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THEMES FROM RETURN OF THE ARYANS FOR FURTHER RESEARCH

BY INDIAN HISTORY STUDENTS TO BE INTRODUCED BY EDUCATIONAL

INSTITUTES IN INDIA AND ELSE WHERE

(1) OM ! THE FIRST WORD OF GOD!

The story of how Sindhu Putra first uttered OM in 5,000 BCE begins from page

451 of Bhagwan Gidwani’s Return of the Aryans. Please read on from page

451, the paragraph which begins with the words, “ The entire tribe was there

to greet…….” and go on to the end of the chapter to page 458 ending with the

words, “OM! The silent tribe chanted with Sindhu Putra in the valley ringed by

hills – their minds released from all wayward thoughts. In its place was the

feeling that their ears had opened to the song of the universe and their eyes to

the radiance of the mind of God.”

Bhagwan S.Gidwani in his book - Return of the Aryans- speculates that

OM might have been the first word uttered by God; yet he is quite certain that

it was first uttered on this earth by a Sindhi known as Sindhu Putra who was

the adopted son of Karkarta Bharat (the 19th elected supreme Chief of the

Sindu clan of Sanatan Dharma in 5000 BCE - around 7,000 ago).

(2) ENVIRONMENT

Destruction of Man if he offends against Environment or Nature; Words of a

Sindhi Sage, 8000 BC

The popular belief is that concern with protecting Environment, Nature and

wildlife is a modern phenomenon. Not so. Bhagwan S. Gidwani in his “Return

of the Aryans” quotes Sage Bhardwaj of 5500 BCE who said as under:

< “. . . .The Earth is eternal, and so is Man if he lives in harmony with nature.

But Man cannot destroy the Earth; and if he tries that by folly or design, then

only Mankind shall die but not the eternal ground on which Man walks . . . .”>

(page 709, Gidwani’s Return of the Aryans)

The clear message is: Man must live in harmony with Nature, or else Man shall

become extinct like many other species, but the Earth itself shall live on

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without Man, who shall have paid for his vile acts to pollute the Earth and its

atmosphere.

Incidentally, Gidwani’s “Return of the Aryans” speaks of the ideals that took

shape in those early times of 8,000 BCE, to become the foundation of Sanatana

Dharma - and among those ideals were: recognition of spiritual nature of man

wherever he is from; acceptance of every culture as an expression of eternal

values; and man's obligation to respect and protect environment, and all

creatures, tame and wild.

Similarly, ‘Return of the Aryans’ gives countless instances of the concern of

ancients to protect environment, to leave the habitat of birds and animals

undisturbed except to provide feeding troughs and waterholes for animals and

birds wherever needed. There was also the custom of planting trees for each

birthday of a person’s life, right from birth to the age of retirement, with the

added injunction to plant new trees in place of those that wither away.

But see also page 337 about life on other planets and how earfh can be

destroyed

Alse see page 333 of the book about humans creating waste of 1100times of

body weight

(3) DEVELOPMENT OF SANSKRIT LANGUAGE

See “Return of the Aryans” from – PAGE 338 ONWARDS regarding

development of Sanskrit language and other languages.

(4) EXTENSIVE TRAVEL OF ARYAN TEAMS TO VARIOUS REGIONS

Return of the Aryans gives details of the journey, adventures and triumphs and

failure of Aryans in a number of regions in West Asia and Europe, including

Iran, Egypt, Mesopotamia, Turkey, Russian lands, Finland, Italy, Greece,

Norway, Sweden, Lithuania & Baltic States and Germany.

But Where else did the Aryans travel? There are songs to indicate that many

Aryan teams went to other far-away places as well. A song re-echoes from

Mangolia of ancient times:

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God ! Bring me not back as I was

Let me come back as a blade of grass

Or a droplet of dew and rain

So this waterless desert blooms again.

(Last prayer of the Arya who died in Gobi Desert , in Mangolia, 5003 BCE – see

page 709 of “Return of the Aryans”).

Also see page 719 of “Return of the Aryans” regarding Hindu Aryans in Bali

(Indonesia), Hindu Chhaya (Indo China) and Sindhpur, now known as

Singapore

(5) PRE-ARYAN TRAVELS BY HINDU EXPLORERS, FOR INSTANCE TO CHINA

There is an earlier indication of explorers having visited China but that was not

a part of the travel by Aryan teams; a proverb arose :

“Look for a worm and a treasure you may find”- Page 709

( A proverb current in Sindh in 5065 BCE, when earlier explorers went to the

land of Kosa Karan (literal meaning : Land of Worms - Later named China) to

look for silk-worms and instead, found jade).

See page 718 to 720 –of “Return of the Aryans”.

It would be worthwhile to ascertain details of pre-Aryan travel by Hindu

explorers.

(6) SARASWATI RIVER

Bhagwan Gidwani's 'Return of the Aryans' has two long chapters, viz.

Saraswati River and Saraswati & Soma (from page 302 of the book) which

indicate the source and course of this auspicious river which flowed broad

and strong in Rig Vedic times. The book shows how Saraswati, starting from

Himalayas, almost parallel to the Ganga River, charts a different course, but

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meets the Ganga and Yamuna at Prayaga ( now, Allahabad). While Yamuna

became one with Ganga, as they flowed united and strong to the Bay of

Bengal, Saraswati rushed through to chart a separate course as though it had

come simply to embrace the two rivers, and also to say farewell to them at

the same time. Later Saraswati joined the Sindhu river well below the

confluence of Sutlej, and united, they flowed to the Sindhu sea (now, Arabian

sea). Saraswati is now no more, having lost itself in the desert of Rajasthan,

and the book gives clues about the reasons (and persons) responsible for its

disappearance. The book also has details on the role played by Saraswati river

in the production of SOMA wine. Incidentally, the book indicates that the

confluence at Prayag came to be known as Sangayam to represent the

meeting of Saraswati (sa), Ganga (ga), and Yamuna (yam), though later the

word is shortened to Sangam to apply to any confluence of rivers.

It is necessary to study the ongoing research on the lost Saraswati River to

rediscover irs exact course and other details.

(7) SOMA WINE – AND ITS DEVELOPER SAGE KRIPALA

There are references in India's ancient oral traditions and also in Rg Veda

about Soma wine, and many stories there have been about Sage Kripala, the

inventor of Soma wine.The story is given in greater detail in the book -"Return

of the Aryans"- by Bhagwan S. Gidwani. Incidentally, Gidwani's book does not

refer to Kripala as a Sage, but as a colorful character who in 5000 BC, had

much to his credit but not the title of a Sage. According to Gidwani, this

Kripala appears as a great Entrepreneur who knew much about publicity,

public-relations and possibly, public-manuplation. Gidwani's Return of the

Aryans has two chapters to recapture the dramatic story of Soma wine, along

with the life and times of Kripala who was the producer of Soma, which was

known as the drink of gods (or drink divine), so exquisite was this ancient

wine Rig Veda itself devotes one full Mandala (book) out of its ten Mandalas

to the greatness and exquisiteness of SOMA

The two chapters in Gidwani's book on this subject are entitled SARASWATI &

SOMA, and DISAPPEARANCE OF SARASWATI RIVER

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(8) STORY OF SADHU GANDHARA, EXPLORER, REFORMER, CHIEF AND

LIBERATOR

Read the story of Sadhu Gandhara in the "Return of the Aryans- Chapter "To

Discover the Edge of the Earth?" from page 225 Sadhu's story begins actually

from page 227and of his travels to distant lands from page 227.

Well before 5,000 BC, and even before the origin or movement of

Aryans, Sadhu Gandhara left his home-town in Sindh to trvel to distant lands.

He went as far as Russia, married a woman from Russia and finally settled in

Qandhar (Afghanistan). In fact, the city was called Gandhara in his honor and

later came to be known as Qandhar. He became the supreme chief in

Afghanistan. After him, his son Kush became the ruler of Afghanistan .

Incidentally, his son from the earlier India wife was Dhrupatta who became the

20th Karkarta of the Sindhu clan after the retirement of Karkarta Bharat.

Also see the quotation of a conversation on the page which appears before the

beginning of the CHAPTER referred to above -

What was Sadhu Gandhara Then? A sadhu ! An explorer ! A Chief ! A reformer

! What !"

"He was a human being"

"Surely., he lives with God as part of God's eternal Self"

"No, he live with us , as a part of us all on this earth. He is a Hindu

NOTE: The above gathers interest as a newsitem has surfaced in January 2007

as follows about a find a ancient Vishnu idol found in Russia where Sadhu

Gandhara had traveled. The news item reads as follows

Moscow: An ancient Vishnu idol has been found during excavation in an old village

in Russia's Volga region, raising questions about the prevalent view on the origin of

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ancient Russia.

The idol found in Staraya (old) Maina village dates back to VII-

X century AD. Staraya Maina village in Ulyanovsk region was a

highly populated city 1700 years ago, much older than Kiev, so far believed to be the

mother of all Russian cities.

"We may consider it incredible, but we have ground to assert that Middle-Volga

region was the original land of Ancient Rus. This is a hypothesis, but a hypothesis,

which requires thorough research," Reader of Ulyanovsk State University's

archaeology department Alexander Kozhevin told state-run television Vesti .

Kozhevin, who has been conducting excavation in Staraya Maina for last seven

years, said that every single square metre of the surroundings of the ancient town

situated on the banks of Samara, a tributary of Volga, is studded with antiques.

Prior to unearthing of the Vishnu idol, Dr Kozhevin has already found ancient coins,

pendants, rings and fragments of weapons.

He believes that today's Staraya Maina, a town of eight thousand, was ten times

more populated in the ancient times. It is from here that people started moving to the

Don and Dneiper rivers around the time ancient Russy built the city of Kiev, now the

capital of Ukraine.

An international conference is being organized later this year to study the legacy of

the ancient village, which can radically change the history of ancient Russia.

(9) ARYAN CHARACTER AND MOTIVATION TO TRAVEL TO FOREIGN LANDS

Gidwani’s “Return of the Aryans” states that:

<<The Aryans who left Bharat Varsha were not warriors or conquerors or

soldiers of fortune, and certainly they were not religious zealots, fanatics, or

crusaders. They went neither to plunder, nor to persecute in the name of

dogma, nor to propagate their faith, nor to dethrone and destroy gods and

idols of others. These travelers simply had a dream that led them on towards

unreachable goal of finding Land that was Pure and free from evil - and it was

a road that led everywhere but finally Nowhere, and at last they realized that

there was no Land of Pure, except what men might make by their own efforts.

If in their travels, these Aryans of Bharat Varsha performed deeds of nobility

and honor, to assist everyone in these foreign lands, they were what they were

…. guided by their self-imposed vow of noble conduct…>>

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Were or ancients all heroes and hermits? Return of the Aryan explains: << Our

ancients were not all heroes and hermits; they did not walk hand-in-hand with

gods and angels. As we closely examine prehistory, we find in it a cast of

characters as varied as any around today. There was cowardice and courage;

there were hermits and harlots; loyalty and treachery; yogis and tricksters;

greatness and crafty stupidity - all existing side by side. Nor were the majority

of people immersed in matters of spirit. But then it has always been so - then &

now - that those who live by the spirit alone are a mere handful, exalted above

the life of their times, while the majority attend to mundane activities. And

those few succeed in purifying and enlarging the heritage of mankind.>>

(10) BHARAT -The ELECTED SUPREME CHIEF OF HINDU CLAN OF SINDH

The story line of Gidwani’s “Return of the Aryans” itself begins with Bharat

who was the elected Karkarta (Supreme Chief) of the Hindu Clan in 5000 BC. It

was Bharat, in whose honour the Indian sub-continent was named as BHARAT

VARSHA (long after Bharat had retired as a hermit at the age of 60, in

accordance with age-old custom).

Bharat had inspired the dream of unity among the people of the subcontinent,

abolition of slavery; and freedom, dignity & human rights for all - even for

tribal communities outside his jurisdiction.

It was Bharat’s achievement that the territory of the land (that came to be

called Bharat Varsha in his honour) was so extensive - far more than the

present-day combined territory of India, Pakistan & Bangladesh.

It was not by conquest or war that Bharat brought more lands into the

Union. It was, as the story in ‘Return of the Aryans’ will show, his

graciousness, chivalry and diplomacy combined with fair mindedness

that led to the meeting of hearts resulting in formation of this extensive

Union.

Yet wars came and Bharat proved himself a great and gallant warrior. And

to the lands and peoples of his conquest, he extended, fully and fairly, the

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rights, dignity and freedoms of Sanatana Dharma. His was the firm belief

in the humane ideals of Sanatana Dharma, of equality, justice and human

rights.

Again, it was Bharat, who composed in 5000 BC, the SONG OF THE HINDU to

explain: WHO IS A HINDU? - His Identity, his Duty, and his Mission.

While return of the Aryans gives much information about this towering

personality, more research is needed about him

(11) TERRITORY OF BHARAT VARSHA IN 5000 BCE

It has already been pointed out in the previous section that “Return of the

Aryans “ shows that it was Bharat’s achievement that the territory of the land

(that came to be called Bharat Varsha in his honour) was extensive - far more

than the present-day combined territory of India, Pakistan & Bangladesh, as

additionally, It included also

• Avagana (Afghanistan), after Sadhu Gandhara established his Ashram

at a place, which in his honour was called Gandhara (now known as

Qandhar), and later at Hari Rath (now known as Herat).

• From Afghanistan, Bharat Varsha extended to parts of Iran, beyond

Lake Namaskar (now known as Namaksar), where many Hindu

hermits resided;

• In North, Bharat Varsha territory went across the soaring peaks of

Himalayas to Tibet to reach Lake Mansarovar, Mount Kailash, to the

source of mighty Sindhu and Brahmaputra rivers, and beyond;

• Bharat Varsha included also Land of Brahma (Burma) and beyond;

• Also Bharat Varsha included Kashmir; Lands of Sadhu Newar (Nepal);

Bhoota (Bhutan); and Land of Vraon (Sri Lanka).

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While many details are available in Gidwani’s “Return of the Aryans”,

more research will help as to how these territories and other regions

came to be amalgamated with Bharat Varsha.

(12) Is Evolution Over ? - Will Man Be Replaced ?

‘Return of the Aryans’ recites the song-myth of the times when Man coexisted

with his predecessors “Vraoons” (half-ape-half-man) and of Man’s cruelty to

Vraoons, ending in their final destruction. There is also a hint in the book

that the process of Evolution is not yet complete and, that Man may come to

be replaced by another species.

(13) FOREIGN WOMEN AND MEN WHO HELPED ARYANS OF INDIA IN

DISTANT LANDS

Quoting from Return of the Aryans, there are many stories of women who led

Aryan contingents in foreign countries. While every woman and every Indian,

should be proud of the heroic role of Indian women in ancient India, I would

like to mention that one of the most notable women who led the contingent of

Indian Aryans abroad, came originally somewhere from the vast plains of Oxus

and Jaxtares, and lived in the forests of Iran when Aryans of India first entered

Iran. Purus, the leader of the Indian contingent, fell in love with her and they

were married. After Purus was assassinated, she became the undisputed

leader of the Aryan contingent in Iran. Return of the Aryans gives her story in

the Chapter, entitled Aryans in Iran from page 721. She remained in Iran

(Persia) after most Aryans from Bharat Varsha returned back to their home-

land, or went on to other faraway lands, before returning home.

Return of the Aryans also quotes those who have said that later she was

crowned as the Queen of Persia, and ruled over the country for many years.

However in absence of Avestan records, which were destroyed during Muslim

conquest of Iran, and other positive evidence, author Gidwani has simply

quoted the story of her becoming the Queen of Persia without fully

accepting it. Even so, the influence of this lady in the success of Aryans

of India was tremendous. Also, as Return of the Aryans shows, this lady

possibly had given the name of PERSIA to the country, in order to honor

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her husband Purus, who hailed from Varanasi, in the Ganga Region of Bharat

Varsha.

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Gidwani, in his Return of the Aryans has also clearly pointed out that not all

the triumphs of Indian Aryans in foreign lands should be credited to Indians

alone. The help they received from locals who joined their cause, and came to

call themselves as Aryans, was tremendous. That book gives many instances

of extraordinary help to Aryans of India, by those locals. For instance:

1. Priest Odin (Woden) of Germany, his wife Frigga and their son Bal

Deva(Baldr). Later they cam to be regarded as gods in Germany and

throughout Europe, though not in India, where they were regarded simply

as heroic humans who were friends of Aryans of India. So much were they

honored in Europe, that WEDNESDAY was named after the German god

Odin(Woden), and FRIDAY was named to honor German goddess Frigga.,

and so continues the practice throughout the world till this very day.

Incidentally, Bal Deva(Baldr) who also came to be regarded as a god in

Germany, passed his last years at Hardwar, and was cremated in Varanasi.

2. Hutantat, the Egyptian; the celebrated astronomer of Egypt, was honored

as the noblest among all Aryans;

3. Lugal, the Sumerian architect, who later became the King of Assyria &

Sumeria, and passed his last days as a hermit on the banks of Ganga;

4. Priest Ugera of Finland who erected SIVA LINGUM in his country and

adjoining lands, and continued to propagate ideals of KARMA & MOKSHA,

long after Indian Aryans left Finland.

As Return of the Aryans shows, intellectually and emotionally, these, and

many other heroic men and women from foreign lands came to bind

themselves with the ideals of the Aryan of India; and author Gidwani clearly

states that without the help of these men and women, it is doubtful if Aryans

of India would have survived to return to their homeland.

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(14) THE HINDU CONCEPT OF MOKSHA (SALVATION)

A story in Return of the Aryans, which shows the Hindu belief that God cannot

deny Moksha (salvation) to a person who leads a pure, sinless life on earth,

though he was an athiest and never prayed to God. Here, Gidwani was quoting

from a Dance-Drama performed by Kunita, an accomplished actress and a

great producer of stage-plays in Bharat Varsha in 5,300 BC. The story is about

an athiest who showed goodness to all around him - to humanity and to all

creatures tame and wild, and led a pure, sinless life, even though he never

prayed and did not recognize God's existence. But when that man died, God

recgnized him as His own, and Actress-singer Kunita sings - and her song is:

"No man is above the Law;

Not even Him that made the Law;

Verily God cannot destroy him who conquered himself;

For he who conquers self is the very Self of God;

And God and he are One;

Where is the duality then, when they are One !

Yes, One - without - the - second;

And how can God destroy him without destroying Himself ?

He can but he cannot….."

This Song is no evidence of limitations on God. It merely re-states the principle

that Moksha (Salvation, arising from pure Karma, liberates a person from cycle

of birh & death, and re-identifies him as part of God himself, whereby God and

that person become One Single entity).

This principle of Moksha is clearly established in that very stage-play of Kunita

of 5,300 BC, when the good man who died is shown on stage, in repose, and

two actors enter - one acting as God Himself, and other as god Rudra, and

Kunita says thru song & dance, as follows:-

"Then God looked in wonder and awe at the spirit of the man who had

conquered his Self, and Rudra asked God:

"Is he then a God like you"?

And God said, "No, he is not a God like Me. He is Me !"

( Reference: page 267, Return of the Aryans)

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NOTE: It is a mistake to assume that ancients sought to renounce material

pursuits. That is not the message of Return of the Aryans which gives us

fascinating and even dramatic stories of how our ancients believed in

improving our material status. To quote from that book a celebrated Hermit’s

words of 5,000 BC << If God is what I believe Him to be, I am sure He is

annoyed with prayers when some duty remains neglected.>> Also the book

quotes Nilakantha, Aryan Leader in Egypt in 5,000 BC <<Karma is above

prayer & piety >>

(15) GOD AND THE DEVIL

Gidwani's Return of the Aryans tells us, that before the age of Sanatana

Dharma in 8,000 BC, there were some tribals who possibly held the belief that

Devil is created independently of God, and could affect and influence the

power that belonged to God. This thought, in some form or another, has even

crept into some modern non-Hindu faiths too. But in so far as Sanatana

Dharma or Hinduism is concerned, Return of the Aryans quotes Bharatjogi to

say,

<< If Devil is created independently of God, then one has to admit that there

are two Creators - God & the Devil >>

The author then goes on to reject this concept of the Devil, and correctly

explains the belief of Sanatana Dharma that God is the only Creator with

powers that are infinite and unlimited.

Thus the self-limitations that God chooses for Himself are not to be

understood as limiting or defining the power of God. The Hindu philosophy

undoubtedly accepts that God has chosen self-limitations because He is never

arbitrary, never capricious, always just, always merciful and for ever

compassinate - "The Creator bleeds when any of His creatures bleed…." (page

73, Return of the Aryans).

(16) MYTH AND MYTHOLOGY - EXPLAINED

“Return of the Aryans”) explains the myth, generally, as follows:

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< “A myth presents an aspect of the innermost self. All gods, all demons, al

heavens, all heavens, all worlds and all voids are within us – and a myth is

intended simply as a story, in the setting of a dream, to manifest the symbol of

images within us. Thus a myth is not to be confused with actual events but has

to go to the very heart and essence of reality to take us on a voyage of the

spiritual discovery of our deeply felt longings and visions. The adventures and

exploits of gods and demons are simply markers to the way of the spirit… and

all the gods and all the idols are no more than symbols to lead man to the One

Supreme and focus man’s faith on Him and Him alone... (page 139)”>

Again this author explains that a myth is simply a dream-drama with little

factual relevance to living elements and yet its message is universal to depict

the story of the inner spirit of human hopes and longings as after all, the

human mind is not all matter and the largest part is spiritual – invisible,

undying and immeasurable (Pages 620, 645).

A study of the attitude of ancients to myths and mythology should be

interesting.

(17) AHIMSA TO ALL GOD’S CREATURES

Return of the Aryans explains the views of Muni who was the mentor of

Karkarta Bharat’s adopted son (later known as Sindhu Putra) explaining that

the principle of Ahimsa included a duty to avoid hurting not only humanity

but all God’s creatures, and he said,

"No son, no. Ahimsa is not restricted to humanity alone. There may be

forgiveness for transgressions against humanity, for humans can provoke

and retaliate. But what forgiveness is there for a man who will wantonly

offend against a cow, an elephant, a lamb or a deer! Or, for a man who aims

an arrow at a parrot or an owl, or destroys trees, and offends against nature!

!.What use can the soul of God have for the soul of man who permits himself

to do dark, evil, ugly things to other creatures of God! Do you believe that

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Man was created, simply, to destroy beauty and treasures of earth, in which

god Himself breathed life with infinite love and endless patience! Do you

believe, it is Man's destiny to become a destroyer of things that live with

nature, and be surrounded by creatures hostile to him, fearful of him, fleeing

in terror at the scent of his flesh and sound of his footsteps! . . ."

(18) WOMAN’S HIGH STATUS IN ANCIENT INDIA:

� Women of fame & honor: 'Return of the Aryans' gives remarkable

glimpses into high status of women in ancient India, and shows that

women were equal, if not ahead, in all important spheres of civic affairs,

politics, administration, art, philosophy, architecture, education and

justice system, not on basis of any quota but by sheer merit.

� Some outstanding Women: The book has stories of many women, who,

from 8,000 to 5,000 BCE achieved fame and honor, such as, Devi Leilama

was the first to establish Guilds in India, and rose to be Chief of the Clan

in 5,333 BCE; of Dhanawantri, who along with her husband Sage

Dhanawantar, was the foremost physician in 5,000 BCE., and established

a comprehensive system of medicine & surgery. Also, it was a woman

(Leelavati) who, in 6,000 BCE, established mathematical lore in India ,

leading eventually to formulation of decimal system in later centuries.

There are also stories of women who led Aryan contingents in foreign

countries.

� Bridegroom’s vows & promises: 'Return of the Aryans' describes marriage

customs of ancient India, whereby a bridegroom would take a five-fold

marriage-vow to offer his wife Permanence, Piety Pleasure Property

and Progeny. Do such bridegrooms exist anymore?

� Discrimination against Men? If there was discrimination in those pre-

Vedic times (from 8,000 BC), it was perhaps against men; for instance,

men were to retire as hermits at the age of 60, while a woman was free

from such disability. For justification of this custom, author Gidwani

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quotes Karkarta Bharat (Supreme Chief of Hindu Clan - 5060 BCE). Said

Bharat:

" A woman cannot be asked to retire because her work never ceases. From

being a wife, she moves smoothly, selflessly into role of a mother and

grandmother, giving all of herself in the service of generations that follow,

until her dying day. Man's tragedy, on the other hand, is that he lives for

himself, with his ego centered around his own self, and if he loves his children,

he loves them merely as extensions of himself; and the older he grows, the

more demanding he gets, with his ideas fixed and mind closed. All that

grows within him is lust for power, while his advancing age renders him

incapable of wielding it honorably. Happiness for man depends on what he

could get; for a woman, on what she could give. Retirement at the age of sixty

was, therefore, intended to save man from himself and also to protect society."

(Page 6, Return of the Aryans)

� Slanders against Women: ’Return of the Aryans’ speaks of Hermit

Parikshahari who in 5,030 BCE, declared that a woman, whose virtue or

chastity is questioned, must walk 10 steps through fire to prove her

innocence, but only after the slanderer went 30 steps through fire to

show that he had honorable motives for making the charge. Thus, 'Trial

by Fire' was only for dishonest slanderer (and not for woman

slandered), as such a slanderer would not survive his thirty steps through

raging fire. Pity, that the Hermit's Verdict is followed no more, while

judging slanders against women!

� GOD Created Universe But Before HIM Was The MOTHER: On the

question, "Who created the Universe and who created God?", 'Return of

the Aryans' quotes Sindhu Putra, the spiritual leader of 5,000 BCE, to

reply, "God created the Universe, but before Him was She - the Mother!"

This reply conforms to the whimsical Hymn of Creation as it was then

known, which 'Return of the Aryans' reproduces in full, Here is a brief

extract from the Hymn:

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"Did First Mother create the one God !

And gladly gave Him the Creator's rod !

But so re-fashioned Time and Space

That He was more, and She was less ?

Did She turn future into past ?

So He came first and She, last!

But surely, She told Him all, all!

Then how could He not know at all?

Or perhaps He knows it not, and cannot tell

Oh! He knows, He knows, but will not tell...”

(Page 125 'Return of the Aryans')

� Question For Today: ‘Return of the Aryans’ has many more examples

of high status and image of women in ancient India. It remains to be

explained how and why, later, the chauvinist males have succeeded in

downgrading Indian women by introducing so many disabilities against

them.

Naturally more research is needed on the status of women in Bharat Varsha of

pre-history.

(19)

CRIME PUNISHMENT IN ANCIENT BHARAT VARSHA AND AN OVERVIEW OF

OUR ANCIENTS

See from page 207 of Gidwani’s Return of the Aryans. In particular note that in

pre-Vedic times, in the Indian sub-continent:

• In case of crime, if the criminal could not make full restitution, the victim

would be compensated from Karkarta’s treasury. The simple rule was that

not only the criminal but the society itself was responsible to the victim for

harboring such a criminal within its fold.

17

• In case of a rare but horrendous crime of rape, the criminal could have his

manhood removed so that he is unable to gratify himself again with a

woman or man. Considerable thought was given to devising a safe and

humane way of depriving the criminal of his manhood.

• Howsoever gruesome the crime, capital punishment could not be awarded.

God’s grants life and none had the right to extinguish that.

• An offender’s status was important. A person of high social status would

be punished more rigorously. While the principle of equality before law

was regarded important, it was also considered that Law must follow life’s

pattern which often offers unequal advantages; and a person placed in a

position of advantage should have less temptation to commit a crime. Thus

it was fitting that punishment to the rich and powerful be more severe.

• There was transparency in actions of the council and Karkarta and

realization of their accountability.

Further research on the above items would help

(20)

MEDICINE AND SURGERY IN ANCIENT INDIA

As Return of the Aryan shows , Bharat Varsha gave all assistance to Sage

Dhanawantar who, along with his wife Dhanawantri, had developed a

comprehensive system. See in particular, Chapter ‘My Land, My People’ from

page 340

of medicine. Even though the Sage was disliked by many purohits and

priests. The Sage had been forced into a battle with. purohits and

priests as he had been seeking dead bodies for dissection to study arid teach.

Anatomy and surgery as also to discover the cause of death, so as to prevent

the same disease from striking others. But the taboo on mterference with.

dead bodies was widespread and the purohits carried out a vicious tirade

against Dhanawantar and his disciples The body, the purohits

18

argued, served as the temple of the soul and had to be respected after death.

Everyone was entitled to prayers and cremation, whereas

dissection of the dead, the purohits held, was an abomination. Alive, a

slave could be bought but not a dead one, for even a slave was entitled to

respect on death - - No one knew for certain if Sage Dhanawatar had actually

dissected a human body. Some asked him but his reply was: a physician never

betrays a patient’s secret, is he not to guard his own secret!

A case which caused some furor arose occurred when hermit Dhrona willed

that his body be given, after his death, to Sage Dhanawantar for dissection .

Dhrona had become a hermit at the age of twenty-eight He was healthy and

strong and expected to outlive Sage Dhanawantar. No one therefore took his

declaration seriously. But he died after a brief illness at the age of forty-four.

Purohits approached Karkarta Nandan to declare that such a ‘will’ was

unlawfuL ‘Ashes to ashes, let it be, and neither desecrate nor abominate what

was once the dwelling of the gods’ soul -_the pumhits argued. Fortunately for

Karkarta Nandan, the question of disposing Dhrona’s body ceased to be a live

issue. Dbrona’s family quickly came forward to cremate the body, with the

assistance of a number of purohits.

However, many were convinced, from the drawings and descriptions of Sage

Dhanawantar, that such intimate knowledge of the functioning of the body is

impassible without dissection. How else could he have drawn such precise

illustrations of internal organs !

Sage Dhanawantar described the six winds’ which cause bodily functions—

vdana, from the throat, causing speech, prana in the heart; for breathing;

somana, fanning a fire in the stomach to digest food; vyana, causing blood-

movement to and from the heart; ojas, a diffused wind throughout the body

producing energy for bodily functions and apana, semen for sex and

procreaton

The Sage explained how food is digested , how blood circulates, and how

19

semen is formed. He listed functions of the spinal cad; and located eighteen

centers in the brain which, he thought, were the seats of learning, memory,

nervous system, psychic energy and other impulses. The Sage also

speculated hat there could be another diffused ‘wind —circling near the heart.

It was the

wind of the ‘inner voice’ of the heart, which sought to measure, weigh and

assess all that the brain wanted to do—and sometimes it

even opposed what the brain contemplated, though it was

the brain who was the commander and could reject or

accept what that ‘wind’ of the silent voice was whispering. Many had difficulty

in accepting the Sage’s views on the adverse effect to the health of an

individual as the result of the brain rejecting the advice of the Inner voice’ of

the heart.

In particular, note the code established by Sage Dhanawantar for his students

(page 342).

Sage Dhanawantar’s wife , known as Dhanawantari, was also an eminent

physician and surgeon in 5,000 BCE. She had moved to Avagana after the

death of Sage Dhanawantar. Her achievements are also described in a later

chapter. She remained with Vaid (a physician from Sindh) who had earlier served as

the headman of Afghanistan but had now retired as a hermit. Some said they got

married, though Vaid was seventy years (solar) and she, sixty-four (lunar), so maybe it

was more a spiritual marriage.

To Dhanawantri also belongs the distinction of developing in Avagana (Afghanistan),

a comprehensive system of surgery. The taboo on the dissection of dead bodies in

the Sindhu region had not penetrated into Avagana; the battlefields there gave her

the opportunity to improve the surgical training of her students, who became experts

in plastic surgery, far beyond anything known at that time; they could repair fingers,

noses, ears and lips injured or lost in battle.

(21)

SINDHU PUTRA

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It was Sindhu Putra, who, 7,000 years ago, was acknowledged as

MAHAPATI by the ruler of GANGA region to indicate his spiritual status.

Sindhu Putra was also recognized as the PERIYAR in Dravidian regions

to mark his spiritual standing. Everywhere else too, Sindhu Putra was

honored, with highest titles and respectful submission.

Sindhu Putra was the one about whom the most celebrated singer of

Sindh would sing:

“He was the one when rock and tree was one

When the air, earth, river, sea was one

When all below, up, abovw, high was one

When stars, moon, sun, sky was one…”

The chant then goes on, obscurely, to sing of the one who rose from

the blackness of black nights, when nights and days were not; and of

him who sprang from ‘nothingness when nothingness and existence

were not …”

(The once-blind singer’s cry at cremation of Sindhu Putra –around 5,015 BCE)

This Song misled some into thinking that Sindhu Putra was regarded as a

god. But the fact is that Sindhu Putra was simply a spiritual leader and by no

stretch did he claim or consider himself to be a god. He himself quoted Sage

Yadodhra, who had said:

“Only a trickster or a lunatic would like to be known as a god while he

lives. For a sane or honest man, the burden of godhood would be

impossible to bear. . .”

When someone wanted to keep Sindhu Putra’s statue in a temple, he

regarded that as a sacrilege. He refused to permit it , and speaking for

himself, he said:

Not even at the foot of gods, for god I am not,

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Nor among noble worshippers, for that I am not,

The road I travel is the one I have sought,

Another life to atone, has to be my lot. . .”

Yet there is no doubt that Sindhu Putra enjoyed enormous respect in Sindh

and far beyond the frontiers of Sindh, throughout the subcontinent – not

as a god but as a great spiritual leader.

It has been said by many that Sindhu Putra in whose heart arose this

Mantra of OM, was a Sindhi. The fact, as Return of the Aryans shows, is that

Sindhu Putra was found by a Sindhi - Bharat Jogi - after he had retired as a

hermit from his position as the 19th Karkarta (elected supreme chief of the

Hindu clan in Sindh) The infant Sindhu Putra was found by Bharat in a boat

that was floating aimlessly, and came to stop by the side of the island

where Bharat Jogi resided as a hermit. .The infant Sindhu Putra’s mother

was dead and she lay in a crumpled heap, naked, with infant Sindhu Putra

nestled against her breast as though she had given her first and last feed to

the infant before her death so that the infant may survive. Bharat picked up

the infant who too seemed lifeless but soon there was an imperceptible

movement when Sheena, Bharat’s dog licked the infant’s mouth which had

possibly traces of spilled mother’s milk . It seemed that as his lips were

being licked, the infant felt the nearness of her mother’s breast with its

illusion of nourishment and moved slightly. Rest is history with all its

drama, as Bharat Jogi moved the infant to his hut, adopted him as his own

child and got immense help from Gatha, the nearby village-chief who had

worked earlier in the household of Bharat and Mataji (Bharat’s wife) when

he was Karkarta. Gatha got a nursing-mother, Sonama who had recently

lost her twins, to feed the baby with her breast-milk . The Story of the Birth

of Sindhu Putra appears in the very first chapter of ‘Return of the Aryans’

along with the story of the earlier years of Bharat jogi as a Hermit with a

brilliant flash back on Karkarta Bharat’s career and retirement. It is a

fascinating chapter . How the infant got his name - Sindhu Putra – and how

under the guidance of Bharat Jogi he would become a great spiritualist and

a powerful force for the unity of India, is the story in this book. Was he

22

Sindhi, to begin with? Whence came the boat carrying him as the infant and

his mother to the Hermits’ island !– none knows!. Author Gidwani hazards

no guess of their origin but somehow leaves the impression that they were

from a land far away from Sindh. It is clear that Sindhu Putra, biologically,

may not have originated from the Sindhu valley, itself, though throughout

his life, until his assassination, he was regarded as a Sindhi.

No doubt, considering the life of Sindhu Putra – whatever his origin- there

is reason to consider him a Sindhi. But in considering the illustrious and

distinguished persons of the highest caliber, it is a folly to apply to them

the restricted ambit of their narrow confines of the territory of their birth.

Some may possibly regard Gandhiji as belonging to Gujarat or Jesus Christ

or Gautam Buddha or Lord Krishna or such personalities within the narrow

confines of the city or province of birth but such yardsticks and limited,

narrow views are unrealistic and even misleading. Please consider also that

Sindhu Putra came to be regarded as Mahapati in the Ganga region and

Periyar in regions of the South and he was treated with utmost honor in

each and every region of Bharat Varsha.

Research is needed to reveal more about Sindhu Putra and his times.

(22)

ARYAN INFLUENCE ON FOREIGN PHILOSOPHIES.

Return of the Aryans shows the effect of the Aryan Hindus on the

philosophy of the countries they visited though the author mentions that

they did not seek to influence the philosophy of others.

too deeply, and writes : << These Aryans were not sages, poets,

philosophers & thinkers. They were simple men & women... fired by the

faith that God would guide their steps ...(See page 721 of Return of

Aryans)>>. Besides as Return of the Aryans clearly shows that the Aryans

respected the faith and religious beliefs of others. See also page 735 where

it is explained that Aryans did not go out to impose their gods on others

23

nor to leave behind a legacy of their spiritual beliefs for others to follow as

their own traditions taught them respectfor the beliefs and gods of others.

Still, it would be worthwhile to study the effect of Aryan influence on

foreign philosophies.

(23)

THE SOURCE OF SINDHU RIVER

It was in 5,000 BCE, that people from India and Sind had discovered the source

of River Sindhu - this greatest trans-Himalayan rivers rising at an altitude of

16,000 feet near Mount Kailash in South-Western Tibet.

The story of the discovery of the source of the Sindhu River is told in the

chapter -ONWARD TO THE HIMALAYAS AND TIBET, from page 133 . In

particular, see pages 144 to 145 and pages150 to 151 in that Chapter which

relate to triumph of discovery of the Sindhu River in Tibet while the rest of the

Chapter is devoted to the adventures, hazards and casualties on the route to

discovery. This Chapter also deals with the research on antiquity of Himalayas

and other mountains in relation to Sindhu River.

As will be seen, In 5,000 BCE, a Sindhi expedition went across the soaring

peaks of Himalayas to Tibet to reach Lake Mansarovar, Mount Kailash, to

discover the source of mighty Sindhu river. Poets narrate the ordeals

through which these Sindhi explorers passed on this fearsome journey

along with the vivid description of regions, mountains and rivers they

crossed and the disasters and tragedies that struck them on the perilous

route.

Of the group of 140 men from Sindh in that expedition, after wandering for

nine years through accidents, mishaps, casualties and tragedies, many died

and only twenty four reached the awesome source of the Sindhu River,

rising at an enormous altitude, near Mount Kailash in Southwestern Tibet.

Doubts were expressed about the exact number from the Sindhi Expedition

who had survived to reach the source of Sindhu River. Some poets had said

24

that out of 140 in that expedition, only 24 survivors were present at the

source of Sindhu whereas others had said that 22 saw the spectacle. Both

figures are correct, as another Memory Song explained:

“Twenty four reached that awesome height

Yet Twenty two saw the glorious sight

For two, it was as dark as night

Robbed as they were by Giver of Light;

Shining he was, yes, softly, up, high above

Shooting from ice below, cruel arrows somehow.”

Obviously, what the poet meant was that it was the result of the deadly

reflection of the Sun’s rays as they fell on ice and snow, that blinded two of

the 24 survivors and the result was that 24 reached the scene but only 22

could actually see the great spectacle of the source of Sindhu.

Of these 24 survivors, only four returned to Sindh. 14 died on the return

journey to their home in Sindh and among them were two brothers of Nandan,

a member of the Sindhu Assembly (who later, became the 21st Karkarta -

supreme elected Chief of the Sindhu clan). The two blind and one injured

survivor had remained behind in Tibet along with three bachelors who all,

later, married local Tibetan girls.

A much later song of the AD era, speaks of the story told by the four Sindhi

explorers who returned from the expedition to discover the source of the

Sindhu. An extract from the song says:

“These four returning survivors told the story of their painful wanderings of nine

years – and how ultimately, their expedition reached the source of the Sindhu river –

this greatest of the trans-Himalayan rivers rising at an enormous altitude, near

Mount Kailash in Southwestern Tibet. They did not then know that it was one of the

longest rivers in the world and longer than any that crossed the subcontinent; nor did

they know of its annual flow of 450,000 square miles, which is twice that of Nile in

Egypt and three times of the Tigris and Euphrates combined. No, they did not know

all that – for the age of statistics, and even of the written word had not yet arrived.

They did not know even of the existence of the Nile, Tigris and Euphrates.

“Yet these men who were not the children of the mountains and were brought up in

the warm sunshine of the plains, were the first to discover the source of the great

river, hidden in the midst of the highest mountains and the most formidable terrain.”

Though much is already given in Return of the Aryans, it would be interesting

to study further the routes and the details of the journey by

25

the explorers of 5000 BCE to discover the source of Sindhu River. Also worth

studying are the conditions in Tibet then , its relationship as it evolved at that

time with Sindh & India and the stories of some of those Sindhi explorers who

remained in Tibet

(24) DESTINATION OF SINDHU RIVER

While the expedition to discover the source of the Sindhu river had proved to

be perilous, it was easy for the Sindhis to witness the nearby destination of

the Sindhu into the ‘River of Rivers’ or the Sindhu Samundar (called the

Arabian sea, in modern times).

Spellbound, the ancients had watched the foaming bodies of water, with

waves of enormous magnitude and frightening power as Sindhu river

merged with the Sindhu Samundar. A Memory Song of those times tells of

this magical meeting of the Sindhu river with the River of Rivers (Sindhu

Samundar):

“The Sindhu flows majestically; along the way many rivers and streams come

rushing from different directions to pay homage to her. . .

“She accepts them lovingly, and thus overflowing, she goes on to meet her lover

at a magical place where there is the River of all Rivers, with winds of crushing

force and enormous waves…

“And Sindhu is so glad to meet her lover that she sheds tears of happiness which

turns her waters salty…

“And together, then, in the ecstasy of a tumultuous embrace, with pounding

hearts and heaving chests and the cry of joy and pain that is heard when two

lovers surrender to each other, they go on to distant shores that no one has

seen…”

(From the song of the wandering hermit ).

There was also philosophic and poetic speculation as to where the Sindhu

river went into the lap of the Sindhu Samundar. They recalled an older, half-

remembered song which had spoken of the Moon as the lover of mother

Earth and revolving around it, all the times- and a verse in that song said:

“Even though sometimes we see it not, always the Moon revolves around

the Mother Earth, at times shining near our view, but half the time away

and hidden, shining over distant, unknown shores where Mother Sindhu

goes on her enchanted journey in the passionate lap of the mighty River of

Rivers (Sindu Samundar)”.

26

But the ancients of Sindh had hoped for much more. Somehow they had felt

that once the source (and destination) of Sindhu was revealed, they would

have greater insight into secrets of Mother Goddess. There was joy of

discovery and thankfulness but clearly also a realization that ‘with each

discovery, the mystery deepens’ – and a Memory Song of those times tells

us:

“ She reveals much to conceal more

Behind each gate, a closed door,

Play your games, God, it matters not

I know what is in my lot

And if in searching You, I fail

You will find me – is it not? ”

Thus, their faith in final destiny remained intact even if their discoveries

failed to reveal little of the ultimate Reality.

As statd in the earlier section, a further research into the Memory Songs of

that era would help.

(25)

TOLERANCE AND RESPECT FOR ALL FAITHS

Return of the Aryans speaks of the beauty and universality of Hinduism, and

shows there is no fanaticism in it. There is actually respect and tolerance for

all faiths. Clearly, the book says:

<Whatever god you choose, He is that God, and Dharma is His Will>.

The book also speaks of ideals of those early times, as foundation of Sanatana

Dharma, and amongst them were : <recognition of spiritual nature of man

wherever he is from; acceptance of every culture as an expression of eternal

values; and man's obligation to respect and protect environment, and all

creatures, tame and wild.

Though the book has many instances of respect and tolerance of Sanatana

Dharma for other faiths, it would be worthwhile to study further and discover

more such instances in pre-history.

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(26)

SINDH’S INFLUENCE IN INDIAN SUBCONTINENT IN ANCIENT TIMES:

Those familiar with Gidwani’s Return of the Aryans will know of the

extraordinary influence of Sindh in ancient times throughout the Indian

subcontinent The instances of glory and greatness of Sindh from the

dawn of civilization from that book are summarized in GT Shahani’s

article, a copy of which can be made available to anyone on request.

Among these instances which GT Shahani’s article summarizes, are the

following:

• It was SINDHIS from SIND who discovered the routes to Ganga,

Madhya, Dravidian, Bangla, and other regions in 5,000 BC; and

the civilizations of all these regions, then, came together, in a

spirit of equality and mutual respect. All these regions joined to

form Bharat Varsha.

• Sindh, along with Bharat Varsha, is the most ancient civilization in

the world - more ancient than China, Japan, Mesopotamia, Iran and

Egypt.

• Sindh was one of the major home-grounds and cradle-grounds of

Aryans when they left India in 5,000 BC, and returned back to their

home-town and heritage of Sindh. The exploits and adventures of

Aryans of Sindh can fill a thousand volumes. Unfortunately, the

way our history is written, they occupy only a tiny place in our

national memory.

• Sindh had profound influence on RIG VEDA, doctrines of KARMA;

MOKSHA & AHIMSA; and also on the lofty ideals of Sanatana

Dharma.

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NOTE: Rig Veda, the first and foremost of our Vedas (and the

world’s most ancient literature), hardly mentions Ganga and

Yamuna rivers. Only one late hymn mentions Ganga. For Rig

Vedic poets, the river par excellence was Sindhu, mentioned

repeatedly, respectfully and glowingly, in Rig-Veda. (This, as

‘Return of the Aryans’ explains, is said not in arrogance, for

Sindhis too worship Ganga, but the fact is that the earliest

songs of Hindus were naturally about their home-ground which

began with the Sindh region, as the birth-place of Hinduism).

• Along the banks of Sindhu, our Sindhi ancestors founded the

ancient order of Sanatanah, before 8,000 BC, and from this root

of Sanatanah sprang Sanatana Dharma - the ageless religion of

the Hindus.

• Sind and Bharat Varsha, were there before Rome was built, and

before Jerusalem, Carthage, Greece, Damascus and Istanbul were

founded.

• When Europeans lived in caves, our people along Sindhu river

had two-story houses of brick and stone, with drainage system,

public parks, public baths, art-works, fountains and granaries.

It would be a mistake to judge the great and glorious past of Sindh by

its present helpless, hapless, pitiable state in which it is treated

virtually as a colony of Pakistan and where the present-day Sindhi

faces discrimination at all levels and is regarded as a second class

citizen.

Thus Sindh’s influence and renown in ancient era was vast and extended far

beyond its frontiers, so much so that many even said that land from

Mansarowar to Arabian Sea was entirely under SINDHI influence.

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It would be interesting to carry out further study of Sindh in the pre-history era.

(27)

PARLIAMENT, COUNCILS, LEGAL AND CONSTITUTIONAL SYSTEMS

Return of the Aryans mentions much about establishment of legal &

constitutional systems of Bharat Varsha and procedures for election of

Karkartas and others . For instance:

• Women, along with men, had the right to vote in electing local councils

and Karkartas of the clan.

• A mother would have additional rights to vote on behalf of each of her

children below the age of fourteen (including a child conceived though not

yet born) as it was considered that most decisions affect the future as well.

This additional right of voting for children would rest with the father only if

the mother was not alive.

Note also how Bharat was elected as Karkarta, (supreme, elected chief of the

Sindhu clan) and how he had to retire as a hermit at the age of 60.

Further study of legal & constitutional systems of Bharat Varsha is desireable

(28)

PURUS AND HIS INFLUENCE

See the Chapter ‘Aryans in Iran, in Return of the Aryans from page 723

Purus led the Aryan contingent from India to Iran in 5,000 BCE. He was from

Varanasi, in the Ganga Region. Even so he had direct and close connection

with Sindh. He had visited Sindhu Putra, the spiritual leader of Sindh. Later, he

had taken up residence by the side of the many splendoured Saraswati River.

He had acquired barges to transport Soma wine (invented by Kripala, the

Sindhi entrepreneur). His slogan of “Sacred Wine on Sacred River” appealed

to many. His mind was then wrapped up in his business and some songs take

the story further to show that :

30

“the sudden news of assassination of Sindhu Putra struck him like a

shattering blow. That night he drank Soma and when that did not comfort

him, he followed it up to drink Sura (cheap, imitation wine).

“Since then, Purus identified himself with the cause of Aryans and led the

first Arya band to Iran through Avagana(Afghanistan). To many it would

remain a mystery why this pleasure-loving man joined the cause after

Sindhu Putra’s assassination.

“Perhaps, it occurred to him anew that gods are many, and men who

proclaim god’s name, many more; but men of goodness are very few and

the assassination of a man of goodness diminishes us all…”

Purus was ambushed by bandit chiefs (see page 733 of Return of the

Aryans) and died tragically but he left a lasting legacy. Thereafter his wife

took over the command of the Aryan contingents in Iran.

A detailed study of Purus is called for

(29)

CASTE SYSTEM

Gidwani in his Return of the Aryans holds that caste system was never a

tenet of the Hindu faith. Tracing the development of caste system, he

shows that it is in fact antagonistic to the Hindu religion, and its ideals. He

disputes that the word *varna* stands for caste system. According to him,

the word *varna* means color, and by extension and interpretation by later

scholars ( but not in Bhagvadgita, Vedas or Upanishads), it has been stated

that it applies to *caste*. It may be that the four banners with different

colors established by Purus in Iran (SEE page 732 of Return of the Aryans

– and in particular, further explanation of those flags and colors on that

page).

(30)

The question of building a kind of pyramid in Egypt is first dealt with in the

chapter ‘Kings of Egypt and the language of Gods’, on pages 778-789 of

Return of the Aryans, though earlier, from page 767 onwards, the question

31

was simply to build a great temple. Pages 798-800, in the next chapter, give

further progress of this temple/pyramid, with the story of its master builder

Himatap, a Hindu Aryan, who was the grandson of one these two blind men

who stayed back in Tibet after the source of Sindhu River was discovered

(please see Section 23 -THE SOURCE OF SINDHU RIVER). What our Aryans of

5,000 BCE were doing was to build in Egypt, on an elaborate scale and

ornamentally, a kind of tall Ziggurat which they had to erect in Sumer, and for

this, it will be necessary to turn back to page 740 onwards, in the Chapter

‘Aryans Everywhere’.

Himatap, himself a builder and architect, joined the Aryan contingent from

Sindh to Egypt, and remained behind in Egypt though most Sindhi Aryans

eventually returned to their hometown and heritage of Sindh. Himatap was the

direct ancestor of Imohotap who in the reign of Egyptian King Djoser (Zoser)

built the first limestone-step-Pyramid and exquisite monuments around it.

Imohotap is celebrated in Egypt as the greatest builder and architect.

It seems clear that in the work of our Aryans in 5,000 BCE, lay the future

inspiration of the building techniques of the pyramids of later times.

This calls for more research on the subject.

(31) SONG OF THE HINDU

*** NOTE: 'Song of the Hindu', as given in Bhagwan S. Gidwani's book, Return of the Aryans, is reproduced below. It is drawn from ancient texts and tradition. Author Gidwani has presented the Song in modern version by clarifying phraseology and terms which may appear obscure or archaic in present times due to transition of so many centuries*** SONG OF THE HINDU - WHO IS A HINDU? - his Identity, his Duty, and his Mission -

(Composed by Karkarta Bharat, and sung along banks of Sindhu River in 5000 B.C.) "Our desires have grown immeasurable. But they should be desires to give, not merely to receive, to accept and not to reject; to honour and respect, not to deny or belittle... "God's gracious purpose includes all human beings and all creation "For God is the Creator; and God is the Creation...

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"Each man has his own stepping stones to reach the One-Supreme... "God's grace is withdrawn from no one; not even from those who have chosen to withdraw from God's grace... "How does it matter what idols they worship, or what images they bow to, so long as the conduct remains pure "It is conduct then - theirs and ours - that needs to be purified... "There can be no compulsion; each man must be free to worship his gods as he chooses... "Does every Hindu worship all the gods of all the Hindus? No, he has a free will; a free choice_ "A Hindu may worship Agni (fire), and ignore other deities. Do we deny that he is a Hindu? ... "Another may worship God, through an idol of his choosing. Do we deny that he is a Hindu?... "Yet another will find God everywhere and not in any image or idol. Is he not a Hindu?... "He who was Karkarta before me was a Sun-worshiper. Did the worshipers of Siva ever say that he was not a good Hindu? ... "Do the worshipers of Vishnu feel that he who worships before the image of Brahma is not a Hindu?... "How can a scheme of salvation be limited to a single view of God's nature and worship? "Is then God, not an all-loving Universal God?... “Know this then, that whatever god you choose, He is that One God And Dharma or righteousness is His Will. “Know it then, that whatever god you choose, He is that One God and Dharma or righteousness is His Will. "Clearly then, he who seeks to deny protection to another on the basis of his faith, offends against the Hindu way of life, and denies an all-loving God... "Those who love their own sects, idols and images more than Truth, will end up by loving themselves more than their gods... "He who seeks to convert another to his own faith, offends against his own soul and the will of God and the law of humanity... "In the Kingdom of God, there is no higher nor lower. The passion for perfection burns equally in all, for there is only one class even as there is only one God...

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"The Hindu way of life?... Always it has been and always it shall be...that God wills a rich harmony - not a colorless uniformity... "A Hindu must enlarge the heritage of mankind_ "For a Hindu is not a mere preserver of custom ... "For a Hindu is not a mere protector of present knowledge... "Hinduism is a movement, not a position; a growing tradition and not a fixed revelation... "A Hindu must grow and evolve, with all that was good in the past, with all that is good in the present, and with all goodness that future ages shall bring ... "Yet he remains a Hindu_ "Hinduism is the law of life, not a dogma; its aim is not to create a creed but character, and its goal is to achieve perfection through most varied spiritual knowledge which rejects nothing, and yet refines everything, through continuous testing and experiencing... "Yet a Hindu must remain strong and united, for a Hindu must know that not an external, outside force can ever crush him,' except when he is divided and betrays his own... "What then is the final goal of the Hindu? Through strength, unity, discipline, selfless work, to reach the ultimate in being, ultimate in awareness and ultimate in bliss, not for himself alone, but for all... "This was the silent pledge that our ancient ancestors had taken, when they called themselves the Hindu… "If I cannot abide by that pledge, how can I retain the right to call myself a Hindu?"

NOTE: Bhagwan S. Gidwani's 'Return the Aryans' clarifies that Bharat who

composed the SONG OF THE HINDU, was the 19th Karkarta (Elected Supreme

Chief) of the Hindu clan of Sindh from 5,106 BCE. He retired as a hermit at the

age of sixty. Long after he retired, the name Bharat Varsha was given to the

country to honour his memory.

As stated on page 82 of 'Return the Aryans', the SONG OF THE HINDU was

heard in all the villages of the Sindhu clan, and “to recite it fully, one needed

time from sunset to midnight”. Obviously thus what 'Return the Aryans' quotes

are a few excerpts from the Song.

It would be great if more excerpts from the Song can be discovered.

34

Note: AIS has produced a CD on the Song of the Sindhu Hindu, The CD is

presented with English narration and melodious songs in Hindi and Sindhi

together with chanting of “ OM ” & mantras, and musical accompaniment.

In his recorded message on the CD, Ram Jethmalani, former Minister of Law

and Justice, who is affectionately known as Sindhu Ratan pays respectful

homage to the sacred earth of Sindh, which nurtured the breathtakingly

advanced Indus Valley civilization, which is the common inheritance and the

priceless treasure of both India and Pakistan and in fact of the whole

world. Following are the excerpts from Ram Jethmalani's recorded

introduction of CD:

QUOTE

With both pride and pleasure, I introduce the Song of the Sindhu

Civilization which has remained unsung for long centuries until my friend,

Bhagwan S. Gidwani, brought it to light in his famous book, "The Return

of the Aryans".

The song was composed 7,000 years ago by Bharat, the 19th Karkarta or

the elected Supreme Chief of the inhabitants on both the banks of the

mighty Indus , now our beloved Sindh. Gidwani presents the song in his

book in modern version by clarifying terms which now appear obscure.

The song celebrates the principle of ancient Indian culture of all

inclusiveness, excluding none from God's grace whatever their faith.

Clearly it says, God's gracious purpose includes all human beings and all

creation, for God is the Creator and God is the Creation, that all are

blessed and whatever God you choose he is that God and Dharma,

righteousness or good conduct is His will. The Song stresses need for

continuing search of truth and knowledge, for we can not be hostage to

dogma or custom or present learning, but must strive to enlarge the

heritage of mankind, for ours is a growing tradition and not a fixed

Revelation. To the present day Indian, whatever his spiritual beliefs,

conception of the Divine and his Cosmos, afflicted by misconceived ideas

of pacifism and non-violence, the song's message is clear. That he must

remain strong and united for he must know that not an external outside

force can ever crush him, except when he is divided and betrays his own.

I am glad that Karkarta Bharat of Sindh, who composed this song,

became so honored that our subcontinent came to be known, from 5000

years BC, as Bharat Varsha. But more about Bharat and his song can be

read in the story in Gidwani's book, as now I wish to stand no

more between you and the presentation of this Song.

By recalling and singing this Song, today we'll pay respectful homage to

the sacred earth of Sindh, which nurtured this breathtakingly advanced

35

civilization. It is the common inheritance and the priceless treasure of

both India and Pakistan . In fact, the whole world - RAM JETHMALANI

UNQUOTE

Thus the Song of the Sindhu Hindu celebrates India ’s age-old belief not only

of tolerance but also respect for all faiths and creeds. There can be no

compulsion and each individual must be free to worship his gods as he

chooses, for how can a scheme of salvation be limited to a single view of

God's nature and worship, when we all recognize that God is an all-loving

Universal God. Thus the Song tells of our ancient ideal of recognition of

spiritual nature of man wherever he is from; acceptance of every culture as an

expression of eternal values; and the obligation to respect and protect the

faith of others. Clearly, the Song is based on individual freedom, equality for

all and human rights and dignity. It embraces also the principle of ‘Unity in

Diversity’ and stresses need for national unity, harmony, strength, self-

discipline and selfless work on the part of the Sindhu Hindu to achieve the

ultimate in being, ultimate in awareness and ultimate in bliss, not for himself

alone, but for all, in order to abide by the ancient pledge of our ancestors.

Clearly, the Song of the Sindhu Hindu serves to promote the ideal of national

integration in India , along with a sense of common and shared identity and a

feeling of belonging to the country. Glowingly, it presents Sindhi identity and

shows that our ancient Sindhi ancestors were in the vanguard of those that

established the ethical principles and ideals of Sanatana Dharma, which is the

very root of Hinduism.

All the more reason that we should research to discover more excerpts of this

great Song.

(32)

SAGE YADODHRA

Sage Yadodhra is a highly respected personality of 5,000 BCE. He was a great

friend of Karkara Bharat. He was a researcher and a scientist . See references

to his study on Life on various Planets at page 337- 38 of Return of the

Aryans. See also page 149- 150 regarding Sage Yadodhra’s ‘Verdict on the

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Antiquity of the Himalayas’. He also pronounced on the antiquity of the

Sindhu River and calculated hoe mountains rise and rivers are formed. See

more about the Ashram established by Sage Yadodhra at page 370 of Return

of the Aryans. Also note the quotation from his address to his students, 5054

BCE on page 367. A highly versatile and colorful personality about whom

much appears in Return of the Aryans but more needs to be researched.

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TENSIONS, BATTLES AND EVENTUALLY PEACE AND UNION WITH TRIBALS

There were tensions and even warfare with tribals in 5,000 BCE. Eventually

with goodwill on both side an honorable union with Bharat Varsha came to

formed. In particular study chapters ‘Hindu! Hindu!’, ‘Death of Karkarta’ ‘The

Tribes Strike Back’, ‘Bharat Varsha’ , ‘To Far Frontiers’ and oher chapters

which give an idea of initial tensions and finally peace and union. There is

scope for further research of this subject.

(34)

SHIP-BUILDING IN ANCIENT INDIA

See the account of ship-building activity from page 334 ( chapter- My Land, My

People). Note the achievements of Vasistha who was given the title of

Naudhyaksha (superintendent of ships, and earlier achievements of Naupati

and Pilava. Naupati was killed in an accident on an experimental voyage of a

ship. Pilava also died tragically. Vasistha built with a team of hundreds a ship

with 108 oars. Vasistha also had a dockyard builton the mouth of the Sindhu

River near the Sindhu sea. (see page 336 for details). See also subsequent

developments on page 338 when this major ship met with disaster on its

maiden voyage . Vasistha and the rest of the crew went down with it . Even so,

ship- building activity went on with greater vigor and intensity due to

tremendous assistance from Karkarta Nandan.

More needs to be studied about the ship- building activity and establishment

of harbors & dock-yards in ancient India

(35)

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EVOLVING A FULL- FLEDGED WRITTEN LANGUAGE

Note the efforts of Muni Manu on evolving a full- fledged written language -

along with his grand daughters , Sansi and Kriti. – See from page 340,

Return of the Aryans - chapter, My Land, My People.

Karkarta Nandan supported the written language from public funds in schools

and outside.

(36)

ESTABLISHMENT OF GUILDS IN ANCIEENT INDIA

See from page 272 in Return of the Aryans

Note the development of guilds in ancient India beginning with 5333 BCE by

Devi Leilama who was the 9th Karkarta. She had begun with establishing a

Guild of Boatmen who were largely transporters and fishermen. Her husband

had died when she was twenty . He had met his death in a collision in a boat

race. After becoming a Karkarta at the age of 49, she established a number of

guilds including a Merchants’ Guild, with cooperation among various guilds.

For instance, the guild of vaids worked closely with the guild of Perfumers in

the search for herbs and medicines from flowers and plants. She established

also a Guild of Singers, dancers and dramatists.

(37)

PRESENTATION OF DANCE, MUSIC AND DRAMATIC PERFORMANCES See Return of Aryans from page 272 which gives an idea of the public

appreciation of plays, dance, music and dramatic performances in ancient

India. A reference is made to performances organized by Kunita, daughter of

Devi Leilama. Furthr research will no doubt show many more and varied

instances.

(38)

DISCOVERY OF GOLD ALONG SINDHU RIVER

38

See Return of Aryans from page 275 regarding Discovery of gold along

Sindhu River. A new service as established by Devi Leilama, the 9th Karkarta,

for the mining of metals and precious stones. From then on , gradually, barter

began to be replaced by diect sales which could be paid for in gold and other

metals. The price of all metals was quoted in terms of gold. See also other

details in relation to the price of grains or land sold by Karkarta on behalf of

the clan. More research of such matters may be useful.

(39)

STORY OF ONCE- BLIND SINGER

The once- blind singer was one of the most celebrated singers in Karkarta

Bharat’s time in 5,000 BCE. He was the first to sing the SONG OF THE HINDU

composed by Bharat. The story of his regaining sight is given from page 176

of Return of the Aryans. He appears throughout the story to discuss the future

of Sindhu Putra and mourns the death of Bharat and assassination of Sindhu

Putra .

There is need to research more about him.

(40)

PRE-VEDIC TIMES & MEMORY SONGS:

It is necessary to make a serious and systematic research to try to discover

the Memory Songs of ancient times.

A few words need to be said about some of the Memory Songs in which

Sindhu and Saraswati rivers and their people are celebrated in the prehistory

period, long before the Vedic age, though admittedly, here, one has to rely

on oral tradition rather than any written testimony as the era of the written

language was still far away.

The system of Memory Songs was instituted by Bharat who was the 19th

Karkarta in 5,000 BCE. He had come to the conclusion that there had to be

songs - eternal songs - always remembered, never forgotten, handed down

39

from parents to children, to keep alive the knowledge of the past – and these

could be a gift to the future of humanity. “Our Memory Songs,” he had

explained, “ shall be the treasury, trustee and the guardian of the knowledge

of our generation and through those songs, messages of our times shall be

passed on to all mankind for ever”. He complained that “much of our past is

covered with the dust of time. Shall it always be thus? . . . No, there have to

be Memory Songs to remember our knowledge. . . And thus our own age

shall be endless – and not a mere fleeting, unnoticed moment in the history

of eternity. . .” Bharat tried to convince everyone that some knowledge had

to remain permanent and “every culture needs to be preserved even when

we are no more, our culture must continue . . .”

No one really objected to Bharat’s idea as they realized that while their

Karkarta was trying to peer into the cloudy mists of a distant future, he was

also adding immensely to the storehouse of their entertainment; more

singers, poets and song-composers would mean that people at the end of

day’s work could look forward to listening to new melodies and fascinating

lyrics. So the Sindhu Assembly readily adopted the measure and even

approved the proposal that singers, composers and poets who achieved

eminence in their art could be exempted, if they agreed, from retirement as

hermits at the customary age of sixty.

Much of the information of the pre-Vedic times comes from those Memory

Songs. Yet many have been lost or forgotten during the many centuries since

then. Research to rediscover those songs should help

(41)

TAMIL CIVILIZATION – ITS GLORY AND GREATNESS

Mainly, Return of the Aryans is concerned with telling the story of the birth &

beginning of the roots of Hinduism, along with the dramatic account of how

Aryans originated from Sindh and the Indian subcontinent (and from nowhere

else); their exploits and adventures in West Asia and Europe, including Iran,

Egypt, Mesopotamia, Turkey, Russian lands, Finland, Italy, Greece, Norway,

Sweden, Lithuania & Baltic States and Germany; and finally their triumphal

40

return to the home-town and heritage of Sindh & the Indian subcontinent.

Thus it deals with Bharat Varsha in its entirety and the civilizations along with

culture that developed there. Thus there is much about the regions other than

Sindh

Please refer to the long chapter ‘ To The Land Of Tamala’ from page 619, which

shows the moral, material, social and spiritual advancement of the pre-

history Tamilnadu as compared to other civilizations of India (Sindhu, Ganga,

etc.)

(i) Tamil Language in 5,044 BC

• Gidwani explains, “ The Language of Tamils was rich and abundant, with a

wonderful structure, and yet exquisitely refined! And it was so poetic in its

content and so rich in its philosophy that....(people from Sindhu and Ganga

civilizations) found it difficult to translate its words and phrases into their

own language....” (Page 632)

• People from Sindhu & Ganga civilization “were actually astonished to

come across a language (Tamil) of such strength and dignity which, apart

from its vitality, had such a romantic, devotional approach....” (page 632)

(ii) Tamil Script in 5,044 BC

“Tamil Script was equally advanced. It was different and distinctive from the

language of Sindhu and Ganga, with a sound system that was rich in

consonants, and it had varied vowels to give it a crisp character.” (page 632)

(iii) Mathematical Achievement of ancient Tamilnadu - 6,000 BC

• What impressed people from other civilizations most about pre-ancient

Tamils was “their advanced system of Mathematics. From them, the people

of Sindhu and Ganga learnt the decimal notation and mathematical lore” -

Page 633.

41

• “But then as it is, credits for discoveries and inventions are often

mistakenly given. For instance , the Arabs learnt Mathematics some 5,000

years later, around the eighth century AD, and although they clearly called

it Hindisat (the Indian art), the western civilization which learnt it from the

Arabs credited the Arabs with the invention.

• It was Lilavati - a woman - who, around 6,000 BC pioneered mathematical

lore among pre-ancient Tamils. Her work led to development of the decimal

system.

(iv) Writing Materials in ancient Tamilnadu - 5,100 BC

Gidwani explains that paper as such was invented in China in the modern era -

2nd century AD - but the wafer-thin wooden strips used as writing materials

were known to ancient Tamils around 5,100 BC. These wooden strips, cut

and shaped into squares, were held together by a cord passed through

them to make them resemble a book

(v) Basic values and philosophy of ancient Tamilnadu - 5,000 BC

With feeling, Gidwani explains that basic values and philosophy of ancient

Tamilnadu were based on Truth, Beauty and freedom:-

• infinity of the soul that outlasted the drama of life

• belief in Karma to affirm the presence of the Past in the Present; with

opportunity to all to work towards salvation

• concept of Dharma that is changeless with its virtues of Ahimsa,

compassion to all creatures, auspicious thought, purity of conduct, earnest

endeavour.

• belief in the universality of the One- Supreme - ‘Whichever god you

accept, He is that God and Dharma is His will.’

• concept of Moksha - freedom from the cycle of re-birth and death, and the

re-identification with the soul of the One-Supreme.

(vi) Material advancement of ancient Tamilnadu -6,000 BC

42

Gidwani points out that each Nagara in ancient Tamilnadu would have a park

in front and a park where it ended. Another park would adorn the central

village of the Nagara with beautiful trees and flowers - among them would

always be the most beloved of their flowers, the Lotus in its various

varieties. There was also another flower - the Rose - which none had seen

before in Sapta Sindhu or in Ganga.

• Every Nagara prided itself on its landscape of gardens, architecture, its

temples, artificial fountains, public squares, bathing pools, drainage

system, its statues, idols, frescoes painted in caves and figures cut into

rocks.

• Each house had its temple, apart from the large village-temple - ‘Where else

can all the people and gods meet?”

• Everyday song and dance performance would be either in the open-air

public square or in the village temple. For dances in the temple, there was a

dress code, and al`l performances there were devotional. Performances at

the public square were full of fun, or for folk-art, and never too classical.

(vii) Social structure - Professions & Activities - 6,000 BC

According to Gidwani, in ancient Tamilnadu:

• The doctor was an important member in the community. However, he was

blamed if anyone in the village was sick. His job was to prevent sickness,

not merely to cure it.

• While quite a few were immersed in pursuit of spiritual knowledge, the

majority of the people were engaged in material activities. There were

peasants, farmers craftsmen, traders, dancers, singers, poets, athletes,

entertainers and sculptors. Some experimented with new herbs and

medicines, while others sought to discover the physical laws of nature - to

43

find unity in diversity. Many dug wells or built reservoirs; some erected

huts and cottages; others made water-clocks, and cloth-looms.

• Many were engaged on making boats ( natural, as the people had taken

to the sea well before 6,000 BC).

(viii) Music in ancient Tamilnadu - 6,000 BC

As Gidwani explains, no other region had such abundance, profusion, variety

and refinement of Tamilnadu’s music. Many of Tamilnadu songs showed

deep feeling for nature; some sang of unity and balance in nature, with a

sense of wholeness; others attributed divinity to each element of nature;

yet nature was not treated as subservient in relation to man but described

for its own sake.

Gidwani’s Return of the Aryans outlines the entire range of music in

ancient Tamilnadu - classical, romantic, and folk-songs - along with main

musical instruments.

(ix) Dance in ancient Tamilnadu - 6,000 BC

Gidwani explains the fascination of the people of Ganga, Sindhu and other

civilizations with the Dance of ancient Tamilnadu. He describes the high

level of artistic achievement of Tamil dancers, with:

• 44 postures of the eye and eyebrow, 84 of the hand, 8 of the neck, 9 of the

feet, 6 of the breast, 4 of the torso, and 108 of the fingers, with every

movement controlled and significant to depict an emotion, feeling or object

• Grace and artistry in their body movements and facial expressions to

present an image of various emotions like love, surrender, mirth, terror,

devotion, surprise, wonder, pity and awe.

(x) Role of Woman in Society in ancient Tamilnadu - 5,440 BC

Gidwani explains that in ancient Tamilnadu, it was the woman who played a

leading role as the head of the family. She led the family worship and

44

controlled family property. In civic life, the woman was intimately

concerned with the administration of the Nagara. In intellectual life, many

women were poets and philosophers. Gidwani mentions names of women

who distinguished themselves - in poetry and mathematics.

(xi) Immortal Epic-songs in pre-ancient Tamilnadu -8,000 BC

It is clear from Gidwani’s presentation that the epics, stories and song-

dramas of pre-ancient Tamilnadu have inspired and influenced the Rg

Veda, Upanishads and the immortal epics of India in the Vedic era.

(xii) PUJA in ancient Tamilnadu - 5,044 BC

• With feeling and reverence, Gidwani explains the system of worship (Puja)

in ancient Tamilnadu. He describes it as an expression of people’s

supreme longing and intense love for the Lord “without seeking a result,

but merely to adore the divine, to contemplate his ineffable power, in the

spirit of self-surrender.”

• Gidwani further explains that the word ‘Pujey’ or Puja, as it was called,

originated from ancient Tamilnadu ( ‘pu’ meant ‘flower’ ; ‘jey’ meant ‘to

do’).

Gidwani also mentions that centuries later, the Tamil concept of Puja would

be expressed in the Bhagvada Gita, IX.26 - ‘Whosoever with devotion offers

Me a leaf, a flower, a fruit, or water, that offering of the pure of heart, I accept’

Final Words: submitted above are only a few insights which author Gidwani

presents in his book - Return of the Aryans, about the glorious past of

Tamilnadu in 8,000 BC to 5,000 BC.

Return of the Aryans has indeed presented a wealth of material on other

aspects as well - on history, philosophy, Yoga, spirit of tolerance, respect for

Human Rights, concern for environment, and protection of wild life, in the pre-

ancient Tamilnadu.

45

Apart from other important chapters, the Epilogue to Gidwani’s book

will also show that it was the pre-ancient Tamilnadu that alone sought to

protect the Aryans and others who were being tyrannized in their regions in

the Indian subcontinent.

Further research will be helpful to reveal much more not only in respect of

Tamil civilization but also its relationship with Sindhu and other civilizations of

the Indian subcontinent.

(42)

SOURCES OF RAMAYANA?

A reference needs to be made to a Song-Myth which was current in Tamil

civilization even prior to 5,000 BCE. Please see from page 637 of

Return of the Aryans. It is a disturbing myth about the earlier era when humans

co-existed with their immediate predecessors ( ‘apasu apursha’ - neither ape

nor man who had learned through evolution to walk on two hind legs, leaving

the forelegs and forefeet free to gather food and even fashion elementry tools,

and was called vraon for that was the sound he made as he walked,panting).

There are some who have surmised – it seems without any basis - that the

sources or inspiration of the epic

Ramayana is derived from this pre-history myth. Author Gidwani has not at all

referred to this aspect in Return of the Aryans or mentioned Ramayana in any

way, in this connection.

(43)

GANGA CIVILIZATION - – ITS GLORY AND GREATNESS

Section 41 above, presents a somewhat detailed note on the glory and

greatness of TAMIL civilization. In keeping with its objective of presenting a

full tapestry of all the civilizations of bharat Varsha, Return of the Aryans

mentions at length the glorious aspects of the great Ganga Civilization of 5,000

BCE, and its links with Sindhu and other civilizations. For this purpose, see the

following chapters in particular:

46

• GANGA MAI – from page 515

• TEARS AND TRIUMPHS AT GANGA– from page 585

• VISITORS TO GANGA– from page 599

• MAHAPATI– from page 611

• GANGA AND SINDHU– from page 677

These Chapters deal with wealth of material and will need to be studied fully.

Certainly, research will help to unravel much more not only about the Ganga

civilization but also its connection with Sindhu and other civilizations of the

Indian subcontinent.

(44) MATERIAL PURSUITS AND PROFESSIONS OF PRE-VEDIC INDIA

It is a mistake to assume that ancients sought to renounce material pursuits.

That is not the message of Return of the Aryans which gives fascinating and

even dramatic stories of how our ancients believed in improving our material

status. While quite a few were immersed in pursuit of spiritual knowledge, the

majority of the people were engaged in material activities. There were

peasants, farmers, craftsmen, traders, dancers, singers, poets, athletes,

entertainers and sculptors. Some experimented with new herbs and

medicines, while others sought to discover the physical laws of nature - to find

unity in diversity. Many dug wells or built reservoirs; some erected huts and

cottages; others made water-clocks, and cloth-looms.

Many were engaged on making boats ( natural, as the people had taken to

the sea well before 6,000 BC).

To quote from that book a celebrated Hermit’s words of 5,000 BC << If God is

what I believe Him to be, I am sure He is annoyed with prayers when some

duty remains neglected.>> Also the book quotes Nilakantha, Aryan Leader in

Egypt in 5,000 BC <<Karma is above prayer & piety >>

(45)

THE ORIGIN OF ARYANS

47

Following the assassination of Sindhu putra (see Chapter ‘Death of a God’

from page 691 in 'Return of the Aryans'), the urge began for the people of

Bharat Varsha to call themselves Aryan.( Chapter ‘We are the Aryans’ form

page 697 in 'Return of the Aryans'). The footnote on page 702 along with other

material in the Chapter ‘We are the Aryans’, explains the initial meaning and

the later connotation of the term ‘Aryan’.Note also the impetus and motive to

travel to distant lands – to search for the Land of the Pure.

(46)

MOVEMENT OF ARYANS FROM BHARAT VARSHA TO DISTANT LANDS

See from page 711 , Chapter ‘Aryans Move’ in 'Return of the Aryans'. Also see

Chapter ‘Aryans in Iran’ from page 723.

Purus, who lived by the side of Saraswati River, – about him much is said

before – led the Arya contingent to Afghanistan (Avagana), sojourned at Hari

Rath (Herat) and from then on moved to Lake Namaskar (now known as Lake

Namaksar ), where several hermits from Bharat Varsha often congregated. He

then went on to Iran which then came to be known as Hari Har Aryan. Parting

from other Aryan contingents which also were moving in different directions,

Purus had said , “We know not if we shall meet again on this earth . But surely,

we shall reassemble at the foot of the Master in the world beyond” (page 713).

Then there is the story of the adventures of Aryans of Bharat Varsha in Iran

from page723 which gives details of the exploits and adventures of Purush and

his wife on behalf of the Aryan contigents which they led. .

Please note also references in that chapter to:

1. Poet, prophet , philosopher Zoroaster, he founder of the great religion

of Zoroasrians (Parsi community in the present-day Indi, subcontinent.

2. References to Avesta of Zoroasrians.

3. Death of the Ascetic who was the adoptive father of the wife of Purus

(also the death of his dog) - The desire of the Ascetic that his body be

left to animals, on his death.

4. Declaration by the wife of Purus that on her death too , her body be left

to vultures and animals to devour her remains.

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It is suggested by some that 3 and 4 above, along with the circumstances of

the assassination of Purus are the inspiration of the present-day Parsi

custom of allowing the remains of the dead to be devoured by vultures.

(47)

ARYANS EVERYWHERE

See from page 739 , Chapter ‘Aryans Everywhere ’ in 'Return of the Aryans'.

In particular note the sojourn of Aryans of Bharat Varsha in Sumer

(Mesopotamia- present-day Iraq). The tyranny and barbarism by the priests of

Sumer along with their bizarre rituals is worth noting as also the adventures

and tribulations of the Aryans of Bharat Varsha in Sumer. Also note the

leadership and acumen of Sumaran the leader of the Aryan contingent who

himself had been a priest in India.

Note the reference in the Chapter at page 748- 749 to clay tablets and the

settlements established by Aryans where locals were taught agriculture,

irrigation etc., such as at

• Hindiya, now known as Al Hindiya

• Hari Nath, now known as Hadithah

• Many Arya camps spread all over Mesopotamia between Rama and

Ramji on the Euphrates and the bend of Tigris below Sumaran. (Rama

and Ramji are now known as Ramadi or ar-Ramadi – 113 km. , west of

Baghdad. Sumaran is now known as Summara., 110 km. north west of

Baghdad. See map references at page 749. It has been suggested that

names Sumer and similar names came about to honur Sumaran, the

leader of the Aryan contingent in Mesopotamia.

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ARYANS CONTINUE THEIR TRAVEL TO VARIOUS DISTANT LANDS

See Chapter ‘New Nobles and the King of Assyria’ in 'Return of the Aryans',

from page 753. Aryan of Bharat Varsha are everywhere – Egypt, Syria,

Palestine, Israel, Armenia and parts of Africa.

This Chapter also shows the noble mission and the continuing purpose of the

Aryans of Bharat Varsha – to act with nobility and to search for the land of

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purity and freedom. Instead, every land they came across was full of fear,

hared, turmoil and injustice. But their faith lingered.

Here, in this Chapter, we are introduced to two towering personalities –

Nilakantha, with a powerful singing voice, who eventually would lead the Aryan

contingent to Eygpt; and Lugal, an architect, who had fled from Sumer and

after many adventures briefly mentioned in the Chapter, comes to be known

as King Lugal. He would provide extraordinary help to the Aryan contingents

of Bharat Varsha.

This Chapter and subsequent chapters will also show how locals came to join

and support the Aryans of Bharat Varsha.

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ARYANS IN EGYPT

Aryan movement and travels to various countries continue.

See Capter “kings of Egypt and the language of the gods” in 'Return of the

Aryans' from page 763.

In Egypt , Aryans come across several adventures and many hardships ; they

are forced to build a magnificent temple.

More of the storyies of King Lugal and Nilakantha are told.

Another powerful personality , Hutantat , an Egyptian comes to the forefront.

But see also subsequent chapter “Egypt and the kingdom of Ajitab” from page

787 and the strange, mind-boggling adventures of Ajitab, the Aryan from

Bharat Varsha. His early life is depicted on page 789 while this chapter deals

with his marriage to Larali, his rise to power and helping Aryans finally to be

free and to leave Egypt.

Meanwhile, Nilakantha is killed Nilakantha is dead, with the axe severing his

body under the order of one of the king of Egypt who had usurped power from

the rightful king and had him killed.. His remains are thrown in the river which

will come to be known as Nile to mark the event.

Nilakantha is dead, with the axe severing his body under the order of one of

the king of Egypt who had usurped power from the rightful king and had him

50

killed.. His remains are thrown in the river which will come to be known as Nile

to mark the event.

For some time he would be known as King of Egypt and when Aryans succeed

in restoring the rightful King of Egypt to the throne, Ajitab’s title would be

King’s Commander-in-chief . Lugal would also have the title - King’s Keeper

(Regent - as the King was an infant.

Ajitab eventually would leave Egypt with Lugal for Assyria. Joining Ajitab,

were his wife, Larali and their two sons. Their daughter born in the temple

remained behind as she married the King of Egypt.

Lugal was later crowned as the king of Assyria and Sumeria while Ajitab

remained as Lugal’s commander in adopted son for some years. Lugal

adopted and kept back in Assyria Ajitab’s son – now 19 years old - when

finally Ajitab and Larali left for Bharat Varsha. Three years later, Lugal

appointed his adopted son as his successor and Regent and left for Bharat

Varsha. He never returned to his homeland and passed his last years as a

Yogi on the banks of Ganga River. On his death, his adopted son (Ajitab and

Larali’s natural son) became the ruler of Assyria and Sumeria.

No doubt, further research would help.

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MOVEMENT OF ARYANS IN EUROPE

See Chapter ‘Aryas in Europe’ from page 835.

Almost every region to which the Aryans of Bharat Varsha went brought the

realization that those lands were not the sacred desinations of their quest.

Their minds were assaulted by the cruelty, tyranny and injustice all around.

Sadly, they recalled the declaration of Purush , who disenchanted with what he

witnessed in Iran, had said, “There is no land of Purity anywhere except when

Man made it so by his own effort” ( page 835 – BUT see also section 45 and

more particularly, the Chapter ‘Aryans in Iran’ from page 723 which gives

much about the story of Purush and his wife who possibly became eventually

the Queen of Persia)

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This chapter from page 838 deals with Aryan bands having reached Stavropol,

beyod the northern boundary of the Russian Caucasus between two rivers ,

Kuma and Kuban. Note here the adventures and exploits of Aryans under the

leadership of Arya sakaru from Ganga whose mother came from Suketa

(ayodhya and father fro Sindhu. He eventually was chosen as the leader of

hundreds of settlements that merged to form a single tribe under him , in the

area beyond the northern boundry of the Russian Caucasus between two

rivers, Kuma ( draining into the Caspian sea0 and Kuban (flowing into the

Black sea. The tribe came to call itself “Sakura’s Tribe.

Sakaru taught the people of that vast tribe horsemanship and he trained them

to domesticate, love and respect the horse as a ‘man’s friend and not for

wanton, cruel sacrifice.

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ARYANS IN FINLAND, SWEDEN AND NORWAY

See the chapter ‘On to Finland, Sweden, Norway’ from page 847. The Aryan

flotilla led by Atal and Atul , the two grandsons of Dhrupatta , the 20th Karkarta

of Sindh, sailed through the Caspian sea to reach Europe’s largest river ,

presently known as the Volga. Sailing up the Volga, the Aryan flotilla reaced its

confluence with the river Kama ( a name given to that river by Sadhu

Gandhara, earlier) .

This Chapter speaks of the accidents and mishaps the Aryans had suffered to

reach this region. It had taken them four years to reach and there were only

1220 left out of the 6080 who had begun this journey. But much is said also in

this Chapter of the great achievements of the Aryans of Bharat Varsha in

Scandinavia and nearby regions.

This Chapter also tells of the extraordinary help which the local personality -

Priest Ugera - gave to the Aryans and of the Shiva Lingum (phallic Symbol)

being erected there. Priest Ugera called the Aryans and the locals who

clustered around Aryans as the “Moksha people” . He explained to the locals

the Aryan belief in Moksha to say that they all would be gods as their right

52

karma would free them from the chains of rebirth and death and their souls

would merge with the Soul of God.

For centuries, the Aryan belief in Moksha as the result of sinless conduct

continue to influence the traditions of Finno-Ugric people who inhabit the

regions of Scandinavia, Siberia, the Baltic areas and the central Europe.

There is need for greater research.

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ARYANS IN OTHER LANDS – LITHUANIA, BALIC STATES, ITALY, GREECE,

ELSEWHERE

See chapter ‘Aryans in Lithuania, Balic States and elsewhere’ from page 856 in

Return of the Aryans.

Everywhere Aryans of Bharat Varsha face tremendous adventures. Their

success and exploits are also remarkable. The chapter speaks of many

personalities among Aryans of Bharat Varsha and the locals who assist or

oppose them.

Aryans in England : According to Return of the Aryans, the Aryans of Bharat

Varsha did not travel to England. See an account of England as in 5,000 BCE,

given in Return of the Aryans on page 937.

There is certainly need to research further, the aspects referred to in this

section and in the Chapter ‘Aryans in Lithuania, Balic States and elsewhere’

from page 856.

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ARYANS IN GERMANY

See the Chapter ‘Aryans In Germany’ from page 877 onwards, in Return of the

Aryans. This is one of the long and important Chapters in the book. It speaks

of heroic conduct by Aryans of Bharat Varsha and their tremendous

adventures in Germany. The book explains the ancient German thought of

53

'cleansing the race, and making it pure' as propounded by the German ancient

God Thor. It seems that Adolf Hitler developed his philosophy of a 'pure race'

from the teachings of that ancient God Thor. This God Thor was dead when

Indian Aryans reached the Black forest of Germany, traveling by boats from

Turkey by Black sea (still both are called Black because the dark-skinned

Indian Aryans were there) and thence connecting by a river, still with Indian-

associated name – Danube from the name Dana given to it by Aryans. The

friends of Indian Aryans in Germany were God Woden (or Odin) who came to

be regarded by Europeans so important that Wednesday is named in his

honour as a day of the week ) and his wife Frigga (after whom Friday is

named). For personal reasons and due to their association with Indian Aryans,

the German God Woden and Goddess Frigga rejected the philosophy of 'racial

cleansing' taught by God Thor, and it was never a part of German thinking

(until Adolf Hitler revived it. Incidentally, the Nazi party of Germany also

misused, for their corrupt purposes, a variant of the auspicious Swastika seal

with inverted design. The Swastika seal and symbol was introduced in

Germany in 5,000 BC by the Aryans from Bharat Varsha during their sojourn in

the Black Forest.).

Swastika: As everyone should know, Swastika seal & symbol was originated in

Sindh to spread the message of ‘Daya, Dana & Dharma’ (Later, after the Aryan

migration of the people of Sindh and the Indian subcontinent to Europe,

‘Swastika’ came to be adopted in Europe, initially for auspicious purposes,

though in the modern era, in the Nazi period, it was used for inauspicious,

corrupt practices and racial hatred). Please see from page 665 onwards of the

Return of the Aryans detailed material clearly showing how Swastika came to

be made in 5000 BC in Sindh, and who the artist was, and what Swastika 's

noble message and auspicious motivation were. Clearly, its message and

blessing was from Sindhu Putra. Those pages in Gidwani’s book also show

how many designs for Swastika were considered by the Artist and how the

final design was decided upon as an auspicious, benedictory, sacred mark of

blessing & good fortune for all people and in all directions within and beyond

Bharat Varsha, and throughout the universe.

54

Also the book will show how Hindu Aryans from Sindh and Bharat Varsha

carried in 5000 BC those Swastika seals to Asia and Europe including the

Black Forest of Germany.

Due to the fact that the Swastika became the symbol of the Nazi Germany, it

has became one of the most hated. Otherwise, throughout the centuries, as the

result of Aryans of Bharat Varsha having introduced it to the then known

world, Swastika was all along regarded as one of the most auspicious signs

and seals. The Vikings, Buddhists all over Asia, , Greeks, Red Indians of North

and South America, regarded it an auspicious sign. It can be seen in ancient

rock and cave paintings, on Byzantine Buildings, Celtic Monuments, the ruins

of the ancient city of Troy and Greek coins. A design of interlocking swastikas

is part of the drawing of the flooring of the cathedral of Amiens in France.

The Chapter ‘Aryans In Germany’ from page 877 also shows the extraordinary

help which Aryans of Bharat Varsha gave to those who came to be known as

Gods of Germany and Europe for many centuries after 5,000 BCE until the

advent of Christianity which frowns on pagan gods. . Those Gods were god

Woden (Odin), goddess Frigga and god Bal Deva of Germany. However, it

needs to be emphasized that while they were regarded and honoured as Gods

in Germany and later throughout Europe, so much so that, as already stated,

Woden would have Wednesday named after him and Frigga would have Friday

named in her honor. However it is equally clear that in Bharat Varsha, they

were not treated as gods. They were simply regarded as great friends of

Aryans of Bharat Varsha. Together, they and the Aryans fought against a

common, corrupt enemy, (particularly the vicious German chief- priest Loki

and his henchmen ), and for many years lived, loved, laughed and wept

together, and ultimately they triumphed.

Their son, Bal Deva came to be regarded so auspicious that they were afraid to

name a day in his honor lest that action renders all other days as inauspicious.

Baldeva suddenly disappeared from Germany at the age of sixteen. At the age

of twenty two he reached Bharat Varsha. For most of his life, he lived near the

confluence of Sindhu River with the Sindhu sea. . In his last years, however he

was at hari Hara Dwara. He was cremated on the banks of the Ganga River at

Varanash (Benaras or Varnasi)

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Jason and the Argonauts: Several legends and stories have arisen based on

the inspiration of the stay of Aryans of Bharat Varsha in Germany. See also

from page 887 how the Greek story of the heroic voyage of Jason and the

Argonauts who set out across the Black Sea in search of the golden fleece

came to be inspired by the incursion of Aryans of Bharat Varsha in the Black

Forest of Germany… ………… Much has been said about the voyage of Aryans

of Bharat Varsha in Germany. More needs to be researched. The role of many

Aryans and in particular of Tungeri Brothers also needs to be researched

further.

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ARYANS RETURNING TO THEIR HOMETOWN AND HERITAGE OF INDIAN

SUBCONTINENT See in particular, the Epilogue , from page 937 in Return of the Aryans

although most chapters which relates to the travel of the Aryans to various

lands also explain the reasons for Aryans to return to their hometown and

heritage of the India subcontinent.

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PERSONALITIES & EVENTS TO BE STUDIED

In previous sections, attention has been drawn to several personalities. But

there are many more that need to be studied. For instance, some mention has

been made of Karkarta Bharat. The institution of Karkartas had been

established 19 generations before Bharat’s time.and prior to that all decisions

were taken by Concil of Chiefs (see page 7) . It will be necessary to research

not only the system of institution of Karkartas but also the role &

achievements of each of the Karkartas. Return of the Aryans gives

information on the life and times of some Karkartas, (such as Bharat, Nandan,

Dhrupatta, Devi Leilama, Sharat, Suryakarma etc.). It would be worthwhile to

research more about them and also on other Karkartas .

Apart from Karkartas, there are several other outstanding personalities

mentioned in Return of the Aryans, for instance:

56

• Muni of the rocks who was the early mentor of Sindhu Putra

• Rupa, wife of the Muni of the Rocks

• Asudra

• Gangapati I to Gangapati XII – supreme Chiefs of Ganga Region

• Daramdassa and Dharmalila – the Periyars - supreme Chiefs of Southern

regions

• Gatha, the headman,

• Ekantra

• Devdatta

• Chief Jalta and his Tribes; Jaltama, the mother

• Mataji – Karkarta Bharat’s wife

• Satrash, Kanta, Hiranbai, Vassi, Thani

• Jhadrov

• Chief of the Silent Tribe

• Wife of Sadhu Gandhara, their son Kush who becomes the ruler of

Afghanistan and Vaid, the mentor of Kush

• Brahmadasa – charting the route to Saraswati River

• Rishi Vaswana, mentor of Brahmadasa,

• Daspati, Hardas and Devita

• Rishi Newar

• Sage Durgan

Only a few are listed above as indeed there are many other personalities

mentioned in the book that need to be researched further.

One important pointer to assist in the research may well be to look closely at

the quotations which appear before each chapter in Return of the Aryans, as

these quotations may point to many personalities and events which need to be

researched.

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57

STUDY OF VARIOUS THEMES IN RETURN OF THE ARYANS Return of the Aryans presents also glimpses of art, culture, music, abstract thought, philosophical leanings, and spiritual values of pre-history India. It

deals with the civilizing influence on the distant lands that the Aryans visited. As it is clear, the book has enthralling tales of Aryan adventures, courage,

rashness, heroic thrusts, triumphs and failures, in various countries, such as

Iran, Sumeria, Egypt, Russian lands & Scythia, Lithuania, Turkey, Finland,

Sweden, Italy, Greece and Germany. Other main themes in the book are:

1. Aryans originated from India. They were born, grew up, and died as citizens of Bharat Varsha, anchored in the timeless foundation of Sanatana Dharma. 2. The theory of Aryan invasion of India from the West is false and frivolous. 3. Equally false and frivolous is the theory of the North-South Divide, as the story in the book shows how people of the Ganga, Madhya, Sindhu, Bangla and other regions were together with the Dravidian regions, in a spirit of equality and mutual respect, as parts of Bharat Varsha (INDIA). 4. A generation that remains unaware of its roots is truly orphaned - and our generation, as also the coming generations, must be made aware of our cultural roots, and the glory and greatness of the ideals and values of the ageless Indian civilization — along with the presentation of art, culture, music, dance, yoga, abstract thought, philosophical leanings, and spiritual leanings of pre-history India. 5. A clear message in RETURN OF THE ARYANS, is for national integration, national self-respect and national identity in India. While the book deals with the history of Hinduism affectionately, it also re-emphasizes our age-old spirit of tolerance for all faiths including recognition of spiritual nature of man wherever he is from; and acceptance of every culture and faith as expressions of eternal values.

Research on each of the above aspects, as also on art, culture, music, abstract

thought, philosophical leanings, and spiritual values of pre-history India, will

be of lasting value.

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THE NEED TO STUDY CULTURAL ROOTS – Absence of literature

We have inherited an ancient culture. It has faced many waves of invasions,

among others, from the Greek, Persian, Pathan, Mongol, Arab, French, Dutch

and the English. Often with savagery they attempted to suppress our culture;

58

yet the flame of hope burnt brightly against the dark background of foreign

rule. Our religion endured, though our land has shrunk to less than half its size

compared to the past.

What often saved us in the past was the awareness of our age-old religion and

culture and the need to hold fast to it, while weaving and refining it for the

future generations to come. What might indeed doom us in the future is the

ignorance of our traditions, with no roots to cling to.

In the era of vanishing worth and fading memory, it is imperative to remember

our Hindu roots of Sanatanah and Sanatan Dharma.

The unfortunate fact is that there is not a single book (except Return of the

Aryans) on the birth and beginnings of the roots of Hinduism. There are more

than 5000 books & novels on birth & beginning of Christianity, 2000 on origin

of Judaism, nearly 1500 on origin of Islam, over 1500 on how Buddhism began,

and scores of books on beginnings of Bahai, Zoroastrian and Jain faiths. Yet,

amazing fact is that none - neither an Indian nor a foreign writer, has written

on the pre-Vedic times of the Indian subcontinent, with the exception of

Gidwani's Return of the Aryans. Naturally, such a book being only one of its

kind, tracing history of Hinduism in pre-history period of ten thousand years

ago, must invite comments and further research.