Witzel’s Latest
Presentation (2025) of “Peer-Reviewed” Western Academic Lies
Shrikant G.
Talageri
Someone just sent me a copy of
Witzel’s latest article, dated 30 February 2025, titled “The
Realm of the Kuru – Origins and Development of the First State in India” in
his “peer-reviewed” online Academic journal, EJVS (Electronic
Journal of Vedic Studies), asking for my comments on it:
https://hasp.ub.uni-heidelberg.de/journals/ejvs/article/view/27845/27253
I started going through the article, around 160 pages long,
and, in the very first few paragraphs, I realized that this was nothing but
just one more collection of the lies and pure rubbish that Witzel has been writing
and publishing in “peer-reviewed” journals – a circumstance which
awes zealous Indian sepoys into reverent genuflection, and into contemptuous
dismissal of others, like myself, not featuring in these “peer-reviewed”
journals – and it is not really worth my time. I have spent enough time in the
past dealing with Witzel’s lies:
https://talageri.blogspot.com/2025/01/witzel-and-ait-vs-oit-linguistic-debate.html
https://talageri.blogspot.com/2022/06/michael-witzel-perennial-compulsive-liar.html
https://talageri.blogspot.com/2022/02/goebbelsian-repetition-of-witzels-lies.html
https://talageri.blogspot.com/2021/09/michael-witzel-examination-of-his.html
https://talageri.blogspot.com/2021/02/fake-allegation-about-my-insulting.html
and so on.
Recently, in a rather rough debate with another person, I wrote:
“discussing anything with you is like talking with a parrot.
In many books (I think especially in PG Wodehouse books) there are situations
where someone enters an empty house or room and suddenly hears a voice asking
"who are you?". Startled, he tells his name and looks around to see
who is speaking. He cannot see anyone, but again the voice asks "who are
you?". He keeps answering in detail many times, getting more and more
irritated, until suddenly he hears the voice giving a screeching laugh and
saying something like "Polly wants a cracker". Then he suddenly
realizes that he was talking to a parrot who never hears the answers and only
keeps on repeating itself. Do you think he would continue the dialogue?
You keep repeating what you had said before
without paying any attention to the replies. Talking to you is as useless as
talking to a parrot.
And that too, a parrot which consistently tells
blatant lies, and when caught or exposed, refuses to admit it.”
Actually, it is this kind of parrot-talk, which I have been
facing from Witzel since the last 22 years or so, which has made me very
intolerant of this kind of troll behavior in what one would expect to be an
honest, rational and academic discussion based on the data and evidence.
While I will naturally read the full above article by
Witzel, I may not bother to give a full review or “reply” to it at the moment (and
maybe not later either), because frankly this is ridiculous and gets on my
nerves. But let me point out why I realized in the very first few paragraphs
that this was a “parrot-article”.
1. On page 5 (of around 160 pages) he tells
us: “the language of the Indo-Aryan words in
the Mitanni texts is actually slightly older than the language of the RV”.
2. Then, again, on page 95, he reiterates this
completely exposed claim: “the language of the
Indo-Aryan words in the Mitanni documents of N. Iraq/Syria (c. 1400 BCE) is
slightly older than the language of the RV”.
3. And on the next page 96, he tells us the
Mitanni texts “may precede the comparatively late
date of the bulk of the RV text and its post-Mitanni linguistic form by a few
centuries. A few of the earliest hymns of the RV could then date from before c.
1250 BCE, its bulk from the period between c. 1250 and c. 1000 BCE.”
After all the evidence that I have placed on record in the
last 18 years (since my third book in 2008, and in
so many articles after that) showing how the language of the Mitanni absolutely
and completely post-dates the
language of the Old Rigveda, if this purely fraudulent
professor can still in the year 2025 write the
above, what does it say of the moral and academic integrity, the utter
shamelessness and incorrigibility, and the reckless gall and arrogance of this man. Not to mention, of the moral and
academic integrity of the western “peer-reviewed” academic
world that he represents?
Am I expected to repeat all that evidence here again in this
article? And for whom?
Then, again, he describes Sudās’ activities and
geographical movements as follows (just three quotes will suffice):
1. “the Ṛgvedic archetype
of the Mahābhārata, the so-called "Ten Kings' Battle" (dāśarājña),
took place much further west, on the Paruṣṇī (River Ravī). After to the victory
of the Bharata chieftain Sudās in this battle, the Bharata tribe was able to
secure the Kurukṣetra area”
(page 3).
2. “By the end of the Ṛgvedic
period, after Sudās' victory, the focus of the texts has shifted, from the
Panjab to the Kurukṣetra area”
(page 97).
3. “Kurukṣetra area was
conceived as the "center of the world", a trait first visible after
the victory of the Bharata king Sudās and his settling on the Sarasvatī (RV
3.53)” (page 136).
In short, Witzel is claiming here, in these three blatantly
false statements, that the “Ten Kings' Battle"
(dāśarājña)” preceded the presence of
Sudās and the Bharatas in the Kurukṣetra area!
Can anything be more blatantly and fraudulently false?
I have repeatedly shown, in my books and articles from 2000
onwards, the massive, overwhelming and uni-directional data and evidence
in the Rigveda showing that Sudās and his Bharata
ancestors were already settled in the Kurukṣetra area from so
long before the period of Sudās that they are closely familiar
with no other land beyond
the area to the east of the Sarasvati river in Haryana and westernmost Uttar
Pradesh. Sudās’ ancestors, as remote as Devavāta,
Sṛñjaya and Divodāsa, were all living in the Kurukṣetra
area, and the
movement of the Bharatas westwards started after:
a) Sudās’ performance of the yajña under his
priest Viśvāmitra in the Kurukṣetra area, after which he
started expanding out in all directions.
b) Sudās’ crossing from east to west of
the two easternmost rivers of the Punjab (the Vipāś
and Śutudri, i.e. the Beas and Sutlej), still under
his priest Viśvāmitra.
c) His battle on the Paruṣṇī river (i.e. the Ravi
river) against the “people of the Asiknī” (i.e. the people living on the
western side of the Paruṣṇī river, in the area between the Paruṣṇī
and the Asiknī river, i.e. the Chenab river) in the "Ten
Kings' Battle" (dāśarājña).
But wait. Do you really have to go through all the data and
evidence presented by me to confirm this?
No, you don’t! You just have to go through Witzel’s
own writings, and you will see very clearly how even he is fully
aware that the "Ten Kings' Battle"
(dāśarājña)
took place long after the Bharatas can be seen as the native
inhabitants of the Kurukṣetra area.
He very clearly knows that Viśvāmitra was
Sudās’ priest before he was replaced by Vasiṣṭha, and that the yajña
in the Kurukṣetra area was conducted under his earlier priest Viśvāmitra,
and that the victory in the "Ten Kings' Battle"
(dāśarājña)
took place under the later priest Vasiṣṭha. What
geographical sequence does this show?
And in fact, Witzel is so emphatically aware
that Viśvāmitra (in the Kurukṣetra area) represented an earlier
period than Vasiṣṭha (in the "Ten
Kings' Battle" in
the Punjab area) that he actually supports the fallacious theory
that it was Viśvāmitra, out of his resentment at having been replaced by
Vasiṣṭha, who cobbled together the alliance of the Ten Kings
against Sudās:
“the other
tribes began to unite against them [the
Bharatas], either due to the
intrigues of the ousted Viśvāmitra, or simply because of intratribal
resentment. This led to the famous battle of the ten kings which, however, is
not mentioned by Book 3, as Viśvāmitra (its author) had by then been displaced
by Vasiṣṭha as the purohita of Sudās.
There is even the possibility that it was Viśvāmitra who ― in an act of revenge
― forged the alliance against his former chief. Whatever the reason, however,
the alliance failed and the Pūrus were completely ousted (7.8.4 etc) along with
Viśvāmitra (=Bhṛgu, 7.18.6)” (WITZEL 1995b:334)”.
Surely, the above quote in Witzel’s own words makes
it clear whether it is Sudās and Viśvāmitra in Haryana who are chronologically
earlier, or Sudās and Vasiṣṭha in the Punjab?
Obviously, life is short, and I cannot waste any more of my time
reviewing or discussing again and again the wild ramblings of a lying parrot – it is now the year 2025, and it is already 22 years that this
vaudeville cross-talk has been going on.
BIBLIOGRAPHY:
WITZEL 1995b: Rgvedic History: Poets, Chieftains and Politics.
Witzel, Michael. pp. 307-352 in “The Indo-Aryans of Ancient South Asia”, ed. by
George Erdosy. Walter de Gruyter. Berlin.