D.P.Agarwal, *`Archaeology of India'*, > Scandinavian Institute of Asian Studies, Copenhagen K 1982, > > 10. [ Allchin ] = *` The Rise of Civilization in India and > Pakistan'*, N.Delhi, 1983, B. and R. Allchin > > 11. [ Ammerman ] = *`The Neolithic Transition and the Genetics of > Populations in Europe'*, A.J.Ammerman and L.L.Cavali-Sforza, > Princeton Univ. Press 1984 > > 12. [ Aravanan ] = `Physical and cultural similarities between > Dravidian and African', K.P.Aravanan, *J. of Tamil Studies* *10*(1976) 23-27 > > 13. [ Alvarez ] = `Extraterrestrial cause of the > Cretaceous-Tertiary extinction', L.W.Alvarez, W.Alvarez, F.Asaro and > H.V.Michel, *Science **208 *(1980) 1095-1108 > > 14. [ Alvarez SA ] = `An extraterrestrial impact', W.Alvarez and > F.Asaro, *Scientific American **263 *(1990) 44-52 > > [ Ann. ] = *`The Annals of Rural Bengal'*, W.W.Hunter, Broomhill > House 1868, reprinted in `Landmarsk in Indian Anthropology', vol. 7, Cosmo > Publishing, N.Delhi 1987 > > 15. [ Basham ] = A.L. Basham, *`The Wonder That Was India'*, Grove > Press, New York, NY 1954 > > 16. [ Boyce ] = M. Boyce, *`History of Zoroastrianism'*, v.1. > Leiden 1975 > > 17. [ Bradke ] = P.v. Bradke, *`Dyaus Asura, Ahura Mazda, und die > Asuras'*, Halle 1895 > > 18. [ Casal ] = J.-M. Casal, *`Fouilles de Mundigak'* Paris 1961 > > 19. [ Cardone ] = *`Indo-European and Indo-Europeans'*, ed. G. > Cardone, H.M.Hoenigswald and A. Senn, Univ. of Penn. Press 1970 > > 20. [ Chanda 26 ] = ` The Indus Valley in the Vedic Period ' - > R.P.Chanda, *Memoirs of the Archaeological Survey of India *Vol. 31 > ( 1926 ) Delhi > > 21. [ Chanda 29 ] = ` Survival of the Prehistoric Civilization of > the Indus Valley ' - R.P.Chanda, *Mems. of the ASI *No. 41 ( 1929 ) > Delhi > > 22. [ Chanda 41 ] = ` Harappa ' - R.P.Chanda, *Science and Culture > *Vol. 6 ( 1941 ) Calcutta, 377 - 381 > > 23. [ Childe 26 ] = *`The Aryans: A Study of Indo-European Origins' > *, Gordon V. Childe, Alfred A. Knopf, Inc. 1926 locates the > Indo-Aryan home north of the Black Sea > > 24. [ Childe 37 ] = Gordon V. Childe, ` The Indus Civilization', *Antiquity > **11 *(1937) 351 > > 25. [ Childe 54 ] = *`New Light on the Most Ancient East'*, Gordon > V. Childe, N.Y. rev. ed. 1954 > > 26. [ Childe 42 ] = *`What Happened in History'*, Penguin 1942, > 1976 reprint > > 27. [ Childe: Origins ] = Childe, V.G. *The Aryans, A Study of > Indo-European Origins *London 1926 > > 28. [ Dandamaev ] = Dandamaev, M.A. and V.G. Lukonin, *`The Culture > and Social Institutions of Ancient Iran'*, Cambridge 1989 > > 29. [ Elfenbein ] = `A periplus of the Brahui problem', J.Elfenbein, > *Studia Iranica **16*:2 (1987) 215-233 > > 30. [ Elst ] = *`Indigenous Indians: Agastya to Ambedkar'* by > Koenraad Elst 1993, > against the concept of Aryan invasions. > > 31. [ Emeneau ] = M. Emeneau, *`The Dialects of Old Indo-Aryan'*, > in: *`Ancient Indo-European Dialects',* Berkeley 1966 > > 32. [ Fairservis ] = *`The Roots of Ancient India'*, W.A.Fairservis, > Chicago University Press 1962 > > 33. [ Frye ] = R.N.Frye, *`The History of Ancient Iran',* Munich > 1984 > > 34. [ Ghirshman ] = R. Ghirshman, *`L'Iran et la migration des > Indo-Aryens et Iraniens.'* Leiden 1977. > > 35. [ Goetze ] = A. Goetze, *`Hethiter, Churriter und Assyrer'*, > Breslau 1936 > > 36. [ Gonda ] = J. Gonda, *`Vedic Literature'*, Wiesbaden 1975 > > 37. [ Hale ] = W. Hale, *`Asura in early Vedic religion'*, Delhi > 1986 > > 38. [ Hessar ] = Dyson, R. and Howard, S.(eds.) *`Tappeh Hessar: > Reports of the Restudy Project'*, 1976 Florence. > > 39. [ Hillebrandt ] = A.Hillebrandt, *`Vedische Mythologie'*, t.2. > Breslau 1922 > > 40. [ Hillebrandt ] = A. Hillebrandt,*`Aus Alt-Neu indischen'*, > Breslau > > 41. [ ISIH ] = *` An Introduction To The Study of Indian History'*, > D.D. Kosambi Bombay 1956 ] = ISIH > > 42. [ Kaegi ] = F.Kaegi,*`The Rigveda'*, London 1886 > > 43. [ Kohl ] = P. Kohl, (ed) *`The Bronze Age Civilization of > Central Asia: Recent Soviet Discoveries'*, Armonk, NY 1981 > > 44. [ Konow ] = S. Konow, *`Zur Frage nach den Asuras'*, in: `Beitrage > zur Literaturwissenschaft und Geistesgeschichte Indiens. Festgabe Hermann > Jacobi zum 75 Geburstag dargebracht', Bonn 1926 > > 45. [ Kuiper ] = F.B.J.Kuiper, *`Aryans in the Rigveda'*, Leiden, > 1991 > > 46. [ Linden ] = C.W.J.v.d.Linden, *`The concept of deva in the > Vedic Age'*, Utrecht 1954 > > 47. [ Mackay ] = *`Further Excavations at Mohenjo-daro'*, 2 vols. > Delhi 1938; is an investigation revealing the massacres that occurred. > > 48. [ Mahadevan ] = *`Dravidian models of decipherment of the Indus > script: A case study'*, I. Mahadevan, *Tamil Civilization **4 *(1986) > 133 > > 49. [ Mahadevan rev ] = `An Encyclopedia of the Indus Script', > I.Mahadevan, review of Paropola's `Deciphering the Indus Script' in > *Int'l J. of Dravidian Lingiustics *(Trivandrum, Jan.1997). > > 50. [ MacDonell ] = A.A.MacDonell, *`The Vedic Mythology'*, > Strassburg 1897 > > 51. [ Mallory ] = *`In Search of the Indo-Europeans : Language, > Archaeology and Myth'*, J.P.Mallory, Thames and Hudson, London 1989 > > 52. [ Marshall ] = J.Marshall, *`Mohenjo-Daro and the Indus > Civilization'*, London 1931 > > 53. [ Matas ] = E. Aguilar Matas *`Rgvedic Society'*, Leiden 1991 ? > > > 54. [ Mayhofer ] = M. Mayhofer, *`Die Indo-Arier im alten > Vorderasien, mit einer analytischen Bibliographie'*, Wiesbaden 1966 > > 55. [ Muller ] = H. Muller-Karpe, (ed.) 1984 *`Neolithische-kupferzeitliche > Siedlungen in der Gyoksjur Oase, Sud-Turkmenistan'*, Munchen 1984 > > 56. [ Ooosten ] = J.Oosten, *`The War of the Gods: the social code > in Indo-European mythology'* London 1985 > > 57. [ Panda ] = *`Rationale of Astrology'*, Dandapani Panda, > Bhubaneswar 1993 > > [ Parpola ] = `Religion reflected in the iconic signs of the Indus > script: penetrating into long-forgotten picto+graphic messages', Asko > Parpola, *Visible Religion *, *6 *1988 > > [ Parpola Book ] = `Deciphering the Indus Script', Asko Parpola, > Cambridge University Press, 1994 > > [ Muir ] = `Original Sanskrit Texts', Muir > > 58. [ Piggott : Wheel ] = Piggott, S. *`The Earliest Wheeled > Transport'*, Ithaca 1983 > > 59. [Piggott] = *`Prehistoric India'* by S. Piggott, Penguin Books > Ltd. Middlesex UK, 1952 p.145 > > 60. [ Possehl ] = *`Ancient Cities of The Indus'*, N.Delhi 1979 > > 61. [ Pumpelly ] = T. Pumpelly, *`Explorations in Turkestan: > Expedition of 1904'*, Washington 1908 > > 62. [ Rau ] = W. Rau, *`The Meaning of Pur in Vedic Literature'*, > Munich 1976 > > 63. [ Redford ] = M. Redford,*`Egypt, Israel and Canaan in Ancient > Times'*, Princeton 1992 > > 64. [ Renfrew Bk ] = *`Archaeology and Language: the Puzzle of > Indo-European Origins'*, C. Renfrew, Cambridge Univ. Press 1988 > > 65. [ S & T ] = *` History of Science and Technology in Ancient > India - The Beginnings '* - D. Chattopadhyaya, Firma KLM Pvt. Ltd. > Calcutta 1986 > an excellent rebuff of the opponents of the Aryan invasion idea; > quotes from all the following ref's of Kosambi and Chanda > > 66. [ Singh ] = P. Singh, *`Burial Practices in Ancient India'*, > Varanasi 1984 > > 67. [ Snoy ] = P. Snoy, *`Die Kafiren'* Frankfurt-am-Main 1962 > > 68. [ Sparren ] = M. Sparreboom, *`Chariots in the Veda'*, Leiden > 1985 > > 69. [ Srivastava ] = *`The Myth of Aryan Invasion of Harappa Town ' > *, by K.M.Srivastava, in *`Frontiers of The Indus Civilization'*, > eds. B.B.Lal and S.K.Gupta, Delhi 1984 p.437-443 > opposes the notion of Aryan invasion. > > 70. [ Thieme ] = P. Thieme, *`Der Fremdling im Rigveda'* Heidelberg > 1938 > > 71. [ Vats ] = M. Vats, *`Excavations at Harappa'* Delhi 1940 > > 72. [ Wikander ] = S.Wikander, *`Der arische Mannerbund'*, Lund > 1938 > > 73. [ Woolley ] = L.Woolley, *`History of mankind: Culture and > Scientific Development'*, Vol. I, Pt. 2, pp.353-365, The Beginning > of Civilization, UNESCO 1963 > > 74. [ Raikes 65 ] = R.L.Raikes, `The Mohenjo-daro Floods', *Antiquity > **39* (1965) 196-203 > > 75. [ Raikes 67 ] = R.L.Raikes, `The Mohenjo-daro Floods - > Riposte', *Antiquity **41 *(1967) 309-310 > > 76. [ Raja+Frawley ] = *`Vedic Aryans and the Origins of > Civilization'*, by N.S. Rajaram and David Frawley, World Heritage > Press 1995 > against the Aryan invasion `theory'. > > 77. [ Raja ] = *`Aryan Invasion of India: The Myth and the Truth'*, > by N.S. Rajaram, Voice of India Publication, > an opponent of the Aryan invasion idea. > > 78. [ Renfrew ] = `The Origins of Indo-European Languages', C. > Renfrew, *Scientific American **261*:4 (Oct.1989) 106-114 > hypothesizes that the spread of Indo-European languages was peaceful > > 79. [Risley] = *`The People of India'* by Sir H.H.Risley 1915 > 2nd ed., edtd. by Sir W. Crooke 1969 > > 80. [ Senghor ] = `Negritude and Dravidian Culture', L.S.Senghor, *J. > of Tamil Studies **10 *(1974) p.4 > > 81. [ Tala ] = *`The Aryan Invasion Theory and Indian Nationalism'*, > by Shrikant G. Talageri, Voice of India, 1993 > opposes the notion of Aryan invasions, as do [ Raja ], [ > Raja+Frawley ], and [ Elst ]. > > 82. [ Tuttle ] = `Dravidian and Nubian', E.H.Tuttle, *J. of the > Amer. Oreintal Society **52* (1932) 133-144 > > 83. [ Upadhyaya ] = `Dravidian and Negro-African', U.P.Upadhyaya, *Intnl. > J. of Dravidian Linguisitsics **5*:1 (1976) 32-64 > > 84. [ Weiss ] = `The Genesis and COllapse of Third Millenium North > Mesopotamian Civilization', H. Weiss, M.-A.Courty, W. Wetterstrom, > F. Guichard, L. Senior, R. Meadow and A. Curnow, *Science **261 *( > 1993 ) 995 - 1004; suggest that a volcanic eruption caused the fall of Akkad > > > 85. [ Winters ] = `The Indus Valley Writing is Proto-Dravidian', > Clyde A. Winters, *J. of Tamil Studies **25 *(1985) 50-64 > > 86. [ Winters ] = `The Harappan Script', Clyde A. Winters, *J. of > Tamil Studies **30 *(1987) 89-111 > > 87. [ Winters ] = `The Inspiration of the Harappan Talismanic > Seals', Clyde A. Winters, *Tamil Civilization **2 *(1984) 1-8 > > 88. [ Winters ] = `Review article on Dr. Asko Parpola's " The Coming > of the Aryans to Irna and India and the CUltural and Ethnic Identity of the > Dasas " , Clyde A. Winters, *Intnl J. Of Dravidian Lingiuistics ** > XVIII* (1989) 98 - 127; a rebuff to Parpola's theory that the Dasas > were Aryans. > > 89. [ Winters ] = `The Genetic Unity of Dravidian and African > Language and Culture', Clyde A. Winters, *1st Intnl Symosm. on Asian > Studies **5* 1105-1120 > > 90. [Winters:Agri] - `African Influences on Indian Agriculture', > J of African Civlization, 3:1 (April 1981) p.100-110 > > 91. [Winters:Sympos] - `The Genetic Unity of Dravidian and African > Languages and Culture', *1st Intl Symposium on Asian Studies **5 * > p.1105-20 > > 92. [ War ] = P. Chakravarti, *`The Art of War in Ancient India',*Ramna 1941 > > 93. [ Waddell ] = L.A.Waddell, *`The Makers of Civilization'*, > Angriff Press, Hollywood, CA 1929 > > 94. [ Weisman ] = Charles A. Weisman, *`The Origins of Race and > Civilization'*, SFA 1990 > > 95. [ Wheeler 47 ] = *`Ancient India'*, No.3 (1947) 82, SIr > R.E.M.Wheeler > > 96. [ Wheeler 66 ] = *`Civilization of the Indus and Beyond'*, > London 1966 > > 97. [ Wheeler 79 ] = *`The Indus Civilization'*, 3rd ed., Cambridge > 1979 > > 98. [ Wheeler 59 ] = *`Early India and Pakistan'*, London 1959 > > 99. [ Wheeler 50 ] = *`5000 years of Pakistan: An Archaeological > Outline'*, Londoon 1950 > > > > > ------------------------------ > > < IndoPaedia Home > <http://www.geocities.com/Athens/Ithaca/1335/> > < Indy History Home > > <http://www.geocities.com/Athens/Ithaca/1335/Hist/indy_hs.html> > Copyright: You may freely distribute the document in part or in whole. You > may post this document to newsgroups in full or in part. The IndoPaedia home > is at http://www.geocities.com/Athens/Ithaca/1335/ where much more > material on India is available. > > -- > http://old.punx.com/ > anti-racist-action > fight fascism, racism, sexism and homophobia > http://www.antiracistaction.com/ > > -- http://old.punx.com/ anti-racist-action fight fascism, racism, sexism and homophobia http://www.antiracistaction.com/ On 5/1/07, Satyam Param Dhimahi <satyamparamdhimahi wrote: > > Dear Friends, > > > > Here is your issue of Uttishthata Groupzine for the month of April > 2007 > > <http://www.uttishthata.org/wp-content/uploads/2007/04/Issue9April07.pdf> > > > The contents this issue with few excerpts are: > > 1. Swami Vivekananda on Himself: Discipleship > > " Have you seen God, sir? " > > " Yes, I see Him just as I see you here, only in a much intenser sense. " > > " God can be realized, " he went on; " one can see and talk to Him as I am > seeing and talking to you. But who cares? People shed torrents of tears > for > their wife and children, for wealth or property, but who does so for the > sake of God? If one weeps sincerely for Him, He surely manifests Himself. " > > > > 2. Overcoming Negative ideas: by Swami Bodhamayananda > > Disciplinary exercises for the youth: of the body, of breathing, of > speech, > of thoughts, of one's inner nature... > > " Man is Man so long as he is struggling to rise above nature and this > nature > is both internal and external. " – Swami Vivekananda > > > > 3. Fifteen laws of Life: based on the teachings of Vivekananda > > 1. Love Is The Law Of Life. > > 2. It's Your Outlook That Matters. > > 3. Life is Beautiful. > > 4. It's The Way You Feel. > > 5. Set Yourself Free. > > 6. Don't Play The Blame Game. > > 7. Help Others. > > 8. Uphold Your Ideals. > > 9. Listen To Your Soul. > > 10. Be Yourself. > > 11. Nothing Is Impossible. > > 12. You Have The Power. > > 13. Learn Everyday. > > 14. Be Truthful. > > 15. Think Different. > > > > 4. Education for Character: by Swami Ranganathananda > > What is it that is lacking in our people? We have enough money and > resources > at our disposal. Then, why this poverty? Why this suffering of millions of > people? This thinking must come to you and you must find an answer to this > problem. I shall help you to go into that line of thinking. > > > > 5. Gems of Gospel: Selected teachings form the Gospel of Sri Ramakrishna > > 6. Glory of the Gita: Bhagawad Gita for Executives > > 7. Parable of Elephant God: Visual Presentation of the teaching of Sri > Ramakrishna > > > > You may download this issue from the following link: > > http://www.uttishthata.org/wp-content/uploads/2007/04/Issue9April07.pdf > > > > Yours in the service of Swami Vivekananda, > > Rajan, Moderator > > on behalf of Uttishthata Mailing Team > > > Quote Link to comment Share on other sites More sharing options...
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