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”Nor is there any group, caste or community in India which can be directly identified ethnically with the Purus: neither the inhabitants (or particul… - Shrikant G. Talageri
" "”Nor is there any group, caste or community in India which can be directly identified ethnically with the Purus: neither the inhabitants (or particular castes from among them) of present-day Haryana, U.P. or Punjab, nor the different Brahmin groups, found in every part of India, which claim direct descent from the different families of rsis of the Rigveda….In short, the history of Vedic times is just that: the history of Vedic times. It has to do with the history of civilizations and language families, and must be recognized as such; but it does not have anything whatsoever to do with relations between different ethnic, caste or communal groups of the present day. The biases and conflicts of ancient times are the biases and conflicts of ancient peoples with whom present day peoples have no direct connections” (TALAGERI 2008:365-6).
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About Shrikant G. Talageri
Shrikant Talageri, born in 1958, was educated in Mumbai where he lives and works. He has devoted several years, and much to study, to the theory of an Aryan invasion of India, and interpreted the Vedas with the help of the internal chronology of Rig vedic Rishes within Rig Veda with the help of genealogical records Anukramanis.
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Does it appear that the Rigveda could be the end-product of a long process of migration in which the Indoaryans not only lost contact with the other Indo-European branches countless generations earlier in extremely distant regions, and then migrated over long periods through different areas, and finally settled down for so long a period in the area of composition of the Rigveda that even Witzel admits that “in contrast to its close relatives in Iran (Avestan, Old Persian), Vedic Sanskrit is already an Indian language”; but in which the people who composed the Rigveda were in fact not the original Indoaryans at all, but a completely new set of people who bore no racial connections at all with the original Indoaryans, and were merely the last in a long line of racial groups in a “gradual and complex” process in which the Vedic language and culture was passed from one completely different racial group to another completely different racial group like a baton in an “Aryanising” relay race from South Russia to India?
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At another point, Witzel writes: “Talageri also views as interpolations the vAlakhilya hymns of 8.49-59 (although these are, in fact, included and analyzed in zAkalya’s padapATha)” (§1). Is it, to begin with, Witzel’s contention that if a hymn or verse is “included and analyzed in Shakalya’s padapatha”, it automatically means that the hymn or verse in question is not an interpolation? All scholars are in agreement that the Valakhilya hymns are later than the other hymns in Mandala 8, and were inserted later into the middle of the Mandala in the Shakalya Samhita.
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