Aryan Invasion Theory - Publication - Vivekananda Kendra

VIVEKANANDA KENDRA PATRIKA
chariots for? Certainly not for herding
their sheep and cows, as had been
suggested by Stuart Piggott in the 1950’s!
The reader will note that all these elite
dominance models involving ‘Vedic
Tanks’ and ‘aggressive horsemen’
are just versions of AIT. It is therefore
intellectually dishonest to adopt the
politically more correct terminology of
‘migrations’ for the IA speaking invaders
described by these models. In fact, such
models are quite fanciful and romantic
in nature (if true migrations are assumed)
and all the analogies drawn from other
parts of the world to validate the spread
of IA languages in India in a similar
manner are in fact clear-cut cases of
invasions. I shall explain this point in
detail elsewhere [21] .
I. Material Culture of the Aryan
Migrants
Elizarenkova [1995:5-6], an eminent
Russian Indologists specializing in Vedic
studies, speculates that the nomadic/
pastoral lifestyle of the
incoming [22] Aryan necessitated a
Spartan material culture:-
The Aryans did not know strongly built
dwellings planed for a long or even for
constant life. They lived rather on wheels,
moving from one place to another
surrounded by their herds, then in a
settled way on one and the same place.
The carriage was more important, than
the house not only because they spent in
it as much time or even more, than in a
“stationary” house, but because they
carriage itself was regarded as a “small”
house, “small” homeland, where all was
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ARYAN INVASION THEORY
intimately connected with man, and all
was for the whole span of one’s life:
constant was the ever-moving carriage,
variable was the immovable house. They
lived in a carriage according to tradition,
habit, desire, but in a house - depending
on circumstances, needs, to secure
future life in a carriage for oneself. It was
not the house and the settled way of life
that were determinative, but the traveling
and its possibilities. A day of travel was
followed by a day of rest (yogakhema-),
and for the night the carriages were so
arranged that they made a circular
fortification (“Wagenburg”, as W. Rau
calls this arrangement) inside of which
the cattle were placed. All the
possessions and all the things necessary
for life were kept in each cases in
carriages or near them, and therefore
neither possessions, nor these things
could be rich and various. People had at
their disposal only things that were of
first necessity.
The Aryans did halt temporarily at
various places before moving further
eastwards, but even such short breaks
in their journey did not entail an
enhancement in the level of their material
culture [ibid: 6-7]:-
But even when the Vedic Aryans had to
stop for a longer time (to fill their food
supplies by means of agriculture), this
stop was temporary and lasted no longer
than half a year, from sowing to cutting
crop (yava-), and therefore the very form
of settled life implied its temporary
character, which also limited the increase
of the material worked. Nevertheless, it
was just during these short days that a
social group of people, forming a kind of