Easy Design

Why does Indians like the foreign rule since the rig Vedic Period

Why does Indians like the foreign rule from the rig Vedic Period to the Independence Day of 14th August’s mid night, 1947 by leaving small period of self rule?

(10 of 15)

While reading rig Veda, I keep the basic points in my mind to find some necessary references useful to formulate the history of Indian model, alternatively to the conditions contributed to the human race from the animal spice in central-afro region as a searching key in one hand, the other book rig-Veda–a historical analysis written by Shrikant. G. Talagery, on the other hand. At the same time the references of the hymns for usage of the rig Veda I used is translated by Ralph. T.H. Griffith.

 

Searching key points are as follows.

 

1. Was the sapta sindhu or central Indian region as stated in Rig-Veda African like climate for the apes and mammals to form the human race independently?

 

2. Were the thick forest, rivers and hilly region, to have the first generation of human race?

 

3. Was the first generation of human race, (as it not seen the case of single individual antiquity of man what I see in the various findings) lived social life in both areas forests and dens according to the seasons.

 

4. How had the human race developed either through the same African pattern of hunting, fishing, bringing the flesh to the dens, storing it for future, or through the different model of living

 

5. How was the entire society prior to the emergence of rig Vedic hymns?

 

6. What was the reason motivated to the first generation of composers of the Rig-Veda?

 

7. Were the rig Vedic hymns passing from generation to generation orally till the emergence of the Devanagari, Pali and Sanskrit language or nagari scripts?

 

8. Why did the not write they same hymns in Indic, and proto-indo European Languages, if these hymns were passing from generation to generation in oral method?

 

9. What extent the rig Veda is useful in finding the real factors of the ancient Indian society as to identify the tribes of the first generation of Indian origin,

 

10. How did the blood relations emerge in rig Veda out of male-female’ sexual relations  as forbidden without experiencing the adverse affect in the family relations among father, mother, daughter, sister, and brother as one unit of the family?

 

11. Which language has the relative link between Indus and Devanagari to fill the gap in the ancient Indian history?

 

12. The Aryan invasion theory is myth or real but the real content still looks unresolved on the conflicting civilizations within the sphere of its broader reach to nationalism from its very little spark of the fire with a bunch of people whoever was in their early time of starting of their NEW act in the ancient habitations of the Indian sub continent.

 

13. The Aryan or anaryan but the invasion from within one of the habitations with brand NEWNESS is indelible from the Indian history whoever is not a question but whatever they were from within is still answerable to the Indian people.

 

14. The first of the first hymn of the first book, of ten books of Rig-Veda, initiated under the NEW practice, in night and day from the isolated place hidden with a small bunch of people unknown to the natives, whose origin is still untraceable, in the large parts of Indian sub continent. And their traces of such NEW NESS in the ancient habitations are important to the Indian history. The dark portions of the white people and the white paper like parts of the people whose contributions are buried under the loudly praising voice to Agni and Indra have to be known to the world.

 

 Method of composition of the hymns in three types irrespective of complete shape of the each hymn numbered under the books’ serialization, by rearranging each of the hymn in bits as to see these as from in side of the description, from out side of the description, and description of the hymn as third party. It means the composition of the present rig Veda by Ralph. Griffith would be rearranged on its new system based on the very nature of the description of each hymn in the entire rig Veda. The system of rearranging the rig Veda, what had opted by shrikant G. talagery is seen as faulty one as he had set himself some options and priorities in his mind in presenting the riveda on very basis of families of the composers of the book. But it violated the order of priorities on the time line, as if I present a case of angira (first of first in his family name) and his descendents in composition of the hymns in family basis, angiras great grand son whose contribution, if added in the same order of the agiras family, the gautama’s contribution in hymns could be enlarged from the time line.

Consequently the readers of this sacred text and assessing the Indian history would be misguided in the order of the time, and it is also injustice to those contributions that made in time should be read separately in the interest of the whole system of composition of rig Veda, in identifying the riks of the hymns. Hence conflicting rks in single hymn do not contribute its value with the time to the readers of the subjects which are found so many in the rig Veda. It’s because the manuscripts were collected from various sources which would never constitute the entirety of the activities of the people at that time through their descriptions of the incidences and occurrences of the individual activities of the society in different times. Hence it is to say that the each couplet of the each hymn of the each book would be re arranged in the manner which directly correspond the activity of the players in each of the incidents described in every rik in poetic manner. The composing method from the beginning to ending all the rks were made into hymns without following the credible system of composition with integrity under reasonable procedure in many hymns. In many hymns, the description of the same digit were followed by describing, the different activities under different circumstances which correspond in its sense. The system of composition of the single with all its rks in its entire hymn is very same from its first hymn of the first book to the last hymn of the tenth book of rig Veda.

The book, re-arranged by Shrikant.G.Talagery was only to show the world that the Aryan invasion theory was wrong in his methodology of composition of the book, by forgetting the events identifying with time line. His hard work is however proved useful to the readers of rig Veda not only from the religious point, but also it had so many customs of the people that both inside of the rig Vedic civilization and out of its civilization in Indian sub continent. Moreover, his attempt is always taken care to prove the composers of rig Veda was belonged to Indian soil. I have no problem with his methodology of rearranging the entire book according to nationality and nativity of those who composed. What happened now when you get back the greatness of this country on the name in nationality basis, the Saraswati River, area was carved out to Pakistan now?  It is in such order that would never be rearranged again under reasonable criterion and methodology of maintaining the sincerity as a historian. He preferred bharadwjas, in his opinion, were the best among all composers. Vishvamitras family, he preferred to put in his order on his own, though it is no matter in re-arranging the book on the way because it has no effect on the first composition methodology now available with the Ralph. Griffith’s translated version of rig Veda. The couplet of 22 in the hymn no.30 of the 2nd book which goes repeatedly in 31st, 32nd with the same no.22,  and continued with another couplet no 11 of 35th,36th,38th, 39th and in 43rd,48th,49th,50th, with different number of ends which indicated a lot about its corrupting additions to the hymns in the 3rd book. It is appeared further, not only such repetitions in the third book, for example if I say, it has 23 rks in 1st hymn, in 2nd hymn the rks are 15, in 3rd,11, in 4th also 11, in 5th, 11,in 6th, 11, in 8th, 11. And it goes further with 9rks in 10th, and again 9rks in 11th hymn, and 9rks in 12th hymn. Further it goes with 7rks in 13th hymn, 7 riks in 14th hymn. And its 15th hymn it has 7 rks. In its 17th hymn, it has only 5riks, in 18th hymn it had same5 rks. Further from 19th to 24 it has each same 5riks. In 26th hymn, it has 9rks, and in 27th hymn it has 15rks only. And again in 29th hymn it has 16rks. In 30th hymn it has 22 rks. It apparently it is understood to have an opinion about it that the identification 0f the couplets with the number of rks is not scientific way to establish any opinion or disproving any established opinion is nothing more than the political spirit in the religious instruments.

The first and tenth book of rig Veda is known as added portions of the latest minded writers and poets of the Brahmans period. So these two books would never represent the ancient social life of some hundreds of independent habituations of the tribes along the lines of the futile lands of the seven rivers in the Indian sub continent. In many hymns, of rig Veda, it is seen that they were tried to represent their signs in either in interpretation or in interpolation is seen like a thirsty throat desiring water. The representative making nature without participation in the Vedic literary issues through present in the past is a mark unending desire of seeking their character in the past what I see here in rig Veda is understood that it is unethical with ill motive under the weak compatible of the moral spirit and out of proportions of the illegitimate conceptual act of a set of individuals around the 1st AD. Following is the complete hymn which is average in size with 9 rks could give some fact sheet about the practice of those practitioners whose hymns never belong to any powerful gods, whose names appears in total rig Veda.

 

“1. THEE Agni, God, Imperial Lord of all mankind, do mortal men

With understanding kindle at the sacrifice.

2 They laud thee in their solemn rites, Agni, as Minister and Priest,

Shine forth in thine own home as guardian of the Law.

3 He, verily, who honours thee with fuel, Knower of all life,

He, Agni! wins heroic might, he prospers well.

4 Ensign of sacrifices, he, Agni, with Gods is come to us,

Decked by the seven priests, to him who bringeth gifts.

5 To Agni, the Invoking Priest, offer your best, your lofty speech,

To him Ordainer-like who brings the light of songs.

6 Let these our hymns make Agni grow, whence, meet for laud, he springs to life,

To mighty strength and great possession, fair to see.

7 Best Sacrificer, bring the Gods, O Agni, to the pious man:

A joyful Priest, thy splendour drive our foes afar

8 As such, O Purifier, shine on us heroic glorious might:

Be nearest Friend to those who laud thee, for their weal.

9 So, wakeful, versed in sacred hymns, the holy singers kindly thee.

Oblation-bearer, deathless, cherisher of strength”

The entire hymn, which is contained at least double number of information in its totality with reference of history of the period stated loosely from the point of duration of staring hymn of rig Veda to last rik of its 10th book. 200 years as almost all’s agreeable point on the period.

It is to confirm that the Agni, imperial lord of all mankind, do mortal men with understanding to kindle at the sacrifice. It is apparently understood that those men who accepts Agni, had to perform sacrifice. There is no problem for anybody at that time of the act. In its second rik, they loudly sang, with solemn rites, at his own home as guardian of law, where the Agni acts as minister and priest at the rites. It is an act of sacrifice at the home who is the guardian of the law, had to perform the sacrificial rites at this home. In its 3rd rik, the man who honours him as knower of all life with fuel, he prospers well with might. In the 4th rik, after ensigning the Agni, who comes with other gods by one of seven priests, is seen to their home where they sit at the place specially prepared for sacrificial rites. In the fifth rik, the priest who can invoke Agni with his effective speech on some best offer of his level, then he ordain the songs in its 6th rik, asking for singing the hymn loudly, as to grow agni, he become fair to see not only but also mighty one with springing to life who is still immature. In the 7th rik, it is declared that who is the best sacrificer, brings the gods,

The pious man and joyful priest drive the entire foes far away from them by joyful and melodious hymns, with the help of Agni. In the 8th rik as in the way as such the purifier shine heroic glorious might, be nearest as a friend to those who loud, help him was the prey. In its last rik, asks the fellow priests

To be wakeful while singing the sacred hymns for whom who gets the oblation would be deathless and gets strength. This hymn had not discussed out of its purview of the occasion where they were to work in the praise of agni, loudly in melodious way with care of present mind in pleasing the agni and other gods in the interest of the performer of the sacrifice at his home for the best of the guardian and immature under the offer to the priests who consists seven in number under the specified act of these people without disturbing anybody in the habitation in which the stability of the priest class is apparently feeling well and satisfied under the wishes of these priests to push the foes far away. This hymn is beautiful and no one is seen bothered, but enjoyed under the pre-conditions for performing the sacrifice at the house on the offering of the gifts to the seven priests including their chief. Here the act is seen in a peaceful and happiest way the sacrifice was performed in which the priest class also became close to have a fuel for life time by the sacrificer was seen under a good and amicable conditional life of all these members of the act. The social conditions while performing this sacrifice at the home of the sacrificer are seen as an act socially sanctioned by the society and treated it as sanctioned law of the society where there was no state law was in force. The fallowing hymn is not like that of above in character with peaceful sacrificial performance but it is full of outer issues were sought to have the wishes of the gods at the place where they performed sacrifice.

“1. THE righteous singer shall overcome his enemies, and he who serves the Gods subdues the godless man.

The zealous man shall vanquish the invincible, the worshipper share the food of him who worships not.

2 Worship, thou hero, chase the arrogant afar: put on auspicious courage for the fight with foes.

Prepare oblation so that thou Mays have success. We crave the favoring help of Brahmaṇaspati.

3 He with his folk, his house, his family, his sons, gains booty for himself, and, with the heroes, wealth,

Who with oblation and a true believing heart serves Brahmaṇaspati the Father of the Gods.

4 Whoso hath honored him with offerings rich in oil, him Brahmaṇaspati leads forward on his way,

Saves him from sorrow, frees him from his enemy, and is his wonderful deliverer from woe”

In above hymn, though it is very short, it is preyed with difference by the performers in every one rik that could represent some physical conditions of the society that time. In its 1st rik, the entire burden of defeating the enemies is rested on the singer if he is righteous who served the gods, under a condition; the enemy is who lives godless. At the same time, the worshippers also share the food that do not worship and lives god less. In the 2nd rik, the composers are set aside by pushing out one who worship to chase the arrogant so far with a courage to fight with the foes, for which the oblation must be prepared through which he may success and they crave for the help of Brahmanaspati who is the father of gods. In its 3rd, rik, it is claimed that who lives with folk, with family, with sons with family gets the booty and wealth for himself and for heroes, with oblation believing the hearts of brahmanaspati who is a father of gods, it means the priest wants to live in family by maintaining good relations with folk and heroes by supplying oblation in believing Brahmanspati as a father of the gods. In its last rik, it is stated who honors by offering oil in big way, the father of gods brahmanaspati lead him forward in his way and saves him from sorrows and from enemies because the father of gods is wonderful deliverer from the sorrows. In the essence, the priests looks a weak in seeking the help of other god for whom who should live in the family with his members and folks by offering oblation in believing the father of gods for defeating his foes and assured for free of sorrows. It is the perfect normal position of the priest in the society because the priest and his preys are so weak that indicated the sacrificer to maintain goof relations with the members of family and folks by offering the oblation to him. In this hymn the Agni is replaced by Brahmansopati. The following hymn has another kind of content of the same priests presenting the difference of Agni and priest Agni by the practitioner through the hymn.

“1. SET this our sacrifice among the Immortals: be pleased with these our presents, Jātavedas.

O Priest, O Agni, sits thee down before us, and first enjoys the drops of oil and fatness.

2 For thee, O Purifier, flow the drops of fatness rich in oil.

After thy wont vouchsafe to us the choicest boon that Gods may feast.

3 Agni, Most Excellent! For thee the Sage are drops that drip with oil.

Thou art enkindled as the best of Seers. Help thou the sacrifice.

4 To thee, O Agni, mighty and resistless, to thee stream forth the drops of oil and fatness.

With great light art thou come, O praised by poets! Accept our offering, O thou Sage.

5 Fatness exceeding rich, extracted from the midst,—this as our gift we offer thee.

Excellent God, the drops run down upon thy skin. Deal them to each among the Gods”

A very beautiful narration of the act on sacrifice by the priest in composition of the 1st rik which directs to set the system of sacrifice to the priest Agni, and agni god, on the presents before him, as to enjoy the first drops of oil and fatness. In the 2nd rik, asking him to flow the drops of oil rich and fatness. Then after he says they never keep remain to ask the boon as they feast as gods all. In Its 3rd rik, as usually in praise of Agni in poetic claiming the sages with drops of oil as to enkindle of best seers and, seeking the help of Agni in sacrifice. It is very clear the hymn has not exceeded its assigned purview of the sacrifice as it has not objection to offer at the time when they performed in a peaceful place indicated the phase of the sages and the society was also shown as normal. In its 4th rik it is described Agni, mighty and resistless  in praise comparing as to pour the oil and fatness to the agni, which gives great art as praised by poets and accepts the offering addressed to the sage, as it intended to conduct the usual activity of the sacrifice. The poet and his effect in poetic art are frequently appearing in some riks of some hymns. It is the crucial in the singing the hymns. In the fifth rik, fatness as exceeds it could be extracted as to offer as gift to who the Agni excellent, like the drops (of sweat) runs down on the skin as such asking him to deal with gods, as it has been compared in really a poetic manner. This hymn had confined to its purview of offering, sacrifice, singing oil and fat along with the Agni all are present and in most attentive way this sacrifice had been performed. But this time a different with similarity could be found at least in 20 hymns ending with the same rik in the book no2. The hymns why should end with the same rik in 20 hymns out of 43 hymns have to be seen in the following way and its commonality represent something effective to show the others what they have performing in a big way.

16 The princely worshippers who send to those who sing thy praise, O Agni, guerdon graced with kine and steeds,—

Lead thou both these and us forward to higher bliss. With brave men in the assembly may we speak aloud.

 

13 The princely worshippers who send to those who sing thy praise, O Agni, guerdon, graced with kine and steeds,—

Lead thou both these and us forward to higher bliss. With brave men in the assembly may we speak aloud.

 

21 Now let that wealthy Cow of thine, O Indra, yield in return a boon to him who lauds thee.

Give to thy praisers: let not fortune fail us. Loud may we speak, with brave men, in the assembly.

 

15 Thou verily art fierce and true who sendest strength to the man who brews and pours libation.

So may we evermore, thy friends, O Indra, speak loudly to the synod with our heroes.

 

13 Prepare thyself to grant us that great bounty, O Vasu, for abundant is thy treasure.

Snatch up the wonderful, O Indra, daily. Loud may we speak, with heroes, in assembly.

 

12 Prepare thyself to grant us that great booty, O Vasu, for abundant is thy treasure.

Gather up wondrous wealth, O Indra, daily. Loud may we speak, with heroes, in assembly.

 

10 Now let that wealthy Cow of thine, O Indra , yield in return a boon to him who lauds thee.

Give to thy praisers: let not fortune fail us. Loud may we speak, with brave men, in assembly.

 

9 Now let that wealthy Cow of thine, O Indra, yield in return a boon to him who lauds thee.

Give to thy praisers: let not fortune fail us. Loud may we speak, with heroes, in assembly.

 

9 Now may that wealthy Cow of thine, O Indra, give in return a boon to him who lauds thee.

Give to thy praisers: let not fortune fail us. Loud may we speak, with heroes, in assembly.

 

9 Now may that wealthy Cow Of thine, O Indra, give in return a boon to him who lauds thee.

Give to thy praisers: let not fortune fail us. Loud may we speak, with heroes, in assembly.

 

9 Now may that wealthy Cow of thine, O Indra, give in return a boon to him who lauds thee,

Give to thy praisers: let not fortune fail us. Loud may we speak, with heroes, in assembly.

 

9 Now may that wealthy Cow of thine, O Indra, give in return a boon to him who lauds thee.

Give to thy praisers: let not fortune fail us. Loud may we speak, with heroes, in assembly.

 

19 O Brahmaṇaspati, be thou controller of this our hymn and prosper thou our children.

All that the Gods regard with love is blessed. Loud may we speak, with heroes, in assembly.

 

17 May I not live, O Varuṇa, to witness my wealthy, liberal, dear friend’s destitution.

King, may O never lack well-ordered riches. Loud may we speak, with heroes, in assembly.

 

11 May I not live O Varuṇa, to witness my wealthy, liberal dear friend’s destitution.

King, may I never lack well-ordered riches. Loud may we speak, with heroes, in assembly.

 

7 May I not live, O Varuṇa, to witness my wealthy, liberal, dear friend’s destitution.

King, may I never lack well-ordered riches. Loud may we speak, with heroes, in assembly.

 

15 O tawny Bull, thus showing forth thy nature, as neither to be wroth, O God, nor slay us.

Here, Rudra, listen to our invocation. Loud may we speak, with heroes, in assembly.

 

15 Agni, I gave good shelter to the people, and to the princes goodly preparation.

Blessed is all that Gods regard with favour. Loud may we speak, with heroes, in assembly.

 

8 These prayers of ours exalting you, O Aśvins, have the Gṛtsamadas, for a laud, made ready.

Welcome them, O ye Heroes, and come hither. Loud may we speak. with brave men, in assembly.

 

6 May Pūṣan stir our thought, the all-impelling, may Soma Lord of riches grant us riches.

May Aditi the perfect Goddess aid us. Loud may we speak, with heroes, in assembly.

 

These verses are ended with the same words in common with the different purposes at the sacrifices with the loud voice speaking the brave in assembly in praising the Agni for three times, Indra ten times, brhmansapati for once, , varuna for three , rudra for one, aswins once , and  posan, for once they preyed in the assembly with heroes.

In the book 2nd one another common feature is appeared in the last verse of the hymns which are given below.

 

23 As holy food, Agni, to thine’invoker give wealth in cattle, lasting, rich in marvels.

To us he born a son, and spreading offspring. Agni, be this thy gracious will to us-ward.

 

11 As holy food, Agni to thine invoker give wealth in cattle, lasting, rich in marvels.

To us be born a son and spreading offspring. Agni, be this thy gracious will to us-word.

 

11 As holy food, Agni, to thine invoker give wealth in cattle, lasting, rich in marvels.

To us be born a son and spreading offspring. Agni, be this thy gracious will to usward.

 

11 As holy food, Agni, to thine invoker, give wealth in cattle, lasting, rich in marvels.

To us be born a son, and spreading offspring Agni, be this thy gracious will to usward.

 

7 Agni, as holy food to thine invoker, give wealth in cattle, lasting, rich in marvels.

To us be born a son and spreading offspring. Agni, be this thy gracious will to us-ward.

 

5 Give us not up to indigence, Agni, nor want of hero sons,

Nor, Son of Strength, to lack of cattle, nor to blame. Drive. Thou our enemies away (it is not last rik in its hymn but it is 5th in serial out 6 verses)

 

5 Agni, as holy food to thine invoker give wealth in cattle, lasting, rich in marvels.

To us be born a son and spreading offspring. Agni, be this thy gracious will to us-ward.

 

5 Agni, as holy food to thine invoker give wealth in cattle, lasting, rich in marvels.

To us be born a son and spreading offspring Agni, be this thy gracious will to us-ward

 

5 Grant, Agni, to the worshipper wealth rich in heroes, plenteous store,

Make thou us rich with many sons.

The burning desire of those families of the composers of the rig Veda for the “son” could be seen with some other such comparative analysis from the rig Vedic content as to form an opinion as these writers are succeeded in presenting the history to the world as they wanted to the Indian people.  

 

While forming an opinion on any material facts it is necessary to check the credibility on the material facts without having any opinion prior to the findings. Of course it is futile attempt to see whether the Aryan theory is biting the dust or it is remained in its old claim is not important here to assess the whole content of each rk of every hymn of the book is very essential whether what were the material facts really inside the book is very important without change of the content is some thing like a gambling in which the number of cards do not change but the players always changes, according to the cards and plays under gaming condition from rig Vedic time to present of any casino.

The basic question about the origin of first singers of the hymns is still unresolved as to identify the real practitioners of the first in its own kind is remained unresolved. It is to identify with the act which could represent their identity in practicing the NEW from all routine and old one from within the society as it had experienced the NEW practice of the people in an isolated locality. It is confirmed that the act was not routine and did not relate to the other members of the society. So that they selected the isolated location for practice of the NEW act of singing the hymns in night as it was the first of its own NEW act identified to put into practice with singing the hymns first as their practice in the Newness within isolated locations. It is not a question of out side people or inside people who practiced the NEW ness with singing hymns. It would never allow identifying the people whether they were the Semitic, aboriginal, and outers of the sphere of its own limit of that time.

It only confirms that the “act” of the people in new way with newness at that time of their practicing. The essential ingredients in any newness does not resemble to total newness. If the old ingredients want to form any newness would never be allowed to see it as total new with the old ingredients. It means in totality the newness should contain the both essential ingredients to represent with newness. At the same time the purpose and aim of the all new essential ingredients also should contain the new as to be a part of aim and purpose of the entirety of the newnewss. So the newness with all four essential ingredients to resemble the newness in entirety in all four ways was fulfilled. The very new act with new people in continuous procedural activity for different needy purposes representing with their own under perfect confidence and knowledge could be attractive to the people. The reaction and responses of the people on the new faces, new acts, new and continues activity for the new objects receive mixed response on them that time. It was fearful attractive, and became suspected. Some merciful, and some were in anger and some were treated their enemy, some respectful and some with charity.

Their activity was first very committed to their act. Some receives gifts, and some were dependent. In out set the new practioners were not independent people to live on their own. They did not have anything with them while the NEW act was initiated by a group of members of the tribal community out of the sphere. It means it is the period of initial and first NEW acts of these people did not know the local populace and became known as unknown and suspected by those people whose reach was very small. The way they adopted by loudly praising the Agni, with a group of people in night, morning and evening in a big way was made the locals to see them first as to identify them as the NEW within their sphere. Seeking son, oblation, approach, acceptance of the gifts, inviting gods for those who approached them, as these all were the acts required to be identified within the reach of the sphere. They as a group did not have anything to participate in the work other than their NEW practice in the new area indicate to understand that they were first dependents completely on the gifts of the people.

The very first group was to see how they were acted while in initial NEW practicing days could be nitrified only when these are studies at the reasonable point of time for every one to judge on the credibility of the practice. As the practice was, in reading and memorizing the hymns of rig Veda, is not seen in future in all times as a practice of the humans without changing its original nature from its original one in the practice in the society. the manuscript department, under the national mission for manuscripts declares in its portal that the manuscrpitology is scientific study of manuscripts and further it claims ” a wide range of specializations- preparations of raw material( paper, birch bark, palm leaf, ink, stylus), study of development of scripts and alphabets, methodologies of higher and lower criticisms; translation, interpretation, reconstruction of texts; preservation; conservation; and storage of manuscripts; designing museums; achieves for manuscript storage; linguistics; knowledge of scribal traditions; critically editing texts, cataloguing” moreover, more than 22 universities offered the manuscriptology as a subject in graduation and post graduation level studies along the lines of other subjects in the field of education. Now it breaks the monopoly of few sections of the people believing in might despite wisdom over the riveda. Moreover, the entire history of India is related with its internal system of composition and external practice in the society on the name of the sacred text of the ancient times, prior to which no written record is available. It is become unavoidable need to those who wanted to read the real history of the Indian nation in the interest of its people irrespective of any discrimination on the name of religion, caste, and language. In this regard, the constitution of India declares in its article….

 

While going through into the nature and time line of the rig Veda, it is necessary to find in brief about the description on the rig Veda which is made by the government of India through the nominators, to the United Nations register maintaining under heritage, Dr. Sudha Gopalakrishnan, Mission Director of the National Mission for Manuscripts, Ministry of Tourism and culture, government of India, which says in its own words “The Rig-Veda, the oldest among the four Vedas, is the fountain source of the so-called Aryan culture in all its manifestations that spread beyond the Indian subcontinent to large parts of South and South East Asia, as well as parts of Central Asia” and further it clarifies that the selection only 30 manuscripts out of 27000 (twenty seven thousand). There were only 30 manuscripts, of them, only one written in sharada and other 29scripts are in Devanagari script on birch bark and one only on paper. The declaration further confirms that these were written in1464 AD with its No. 5/1882-83 (in1464 AD).

And all other manuscripts were written in Sanskrit language. These manuscripts of the Rig-Veda were nominated for ‘Memory of the World Register” .the Bhandarkar Oriental Research Institute, Pune, India, which was in constant work of collection of oldest manuscripts in India and had played lead role from the beginning of the collection of the rig Vedic manuscripts from various parts of India. At the same time this institute was once come to light when it was attacked by the shiv sena, extreme right wing of the Hindu terrorism ideology against the Muslim, Christians and other minorities in India since last 80 years. Their ideological base is found in 1920s, and still it is in its work in causing financial damages, killing, rapes, genocides and their continuous network against the Muslim and other minorities in India. In 1858, the governor, of the presidency of Bombay Willington, was appointed two individuals, Drs. George Buhler and F. Kielhorn, to collect the manuscripts from their region as well as the other parts of administration.

 

The work of collection was continued from 1868 to 1907, by various officials of the British government. Of them were the first, George Buhler who collected 3,118 and the second were, R.G Bhandarker, 6,681 and Peter Peterson who collected, 4606. The total officials were eight. Of them five were Indians and remained three were British officials. It is the collection of the joint labor of the British and Indian nationals in the collection of the rig Vedic manuscripts. These five Indians are R.G Bhandarker, Kathavate, S.R Bhandarkar, K.B Pathak, V.S Ghate whose collection of manuscripts consist major part in the total collections of the manuscripts. While briefing about the history of these manuscripts, in the sheet of cataloguing of the 30 manuscripts, while nominating these to the Memory of the World Register, of the United Nations, it is stated that “Twenty six manuscripts have been described in detail as entries 1 to 26 of the first part of the first volume of the Descriptive Catalogue of Sanskrit Manuscripts, compiled by the Assistant to the Professor of Sanskrit, Deccan College , Pune, forwarded by Prof. S. K. Belvalkar and published by the Government of Bombay in 1916. In continuation of the efforts on the Vedas by British, max Muller, who was translated the rig Veda from Sanskrit to English. The ideological contradictions were in high rise at that time when the period was in First World War, rebellions against the British in their colonies, proposition of the communist ideology by the Lenin in Russia, and the restless rebellions against the British was engaged in controlling the position in all fronts at that time was the world condition.

 

 While identifying the role of Hindu extremists and Hindu terrorists who handy works in the recent bomb blasting in malegaon, ajmer, makka masjid and other blasting cases in India, it is necessary to find the real role such forces in the national freedom movement, I like to present the period of the freedom movement which started from 1857 to the end of first world war few incidents I noted here so as to not to mix the national freedom struggle in which all religious people were participated and hanged whose contribution had not been still not identified with due and proper while remembering the martyrs of the Muslims and Sikhs in India. So during this period their role could not found because they were not yet born to burn India on the name of freedom struggle. I present their role in detail after their emergence after 1920s only.  At these times, the origin of the rig Vedic evidences were brought out to the notice of the world as the ideology itself was (and is) to form basic foundation of the unity of the people under one umbrella, was put either knowingly or unknowingly, but surely it was the period when it was originated to read the Rig-Veda in English was proved more useful than the Sanskrit at that time, when the basic foundations of the large force of the mughal empire and its other states were engaged in the wars against the British empire in all parts of the country under perfect understanding of the Hindu-states internally against the Muslim rulers. On 1st July, 1916, the incident was known bloody failure, in which 20000(twenty thousand) British army had been killed. In the month of august, it had gained a little territory by loosing further army deaths and casualties to 83000. In the war, 650000 of the British, France army was killed and German army also lost near about, 450000. German’s attack on Belgium attracted to further expand the scope of the war globally. Lord Kitchener had been appointed as war minister to handle the failures of the military and to see shortage of the army engaged in the war. Britain had 247,432 regular troops and 120,000 of the regular unit were in the British Expeditionary Army only which made him to recruit additional force to meet the war challenges. In 1916, the British completed its recruitment with 2.6 million new volunteers. British parliament had decided to pass the military service act on the service matters of the military personnel. In First World War, the British army suffered serious set back on deaths of 662000 men beside 140000 were presumed to be killed on their missing in the total war which was ended in 1918. As a British colony, India had contributed a lot with war volunteers, soldiers, wealth and cooperation which could be understood with the saying of Gandhi Mahatma”. “Seek ye first the recruiting office, and everything will be added unto you.” Total strength of Indians was 800000, 47,746 was killed and 65,000 were declared missing. The British establishment was very happy with complete cooperation of the Indian national congress party which was at that time demanding the self rule in India through the local government under the control of the British Empire. Not only India, but Nepal, Bhutan also contributed by offering near about 150000 men from their states into British army. Indians army in the British Empire had won 13000 gallantry awards and 13 Victoria crosses. Khudadad khan was won the first Victoria award from the Indian nationals’ British army. The war which was proved very burden some affair for the winners and defeated in last century, and it is also proved as a brave activity also out of unavoidable saving of the society from out side source that had made to learn many lessons in formulating the economic policies of the states in the Second World War. On the other hand the Indian ghadar party was very much offensive by calling armed revolt against the British as well as Gandhi mahatma too due to unconditional support of the Gandhi to the colonial rulers. Alone in the case of Punjab, which already had its 100000 force, prior to the war, and during the war time it had further contributed with 380,000 beside its war contribution and war investment to the British. Punjabi army was the highest sufferer in that was with 67, 041 lives and 67,771 were wounded. At the same time, near about 120,000 from the Rawalpindi division of present Pakistan had been recruited into British army. Of them majority men was Muslims. In, France, east Africa, Mesopotamia, Egypt, Gallipoli, salonika,  Aden and Persian gulf, under British empire the Indian men in combatant and non-combatant fields were in total, 9,43,344. On the war account of the British side could be known through the writing of viceroy to India, Lord Hardinge, the then Viceroy of India wrote in his memoirs: “Within six months of the outbreak of war seven divisions of infantry and two divisions and two brigades of cavalry were sent from India overseas. But in addition to these organized forces no less than 20 batteries of artillery and 32 battalions of British infantry, 1,000 strong and more were sent to England. Altogether 80,000 British officers and troops and 210,000 Indian officers and men were sent from India overseas during the first six months of the war….It is a fact that for several weeks before the arrival of some untrained Territorial battalions from England the total British garrison in India, a country bigger than Europe… was reduced to less than 15,000 men. It was a big risk, but I took it, in spite of the repeated and vigorous protests of the Commander-in-Chief and some of the European community, as I trusted the people of India in the great emergency that had arisen, and I told them so and my confidence was not misplaced.” The political situation was very favorable to British at one point by receiving the massive support of Gandhi and his Indian national party and on the other side, a difference in the political circles in India as to seek independence from them or seek power for local government. Consequently the government of India act came into being by establishing the two houses of parliament in a country on a condition to check as to widen the scope of its limit after ten years, in 1919. The Indian national congress party, communist party of India, the ghadar party, and the extreme right wing based on the Hindu religion were all they leading separately except in the case of Indian national congress which was run by the two blocks that speaks on moderate way and another was to wage the militant way against the British for the freedom. On the very basis of the freedom movement, the classification could be made in two forms with leaving the moderate group for the negotiations with the British on behalf of the militant and right wing on the issues set by the Indian national congress which was totally in from line leading the masses from its two edges of extremism and moderate camps inside the party. On the other hand, the ghadar party was introduced from the foreign lands mainly from Sikhs, whose sacrifices still unforgettable in secreting the freedom to India. At the same time no right wings of the present political party, BJP or its cultural organs, Rashtrya Swayam Sevak Sangh, Vishva Hindu Parishad, Hindu Mahasabha, and Jan Sangh, were initiated to play any role in the freedom movement of this time. Hence these right wing fundamentalists have not contribution in securing freedom to India. In short, it is good to memorize those who had been hanged to see India as free nation as show their dreams were shading in the hands of present people of all spheres for the selfish ends. The Namdhari martyrs, on 17th January 1872, led by S. Hira Singh and S. Lehna Singh of Saklodi were martyred. Avadh Bihari., who was in Hardinge Bomb case, was hanged on 8th May, 1915 in Delhi Jail. Bhai Bal Mukand., who was taken part in Hardinge Bomb case Delhi and Lawrence Bomb case, Lahore, was hanged on 11th May, 1915 in Ambala Jail.

 

Basant Kumar, who was in hurling bomb case on Viceroy Lord Hardinge on 23rd December 1912, was hanged on 10th May, 1915 in Delhi Jail. Master Amir Chand, who was in leading part in Hardinge Bomb case, hanged in Delhi central Jail on 8th May, 1915. Sher Ali, Killed Viceroy Lord Meo who was on visit at Andaman Jail, Was hanged on 9-2-1872 at Viper Island, Andaman, Sufi Amba Parshad, took part in peasant agitations in Punjab in 1907 and was sentenced for six years, he was escaped to Iran. He took part in Iranian national movement, was captured by British authorities in South Iran and was condemned to death. Found dead on 21st, February, 1915 the day of execution. On the charge of bombing conspiracy, bakshish Singh, jailed in the Lahore and died on November 16, in 1915. Max Muller German professor who had spent many years of his life for translation in English of the “rig Veda samhita” in six volumes, at last it was published by oxford university press in 1849. In his career he had got what he wanted in his life by working on this book. His major contributions are Essays in Comparative Mythology, 1856, Introduction to the Science of Religion, 1873, The Sacred Books of the East (12 volumes), 1875, Contributions to the Science of Mythology, 1897. He worked as professor in Oxford University and he was a scholar in many languages and comparative studies of religions too as it proved how he was thought about the origin and journey of a man rejecting the unwritten history of man in the absence of the language could be understood with the quotation in his book, Contributions to the Science of Mythology, 1897, “”There is nothing more ancient in the world than language. The history of man begins, not with rude flints, rock temples or pyramids, but with language. The second stage is represented by myths as the first attempts at translating the phenomena of nature into thought. The third stage is that of religion or the recognition of moral powers, and in the end of One Moral Power behind and above all nature. The fourth and last is philosophy, or a critique of the powers of reason in their legitimate working on the data of experience.” The impact of the Major works in the literature in any movement could not identified in materialistic way but it could be seen in many major incidents in the history there could be a definite role of the literary works as inspirational one for a set of ideology who believes in such contributions to the Indian history. It is not to mean to color the history of independence by these contributory works in India by the British administration. Max Muller also got doctor of philosophy from the same university where the renowned philosopher Hegel was worked in Germany.

Under such serious conditions while receiving wounds to the body of Indian state, the people offered in big way to fight on behalf of the British Empire against the Germany. The question is how should understand the history of India while it was passing during the first world war under the multiple interest of the different sections of the society as a whole in which the families and its responsibilities were one side and on the other hand, the British offer for joining into its imperial army and the third and most important section of the society was for following a collective call given by the Indian national congress party as these were the questions in the minds of the people to take the decision in the interest of the families, and in the interest of the British as well as the call given by the Indian national congress party at that was crucial in nature, by comparing the credible way of the violent revolutionary path given by the ghader party which had enough potentiality in damaging the interest of the British interest as well as the cooperative thinking way of congress party in freeing India. Entire British Indian provinces after the 1857s first independence struggle had come under strong feeling that the British once encouraged by some people under cover, in the past had begun to understand that the excess would never be continued any more in the interest of the people on the face of humiliation, torture, killing, jailing on pretty causes, and over burdening with their taxation on the people in general. During the first Indian revolt of 1857-58, period 27000 Muslims were executed in Delhi, in addition to the unaccounted killing of the Muslims by British.   So that the people was in such attention during the first world war period in searching a suitable way to attain the freedom from the British, as they had been reduced to four options to choose  for the best. As the case necessarily dominate the common minds to understand the easiest way as what individuals inspires upon the actual happenings, like wise the people were in divisions as the wish usually wish to do at that time. Ali Ahmad Siddiqui of Faizabad, U.P who planned the Indian Mutiny in Malaya and Burma along with Syed Mujtaba Hussein of Jaunpur and who was hanged in 1917,

 

The continuous programs were going on under the leadership of Gandhi, meanwhile, the jalianwala bagh massacre was come to light when the people was gathered for a meeting, and the general dyer ordered his troops to fire,  killing nearly four hundred people. On the question of the killing in the British house of commons, on 8th July, 1920, what was the Winston Churchill told that was complete represented the political situation of the country in the case of the armed and unarmed issues of the people in the view of the state as” “Men who take up arms against the State must expect at any moment to be fired upon. Men who take up arms unlawfully cannot expect that the troops will wait until they are quite ready to begin the conflict–” and further he explained about the situation prevailed under the control of the military officer in Chandigarh, general dyer in his speech” The origins of that day’s controversy lay in a shocking episode. A few months after the war an Englishwoman, a missionary, had reported that she had been molested on a street in the Punjab city of Amritsar. The Raj’s local commander, Brigadier General Reginald Dyer, had issued an order requiring all Indians using that street to crawl its length on their hands and knees. He had also authorized the indiscriminate, public whipping of natives who came within lathi length of British policemen. On April 13, 1919, a multitude of Punjabis had gathered in Amritsar’s Jallianwallah Bagh to protest these extraordinary measures. The throng, penned in a narrow space smaller than Trafalgar Square, had been peacefully listening to the testimony of victims when Dyer appeared at the head of a contingent of British troops. Without warning, he ordered his machine gunners to open fire. The Indians, in Churchill’s words, were ‘packed together so that one bullet would drive through three or four bodies’; the people ‘ran madly this way and the other. When fire was directed upon the centre, they ran to the sides. The fire was then directed to the sides. Many threw themselves down on the ground, and the fire was then directed on the ground. This was continued for eight or ten minutes, and it stopped only when the ammunition had reached the point of exhaustion.’ Dyer then marched away, leaving 379 dead and over 1,500 wounded. Back in his headquarters, he reported to his superiors that he had been ‘confronted by a revolutionary army,’ and had been obliged ‘to teach a moral lesson to the Punjab.’ In the storm of outrage which followed, the brigadier was promoted to major general, retired, and placed on the inactive list. This incredibly, made him a martyr to millions of Englishmen. Senior British officers applauded his suppression of ‘another Indian Mutiny.’ The Guardians of the Golden Temple enrolled him in the Brotherhood of Sikhs. [Email comment received querying the accuracy of this statement] The House of Lords passed a measure commending him. Readers of the Tory Morning Post, Churchill’s old scourge, subscribed L2, 500 [pounds] for a testimonial. Leading Conservative MPs took up his cause, and Lloyd George reluctantly agreed to a full-dress debate. Venetia Montagu’s husband, Edwin, now the secretary of state for India, would open for the government, with Churchill scheduled at the end”.

 

The impact of the massacre of the innocent peoples’ fall at jallaianwalla bagh, the entire nation was started suspecting on the line of peace and violence which were separately in side of the Indian national congress as well as in other sections too. The ghader party was founded in United States and Canada by the Indian Sikhs in 1912 as it had been renamed to its old name “Hindi association of pacific coast” with the body of 21 members including its president and general secretaries. Sohan sigh bakhna was the president, kesar Singh was the vice president, and lala hardayal was the general secretary and the editor of the Urdu ghader news paper. The period of its operation was not more than one and half year only.

 

 

  While preparation for expedition the Macedonian kind had made many arrangement in leading the large contingent of armies as well as internal adjustments in a set of confidential expert in the affairs of the state of his capital for a peaceful solutions with his neighboring contending tribal leaders in the different states at that time. During the war campaign with the Persian king darious, in the battle field, he came know to through one of army generals that the Persians’ probable attack in their counter up the armies of the Alexander the great, he denied the plan of attack on them in the night by saying his own that “I will not (dishonor) myself by stealing victory like a thief” but he wanted to defeat darious in day light, which shows the warring system of the kings of the ancient state. The king darious, who possessed might force of 34000 cavalry, 200000 infantry or foot soldiers against the out numbered Alexander’s force which was 7000 cavalry and 40000 infantry only. On first October, Alexander the great became victorious in the most prominent war in the history of the world wars and he gained the control over much dreamed Persian Empire in the history. A journey continued through many regions, in the list of winning territories from Persia to Asia, and made immediate return back to home on the requests of the army men in 321BC without spending much time in Asian region was ended. While going through the entire history of Indian sub continent, from the period of primitive phases of the development of the human, I discuss in detail, but the period of foreign invasion which was started from Alexander the great and after his return back no other invasion was taken place on the Indian region. The next invasion of the Mir khasim in the 5th century BC was again uninitiated and continued till the period of independence on 14th august (mid night) 1947. It means the Indian history from the period rig Veda to present day, in which more than 1200 years were in the account of the foreigners, if the Aryans are treated as Indians from their invasion. If the Aryans are treated as foreigners the free Indian account could be not more than 70 years. So the Muslim invasion started only from the 5th century BC only. The gaps from invasion to invasion only the Indian region was lived in free of the foreign oppression and the remained entire period was to be counted in the account of the foreign rule. At the same time the Hindu nationalism or terrorism has a little bit of presence in Indian history. So other claims of them in India are the fraudulent and bogus.

 

The expedition of the Alexander the great to India where he defeated the Purus king of Punjab which was under the kingdom of pauravas, in the year, 326BC, and he had been invited by the another kingdom of its neighbor, named taxila which is now rawalpindi.

 

The usual alliance was made by the king on native, omphis, with the Alexander. One of the sons of porus, posted to guard the crossing of the hydespes river, at time, but a skilled in wars the army crossed the river, and unmatched army of the native porus was defeated and son also killed in that battle. Alexander’s army had the horses and the native porus decided to face the horse under a confidence that the elephants could defeat the horse riding armies, but the local army was defeated. The suitable combination with elephant against horse was though suitable at that to think by the king porus was proved wrong. Because the very much claimed the “horse” stories in establishing the have seen failed against the original horse riding army of the Alexander in the Punjab and Rawalpindi region where there many independent states in Indian sub continent. This attack was not carried out by any Muslim ruler in India at that time, because the Islam religion was not known its name to the world people. This defeat was taken place very much earlier of at least 600 years in advance of the arrival of the Islamic invaders to India.

 

The very idea of the caste system in the Hinduism was based in the emergence of the Hinduism from the state of chanting. Glorifying, offering sacrifices to the Aryan gods at the places they selected for performing the fire alters at the outskirts of the villages was really made the ancient rural artisans to join with them was really the origin of the caste system in India. Since then the period of glorifying the agni, ad the priest, the god of sacrifice, and the minister of the event of the social life of the people at that time who were in such practice of doing their activity in the service of the gods through the performing the activities was the first point of the journey of Hinduism as a religion. So that they called by name of profession to those people who joined in their regular activity of the fire alters, soma drinks, sitting on the kushana grass and enchanting the hymns, also with the eating at their site and places they were selected, was an activity of those people who really started the Hinduism practices. But the rig Vedic culture was different with that of the habitation culture of the people at that time. So this fundament difference was started emerging in the minds of the hymn practitioners and later on as composers in rig Vedic society. In essence Hinduism had its roots in rig Vedic society in the modern Hinduism, but the modern Hinduism has not such spirit of piousness and sacrificial nature for the good of the society what they found to be need of the time to save the entire people from all such dangers intended behind the habitations behind the rig Vedic people in India.

 

Moreover, the early stage of the state in Indian context prior to the rig Vedic society, it was widely known that the small units of the tribes were seen in the rig Vedic references seen either from the source of the rig Veda or from the other sources of writings in later times. the small units in which the whole responsibility of the unit was rested with the old one and remained the young of the habitation were in his assistance and he had to see all the responsibilities of the members of the habitation in which the elder was its leader whose role was not alienated from the productive field to non-productive in its easily stage of the state prior to the Vedic society.

 

In the second phase of the development of the state by alienating itself from the work of productive to non-productive in whole time not taken like in any other ancient societies, of the world. A small groups of tribes were living with complete their units of families with their members in the form of unit with existence of the separate family units prior to the Rig-Veda, where there was not a practice of worshipping any gods, and demy gods in their societies. The separate identification of the existence of the two parallel civilizations was seen prior to the invention of the Vedic civilization in Indian sub continent. While living around the area of the seven rivers the tribes were identical with the extensional units of the families of the one lineage. The lineage with the leadership of the entire families were expanded from its level of families to the units of habitations in a group passes onto the generations to generations from widening of members of the units. The unit could be formed with the expansion of the family members themselves only in its early period of emergence of the rig Vedic civilization.

 

The wars and attacks were possible feature of every unit but the interest and their growth was not based on the sacking of the other small units at that time of the early stage of the state. The basic point is the first generations of the human spices were not originated in these habitations of the Indian sub continent. Because, the relationships in males and females was perfectly in organized way of the control of the head of the unit, with social sanction and approval of the entire habitation under intimation to all on specific days were chooses for these activities without leaving any enmity in the minds of the members of the unit.

 

The social system was well organized, and had run within the command of the head of the units, in the region. The early development of the state in the biggest form in Bihar state was the phase two by organizing the complete full time young in support of the king and his subjects basing upon the cost of the state as an alienation of the members of the society from the productive field to non-productive field in such a biggest way to plan out as a kingdom in the area in Indian sub continent. in the phase two of the state in any society it has been maintained in the functional balance between the society and the members of its all organs in account of  revenue and expenditure with a view to maintain peace and demonstrations against the state and the industrial capitalist system in the country. in the last stage of the state, it needs to find the colonies for maintaining the balance of the burden of the own state’s expenditure which the state would never be able to sustain the excess staff of the state inside and out side of the state where it has found its resource to recover from the crisis of the both state and society. I can term all these according to the Marxist, Leninist, and Maoists philosophies, but I do not because all these were termed and described in the most mechanical way without identifying the active role human minds, on following the policies of administration of the state and its economy according to the tasks which were set by the active players of the each and every field of the state, and economy of the society including underground economy of the state in the world states.

 

In fixing and defining the nature of Indian economy, it is in the third stage following the way of balancing the expenditure and revenue of the state by adopting the members from the society to the organs of the state. It could never go out in getting the people from the society into the fold of the state, because the state force would be depended upon the society which does not have sufficient tax paying capacities to the state. So the state would never exceed the limit which could bear the burden of the state to maintain peace and harmony in the society towards progress and development of the society as well as the organs of the state. In other words, the nature of Indian society is a “natural” society which is based on the nature and upon its sources only, despite the machines. Hunters can get the fish in their customary way from the rivers, reservoirs, lakes, and oceans by the old system of nets and ferries still in India, besides the fish forms in the rural area. Vegetables, tamarind, ginger, garlic etc. the prime source above all these additional sources to the humans, the agriculture is available and accommodates, all the land less and waged labor in rural India besides all these resources.

 

The forest produce, as well as tendu leave, (beedee leaves) vegetables, fruits, fishes, cloths, iron equipments for the agriculture produce would run the society without depending as whole upon the machines is not in India. So that in basic social needs and basic requirements of the society can run in India if the capitalist mo

About the Author

have spent a lot at the cost of my dad while my olden days, and got some degrees in education without knowing its value and validity at that time and continued the same habit at my own cost since then that time to present now.And i saw and realized that my life is spent out in the search to know the society,state,and about the people from the ancient civilizations to the present clock-like capitalism as well as about myself too. At last i satisfied myself that i know what i wanted to know that what i am now, is a subject to u all to know.Do u want to judge the whole thing in seconds?But i estimate u in single part of the second before your judgement about me. it is different in practice.  Ayub Mohammed

Prairie Pulse 808; Sandra Leyland; Executive Dir. of Fraser, Ltd & a tour of In Their Own Words