suyog chavan
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If so , You are causing more harm than good for your cause by engaging with me,Thanks sir. Just engaging briefly for the benefit of any casual viewers who may be deceived by their fabrications.
So be it then,
My facts vs Your fake Rants,
Still holding onto caste for cover up defense, So naive isn't It???Round of applause for your degree level rationalisation of caste slavery. Well done. Phenomenal apologism for simple slavery.
Lack of adequate knowledge forces individuals to write such bluster paragraph filled with lies, fake rants, flawed and fabricated history,Your aryan-gangetic civilisation was a BACKWARD step from the great city builders of ancient Pakistan. You couldn't even make bricks! No granaries. No irrigation. IVC had toilets while you shitted in fields - little has changed. Your fathers were horse riding barbarians who lived in mud huts while ours built stunning metropolises and were urbanised. You're unsurprisingly going to try and lay claim to IVC through your weak, flimsy "we wuz all polytheists" argument. It's truly hilarious how you compare their religious beliefs. There are some similarities, just like Christianity and Judaism have similarities, or even between early Christians and post-Nicaea Christendom, but Christianity was radically altered through various interferences,just like the chronologically later manifestation of Aryan Hinduism that you love with its engrained caste structure was unrecognizable from what was previously practiced in harappa.
No facts just rants, No use
Aint buying it again
Lol, where did you pick this commie source from ,Why is there no mention of "bricks" or "granaries" in Vedic texts if IVC was an offshoot of Vedic dharm? I can give you countless further examples of how IVC had no significant interaction with your ancestors beyond a few seasonal exchanges. Gangetics were a closed culture who didn't trade. IVC were seafaring and traded with the great western empires of the bronze age.
Honest suggestion, don't fall for commie sources, they will humiliate you badly in confrontations ,
Why just bricks and granaries , take whole manual for "how to build the house in Vedic period" from vedas,lol
Architecture in the Vedic period comes down to us from the literature of the period, the main texts being the Grihasutras that accompany house and building construction. This literature can afford us valuable insights into how the house was constructed and even the layout or plan itself. While the house is sometimes referred to as a Griha, the more frequent term is Shala, a term that is still in use in modern day Indian languages. Other terminology that has been intermittently used in the Grihasutras is veshman (habitat), sharana (refuge), avaasa (residence), and the generic term vaastu.
According to the Grihasutras, the house is constructed after ritual vastushamana (earth appeasement), and then what is the equivalent of modern site planning is carried out with the bedroom to be surrounded by moving water with good drainage. Similar instructions exist for the kitchen (bhaktasharana), living room (sabha) and other features. The living room, of course, is to be constructed in the south part of the house, where the flowing water meets. The site is shaped either in a rectangle or a circle, though other texts have it as square.
Texts further describe the digging of post-holes in the ground to support the house, a central pillar (or sometimes two) around which the house is oriented, and the principal door, sometimes described as facing east. The rear door (anudvara) on the other hand is to be placed in a concealed position as its inferior position would indicate: this might indicate also that the door is meant to be used by ‘untouchables’ (chandalas). There is also mention of the dvarpatika.
As far as rooms are concerned, there are few references: one text says that rooms should be arranged between the house beams which would suggest regular partitions in the house. There are also allusions to a ceremonial hall called the shala, which is raised on one side and enclosed on all other sides. The roof of the house is in close connection with placing two large crossing beams (vamsha) running from north to south and from east to west. It is upon these beams that the roof is laid, whose gaps are filled with hay and thatch.
The exterior door has an ornamental frontispiece called the rarati, which is generally made of close spaced reeds and attached to the front cross beam mentioned earlier. The function of this beyond ornamental purposes is not clear: but there are some suggestions that it could be to prevent wind entering through the gap between the door and the walls.
The roofing system, perhaps to account for the hot climate, consists of multiple layers of covering, as many as nine (navachaddis), and may be supplemented by an awning to keep out the summer heat and shade the house. The roof is pitched toward the north, or toward the central pillar mentioned earlier.
Other features of the house are less readily identifiable. For example, there are references to bundles of straw that clad the house (palada), while there is also reference to bundles of mats that ‘clothe’ the residence.
In conclusion, Louis Renou’s interpretation of the Vedic texts that refer to house construction in Vedic times confirms our belief that houses were temporary structures made mainly of straw, mat, wood and mud, and that brick (which would have produced lasting structures) was not so common, except as fire altars and other low structures. This confirms our belief of the Vedic people as a mainly pastoral community that moved with their animals to greener pastures and thus constructed no permanent dwellings. However, some interesting questions are raised by this interpretation of the texts: how did the architect or sthapati eventually emerge from this period to go on to construct temples and palaces during the later Gupta period? What was the inspiration for the formal vocabulary of the Vedic house? An answer to the latter can be indicated from Balthazar Solvyn’s etchings of Bengali Hindu village houses from the 1790s, which look and feel very much like the Vedic house as indicated in the Grihashastra. Here too, no permanent material is used, and there is a considerable use of reed and mat in the construction.
While Renou, being a scholar of Sanskrit and ancient India, has done admirable work in translating the texts and even going so far as to look at ‘mantras’ for allusions to building and construction (where, according to Michael Meister, he finds technical terms ‘used as metaphors’), he cannot be faulted for not fully comprehending the very technical process of construction itself, that would surely have involved an organization of the village community into specialized professions such as site workers, mat weavers, construction specialists and so on. When we tie into this picture the figure of the priest who undertakes the ritual of consecrating the Vedic house, we begin to better appreciate the nature of Vedic society itself, full of animism, powerful Gods and a simple, pastoral way of life that needed the philosophical interpretations of Buddhism, Jainism and later Hinduism to develop the complex, metaphysical vocabulary needed for the development of the Hindu temple of the Gupta age and later.
Actually Hindus do worship phallic gods even today,"1. None of the Veda mentions the abundantly found remains of Phallic and Venus worship practices at the Indus sites. Had the Vedic people been the progenitors of the Indus culture, naturally being part of phallic worship, certainly would also have made mentions of it in The Rig Veda apart from their religious ritual Yajnya. Rather the Rig Veda seems to be hostile towards the phallic worshipers. The Rig Veda clearly makes distinction between sacrificers and non-sacrificers. (i.e. see RV 1.33)
Atharva Veda on Linga.
‘There is a hymn in the Atharvaveda that praises a pillar (Sanskrit: stambha), and this is one possible origin of linga worship. Some associate Shiva-Linga with this Yupa-Stambha, the sacrificial post. In the hymn, a description is found of the beginning-less and endless Stambha or Skambha, and it is shown that the said Skambha is put in place of the eternal Brahman. The sacrificial fire of the Yajna, its smoke, ashes and flames, the soma plant, and the ox that used to carry the wood for the Vedic sacrifice, gave rise to the conceptions of the brightness of Shiva’s body, his tawny matted hair, his blue throat, and the riding on the bull of the Shiva. The Yupa-Skambha gave place in time to the Shiva-Linga. In the Linga Purana the same hymn is expanded in the shape of stories meant to establish the glory of the great Stambha and the supreme nature of Mahâdeva (the Great God, Shiva).
Lol, the commie blogger is hell bent on humiliating you badly2. No Indus seal depicts image of the fire sacrifice, which was soul of the Vedic civilization. Rather the images over the seals go contrary to the Vedic religious thought.
The report concluded that Kalibangan was a major provincial capital of the Indus Valley Civilization. Kalibangan is distinguished by its unique fire altars and "world's earliest attested ploughed field".It is around 2900 BC that the region of Kalibangan developed into what can be considered a planned city.
The Fire altars discovered at Kalibangan reveal that the people were ritualistic and believed in worship of fire. A charging bull which is considered to signify the “realistic and powerful folk art of Harappan Age” has been found at Kalibangan. The most important discovery of Kalibangan is a ploughed field.
Contradiction , again lol3. There is no slightest hint in the Rig Veda that the Vedics conducted trade with other civilizations. There is no mention of local or foreign trade-commerce or even cognates for trade or trade related activities in the Rig Veda. Abundant proofs are available from excavations in the IVC and other contemporary civilizations, from Iran to Mesopotamia, to prove IVC trade with them by sea as well as surface routs.
Doesn't this prove my point, that Harrapans practiced ancient Sanatan dharm and vedic rituals even before, as their is no contact or trading links with aryans , later stages represent first contact with aryans and subsequently trading activities with aryans
LOL, Was this fake commie blogger there when so called Vedics were being jealous on so called pani traders, pathetic,Rather the Vedics show great jealousy of the Panis who were expert traders.
Isn't it irony when he claims this on above 3rd point , There is no slightest hint in the Rig Veda that the Vedics conducted trade with other civilizations. There is no mention of local or foreign trade-commerce or even cognates for trade or trade related activities in the Rig Veda ,
commie hypocrisy is no new relation, mate
LOL,5. The Rig Veda has no mention of fired bricks, brick-paved roads, public baths or granaries that was integral part of almost every Indus settlement. However noted historian Ram Sharan Sharma states, “…And yet all these features can be expected if its culture were urban. Fired bricks are a striking feature of the Harappans, and no Bronze Age civilisation can boast of them on such a large scale. But this important construction material is unknown to the Rg Veda. In the great British archaeologist Mortimer Wheeler's view, there is no granary in the pre-classical world comparable in terms of specialist design and monumental dignity to the examples from the two Indus cities. But because of the absence of urbanism, the Vedic people did not need granaries, and consequently the Rg Veda has no term for granary.” (Indus and the Saraswati, Ram Sharan Sharma, article published online )
There is no mention of bricks in Rig Veda for sure, because in Rig Veda mostly hymns are written, no construction business,
Has the blogger ever read Yajurveda , In yajurved there is mention of, use of bricks on cremation grounds.
Maybe blogger knew it, but didn't want to mention it to sow his agenda for your kinds,
Surkotada site contains horse remains dated to ca. 2000 BCE, which is considered a significant observation with respect to Indus Valley Civilisation ,6. The Vedic society was horse centered as evidenced from its numerous mentions in the Rig Veda with one verse dedicated to him. (RV 1.171) Many personal names are horse and chariot oriented. It was earlier assumed that the horse was unknown to the Indians until the Aryan invaders introduced them. However, this is not true. There are abundant proofs of the horse bones found in the Indian subcontinent dating back to early phase of the Harappan settlements, although belonging to the different families of horse. (The Quest for the Origins of Vedic Culture: The Indo-Aryan Migration Debate, by Edwin Bryant, 2001.)
This means the IVC too was not unaware of the horses though it carried not much significance in their culture. The horse remains also are so few that renowned archeologist B. B. Lal, as quoted by Ram Sharan Sharma, says, "would like to have more and more examples."
It is natural because the IGVC was mostly agrarian and manufacturing/trading society where bull carried more importance to plow the fields and pull the carts. This is obvious from the fact that the bull is depicted artistically on abundant seals whereas horse finds no place at all on any of the seal. Use of horses to them was scanty and hence carried no major significance in their culture. Obviously, horse images would be redundant for them.
The Vedic Aryans were a mostly pastoral society and hence their life being horse-centered does not come as surprise. Even the life of modern day cattle herders is centered on horses. Abundant mentions of the horse with respect in the Rig Veda and the rite of horse-sacrifice proves the same.
No place for the horses in the IGVC iconography does simply mean that the Horses carried negligible significance in their civilization unlike of the Vedic society. In fact this clearly suggests that the Rig Vedics had no connection whatsoever with Indus Valley civilization. Had it been the case horse would have found prominence in IGVC’s early and later iconography.
Moreover, the horse-chariot issue has unnecessarily been over-debated either by the supporters of the AIT/AMT or OIT propagandists for the sake of proving their futile baseless theories. Even if there was no slightest indication of presence of horse in IGVC, it wouldn’t prove for the lack of that knowledge they were subjugated by the people who knew horse and chariots, for there is no slightest proof that the decline of the IGVC was result of any vicious war won by the mighty invaders who had tamed the horses and used spoke-wheeled chariots!
Although the discovery of horse remains at surkotada has settled the age old debate about the presence or absence of horse in the harappan civilization, the absence of horse seals in the harappan civilization still remains a boiling point of ambiguity although terracotta Horse head figurines from Lothal have been reported, Daimabad Chariot also provides evidence of being used on horses and copper vehicle models of carts with animals with arched neck are most probably of horses as well ,
Later they found this coins and artifacts of horses, which they were talking in above para,
Only a fool will appraise this images as rhinoceros (genda)7. The images of unicorn are abundantly found in IGVC on various seals. The one-horned animal, labeled as unicorn, could be rhinoceros known to the IGVC people. Dr. Ram Sharan Sharma opines, “…The term ganda or khadga is used for the rhinoceros in Sanskrit, and the term ekasrnga for both the unicorn and the rhinoceros, but none of these terms occurs in the Rg Veda.”
No weapons are found because there were no wars, no Mass graves are found , which signifies a war did not happen and so called Aryans did not massacred native Harrapans, as this fake blogger claims,8. Vedic people seem to have been at constant wars from the Rig Vedic texts, using variety of arms and armors. At the Indus sites, the finds of arms are meager with no find of armors at all. The IVC cannot be regarded as a warring society the way the Vedic society was. Warring people would naturally have the warlike god, and we find him in the form of the Indra in Rig Veda who helps Vedic people win the wars. However, it is not justifiable to infer from the meager findings of the weapons that the Indus people were peace-loving people. Most probably, either the Indus civilization was unified under a single rule or had established cordial relations with every city-state, minimizing the war-like occasions. Yet it is clear that the IVC was a prospered civilization and the peace that follows in prosperous period was fairly enjoyed by the IVC. Rather, it appears from the Rig Veda that the Vedic people were seekers of the wealth and all the time were engaged in the wars for wealth-hunting, cattle being the treasured wealth to them. Tarkateertha Laxmanshastri Joshi states that Rig Vedic Aryans main professions seems to have been loot the cattle, food, lands of the Das, Dasyu and Panis. This condition certainly cannot be of the prosperous society. (Vaidik Sanskruticha Itihas, Tarkateertha Laxmanshastri Joshi.)
Give me source of the war , if it ever happened between so called Aryans and Harrapans,
The weapons later developed by the Harrapans were more likely to hunt and tame water buffaloes than a war,
Harrapans practiced their language orally, till it became customary in written scripts,9. Students of the Indus civilization know very well about the abundant finds of variety of the seals bearing assorted motifs and script at every site. These finds exhibit their cultural beliefs and their awareness of the script. However, none of such practice finds mention in the Rig Veda. There is even no cognate for writing or script in the Rig Veda. Here the suggestion is not that the Vedics did not know the script; it simply is that there is no mention of the seal making, motifs on it and the script. Had the Vedics been progenitors of the Indus civilization, there would have been some mention of the widely held practice that involves not only religious beliefs but also the commercial beliefs of the IGVC.
Harrapans were too primitive to practice written language , but a commie will pick any point to sow his agenda, thats for sure
Than what is this a bucket of water,10. Plenty of ornament and other goods manufacturing sites have unearthed at the IGVC sites. There is no mention in the Rig Veda of such manufacturing. Besides, there is no mention of harbors though Indus people had many of them, including artificial harbor like of Lothal. So much that scholars seriously doubt whether the Vedic Aryans even knew the sea or not. (The term Samudra in Rig Veda does not essentially mean the sea but it also means lake or pond at many instances.)
Vedic poets used sea as a dominant metaphor to describe creation and Rig Veda paints intimate knowledge of ships, wind patterns, and rains. Rig Veda is also replete with references such as 'treasures of the oceans', 'gains of sea trade', 'ships with hundred oars' and 'shipwrecks'. References to maritime travel abound in Rig Veda e.g. that of Vashishtha and Varuna, of Bhujyu, of Varuna alone. Ramayana also mentions sea travel while seeking Sita in China, Java, Malaya, and elsewhere. Indus valley archaeology shows ports, dockyards, harbor works and so forth which would not have been possible without the knowledge of hydrography and marine engineering in Vedic times. Vedic Sindhuka for mariners was later transformed into Sindabad the sailor in Arabian nights. The word samudra occurs frequently in Rig Veda, contrary to the idea of Muller that Vedic Aryans were barbaric nomads from the Steppes who did not know the ocean. Rig Veda observes:
"He who knows the path of the birds flying in the sky, he knows the course of the ocean going ships". The bow of our devotions hastens to him, like rivers to a vast ocean". All ecstasies merge into Agni. like seven forceful streams into the ocean". As rain waters, the rivers flow their course into the oceans, like chariots in pursuit of their goal".
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