Pahle Hum Aryavarttiya Phir Bharatiya Phir Hindusthani Aur Phir Indian

This Jain text, "Pahle hum Aryavarttiya phir Bharatiya phir Hindusthani aur phir Indian" by Arjunlal Narela, argues against the common understanding and usage of terms like "Indian," "Hindustani," and "Bharatiya," asserting the ancient and primary identity of "Aryavarttiya." The author critically examines the historical and linguistic origins of these terms, advocating for a return to the more inclusive and ancient concept of Aryavart.

Here's a breakdown of the key arguments and themes presented in the provided pages:

Page 1:

• Challenging "Indian" and "Hindustani": The author disputes the idea that "Indian" is the original or correct term for the country. He posits that the word "India" is an imposition by the British. Similarly, "Hindustani" is criticized for being tied to North Indian language and the Indus River region, excluding central and southern India. The claim that "Hindustan" extends from Kashmir to Kanyakumari is questioned.
• The Antiquity of "Bharat": The text emphasizes the ancient origin of the term "Bharat." It points to Bharat, son of the first Jain Tirthankara Rishabhdev (and the eighth avatar of Vishnu), who lived millions of years ago. Other historical figures named Bharat, like the son of King Dushyanta and the brother of Lord Rama, are also cited. Krishna's use of "Bharat" to address Arjuna further supports its ancient lineage.
• Aryavart as the Original Name: The author asserts that before "Bharat," the land was known as "Aryavart." Citing Maharshi Dayanand's "Satyarth Prakash," the text defines Aryavart as the region from the Himalayas in the north to the Vindhyachal mountains in the south, and from the eastern and western seas to the Attock River in the west and the Hrishadvati (Brahmaputra) river in the east. This region is called Aryavart because it was settled by scholars and inhabited by Aryans.
• Aryan Origin in India: Contrary to theories of Aryan invasion, the author claims that the earliest human creation occurred in the Tibet and Himalayan regions, from where humans migrated to India, settled, and flourished. Therefore, India is presented as the original homeland of Aryans and, later, Hindus. The concept of Aryans attacking Dravidians is dismissed, with both terms being described as qualitative rather than racial.
• Critique of "Hindu" and "Hindustani" Age: A strong claim is made that the terms "Hindu" and "Hindustani" are not more than 1000-1200 years old. The author challenges historians to provide evidence to the contrary.
• Aryavart as a "Philosopher's Stone": Maharshi Dayanand is quoted as saying that Aryavart itself is like a philosopher's stone, transforming the poor (iron) into the wealthy (gold) upon its touch. The period from creation to the Mahabharata era is described as a universal empire of Aryans (noble people).
• Critique of the "Indian Poor Party": The author expresses skepticism about the Bharatiya Garib Party's claims, suggesting their president appears to be of foreign origin. He also implies that both the party president and their lawyer, Mr. Shukla, are "poor in intellect" despite being Indian, possibly due to their views on the terms "Hindu" and "Hindustani."

Page 2:

• Historical Exploitation of India: The text laments the repeated plundering, destruction, and atrocities inflicted upon India by various foreign invaders, including Muhammad Ghori, Ghazni, Genghis Khan, Nadir Shah, the Mughals, and the British. It highlights instances of self-inflicted defeat, such as Taxila's people aiding Alexander against Porus, and the internal invitation of Muslim rulers for trade and settlement.
• Loss of Culture and Identity: The author laments that in the 60 years since independence, Indians have destroyed their own culture and humanity. He points to the opening of mechanized slaughterhouses, leading to the killing of thousands of cows, as an example of this self-inflicted cultural erosion, contrasting it with the single cow killed by a sword in the past.
• Corruption and Social Decay: The text describes the widespread nature of encroachment, bribery, and corrupt behavior, where people openly demand ill-gotten gains like it's their birthright.
• Disunity and Lack of Global Vision: Political and social parties are criticized for being afflicted by "fissiparous tendencies" (foot-rot). In the age of globalization and scientific advancement, India is seen as lacking a suitable global policy or humanitarian perspective. The government is questioned for its effectiveness, with the phrase "driving the cart by Ram's grace" implying a lack of structured governance.
• Neglect of National Assets: The author laments that valuable Indian assets are being sold cheaply while their true worth is not being promoted or recognized, leading to a lack of demand.
• Intellectual Pollution and Religious Conversion: The text accuses foreigners of spreading intellectual pollution, spewing venom against the Vedas, adulterating Indian scriptures, and continuing religious conversions among tribal and impoverished populations. This is seen as being supported by "so-called secular governments." The author notes that the Bible itself is being declared "impure" by the Hong Kong public.
• Critique of the Bible and Quran: Referencing Maharshi Dayanand's "Satyarth Prakash," the author mentions that certain parts of the Bible have been shown to be inconsistent with intellect, logic, reason, and truth. A similar critique is mentioned for the Quran and other Muslim texts in chapter 14.
• The Goal of Truth and Universalism: The ultimate aim of Maharshi Dayanand, as presented by the author, was to reveal truth to all of humanity and unite everyone under the banner of humanity and spiritual connection.
• Rejection of Dayanand's Vision: Those who disregard Dayanand's teachings are seen as harming humanity, world peace, and especially India's progress. The author calls for Indians to establish their global identity and Vedic nature in accordance with their "world-guru" status. He questions whether the identity of Hindu, Muslim, or Christian is relevant in such a context.
• The Need for Purity and Struggle: The text emphasizes the need to propagate the true Vedic, Satya Sanatan message and to purify the world of unscientific, unnatural, and irreligious practices. This purification requires "digging and surgery" and a struggle against sin and terrorism.

In essence, the book advocates for a re-evaluation of India's identity, rooted in its ancient "Aryavart" heritage, and calls for a rejection of externally imposed labels and a reassertion of its original cultural and spiritual values. It criticizes contemporary Indian society for its internal divisions, corruption, and neglect of its true strengths, urging a return to the universalistic and truthful teachings of figures like Maharshi Dayanand.