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The fire-altars of Kalibangan and Lothal are so far without parallels at Mohenjo-daro and Harappa. Indeed, it has been asked [by Raymond and Bridget … - Asko Parpola
" "The fire-altars of Kalibangan and Lothal are so far without parallels at Mohenjo-daro and Harappa. Indeed, it has been asked [by Raymond and Bridget Allchin]: "Fire- worship being considered a distinctly Indo-Aryan trait, do these {ritual hearths of Kalibangan] carry with them an indication of an Indo-Aryan presence even from so early a date?" This hypothesis new seems quite plausible to me, if "Indo-Aryan" here is understood to refer to carriers of the Bronze Age culture of Greater Iran, who had become quickly absorbed into the Indus Civilization, culturally and linguistically. It is supported further by the cylinder shape of the famous Kalibangan seal showing a Durga-like goddess of war, who is associated with the tiger. The goddess on the Kalibangan cylinder seal is said to be similar in style, especially the headdress, to one depicted on a cylinder seal from Shahdad [in Kerman on the desert of Lut in Iran, a major centre of the Bronze Age cultural tradition]. Seated lions attend to a goddess of fertility on a metal flag found at Shahdad.
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About Asko Parpola
Asko Parpola (born 12 July 1941, in Forssa) is a Finnish Indologist, current professor emeritus of South Asian studies at the University of Helsinki. He specializes in Sindhology, specifically the study of the Indus script.
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The Greek form of the name, Parnos«: (from Iranian * Parna-) , corresponds to Sanskrit Pani-, if it is assumed to be a "Prakritic" development of the reduced grade form *Pmi-, The full grade seems to be found in the name Parnaya- attested as an enemy of the king (Divodasa) Atithigva in Rlgveda] Slamhira] 1,53,8 and 10,48,8. These names may go back to the same Aryan verbal root as the name of the Dasa king Pipru, namely pr- (present piparti, pr1)ati) 'to bring over, rescue, protect, excel, be able'. The ar:r• variation reflects a dialectal difference within Indo-Iranian. Some other proper names of the Dasa chiefs are also clearly of Aryan origin, for example Varcin- 'possessed of (vital) power' (ct. ~S varcas = Avestan varscan 'vital power').
Sanskrit Dāsa- as an ethnic name thus has an exact counterpart in Avestan Dåŋha-, which stands for *Dāha-. The corresponding Old Persian ethnic name is Daha-. The plural form Dahā is included among the subjects of the Great King in the “empire list” of Xerxes, immediately before the two kinds of Sakā. Herodotus (1,125) includes the Dā´ai / Dā´oi (intervocalic h is omitted in Greek) among the nomadic tribes of the Persians. According to Q. Curtius Rufus (8,3), the Dahae lived on the lower course of the river Margus (modern Murghab) in Margiana, where they are also located in Ptolemy’s Geography (6,10,2). Eratosthenes, quoted by Pomponius Mela (3,42), notes that the great bend of the Oxus towards the northwest begins near the Dahae. Tacitus (Annales 11,10) places the Dahae on the border river (Sindes, modern Tejend) between Areia and Margiana.
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The hymns specify by name individual Aryan kings and their Dasa or Dasyu foes , with genealogies. Thus Indra helped Divodasa Atithigva, the king of the Trtsus, in , vanquishing Dasa Sambara, who is mentioned about twenty times in the Rgveda. Divodasa's descendant was king Sudas, most famous for the battle of ten kings (RS 7,18 & 33 & 83). Sudas fought against Dasas as well as Aryans: RS 7,83,1 " ... Slay both the Dasa enemies and the Aryan: protect Sudas with your aid, a Indra and Varuna." Similarly Indra aided Rjisvan, son of Vidathin, to conquer Dasa Pipru, whose name occurs eleven times . .Dabhiti pressed Soma for Indra and was aided by the god, who sent to sleep 30,000 Dasas (RS 4,30,2) and bound a thousand Dasyus with cords (~S 2,13,9), so that the Dasas Cumuri and Dhuni were overcome and their castles destroyed (~S 6,18,8). Other probably historical enemies of the Aryans who are called Dasa and mentioned by name are Varcin, whose 100,000 warriors were slain by Indra; Drbhika and Rudhikra (E-S 2,14,3 & 5); Anarsani and Srbinda (~S 8,32,3); Arsasana (~S 1,130,8; 2,20,6); and Ilibisa (E-S 1,33,12). What an important role the struggles with their enemies played in the lives of the Aryans at this period is illustrated also by the names of some of their own kings: the son of Purukutsa was called Trasadasyu "one who makes the Dasyus tremble"
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