Aryonu Aadi Nivassthan - Book Summary

Here's a comprehensive summary of the Jain text "Aryonu Aadi Nivassthan" by Surendranath Rangnath Dharekhan, based on the provided pages:

Book Title: Aryonu Aadi Nivassthan (The Original Abode of the Aryans) Author: Surendranath Rangnath Dharekhan Publisher: Luhanamitra Steam Printing Press, Vadodara Year of Publication: 1927 (Samvat 1883) Series: Shree Sayaji Balgnanmala - 55 (Part 74, History-Cluster)

Overall Purpose: The book aims to critically examine and refute the prevalent theories, primarily from Western scholars, that suggest the Aryans originated outside of India (Aryavarta). Instead, it strongly advocates for Aryavarta as the original homeland of the Aryans, presenting arguments based on ancient Indian scriptures (Vedas, Smritis) and other evidence.

Key Arguments and Chapters:

The book systematically addresses and refutes the prominent theories regarding the origin of the Aryans:

Introduction of the Problem: The book begins by acknowledging that the question of the Aryans' original abode has been widely debated by scholars worldwide, with various perspectives and evidence leading to differing conclusions. It identifies three main prevailing theories.
Chapter 1: The Three Main Foreign Theories regarding the Aryans' Original Abode:
1. The Arctic (North Pole) Theory: This theory, supported by scholars like M. D. Sahani and Dr. Rhau, posits that the Aryans originated near the North Pole. Bal Gangadhar Tilak is mentioned as a proponent who, based on Vedic literature, suggested an Arctic origin before the last Ice Age.
2. The European Theory: This theory places the Aryan origin in various parts of Europe, with specific proponents suggesting Eastern Europe (Tamanek), Germany (Nohl), Central Europe (Federick Müller, Junius), Northern Europe (Lindemith), and Scandinavia (Penka).
3. The Central Asian Theory: This theory suggests the Aryans originated in Central Asia, specifically in the regions east of the Caspian Sea, near the Caucasus and Jaxartes rivers.
The author then begins to critique these theories.
Critique of the Arctic Theory: The author contrasts Sahani's claims with geological evidence, stating that the Earth was habitable in many regions besides the Arctic during the proposed time. Geological evidence suggests warmth in India during ancient times and contradicts the idea of human migration solely from north to south. The author questions the validity of theories that attempt to prove the Aryans came from outside Aryavarta when evidence could also suggest their dispersion from Aryavarta outwards.
Critique of the European Theory: The author argues that while European archaeological findings (like skulls) might indicate the presence of ancient human populations, this does not prove that the Aryans originated there. These findings can be explained by the Aryans establishing settlements (sansthans) in Europe and Asia, originating from Aryavarta. The author also critiques Sir Isaac Taylor's arguments, finding them sometimes peculiar and even humorous, particularly his linguistic comparisons. The author uses analogies with the spread of Buddhism to highlight the flawed logic of Taylor's arguments.
Critique of the Central Asian Theory: This theory is presented as being widely known among educated Indians due to its prevalence in school curricula and English-medium education. The author points out that this theory lacks support from ancient texts like the Vedas, Avesta, or Smritis. The author questions how such a significant migration and conquest of Aryavarta would not be mentioned in the vast literature of the Aryans if it were true. The theory is further challenged by the author's interpretation of Vedic descriptions, suggesting they are more consistent with Aryavarta than Central Asia or the Arctic.
Chapter 2: Aryavarta is the Original Abode: Based on Shruti, Smriti, and Avesta: This chapter shifts to presenting evidence for Aryavarta as the original homeland.
- Shruti (Vedas): The author emphasizes the detailed and accurate geographical descriptions in the Vedas, particularly referring to the Sapta Sindhu (land of seven rivers) as Aryavarta. The texts are cited to show events happening near the Saraswati river and the Vipasha (Beas) river. The author asserts that there is no mention in the Rigveda supporting the idea of Aryans coming from abroad. The mention of Indra giving the land of seven rivers to the Aryans is highlighted. The significance of the Soma plant, crucial for Vedic sacrifices, is discussed. It is stated that Soma grew in Aryavarta and was traded, and its origins outside Aryavarta are not mentioned. The author directly contradicts the European theory by stating that the word "Soma" or similar words are not found in European languages.
- Smriti (Manu Smriti and others): The Manu Smriti is cited, describing Brahmavarta (the region between Saraswati and Dashavata rivers) as divinely created and the birthplace of humanity. The description of Aryavarta as the land between the eastern and western seas and mountains is presented. The author argues that the way other regions are described with disdain implies Aryavarta was their primary and original homeland. Even proponents of the Central Asian theory, like Dr. J. Muir, are cited as admitting that no Sanskrit text mentions an origin outside India.
- Avesta (Zoroastrian Scripture): The author notes the close relationship between the Aryans and the ancient Persians (Iranians), suggesting the Parsis were originally from Aryavarta and migrated to Iran due to religious differences. The Avesta contains references to rivers like Saraswati and Sapta Sindhu, indicating familiarity with the Indian subcontinent. The schism between the Vedic Aryans and the "Daevas" (those who rejected Vedic rituals) is presented as the origin of the Parsis, who then migrated to Persia. The author identifies the "Dasas" and "Dasyus" mentioned in the Vedas as these dissenting Aryans who later became the ancestors of the Parsis. The linguistic similarities between Sanskrit and Avestan words are highlighted. The chapter also touches upon the shared divine figures and ritual practices.
Chapter 3: Confirmation from Geological Estimates and the Great Importance of the Saraswati River: This chapter supports the Vedic timeline with geological evidence. Geologists like Medlicott, Blanford, and Dr. Hem suggest that the region of Rajputana was once a sea and the Aravalli mountains were much higher. The author connects the Vedic descriptions of the Saraswati river with geological findings about the ancient existence of life near its banks. The Saraswati is described as the giver of life, sustenance, and water, making it the most sacred river. The author argues that if Aryavarta's land is geologically older than the Arctic regions, it further strengthens the claim of Aryavarta as the original home. The identification of the seven rivers, including Saraswati, is provided, with emphasis on Saraswati's prominent mention in the Vedas. The author refutes the idea of Aryans being nomadic, citing Vedic verses praising agriculture and the importance of cattle. The evidence of cities, clothing, metallurgy, astronomy, and seafaring trade indicates a settled and advanced civilization, not a nomadic one.
Chapter 4: The Institutions of the Aryans: This chapter discusses the widespread settlements of the Aryans across the globe, stemming from their original homeland in Aryavarta. It reiterates the argument that their settlements in regions like the Arctic (which was temperate before the Ice Age), Iran, and even as far as America, Africa, and Europe, were extensions from Aryavarta. The impact of the Ice Age is discussed, forcing a return to Aryavarta for some and leading to the dispersal of others. The author suggests that the similarities in culture and religion found in various parts of the world are due to the spread of Aryan civilization from India. The book refers to evidence suggesting Aryan settlements in Egypt, the Philippines, China, and other distant lands.
Chapter 5: Were Dasyus, Dasas, Rakshasas etc. Different from Aryans? Were Aryans Nomadic? This chapter directly confronts the theory that the "Dasyus," "Dāsas," and "Rakshasas" mentioned in Vedic texts were indigenous, non-Aryan peoples whom the Aryans conquered. The author strongly refutes this, arguing that these terms were used disparagingly for Aryans who did not adhere to Vedic rituals and sacrifices. Examples like Ravana being a Rakshasa but also highly learned and a devotee of Shiva are cited. The author reiterates that the split between Vedic Aryans and the "Daevas" (Parsis) led to the use of these terms. The "black" skin color attributed to some Dasyus is explained as a term of contempt, similar to how Europeans might call Indians "negroes." The author concludes that there is no evidence of distinct indigenous races conquered by Aryans; the conflict was primarily religious and ritualistic within the greater Aryan fold. The chapter also debunks the idea that Aryans were nomadic, citing extensive Vedic references to agriculture, cattle rearing, settlements, and advanced civilization.
Chapter 6: The Calendar of the Aryans: This chapter explores the evolution of the Aryan calendar as evidence of their migrations and adaptations. It suggests that the original Aryan calendar had six seasons, as indicated in the Vedas. When Aryans settled in regions with different phenomena, like the Arctic with its long days and nights, their calendar adapted, potentially to ten months. However, the underlying belief in a twelve-month year persisted, reinforcing the idea that their original homeland (Aryavarta) had a more standard calendrical system. The author argues that if the Arctic were the original home, a calendar based on its specific astronomical phenomena would have been primary.
Conclusion: The book concludes by reiterating its main thesis: Aryavarta (the land of seven rivers) was the original homeland of the Aryans. The author criticizes the prevalent theories, particularly the Central Asian one, which portray Aryans as uncivilized tribes invading India. The text dismisses the notion of a racial conflict with indigenous Dravidians or other groups, asserting that the distinctions found in Vedic literature were primarily religious and ritualistic. The author also highlights the lack of evidence for Aryans being nomadic, pointing to their advanced agricultural and societal structures. The book serves as a powerful assertion of India's central role in the origin and spread of Aryan civilization.

In essence, "Aryonu Aadi Nivassthan" is a scholarly defense of the indigenous origin of the Aryans in India, meticulously dissecting and refuting competing theories with scriptural interpretation and appeals to historical and geographical evidence, all from an Indian nationalist perspective of its time.