Who was First to refute Aryan Invasion Theory?
Pioneering writings of Maharishi(Swami) Dayananda Saraswati (1824-1883) in exploding the myth of Aryan Invasion Theory. Breaking India – an eye opener book moving forward the unfinished Agenda of Swamiji.
Symbolic & Multiple meanings of Vedic terms (poetic expressions) not taken in right perspective by foreign scholars and their Indian camp followers
As mentioned above, the caste differences are often traced by some vested interests to the Vedas and the symbolic fight between gods and demons found in the Vedas is interpreted by them as fight between Aryans and Dravadians. The word Varna means to choose. Explaining this, Swami Dayananda said that it is not necessary that a man’s varna corresponds with that of his parents. In practice, the varna is decided by the Acharya who knows very well the merit, actions, aptitude of his student. Varna has also a secondary meaning, i.e., color. The imperialist writers of the last century mainly because of their colour-psychology and racial outlook and being obsessed with the superiority of their race interpreted varna as colour and jumped upon the Aryan invasion theory. They haphazardly concluded that Varna distinction was due to colour and the white coloured Aryans introduced it when they conquered darker aborigines called Dasyus. (Incidentally as per ancient texts, Lord Rama, Lord Krishna, Chanakya and many others who were associated with Aryas were of darker hue).
Vedic Basis of Indus Culture
As per proponents of AIT, the Dasyus, and those Aryans who had mixed with the Dasyus and married them were called Shudras. It is really shocking that the above theory has been taken up blindly without ascertaining its truth. Swami Vidyanand Saraswati, and an eminent Vedic scholar says in his book ‘Aryavarta – The original habitat of Aryans’(pub.by Vijaykumar Govindram Hasanand, New Delhi, 1996 Ed.) “The conflict between an Arya or a Dasyu , it is not beween two particular races or tribes, but between the law(dharma) – ABIDER and the law(dharma) BREAKER. To strive to sense such things in the Vedas would be our utter ignorance.” In a paper ‘The Veda: The Knowledge of the Universal Man'(Veda- Savita. January, 1983), Dr.Fateh Singh writes “The so called scientific interpretation of the Vedas failed to appreciate the traditional view that Vedic mantras are capable to multiplicity of meanings, corresponding to the universal, rational, sensory and physical levels of human self. This view was once universally known to the mankind. A characteristic example of the same may still be seen in the characters of Chinese writings where the same symbols can signify the Sun, the Light and the Knowledge at one and the same time. This is what we find everywhere in the symbolic expressions with which the Vedic texts appear before us”. Dr.Fatah Singh who was able to decipher over 2500 indus seals concluded that Indus Valley Civilization was a Vedic Civilization and in 1969 for publishing his research, he was forced by the Govt.to either quit his post as Director, Rajasthan Oriental Research Institute or to withdraw his thesis. Dr.Fatah Singh immediately resigned from the Govt.post rather than backtracking.(Source: Vedvidya ka puner udhar by Dr.Fatah Singh, pub.by Ved Sansthan, New Delhi, 2004 Ed.)
Difference between Vedic Sanskrit and Classical Sanskrit
“There is a world of difference between the Vedic language which is also called Vedic Sanskrit and the Classical Sanskrit of the epics, Shastras and Kavyas, etc. Sometimes the meanings of the words have changed altogether”.(Source: Vedic Sanskrit: Mother of All Languages by Swami Dharmananda Saraswati (Vidyamartand) 1979 Ed.). The term ‘Gau’ in Vedic Sanskrit may mean cow or earth, rays of sun, sense organs, speech, etc. The word Parvat means mountain, but also cloud. Vedic Agni has again various shades of meanings like fire, God, energy, etc. Svah in classical Sanskrit means heaven but in Vedic Sanskrit it may mean sun, sky, heaven, happiness. The words ‘vritra’ and asur are used in Classicial Sanskrit for the name of Rakshasa and Rakshasa in general but in the Vedic Lexicon, they are the names of cloud, the word Shachi is used in Classical Sanskrit for Indra’s wife, while in the Vedic lexicon Nighantu, it is used for speech, wisdom and action. Therefore, for correct interpretation, it is important to refer to context of Ved Mantras which are poetic expressions in allegorical language and follow other guidelines and methodology as enunciated by ancient Rishies like Yaska’s Nirukta, Panini’s Ashtadhyayee, Patanjali’s Mahabhashya, etc. Western scholars failed to understand the nuances of the Vedic language, e.g., Ralph T.H. Griffith in his note on the Rigvedic hymn (1-10-1) writes – “The dusky brood: The dark aborigines who opposed the Aryans.” i.e,, the dark coloured aborigines who opposed Aryas are called Dasa or Dasyu. In order to prove the aborigines as dark-coloured he refers to the six mantras of Rigveda (1-101-1; 1-130-8; 2-20-7; 4-16-13; 6-47-21 and 7-5-3) in which the word Krishna has been used. As a matter of fact different types of colours are mentioned in these mantras and not human beings. Skandswami has interpreted Krishna-garbha as black clouds. That is why in the Vedas the so called leaders of Dasyus, Shambar, Chumuree, Dhumi, Varchin, etc are classified as different types of clouds. In many manras Indra is called Vritraha, i.e, killer of enemies. In the Vedas clouds are referred to as Vrittra and so the sun or lightening when it dispenses the clouds and causes rain is called Indra. Yaskacharya wrote five thousand years ago ” This war like phenomena refers to rain. On account of lack of knowledge about the poetic description in the Vedas, the foreigners have distorted the meanings of the words” (Source: Original Home of the Aryans by Swami Vidyanand Saraswati, pub.by The Sarvadeshik Arya Pratinidhi Sabha, New Delhi 1987Ed).
Max Muller’s Double Standards
It is quite improbable to expect from a hired scholar to remain intellectually honest. This is evident from a letter which Prof.Max Muller wrote to his wife in 1986 “I hope, I shall finish that work(translating the Rigveda). It(Veda) is the root of their religion and to show them what the root is, I feel sure, is the only way of uprooting all that has sprung up during the last three thousand years.” And on 16th December, 1868 he wrote to the Duke of Argyll, the then Secretary of State for India – “The ancient religion of India is doomed, now if Christianity does not step in, whose fault will it be?”(Source: A Clue to understanding of the Vedas by Swami Vidyanand Saraswati, pub.by Vijay Kumar Govindram Hasanand, New Delhi, 1996 Ed.). From the above it is evident that complimenting the Vedic tradition and praising the spiritual knowledge of India by Max Muller in his later years in his book ‘India, What Can it Teach Us?’ was like blowing hot and cold with the same breath.
The Word Arya a Qualitative Term and Not a Racial Term, Historical Examples
The Vedas are indeed the voice of ‘weal and welfare’ meant for the psychic and physical efficiency, respectively connoted by ‘Arya’ and ‘Shudra’ words. No where in the Vedas do these words refer to any race or caste. “It is by conduct and behaviour that one becomes Arya and not by birth or wealth”. This is the consistent view of Indian tradition, right from the Vedas down to the Smritis, Puranas and the great epics. The word Arya was a favourite term with Budha who called his ‘Four Noble Truths’ as ‘Four Arya Saach’. Sri Aurobindo has remarked “The word Arya expresses a particular ethical and social order of well-governed life, courage, gentleness, purity, humanity, compassion, protection of the weak, liberty, observance of social duties, eagerness for knowledge, respect for the wise and the learned and the social accomplishment. There is no word in human speech that has a nobler history.” (Arya, Vol.1, 1963)
The most significant thing about an Arya was that whenever anybody was found guilty of an unworthy act, he or she was invariably reprobated or repremended as anarya, i.e, one behaving in a manner unbecoming of an Arya. Rigveda 10–22-8 makes it clear that dasyu is one who remains engaged in evil deeds, such as , cruelty, falsehood and killing, is not willing to sacrifice for the sake of others, is devoid of rational thinking and one who does not observe discipline in life. In Rigveda mantra 6.22.10, Indra or king has been exhorted to make Dasyus as Aryas. Rigveda Mantra 9.63.5 enjoins that while you raise yourself spiritually by eradicating your evil qualities, at the same time make the entire world Arya (krunvanto vishvamaryam). If human beings are born Aryas and Dasyus, then how could they be made Aryas through reform. When Arjuna felt despondent and refused to fight, saying that he would rather live on alms than kill his kith and kin, Lord Krishna reprimanded him, saying that he was behaving like an anarya. – ‘anaryajushtam‘ – Gita 2.2). When Kaikayi insisted on sending Rama into exile for fourteen years, Dasharath and later Valmiki too called her anarya (Ayodhya Kanda, 13.5;19.19). When Dushyant discarded Shakuntala, saying that he did not recognise her, the latter reproched him, saying that he was anarya. In Ramayana, Rama is called “Arya Sarvsamshaiva saddaiva priyadarshana” i.e, an Arya who looks on everyone alike and is ever pleasant looking. Mahatma Buddha has also used the word Arya for noble persons. He defined Arya in Dhamma in the following terms: “A person who kills living beings is not an Arya. Arya always entertains feeling of non-killing for all living beings.” Prof.K.V. Paliwal in his book Untouchability Alien to Hindu Dharma, (pub by Hindu Writers Forum, Delhi, 2005 Ed.) while explaining the difference between Arya and Dasyu has given the example of Ravana who even though was born to Brahmarishi Pulstya of Arya Varna, but because of his misconduct was called rakshasa.