Globalization

Vedic Punjab and Indian Civilization: A Review with Thanks to Bent Lorentzen: Why Punjab is the Defender of Natural World

I personally have researched and found that Aryan Invasion is a false theory to mislead people when European have greater political and thus ruling powers. Based on all works and description that are preserved from Vedic Literature to latest that we know as Shri Guru Granth Sahib, the Holy Book of Sikhs (http://www.searchgurbani.com/guru_granth_sahib/int... ) as authority over mythology and history. It talks and discusses everything based on the Quantum Physics and presence of Arts that we know as Classical Indian Arts and present in the other parts of the world.

These Classical Arts always has been gained by all sages, saints and spirituals without teachers. This very thing is known as if gift from the Spirit. The knowledge has ego as its root of action and that needs accepting something or some authority as teacher, the Guru. For example even Lord Rama and Krishna, who were masters of 14 and 16 Classical Arts also requested the master of each art as their gurus.

We are left with least of these classical arts alive with their major and minor classes and categories in the Modern Indian Civilization and World in general.

These Gurus, the teachers who help to receive the gifts from the spirit to preserve the natural world. This natural world is thus considered the Visible Form of God. Thus, all of it helps preserve all the Arts that go into Genes and also creates an Environment.

Many people in the modern age, particularly in the west consider the Teacher-taught as if a theory that Indians follow to keep the Civilization alive. We have this very teacher-taught relation for all faculties of human knowledge and wisdom. It spreads into animal kingdom and green world, and thus to the natural world. The Natural World is thus considered a teacher in its own open school.

The incomparable respect is given to the mother as she simply does not just conceives a sperm that has been preserved and developed by nature in male but also in the womb in which the same nature nurtures the same sperm within the egg. This comes out as a human body and other forms among the mammals. As the 4 kinds of life include sweat (perspiration), placenta, vegetation (With thanks from the source: http://www.sikhnet.com/news/water-and-origin-life )

It thus also includes the scientific discussions from creation of the universes to invasions of the Mughals embrace that from the Vedas to Holy Bible, Holy Quran and some other modern scriptures has not been put to question with deep intuitive and divine research works that we call as finding the truth without external aids. That means after reading and understanding everything that meets the criteria of Six Schools of Philosophy that has been main thing in world civilization.

I have studied his grammar of Shri Guru Granth Sahib that is in the Gurumukhi Scrip, in which Bhai Sahib Singh has proved that the Gurmukhi Script as the Punjabi language is the modern form of the Sanskrit. His grammar book also inspired me to write my own grammar book that I finished in 1996 but has never have been able to put it into publication for some reasons. His Grammar of Gurmukhi and thus the Gurbani by itself is written as in the Gurmukhi Script Punjabi. (With thanks from the source: http://www.sikhiwiki.org/index.php/Professor_Sahib... )

Vedic Punjab

The Rig-Veda, one of the older texts in South Asia, is generally thought to have been composed in the Greater Punjab. It embodies a literary record of the socio-cultural development of ancient Punjab (known as Sapta Sindhu) and affords us a glimpse of the life of its people. Vedic society was tribal in character. A number of families constituted a grama, a number of gramas a vis (clan) and a number of clans a Jana (tribe). The Janas, led by Rajans, were in constant inter-tribal warfare. From this warfare arose larger groupings of peoples ruled by great chieftains and kings. As a result, a new political philosophy of conquest and empire grew, which traced the origin of the state to the exigencies of war.

An important event of the Rigvedic era was the "Battle of Ten Kings" which was fought on the banks of the river Parusni (identified with the present-day river Ravi) between king Sudas of the Trtsu lineage of the Bharata clan on the one hand and a confederation of ten tribes on the other.<5> The ten tribes pitted against Sudas comprised five major the Purus, the Druhyus, the Anus, the Turvasas and the Yadus—and five minor ones, origin from the north-western and western frontiers of present-day Punjab—the Pakthas, the Alinas, the Bhalanas, the Visanins and the Sivas. King Sudas was supported by the Vedic Rishi Vasishtha, while his former Purohita the Rishi Viswamitra sided with the confederation of ten tribes.<6>

Out of such conflicts, struggles, conquests and movements of the Vedic of the Middle and Later Vedic age emerged the Punjab, a society that laid special stress on the value of action as depicted by their ideals and standards in the Hindu Epics, notably the Mahabharata.

Epic Punjab

The philosophy of heroism of the Epic Age is expounded in the Bhagavatagita section of the Mahabharata. That work is a synthesis of many doctrines and creeds, but its oldest core is arguably the enunciation of a martial and heroic cult. The Bhagavatagita expounds a philosophy of heroism probably current in the then Punjab. It provides a philosophical foundation to the profession of arms and invests the Kshatriya or warrior with respectable position and noble status. It canonizes his professional integrity and injects an intensity of purpose into it. The exploits of the civilization can be seen in the accounts of the charges of the Kauravas against the Pandavas. The epic says that the contingents of Gandharas, Kambojas, Sauviras, Madras and Trigartas occupied key positions in the Kaurava arrays throughout the epic war.<7>

Another important event that involved the Punjabis was the conflict between the Indo-Aryan Rishi Vishwamitra of the Kurukshetra area and Sage Vasishtha from the north-western parts of greater Punjab (i.e., the region extending from Swat/Kabul in the west to Delhi in the east).<8><9> The story emerges in the Rigveda and more clearly later Vedic texts and is portrayed in the Bala-Kanda section of the Valmiki Ramayana. The epic conflict is said to have been sparked over the re-possession of Kamadhenu, also known as Savala, a divine cow by Vishwamitra from a Brahmana sage of the Vasishtha lineage. Rsi Vasishtha solicited the military support of the frontier Punjabi warriors consisting of eastern Iranians—the Shakas, Kambojas, Pahlavas, etc., aided by Kirata, Harita and the Mlechcha soldiers from the Himalayas. This composite army from frontier Punjab ruined one Akshauni army of Vishwamitra, along with all of his 100 his sons except one.<10> Indologists like Dr H. C. Raychadhury, Dr B. C. Law, Dr Satya Shrava and others see in these verses the glimpses of the struggles of the Aryans with the mixed invading hordes of the barbaric Sakas, Yavanas, Kambojas, Pahlavas etc. from the north-west.<11><12><13><14> The time frame for these struggles is said to be the 2nd century BCE. Raychadhury fixes the date of the present version of the Valmiki Ramayana around/after 2nd century CE.<15>

Punjab during Buddhist times

The Buddhist text Anguttara Nikaya<16> mentions Gandhara and Kamboja among the sixteen great countries (Solas Mahajanapadas) which had evolved in/and around Jambudvipa prior to Buddha's times. Pali literature further endorses that only Kamboja and Gandhara of the sixteen ancient political powers belonged to the Uttarapatha or northern division of Jambudvipa but no precise boundaries for each have been explicitly specified. Gandhara and Kamboja are believed to have comprised the upper Indus regions and included Kashmir, eastern Afghanistan and most of the western Punjab which now forms part of Pakistan.<17> At times, the limits of Buddhist Gandhara had extended as far as Multan while those of Buddhist Kamboja comprised Rajauri/Poonch, Abhisara and Hazara as well as eastern Afghanistan including valleys of Swat and Kunar and Kapisa etc. Michael Witzel terms this region as forming parts of the Greater Punjab. Buddhist texts also mention that this northern region especially the Kamboja was renowned for its quality horses & horsemen and has been regularly mentioned as the home of horses.<18> However, Chulla-Niddesa, another ancient text of the Buddhist canon substitutes Yona for Gandhara and thus lists the Kamboja and the Yona as the only Mahajanapadas from Uttarapatha<19> This shows that Kamboja had included Gandhara at the time the Chulla-Niddesa list was written by Buddhists.

Pāṇinian and Kautiliyan Punjab

Pāṇini was a famous ancient Sanskrit grammarian born in Shalātura, identified with modern Lahur near Attock in the Northwest Frontier Province of Pakistan. One may infer from his work, the Ashtadhyayi, that the people of Greater Punjab lived prominently by the profession of arms. That text terms numerous clans as being "Ayudhajivin Samghas" or "Republics (oligarchies) that live by force of arms". Those living in the plains were called Vahika Samghas,<20> while those in the mountainous regions (including the north-east of present-day Afghanistan) were termed as Parvatiya Samghas (mountaineer republics).<21> According to an older opinion the Vahika Sanghas included prominently the Vrikas (possibly modern Virk Jatts), Damanis, confederation of six states known as Trigarta-shashthas, Yaudheyas (modern Joiya or Johiya Rajputs and some Kamboj), Parsus, Kekayas, Usinaras, Sibis<22> (possibly modern Sibia Jatts?), Kshudrakas, Malavas, Bhartas, and the Madraka clans,<23> while the other class, styled as Parvatiya Ayudhajivins, comprised among others partially the Trigartas, Darvas, the Gandharan clan of Hastayanas,<24> Niharas, Hamsamaragas, and the Kambojan clans of Ashvayanas<25> & Ashvakayanas,<26> Dharteyas (of the Dyrta town of the Ashvakayans), Apritas, Madhuwantas (all known as Rohitgiris), as well as the Daradas of the Chitral, Gilgit, etc. In addition, Pāṇini also refers to the Kshatriya monarchies of the Kuru, Gandhara and Kamboja.<27> These Kshatriyas or warrior communities followed different forms of republican or oligarchic constitutions, as is attested to by Pāṇini's Ashtadhyayi.

The Arthashastra of Kautiliya, whose oldest layer may go back to the 4th century BCE also talks of several martial republics and specifically refers to the <Kshatriya Srenis (warrior-bands) of the Kambojas, Surastras and some other frontier tribes as belonging to varta-Shastr-opajivin class (i.e., living by the profession of arms and varta), while the Madraka, Malla, the Kuru, etc., clans are called Raja-shabd-opajivins class (i.e., using the title of Raja).<28><29><30><31><32> Dr Arthur Coke Burnell observes: "In the West, there were the Kambojas and the Katas (Kathas) with a high reputation for courage and skill in war, the Saubhuties, the Yaudheyas, and the two federated peoples, the Sibis, the Malavas and the Kshudrakas, the most numerous and warlike of the Indian nations of the days".<33><34> Thus, it is seen that the heroicraditions cultivated in Vedic and Epic Age continued to the times of Pāṇini and Kautaliya. In fact, the entire region of Greater Punjab is known to have reeked with the martial people. History strongly witnesses that these Ayudhajivin clans had offered stiff resistance to the Achaemenid rulers in the 6th century, and later to the Macedonian invaders in the 4th century BC.

According to History of Punjab: "There is no doubt that the Kambojas, Daradas, Kaikayas, Madras, Pauravas, Yaudheyas, Malavas, Saindhavas and Kurus had jointly contributed to the heroic tradition and composite culture of ancient Punjab".<35><36>

Please read more about it including the following:

Invasions:
Persian domination
Alexander's invasion

Maurya Empire
Indo-Greek kingdom
The Shahi Kingdoms and the Muslim invasions
The Delhi Sultanate and Mughal empire (Main article: Mughal Empire)
The rule of the Sikhs
The British in Punjab
The Punjab of Republic of India and Pakistan

from the source with thanks: http://en.wikipedia.org/wiki/History_of_the_Punjab...

Vedic Punjab and Indian Civilization: A Review with Thanks to Bent Lorentzen: Why Punjab is the Defender of Natural World has been inspired by a wonderful wall-post by Bent Lorentzen having the most beautiful words showing reverence for natural world as: "...the mother's side of the family into deep history, it additionally means that all life, the land and habitat systems that support life, is considered the deepest mother, again deeply reinforcing an indellible love, respect, connectivity and desire to preserve their habitat's ecosystem... and this is also reflected in the way many tribes and clans encourage their young to study the sciences that have to do with ecology." (With thanks from the Facebook: http://www.facebook.com/permalink.php?story_fbid=2... )

Please read this article in detail at here: http://www.lifemetaphysical.co.cc/2011/09/history-...