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“The earliest form of Indo-European speech (proto-proto-Indo-European) was spoken in the interior of India, and in late prehistoric times, it spread … - Shrikant G. Talageri
" "“The earliest form of Indo-European speech (proto-proto-Indo-European) was spoken in the interior of India, and in late prehistoric times, it spread out as far north and west as Kashmir and Afghanistan” (TALAGERI 1993:229). It developed into different dialects or languages, of which the outermost ones (i.e. the dialects of the Druhyu and Anu) “spread out of India into Europe, West Asia and Chinese Turkestan […] The modern Indo-Aryan languages are not descendants of the Rigvedic dialects [i.e. the Pūru dialects], but of other dialects which were contemporaneous with the Rigvedic dialects [i.e. the dialects of the Ikṣvāku, Yadu, Turvasu, etc.], but which belonged to a different section of Indo-European speech (the Inner Indo-European section) […] The Vedic dialects remained the vehicles of the Vedic literature that followed the Rigvcda; but soon the ‘Classical Sanskrit’ language was artificially created by the ancient Indian grammarians (Panini was preceded by hundreds of other linguists and grammarians, many of whom are named by him in his Ashtadhyayi) in order to achieve a refined via-medium between the Vedic language and the Inner Indo-European dialects (which had developed conjointly with the Dravidian languages over the course of millenniums, and were therefore structurally different from Vedic, and also had their own roots and words). Later, the ‘Prakrits’ (which were also not fully natural forms of speech, but which successively approximated, to a greater and greater degree, the Inner dialects) came into vogue. Finally, the Inner dialects came into their own in the form of the ‘New Indo-Aryan’ languages, as heavily Sanskritised as the Dravidian languages. During the course of the millenniums, up to the present day, the various ‘Indo-Aryan’ […] dialects and languages influenced each other in innumerable ways, too complicated to be analysed here” (TALAGERI 1993:230).
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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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The totality of the alleged transformation itself is clearly unparalleled and unprecedented, and in every way contrary to the normal: Witzel himself, see above, repeatedly describes different aspects of it as "surprising", "relatively rare" and against what "one would have expected" in such cases. The case becomes impossible when we consider all the aspects together: (a) the transformation was total, (b) the people who brought about this transformation were illiterate, pastoral nomadic tribes "on the move" who "trickled" into the area in miniscule numbers, (c) the people who were transformed were the inhabitants of the most densely populated urban civilization of the time, covering a larger area, and having a relatively longer continuity without much change, than any other contemporary civilization, (d) the change took place within a few hundred years, and (e) it left absolutely no traces in the archaeological record, either of the conflicts and struggles involved or the necessarily resultant changes in ethnic and material composition of the areas after the transformation. It requires extraordinary "special pleading" to advocate such a case.
The Harappan civilization is situated deep within Indo-European ("Indo-Aryan") territory. The closest non-Indo-European families are at some distance:... There is no linguistic, archaeological or anthropological evidence indicating that the Harappan civilization was supplanted by a linguistically different race of people: on the contrary, archaeologists and anthropologists insist on continuity in the anthropological situation from Harappan times well into post- Vedic times. In these circumstances, the Harappan civilization should have been assumed to be Indo-European until proved otherwise. However, in gross violation of normal scholarly practice, it has been assumed to be non-Indo-European.
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All this can mean one of only two things: either the Anukramani ascriptions are genuine; or else they have been concocted with incredible efficiency and coordination: this would involve great skill not only in concocting ascriptions for new hymns, to make them fit into the pattern, but also in changing older Anukramani ascriptions where a descendant of a Rishi composer from a later (as per my chronology) Mandala figured as a composer in an earlier (as per my chronology) Mandala, and in extrapolating references from within the hymns of an earlier (as per my chronology) Mandala which referred to a Rishi composer from a later (as per my chronology) Mandala!
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