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This article is an extract from 

ETHNOGRAPHY OF ANCIENT INDIA 

BY 

ROBERT SHAFER 

With 2 maps 

1954 

OTTO HARRAS SOWITZ . WIESBADEN 
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So much weight has been given to the Aryans in the past that we
shall couterbalance matters here by mentioning them only briefly. The
general opinion is that the Aryans of the vedas lived in northwestern
India. But at the time of the Mahabharata the centers of Aryan power
were along the Sarasvati, the Yamuna, and the upper Ganges.

The general theory has been that the Indo-Iranians spread eastward,
the Iranians stopping at the Indus while the Indo-Aryans went on and
entered India by way of the Kabul River valley, overran the Panjab
in vedic times, spread farther east in epic times, and during historical
times pushed eastwards even into Assam. This theory made it a nice
orderly west-to-east spread.

There was much to be said for such a theory. During historical
times, invasions of India have been through the northwest, and from
there extended eastward. The homeland of the Indo-Europeans has been
placed somewhere in the great plains of Eurasia, and one would expect
migrations to radiate from this center. Logical as this theory seems to
be, it has certain defects.

First, although Sanskrit and Avestic are so closely related genetically
that none doubts they were once one people, scholars have never
succeeded in agreeing on their homeland more closely than that it was
somewhere west or northwest of India.

Although the Iranians and Indo-Aryans have a number of common
religious beliefs and gods, no common geographical knowledge has been
adduced.

None of the vedic hymns treats at length of the passage of the Indus,
which would be a necessary feat for the invasion of India from the west.

A glance at the ethnic-linguistic map will show that the Indo-Aryans
at the period of the Mahabharata knew almost nothing of the peoples
west of a narrow fringe on the further bank of the Indus River. And a
survey of the geographical knowledge of the authors of the Rgveda shows
that they too knew nothing beyond the tributaries of the Indus.

But the ethnic-linguistic map shows that the Indo-Aryans knew
considerable about the peoples along the upper Indus valley in present
Tibet.

The geographical locations outside of India that are most often
connected with Indian religion and traditions are almost entirely in or
north of the Himalayas, not west of the Indus.

Muir has noted references in the Rgveda indicating recollection of
a colder country, expressions of "a hundred winters" (data(m) himdh), 1
as if winter were something to be dreaded.

These considerations had begun to arouse my scepticism regarding
the accepted theory of the eastward migration, which I too had accepted
for so many years without question. But it was while seeking information
regarding the early inhabitants of Afghanistan that the solution became
apparent.

The earliest account the Avesta has given us of geography is believed
to be in the Vendidad, 2 Fargard I. Below I give a list of * 'countries" 3
with the pertinent information accompanying them in the Vendidad,
and the interpretations of scholars: 4

1.Airyandm vaejah "Vaejah of the Aryas" (Vaejah, being the name of
the country). Ten months winter, two of summer. River Daitya.

2.Gava in which live the Suyda (O. P. Suguda, Gr. Zoydiavtj, "Sog-
dians").

3.*Maryu- 9 Mouru- (O. P. Margav-, Gr. MaQyiavr\, "Merv.").

4. Baxdl- (0. P. Bdxtri-, 5 Gr. /Sa^r^ta, M. Iran. Bdxl, Pers. Balx,
"Baktria, Balkh.").

5. Nisaya-, between Mouru and Bax<5l. (Ntoaia, capital of Parthia;
Christensen: the Nisaya of E. Iran mentioned by Ptolemy, "le
Maimene moderne".)

6. Haroyu- (0. P. Haraiva-, "Herat"; Christensen: "Aqia or Mga'a 6

7. Vaekvrzta-, where Duzaka or Duhaka live. ("Kabul", Spiegel;
"Sistan", Bournouf, Lassen, Haug; "Gandliara" Christensen;
"Bargada" in Paropamisos, Darmesteter; Oichardes River crossing
Scythia, S. Levi.)

8.Urvd-, with many pastures. ("Kabul," Haug, Lassen; between
Hyrcania and Merv, Nyberg; between rivers Kurum and Gomal
flowing in Indus, Geiger ; Urvada River flowing in Lake of Hamun
in Sistan, Aurel Stein, Markwart, Herzfeld; about city of Ghazna
on R. Ghazni, Christensen.)

1 Vol. 2, p. 323.

2 Or Videvdat, Av. vidaevo datem.

3 "Created," except for the first, by Ahura Mazdah.

4 The line following no. 5 is my own, placed there to facilitate the following
discussion.

The latest interpretations I have seen of the following names are by Arthur
Christensen, "Le premier chapitre du Vendidad et 1'histoire primitive des tribus
iraniennes," Danske Videnskabernes Selskab, Hist.-filol. Meddelelser 29, no. 4 (1943).

6 Non-Persian form found in Old Persian; *BdxOri- would be the form
expected for Old Persian (Benveniste, Bulletin de la Societe de Linguistique 47,
fasc. 1 (1951), p. 22.

6 A fertile country watered by the Arios (Harirud) and Margos (Marvrud).

9. Xn9nta-, where live Vvhrkana- (O. P. Varkdna, Gr. 'YQxavia, "Hyr-
cania"; "Gurgan", Spiegel; "Kandahar," Haug.)

10. Harax v aiti-, the beautiful. (O. P. Hara h uvatl- y Gr. Idga^coctfa, "Ara-
chosia.")

11. Haetumant-, the brilliant, the glorious. (Gr. 'ETvpavdQos, Afg.
Helmand, "Helmand" River.)

12. Raya-, with three forts (tribes). (O. P. Ragay-, Rayay-, Rajay-, Gr.
*Payiavrn, modern Rai in Media near Tehran.)

13. Caxra-, the strong, the faithful, (brigands, Nyberg; "Mazenderan"
province, Christensen.)

14. Varzna-, with four ears, where Oraeta(o)na was born, who killed
the dragon Dahdka. ("Guilan," Haug, Christensen; region of
laxartes, Nyberg.)

15. Hapta-hdndu- (O. P. Hindav-, the "Indus.") 1 .

16. People at the sources of the Rayhd. ("laxartes," Geiger, Nyberg;
"Volga," Markwart; probably "Volga," Christensen.)

We shall leave no. 1 for discussion below. For the other places above
the line, i.e., nos. 2 to 5, one may note general agreement among scholars
on the identifications and very close phonetic agreement.

But for those below the line there is very general disagreement of
scholars on the identifications, and phonetic similarity only in four,
nos. 10 12, 15, and the last of these is not in Iran but in India.

I referred to the names above as those of ' 'countries," but Av. SoiOra-
really means the territory occupied by a tribe. Now we may note a
very peculiar thing in entries 6 to 16, on w^hich Iranists have so generally
disagreed. Four of the names of "countries" agree with the Sanskrit
names of rivers (Skr. s Av. h, qh) :
6. Haroyu-, O. P. Haraiva-, Iran. Harayu, Skr. Sarayu.

10. Harax v aitl-, O. P. Hara^uvatl- , Sarasvatl.

15. Hapta-hzndu-, O. P. Hindav-, Skr. Sapta-sindhu.

16. Rayhd, Skr. Rasa.

Scholars have already noted all these correspondences and they have
remarked on the similarity of Iranian and Indo-Aryan place names.
But one scholar seems to have observed one correspondence and another
scholar another correspondence, and no one appears to have noticed
that they are all names of rivers and that they are named going from
east to west in India.

We may now note another peculiar thing about the Vendidad list:
the number of names between nos. 6 and 10 corresponds exactly to the
number of prominent rivers in India between the Sarayu and the Saras-
vati; and between 10 and 15 to the number of big rivers between the

1 For the vowel of the Old Persian form, see Benveniste, op. cit. (p. 36, n. 5,
above), p. 23.

Sarasvatl and the Indus. Thus, beginning with the Sarayu and going
from east to west in India, we find the following correspondence:

6. Haroyu- y Skr. Sarayu

1. Vaekzwta-, Skr. Oangd

8. Urvd-, Skr. Yamuna

9. Xndnta-, Skr. Drsadvatl

10. Harax v aiti~, Skr. Sarasvatl

11. Haetumant-, Vedic $wraZn, Skr. SatadrA

12. Raya-, Vedic Parusni, Skr.Irdvatl

13. Caxra-, Vedic Asikni, Skr.Candrabhdgd

14. Varzna-, Skr. Vitastd

16. Hapta-hvndu-, Skr. Sapta-sindhu
16. Rayhd-, Skr. .Rasa

The Rasa River has not been definitively identified. It is probably
a western or northern tributary of the Indus.

From the above list it seems obvious that the Iranians knew not
only the Indus but all the great rivers of northern India from the Sarayu
west to the Indus and the Rasa. 1

The theory of the eastward migration of the Indo-Aryans has blinded
some previous investigators to the most ancient evidence left by both
the Iranians and the Indo-Aryans. The Vendidad and the famous river
hymn of the Rgveda both name the rivers from east to west. By the
theory of eastward migration, this does not make sense. For according
to that theory, the Iranians stopped when they came to the Indus and
the vedic Aryans when they came to the Panjab. For every people, where
they are is the center of the universe and from there they radiate out.
If you were living in Calcutta and wished to tell your child about the
great rivers of the world would you begin with the Amur or the Mississippi
and finally get to the Ganges? Of course not. The only way in which
the order of the rivers in the Vendidad and the river hymn of the Rgveda
makes sense is as history, the rivers the Indo-Iranians passed in their
westward migration.

The fact that the Iranians gave all but four of the rivers of northern
India different names from those of their Indo-Aryan relatives is not
surprising. For the much more closely related vedic Aryans and Sanskrit-
speaking Aryans give entirely different names to two of the rivers of
the Panjab (nos. 12,13), while the names of a third (no. 11) agree only
on the consonants, not on the vowels.

The surprising thing is not that the Iranians and Indo-Aryans did
not agree on the names of all the rivers, but that they agreed on some.
And the question arises why they had the same names for the Sarayu,

1 Two other "countries," nos. 9 and 11, are specifically referred to as rivers
(rud) in Iranian (Pahlevi, etc.) texts or commentaries.
Sarasvati, Sindhu, and Rasa except for phonetic shifts that occurred
in Iranian after the two people separated.

We can only conclude that the Indo-Iranians knew all these rivers
before they separated. Where could they have lived where they would
know and name these rivers, and yet not know the other rivers of
northern India to which they each gave different names after their
separation?

Since the list of rivers began with the Sarayu, this gives us a hint
where to look. The headwaters of the Sarayu and of the Indus come
within about 100 miles of each other a little south of Meru (Kailasa)
about lake Manasa-sarovara. Both the mountain and the lake are famous
in Indian tradition, and if the homeland of the Indo-Iranians was in
this area, they would of course have had common names for the two
rivers. But how did the Indo-Iranians come to have a common name for
the Sarasvati? Only one other great river flowing south or west into
India has its origin in the above area, the present Sutlej. During the
time the Indo-Iranians lived about Meru, did they refer to the upper
Sutlej as the Sarasvati? And, if so, why did they give the name to
another river in India? Several explanations seem possible.

1. The upper Sutlej once flowed into the Sarasvati. Upon other
grounds, Pusalker suggested that the Sarasvati was as large in the vedic
age as the present Sutlej. 1 Such a great Sarasvati would explain why
it commanded so much respect in ancient times, why a change in course
of the upper part of the river would diminish the flow so that it dis-
appeared in the desert, how some of the Kurus moved south from the
Uttara Kuru country to lake Manasa-sarovara and then followed the
Sarasvati into India and settled upon its banks.

What was the course of this hypothetical great Sarasvati? After it
issued from the Himalayas it was deflected southeastwards by the
parallel Siwalik Hills until it reached the plains, whence it flowed south-
westward through the present Saraswati-Ghaggar channels. Its course
along the valley between the Himalayas and the Siwalik would have
been approximately 1000 feet higher and considerably longer than that
of the present Sutlej. But the Sutlej, having its source in the south
slope of the Siwalik Hills, cut through that barrier and captured the
"upper Sarasvatl."

That is a possible theory, in the opinion of Prof. John B. Leighly,
of the department of Geography of the University of California, although
he had only a rough commercial map for reference ; and of Arch C. Gerlach,
chief of the Map Division, Library of Congress, after referring to two
Survey of India series of maps at the scales of 1 : 63,360 and 1 : 126,720.
Near Kalka, 30 48' N, 76 53' E, between the Siwalik Hills and the
Himalayas, the Sirsa Nadi, a tributary of the Sutlej, comes very close
to the Jhajra Nadi, a tributary of the Ghaggar, Mr. Gerlach wrote me.
According to the above theory, these would be streams formed in the
valley of the old Sarsavati after its upper course had been deflected into
the Satadru (Sutlej).

Both Leighly and Gerlach thought a more likely place for the capture
of the "upper Sarasvati" by the Satadru would be on the plains after
the river emerges from the mountains, as 30 N, 74 E, where, as Gerlach
wrote, "the plain is so flat and the streams so braided that the channels
could, and apparently did, change many times. The original topography
of the region is obscured by irrigation canals and ditches."

The dry bed of the Nyewal (or Naiwai) l lies midway between the
Sutlej and Ghaggar where the latter approach within 60 miles of each
other in very flat country. Two branches of the Nyewal reduce the
greatest distance between stream beds at this place to 15 miles.

Gerlach concluded that "although this is not conclusive evidence
that the Sutlej ever flowed into the bed of the Ghaggar, the possibility
exists that it did." 2

So many questions of topography, geology, ichthyology, and geo-
graphy are involved that I must leave the testing of the hypothesis to
the scientists of India who have access to the field.

2. The Sutlej and Sarasvati were never joined. The Indo-Iranians
called the upper Sutlej the Sarasvati when they lived in Tibet. A band
of Aryas started to descend the Sutlej, which they called the Sarasvati,
into India. But, perhaps because of steep canyons or floods, they took
a short cut south over the mountains. On reaching the plains of India
they came upon a large stream which they thought was the same one
they had left in the mountains, and they called it the Sarasvati.

3.The Indo-Iranians knew the course of the upper Sutlej, which
they called the Sarasvati, as far as the Himalayas when they lived in
Tibet. When they invaded India, they descended the Sarayu and started
their westward migration. They knew enough about astronomy to know
that a certain stream they came upon in the plains of India was flowing
south just below the most westerly point they knew on the course
of the river they called Sarasvati when they lived in Tibet. They thought
it was the same river and gave it the same name.

1 Naimal on the survey map available to the author.

2 I may not have been the first to suggest that the upper Sutlej once flowed
into the Sarasvati. N. M. Billimora, "The Great Indian Desert . . .," Journ. Sind
Hist. Soc. 8 (1947), p. 86, wrote as if it were a well-known theory be did not need
to elucidate: "Formerly the Indus was deflected by the Rohri Hills directly into
the Rann of Cutch, where it was joined by the river which was supposed to have
formed a continuation of the Sutlej and Sarasvati through the now dried-up Hakra

(Wahind) canal" (The italics are mine.)

All these alternatives suppose that the Indo-Iranians called the
upper Sutlej the Sarasvati. The first surmises that they called the Saras-
vati in India by that name because it really was the same stream they
knew in Tibet (the Sutlej -Sarasvati). The second and third alternatives
suggest that the naming of the Indian stream was a case of mistaken
identity.

We have not yet considered no. 1 in the list of "countries" of the
Vendidad, the "Vaejah of the Aryas," where there were ten months
of winter and two of summer. I am not a student of climates, but I would
suppose that could refer to a homeland in the Hindu Kush, in the Kara-
koram range, the Himalayas, or Meru. Only the Himalayas or Meru
meet the requirements of being where the Indo-Iranians would know
only the Sarayu, Sarasvati, and Sindhu, which one of the hymns of
the Rgveda mentions as the "great rivers" a hymn that must have
been composed when the Aryans still lived in Tibet. 1

The Daitya River of the "Vaejah of the Aryas" can only refer to
the Skr. Lohitya (Brahmaputra), since it is the only other great river
having its source near Lake Manasa-sarovara that is not otherwise
accounted for. The Daityas of the Indo- Aryans were therefore originally
those who lived on the Daitya river. According to the Indo- Aryans,
Daityas lived on Sveta mountain which was in the east 2 .

From the homeland of the Aryas within the Meru (Kailasa)-Lake
Manasa-sarovara region, what was the route of migration?

The Vendidad's first five countries would indicate that some Iranians
migrated down the upper Indus to what was later known as Iran to
Sogdiana, Merv, Bactria, and Nisaia. There does not seem to be much
order here, and perhaps there never was. But it is possible that these
countries did not occupy the same geographical position when the
Vendidad was composed that they did in later Persian and Greek times.
The Vendidad does not speak of the country of Sogdia but of Gava where
Sogdians lived. We find Sogdians on the upper Indus in the Sogdian
Ancient Letters and on down into Nestorian times.

We may guess that the Dardic branch of Aryas accompanied this
migration and remained behind in the northwest of India. Possibly some
Sanskrit-speaking Aryans also went down the upper Indus and settled
in the upper Panjab, but I know of no direct evidence of it. Although the
Indo-Aryans had a better knowledge of the upper Indus than of any
other area outside India, they may have gained it by trade.

But there was another migration than that down the upper Indus.
In the above list from the Vendidad, in no. 6, Hardyu is followed by
viS hardzana which Bartholomae translated "wo die Hauser verlassen
werden," but the passage has not been understood. It is clear now
that in nos. 6 16 the author of the Vendidad is describing the second
migration of Iranians from Tibet down the Sarayu into India and then
west across the many rivers. And at the beginning of this migration,
in no. 6, the Iranians have reached the Sarayu, "leaving their homes
behind/'

The small bits of descriptive matter which accompany the names
of the other "countries" from 6 to 16 could apply to many places and
are, therefore, often not particularly significant. One can only show that
some, at least, are not inconsistent with the interpretation given above.

8.The Urva- is described as having many pastures. I would surmise
from Davies' rainfall map (p. 81) that the Yamuna valley would provide
good pastures. There is also mention of evil invaders, who could have
been the Kuru on the western bank.

9.On the Xnonta-, which I have identified with the Drsadvati,
lived the Vohrkanas. Avesta whrka means "wolf", and Christensen
suggested that the name of the tribe was totemic. Before the writer
considered the geographical names of the Vendidad, he had placed the
Yadava tribes Andhaka and Kaukura on Map 1 just below the Drsadvati
and had suggested in the index that Kukura "dog" was totemic. I
would here identify the Kaukuras and the Avesta Vohrkanas on geo-
graphical and semantic grounds.

10.The Harax v aiti- is described as "the beautiful," which is the
way the Indo-Aryans usually described the Sarasvati.

11.The Haetumant- is described as "the brilliant, the glorious,"
which would certainly apply as well, at least, to the Satadru as to the
I would guess sluggish Helmand.

Here we may have partial phonetic correspondence of the names.
Hans Krahe analyzes -mant- as the common Indo-Iranian suffix. 1
Sata-dru may be analyzed as "(flowing in) a hundred branches," but
the vedic Sutudri is of unknown etymology. It is probable, however,
that the vedic and later Sanskrit forms are compounds or contain a

suffix of some sort. The Iranian root would be Haetu- <*Setu-, correspond-
ing fairly well phonetically with the first part of the vedic Sutu-, epic
Sata-. A pre-Indo-Iranic name *Satu-> but with the sibilant initial
between s and ^, and a as in at y may have been the native form.

12. The Raya- is said to have three forts or three tribes. Harappa
was a fortified city beside what was once the bed of the Ravi before
it changed its course, 2 and nearby is another site 3 which has apparent-
ly not been excavated. If the meaning is three tribes, a glance at Map 1
will show that this could be an understatement by epic times.

1 Beitrdge zur Namenforschung (1951 1952), p. 161.

2 Mackay, Early Indus Civilization, p. 1.

3 Piggott, p. 137.

13. Parasara has Cakra, a people in the center, and the center in
tortoise geography is sometimes very far west.

14. Reference is made to non- Aryan invaders. Here along the Vitasta
is the home of the Kaikeyas and the Sindhu-Sauviras, the Anava tribes
which we saw above were Mongoloid and probably Sino-Tibetan.

16. The Hapta-handu was described as having intense heat, but
at the sources of the Ranha- was winter created by the daevas. The
Rasa has not been properly identified. It was evidently a tributary
flowing into the Indus from the right. The Vendidad description would
indicate a northern tributary where people lived who followed the
Indo- Aryan religion. There is also reference to Taofca invaders on the
Ranha. Could this refer to the Tusaras? If so, the Rasa could be the
present Shyok River of Kashmir. If not, it could be any one of a number
of rivers flowing into the Indus from the north.

This river coming from a cold country has been excluded from
consideration heretofore because it has not been satisfactorily identified,
and from the meager data we have been able to note only some limiting
conditions.

A number of cultural characteristics of the countries are mentioned
in the Vendidad : pederasty on the Drsadvati, interrment of the dead
on the Sarasvati, cremation on the Candrabhaga. I must leave these
questions to the cultural anthropologists.

Textual evidence that the Indo-Aryans followed the same route as
the Iranians to the northwest depends mainly on the river hymn of the
Rgveda, where the rivers are named from east to west. 1

However, there is one important bit of supporting evidence. Indra
slew the Aryas Arna and Citraratha on the far side of the Sarayu, 2
which is a long way from the vedic center of power in the Panjab.

From the above evidence we may reconstruct the migrations of the
Aryas. Their homeland was within the Meru-Lake Manasa-sarovara
region. They were probably pushed out of there by some more powerful
people. Some migrated northwest down the upper Indus; and then the
Iranians drove on into Iran, but left some behind, as the Sakas, Kambojas,
Pahlavas, and perhaps some Sogdians; the Dardic branch remained
in northwest India the Daradas, Kasmiras, and some of the Khasas
(some having been left behind in the Himalayas of Nepal and Kumaon).
Some of the Indo-Aryans may have followed this route and remained
behind in the northwest, but there is very little to indicate it.

In another migration, the Iranians were the first to descend the
Sarayu. They were followed by the Indo-Aryans who forced the Iranians

1 Until one comes to what are believed to be the tributaries of the Indus,
where one finds the Rasa; Rgv. X. 75. 5, 6. Some of the tributaries, including the
Rasa, are also named in V. 53. 9 together with the Sarayu.
to scatter east and west, where they became the eastern and western
Manavas, the "earliest" race in India. A second wave of Indo-Aryans
forced the first Indo-Aryans to flee west to the less rich lands of the
Panjab and it is from the latter that we have the vedic literature. The
strongest of the Indo-Aryans, as the Paficalas, remained in the rich
Ganges- Jumna valleys. The Indo-Aryans of the Ganges- Jumna and
Panjab areas eventually drove the Iranians south, where they mixed
with native elements and became the Yadavas and Haihayas, or west
into Iran.

That the Iranians had come to India ahead of the Indo-Aryans
explains why they were the first in India, the direct descendants of
Manu. Later the Indo-Aryans drove south and separated the Manavas
into an eastern and western branch. That the Iranians were the first
in India accounts for their not remembering Meru and many other
things connected with Tibet. They had left there earlier and they were
separated from contact with Tibet by Indo-Aryans.

The above remark applies to the Iranians who fled west, the western
Manavas, perhaps the authors of the Avesta. The Iranians who fled
east, the eastern Manavas, retained traditions about Tibet. 1

This outline of the invasions from Tibet explains why the Indo-
Aryans regarded the Manavas, Yadavas, and Haihayas as foreigners,
and yet wherever these Iranians or part-Iranians settled in India the
languages spoken today are classified as Indie, as if descended from
Sanskrit. The Iranians of India probably spoke dialects that were closer
to Sanskrit than is Avestic recorded centuries later. Bringing these
peoples to speak something close to Sanskrit or Prakrit was about like
teaching a modern Roman to speak standard Italian.

We have seen above 2 that the Rgveda hymns frequently mention
Indra overcoming foes, Dasa and/or Arya. Now, although at a later
period the Sanskrit-speaking Aryans sometimes fought each other,
it is much more likely that the invading vedic Aryans, surrounded by
foes, fought most often against Iranian-speaking Aryas, and that it
is the latter that Indra overthrew. 3

During the vedic period in the northwest some of the natives had
no doubt been partially aryanized. Half the Kaikeyas, for example,
were Aryan. But during the epic period, Pargiter has already noted
that the Indo-Aryans were losing their control over the Panjab. Rather,

1 See p. 17 and n. 1.

2 P. 32.

3 B. K. Ghosh (Vedic India, 220221; observed that with the daiva-
worshipping Aryans there came to India also asura-worshippers ; and from his
mention of Zarathustra's condemnation of orgiastic festivities of the daiva-
worshippers, one may conclude that the latter must have been present among the
Iranians. Protecting the vedic Aryans not only from the Dasas but also from the
asura- worshipping Aryas no doubt provided Indra with a full-time job.

we should say, there is no evidence that they ever had control over the
Panjab. The Sanskrit-speaking Aryans who had been forced west to
the Indus valley composed the weaker branch of the Indo-Aryans and
the Rgveda shows them to be in continual combat with enemies* It
mentions battles and defeat of enemies, but nothing to indicate any
extensive and durable kingdom or any lasting peace. Then in epic
times the greater part of the Indo-Aryans are concentrated between
the Sarayu and the Sarasvati and they are inclined to look down upon
the Indo-Aryans of the Panjab. That probably was nothing recent.
The Ganges-Jumna Aryans had early defeated the vedic Aryans and
forced the latter to flee west. They had probably always looked down
their noses somewhat at the vedic Aryans, particularly when it came
to war or statecraft.

So if we find a difference between the language of the vedas and
that of the Mahabharata, if we find different names for some of the
rivers of the Panjab in the hymns and in the epic, it is not due entirely
to a difference of time but because they represent different branches of
Indo-Aryans and different migrations.

The greater part of the aryanization between the Sarayu and the
Sarasvati seems to have been carried out by the Vasavas, who were
comparatively late. It is unlikely that the brahman and ksatriya varnas
alone could have effected this, and one is led to the conclusion that they
were accompanied by a large part of the Indo-Aryan population.

Mackay stated that the end of Mohenjo-daro may be fairly safely
dated to the 17th century B.C. 1 In a more interpretative summary
on the place of the Indus civilization in general history, Piggott implies
invasions before 1500 B.C. 2 and the composition of the Rgveda some-
where about 1440 1500 B.C. 3 in an apparent attempt to connect
the two.

But the invasion of India toward the decline of Indus civilization
may not have been by the Aryas alone. From the appearance of Map 1,
the western Anavas surely had something to do with the eclipse of that
culture. If they were the yellow race composing the vaisya varna, they
were in India before the Aryas or they accompanied them.

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Ancient Indian Ethnography: Aryans’ Migration to India - Revision history

Pdewan at 20:12, 5 July 2016

Pdewan: Pdewan moved page Ethnography (Ancient India): Aryans’ Migration to India to Ancient Indian Ethnography: Aryans’ Migration to India without leaving a redirect

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Pdewan: Pdewan moved page The Aryans And Their Migration To India to Ethnography (Ancient India): Aryans’ Migration to India without leaving a redirect

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This article is an extract from
ETHNOGRAPHY OF ANCIENT INDIA
BY
ROBERT SHAFER
Wit..."

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 So much weight has been given to the Aryans in the past that we
 shall couterbalance matters here by mentioning them only briefly. The

Ancient Indian Ethnography: Aryans’ Migration to India - Revision history

Pdewan at 20:12, 5 July 2016

Pdewan: Pdewan moved page Ethnography (Ancient India): Aryans’ Migration to India to Ancient Indian Ethnography: Aryans’ Migration to India without leaving a redirect

Pdewan at 13:46, 17 January 2016

Pdewan: Pdewan moved page The Aryans And Their Migration To India to Ethnography (Ancient India): Aryans’ Migration to India without leaving a redirect

Pdewan at 09:57, 17 January 2016

Pdewan: Created page with "{| class="wikitable" |- |colspan="0"| This article is an extract from ETHNOGRAPHY OF ANCIENT INDIA BY ROBERT SHAFER Wit..."

Pdewan: Created page with "{| class="wikitable" |- |colspan="0"|
This article is an extract from
ETHNOGRAPHY OF ANCIENT INDIA
BY
ROBERT SHAFER
Wit..."