Sufiyan forgot to write last but important chapter. How these unfortunate Hindus of present day Pakistan were raped, murdered and converted by force to Islam. If they have any interests to redeem honor they should renounce Islam and be proud of their own ancestors.
A Pakistani in search of a homeland -- Koenraad Elst
The Indus Valley Civilisation existed before 3250BC, the Start of Kaliyuga.
As shown in the maps in this group by Dr.Kalyanaraman, the mighty Saraswathi River whose banks could not be seen by bare eyes from one side across to other, ran through Rajasthan and drained in greater Rann of Kutch and a parallel river draining in Little Rann in the South.
Sindhu River was running close and parallel to Saraswathi until it reached the Arabian sea.
After the Pralaya of 3250BC after Swargarohana of Krishna, the geological upheavals diverted the Saraswathi towards Yamuna by rise of the hills of Jhansi/Gwalior belt, and Sindhu River drifted westwards again due to geological realignments, depriving the Indus Valley Civilisation of water and their villages totally devastated by the floodings and Earthquakes.
While some of the population relocated towards the South in Kutch and Gujarat, others moved Westwards towards Sind and Baluchistan.
Sent: Tuesday, July 2, 2013 10:29 AM
Subject: Fwd: [media_monitor5] A Pakistani in search of a homeland -- Koenraad Elst
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A Pakistani in search of a homeland -- Koenraad Elst
A Pakistani in search of a homeland
In Eurasia Review on 25 December 2012, Khan A. Sufyan published a paper titled: “Pakistan: The True Heir Of Indus Valley Civilization – Analysis”. (Appended). In it, he argues that Pakistan is not just the state for South-Asian Muslims created by Mohammed Ali Jinnah in 1947, but was in fact delineated already by the Harappan civilization. After all, its extent coincided roughly with that of modern Pakistan, and not for nothing it is called the “Indus civilization”, after Pakistan’s main river. He is the typical Pakistani Hindu-hater who pretends that Pakistan was necessary for fear of “Hindu domination”, as if Hindus were not extremely benevolent towards their minorities. His aim is to give body to the official Pakistani propaganda of “five thousand years of Pakistan”. Let us evaluate the case he makes.
First of all, the extent of the Harappan civilization. An important number of cities lie outside Pakistan, from the Afghan colony of Shortugai to a large number is Gujarat, including the port of Lothal, and another large number in India, including the metropolis of Rakhigarhi. Many of these cities are near the bed of the Saraswati in Haryana, which is why Indian archeologists are entitled to speak of “Sindhu-Saraswati civilization”. The emphasis on the Indus is the result of the first discoveries, viz. of Mohenjo Daro on and Harappa near the Indus, but is now dated. Note that this civilization was much larger than the contemporary Mesopotamian civilization. If we don’t look too closely on the map, with a Martian’s glance, we might say that its borders very roughly coincide with those of Pakistan.
Sufyan’s thesis is that Pakistan “was an outcome of thousands of years of historical, geographical and genetic distinction between the peoples of Indus Valley Civilization and those occupying the Gangetic plains”. Here we see a logical implication of the doctrine behind the Partition, stemming from the Indian Muslims’ immediate interests assuming a continuation of the Westminster democracy in which numbers are important: they could achieve safety and power only in a state where they would form the majority. That state would then, like other states, have to endow itself with a proper history, justifying the state’s continued existence.
This conflicts with the orthodox Islamic calculation, upheld at the time of Partition by Maulana Azad, that (1) democracy is un-Islamic so that, like for the medieval Muslim invaders, power can just as well be obtained by a strong-headed minority, and that (2) in the longer run, the Muslims would obtain the majority in united India anyway, by means of conversions and a higher demographic growth. From the Islamic viewpoint, the history of Pakistan is not important because Pakistan is not important: it can only be a temporary tactic (and not even the best) on the way to the ultimate goal, viz. the Islamization of India. But in a confrontation with the infidels, anything un-Islamic becomes Islamic by being useful in the confrontation. Thus, suicide is strictly un-Islamic, but before silly secularist or Western commentators say that therefore suicide-bombing must be un-Islamic, let us realize that before an Islamic court, any would-be (or failed) suicide-bomber can successfully plead that in this case, his suicide was the way to inflict terror on the infidels, hence Islamically correct. Pakistan, therefore, is the fruit of a hybrid ideology, mainly consisting of Islam but adding un-Islamic elements from modern majority rule and nationalism because these were deemed necessary for the Indian Muslims in the then-prevailing circumstances. In particular, the attempt to streamline a country’s history in the service of the present state’s continued existence is not Islamic but nationalist; however, it is Islamic in so far as the state of Pakistan is a useful instrument in the Islamization of the whole of South Asia.
As a real Pakistani patriot, Sufyan lists Harappan cities found in the four provinces of his country. Nothing against that, but we repeat that he could also have listed cities from Afghanistan, Gujarat, East Panjab and Haryana. Here is his main argument: “The South Asian subcontinent is principally divided into two major geographical regions; the Indus Valley and its westerly inclined tributaries, and the Ganges Valley with its easterly inclined tributaries. In his book, The Indus Saga and the Making of Pakistan, Aitzaz Ahsan identifies the geographical divide between these two regions as the Gurdaspur-Kathiawar salient, a watershed which is southwesterly inclined down to the Arabian Sea. This watershed also depicted the dividing line between the peoples of Indus Valley Civilization and those of Gangetic plains and also corresponds almost exactly with the current day Pakistan-India border. Historically, only the Mauryas, Muslims and the British amalgamated these two regions as a unified state. For most of the remaining history, when one empire did not rule both the regions as a unified state, the Indus Valley Civilizational domain was always governed as one separate political entity.”
As a historical claim, his thesis is largely untrue. For instance, the Gupta and Sikh empires clearly saddled this border, and one looks in vain for a historical kingdom coinciding with the Indus territory or with modern-day Pakistan. But the geological claim is of better quality. East Panjab and Kashmir constitute Indian parts of the Indus region (or is this a veiled Pakistani claim to these regions?), but further downstream, the border does roughly coincide with the watershed defining the Indus area. But is this watershed of political or civilizational relevance? The Aegean Sea separated Greece from Ionia, the Greek area of coastal Anatolia, yet the two areas were one in language and culture. Jinnah also didn’t base his Pakistan on this watershed: he would gladly have included the Nizam’s Hyderabad and did include East Bengal, part of the supposedly un-Pakistani Ganga plain.
Sufyan has the usual swearwords for the Indian archeologists, whom he accuses off-hand of “distorting” and “manipulating” their findings, and even of “forging” a straight line between Harappan and later Hindu civilization. He bases himself predictably on the Aryan invasion chronology, which puts the Vedic age after the Harappan age: “However, the later identification of emergence of Vedic Hindu cultural traditions between 1500 – 600 BC, discounted such linkages.” In reality, the low Western chronology of the Vedas is anything but proven.
He is, however, right to identify the southern Pakistani province of Sindh with the Sumerian-attested name Meluhha. That this name is the origin of the word Mleccha indicates that its people were not embraced or held in high esteem in Vedic circles. And here we run into a phenomenon that Sufyan doesn’t realize yet, but that would certainly serve him well: the areas now constituting Pakistan and Afghanistan were considered inauspicious by the Vedic people. In his book The Rigveda and the Avesta (Delhi 2009), Shrikant Talageri describes how the Northwest was held in suspicion and taken to be the home of people who brought misfortune. In the Ramayana, exile and misery are visited upon Rama and Sita by the hand of Rama’s father’s second wife Kaikeyi, who hailed from the Northwest. In the Mahabharata, the war between the Pandava and Kaurava branches of the Bharata lineage is triggered by Pandu’s death, caused by his being enamoured of Madri, again a wife of Northwestern provenance. Talageri testifies how his own Brahmin family fasted by refraining from consuming Gangetic rice, while Panjab-grown grain was not deemed real food and hence was permitted. This information would marvelously fit in with Sufyan’s project.
So, let us assume that the Vedic people did indeed frown upon the areas now constituting Pakistan. Unfortunately, the quarrel between the Vedic people and the Mlecchas or Dasas from the Northwest has nothing to do with the present state of Pakistan. Both parties were perhaps ethnically or culturally a bit different, but both were Pagans, unwelcome in today’s Pakistan. It is against the Pagans of Sindh (formerly Meluhha) that Mohammed bin Qasim, revered as the ultimate founder of Pakistan, waged the first successful Jihad on South-Asian soil. Come 1947, it was the West-Panjabi Hindus and Sikhs, straight descendants of the Harappans, who were driven out of West Panjab to make way for the new state of Pakistan. This Islamic state usurps the territory of the Harappans but otherwise wants to have nothing to do with them.
The contrast between Harappa and Pakistan, or the fundamental Hinduness of the Harappans, is perhaps best illustrated with the three most famous artifacts from the Harappan civilization. The “priest-king” was probably a practitioner of the stellar cult suggested on many Harappan seal. The Quran emphatically forbids the Pagan worship of sun, moon and stars. At any rate, he was not a Muslim but a propagator of Paganism, the same kind against whom Mohammed made war. So, according to Islam, the state religion of Pakistan, the priest-king has been burning in hell for four thousand years. As for the “dancing-girl”, she exudes self-confidence and is stark naked. In today’s Pakistan, there would be no room for her. In fact, she would be stoned to death. Finally, the “Pashupati seal” may or may not depict Shiva as Lord of the Animals, but the character depicted would certainly feel more at home in a Hindu temple than in a mosque. A figure in a yoga posture clearly belongs in India more than in Pakistan. There is nothing Islamic and therefore nothing Pakistani about these three faces of the Indus civilization.
Most Pakistanis are biological descendants of the Harappans, as are many Indians. So what? Is Khan Sufyan sneakingly revalorizing the un-Islamic notion of ancestry? The Pagan Arabs of Mohammed’s time were his own relatives, yet he chose to fight them. He located his own mother in hell because she was a Pagan. Similarly, the state religion of Pakistan situates the Harappans in hell, eventhough they are the ancestors of today’s Pakistanis. So, the state of Pakistan is estranged from its Harappan heritage, while the Hindus have a far more profound claim on the Sindhu-Saraswati civilization. However, every Pakistani can do something about this. Yes, he can turn Pakistan into the successor-state of Harappa. To do this, he must only do one thing: renounce Islam and reconvert to Harappan Paganism. Paki, come home!
Koenraad Elst July 2, 2013
(1) The Sanskrit term ‘jangala’ (cognate with modern English ‘jungle’) means a deserted or a long abandoned land. Jangala also designates arid lands, meaning the total opposite of what ‘jungle’ means in English today. Jangala is opposed to anupa or paludal lands, which represent the hydrophilic vegetation. This contrast between jangala and anupa draws a strong polarity in cosmology, which is used in that sense in ayurveda and in the Indic taxonomy of plants and animals (see Francis Zimmermann--The Jungle and the Aroma of Meats: An Ecological Theme in Hindu Medicine, Berkeley: University of California Press, 1987).
(2) True, the above classical contrast between Jangala and Anupa is echoed to a large extent in the geographical and genetic distinction that Sufiyan draws between the peoples of Indus Valley Civilization and those occupying the Gangetic plains.
(3) Fortunately, as Dr Elst helpfully reminds us, as a historical claim, this thesis is largely untrue. The Gupta and Sikh empires clearly saddled this border, and one looks in vain for a historical kingdom coinciding with the Indus territory or with modern-day Pakistan...Pakistan is estranged from its Harappan heritage, while Hindus have a far more profound claim on the Sindhu-Saraswati civilization.
(4) When I think of the mighty Sindhu River, the image that first comes to my mind is the opening line from the Devala Smriti composed by Devala (which includes rituals for facilitating return to Dharma for those who had been forcibly converted): As he sat meditating on the bank of the Sindhu river…
Shrinivas Tilak July 2, 2013
Pakistan: The True Heir Of Indus Valley Civilization – Analysis
December 25, 2012
By Khan A. Sufyan
The vision of Pakistan’s founder Muhammad Ali Jinnah, in the 1940s did not only constitute creation of a Muslim political entity at the expense of India’s Hindu domination. It was also embedded in thousands of years of historical and geographical realities. These aspects clearly emerge from Jinnah’s interviews given to foreign correspondents where he described the geopolitical importance of Pakistan. The two nation reality also did not emerge only because of the differences between Hindu and Muslim peoples. It was an outcome of thousands of years of historical, geographical and genetic distinction between the peoples of Indus Valley Civilization and those occupying the Gangetic plains.
Extent of the Indus Valley Civilization imposed over modern borders
The existence of Indus Valley Civilization emerged though the ruins at Harappa in Punjab, Pakistan which were first described by Charles Masson in 1842, in his “Narrative of Various Journeys in Balochistan, Afghanistan, and the Punjab.” Though the site was visited by General Alexander Cunningham in 1856, who later headed the archeological survey of northern India, it was in 1921-22 that the excavations began which unearthed the great civilization buried under the sand for thousands of years.
The irony of it all was that it was General Alexander Cunningham who allowed East Indian Railways which was constructing railway line between the cities of Lahore and Karachi, to use the ancient bricks recovered from these sites as track ballast for the 150 kilometers of nearby stretch and thus destroyed much of the city of Harappa (3300 BC – 1300 BC). Mohenjodaro (2600 BC – 1900 BC) in Sindh, Pakistan was excavated by 1931. Mehrgarh (7000 BC -. 2500 BC) in Balochistan, Pakistan was discovered in 1974 and the excavations continued from 1974-86 and again from 1997-2000. Rehman Dheri (4000 BC) in Khyber Pakhtunkhwa was excavated from 1976-1980. Based on recent evidence and analyses, archeologists and historians have proclaimed that Indus Valley Civilization is over 9000 years old, making it one of the oldest civilizations of the world.
The South Asian subcontinent is principally divided into two major geographical regions; the Indus Valley and its westerly inclined tributaries, and the Ganges Valley with its easterly inclined tributaries. In his book, “The Indus Saga and the Making of Pakistan,” Aitzaz Ahsan identifies the geographical divide between these two regions as the Gurdaspur-Kathiawar salient, a watershed which is southwesterly inclined down to the Arabian Sea. This watershed also depicted the dividing line between the peoples of Indus Valley Civilization and those of Gangetic plains and also corresponds almost exactly with the current day Pakistan-India border.
Historically, only the Mauryas, Muslims and the British amalgamated these two regions as a unified state. For most of the remaining history, when one empire did not rule both the regions as a unified state, the Indus Valley Civilizational domain was always governed as one separate political entity.
Rather than an unnatural creation as propounded by many, Pakistan much more than the Gangetic plains, is an appropriate and modern embodiment of thousands of years old Indus Valley Civilization. The historical, geographical and its people’s organic linkages with Arab, Persian, Turkic and South Central Asian populace also clearly differentiates it as a distinct and definite independent identity as compared to the rest of India.
The discovery of Indus Valley Civilization in the run up to 1947 independence of Pakistan and India provided Indian nationalist Hindus an opportunity, to embed their Vedic Hindu cultural identity in a civilization, which was one of the oldest civilizations on earth and also predated emergence of Islam. However, the later identification of emergence of Vedic Hindu cultural traditions between 1500 – 600 BC, discounted such linkages. Also, the fact that Indus Valley Civilization’s cultural moorings were discovered mainly in the Indus River Valley, and partly in Ghaggar-Hakra basin and in the Doab, these cultural moorings did not find an extension into the central and lower Ganges Valley in the eastern and central Indian plains. The presence of fortified cities, town planning and drainage system, depiction of specialized epic art form and the architecture of burnt bricks, sea trade, use of seals, weights, measures and script and the custom of burying the dead in cemeteries, presented clear differentiation because of the absence of such depiction in Vedic Hindu literature and culture.
Many adherents of Indian Hindu nationalist ideology believed that India was and is a primarily Hindu nation and has Hindu religious culture in continuity from Vedic Aryans. The mosaic of cultures of the past evolving into composite Indian Hindu culture through the process of history was not based on archeological evidence but what they essentially believed in. In many cases distorting and manipulating or even forging the mute archaeological evidence through depiction of fire places as fire altars, waste pits as sacrificial pits in Harappan era sites and the imaginary reading of Sanskrit legends, was quoted in order to suit their pseudo-ideological and opportunistic interests.
Between 1900-1300 BC the civilization declined and there were no more references to Meluhha (Mesopotamian name for Indus Valley Civilization landmass) in Mesopotamian finds. However, the people who made up this great civilization continued living in places like Mehrgarh, Harappa, Mohenjodaro and other settlements long after that.
The legacy of Indus Valley Civilization lives on in present day Pakistan. Amongst some of the aspects that can still be traced to this legacy are the trade and commerce routes developed by the mentors of this great civilization. Ships from Meluhha regularly sailed from locations near modern day city of Karachi for the ports of Babylon. And they evidently made stops all along the way, as indicated through discovery of seals found in Oman, Abu Dhabi and Bahrain as well.
The city of Peshawar lies on what is thought to have been one of their main overland trade routes. That route is now a major highway that constitutes the eastern approach to the Khyber Pass and links the northwestern Indus River Plain to the highlands of Afghanistan and Central Asia. An old branch of the route runs from Peshawar, south into rugged tribal territory, through the Pakistani cities of Kohat and Bannu and the foothills of the Suleiman Mountains down across the Gomal Plain to the early historical site of Rehman Dheri.
After the decline of this civilization, the religion and language of which has still not been deciphered, at different times these people followed Vedic Hindu culture and traditions, also adopted Buddhism and in the end embraced Islam and are now overwhelmingly Muslim.
The core spread of Indus Valley Civilization primarily lay in Pakistan. The three major cities and many other sites which represent the core of Indus Valley Civilization are all located in Pakistan. However, the Indians still refer to India as the “Home of Indus Valley Civilization,” which is surprising and indeed a misnomer. India needs to realign its history and should seek its identity in its own legacy instead of claiming something to which they do not belong to.
It is the people of Pakistan who represent one of the oldest civilizations on earth. Indus Valley Civilization’s legacy is linked to Pakistan and this fact cannot be denied. The people of Pakistan thus rightly claim to be the true heirs of Indus Valley Civilization.
NB: Sufiyan forgot to write last but important chapter. How these unfortunate Hindus of present day Pakistan were raped, murdered and converted by force to Islam. If they have any interests to redeem honour they should renounce Islam and be proud of their own ancestors.