The Alleged
Elamite-Dravidian Relationship
Shrikant G. Talageri
Someone drew my attention to the increasingly strident claims about the alleged relationship between Elamite and Dravidian being repeatedly bandied around on the internet, and asked for my comments. As I have already referred to this claim in earlier articles, there should have been no need for this article to express my views or comments on the subject. But perhaps a more detailed answer would not be out of place, since, for various reasons, many of those actively propagating this relationship, and touting a “Dravidian Invasion/Migration Theory” into India from the area of the extinct Elamite civilization (southwestern-Iran and adjoining parts of Iraq) are actually opponents of the AIT!
Here is what the Wikipedia article on “Elamite
Language” has to say about these claims: “Elamite
is regarded by the vast majority of linguists as a language isolate,[29][30] as it has no demonstrable relationship to
the neighbouring Semitic languages, Indo-European
languages, or to Sumerian, despite having adopted the Sumerian-Akkadian cuneiform script.
An Elamo-Dravidian family
connecting Elamite with the Brahui language of Pakistan and Dravidian languages of
India was suggested in 1967 by Igor M. Diakonoff[31] and later, in 1974, defended by David McAlpin and others.[32][33] In 2012, Southworth proposed that Elamite
forms the "Zagrosian family" along with Brahui and, further down the cladogram,
the remaining Dravidian languages; this family would have originated in
Southwest Asia (southern Iran) and was widely distributed in South Asia and
parts of eastern West Asia before the Indo-Aryan migration….”
− those opponents of the AIT who support the DIT, of course, postulate this
alleged migration from Elam to India during the period of an Indo-Aryan
speaking native Indian civilization – but the article starts out with “Elamite is generally thought to have no
demonstrable relatives and is usually considered a language isolate”, and concludes
with: “None of these ideas [of connections between Elamite and
Dravidian or other languages] have been accepted by mainstream historical
linguists”. But the efforts are still on from all sides!
Strangely, despite determined efforts by these
scholars, there is hardly anything in the data to support this alleged
connection (and resultant migration from Elam to India).
It is notable that very little data about the Elamite
vocabulary is available – certainly not enough to make such spurious claims
worthy of consideration. Even the number words are not known: a search on
google for “Elamite number words” elicits the information: “The Elamite language, spoken in ancient
Elam (present-day Iran), utilized a decimal number system, likely derived from
finger-counting, but the specific Elamite words for numbers are not
recorded”.
A specific inquiry about Elamite vocabulary in
Wiktionary (https://en.wiktionary.org/wiki/Appendix:Elamite_word_list)
gives us a list of basic words compiled by Blažek:
List
No. |
English gloss |
Elamite |
1.212 |
earth=ground, soil |
muru-; mu-ru-it; mu-ru-un |
1.213 |
dust |
su-uk-ma |
1.220 |
mountain, hill |
am-ni |
1.270 |
shore |
šà-ri-ut |
1.280 |
cave |
du-ráš |
1.310 |
water |
zul; zu-ul |
1.320 |
sea |
kam |
1.370 |
spring, well |
zu-ul.la-li |
1.420 |
tree |
husa; hu-sa; hu-sa-a |
1.430 |
wood |
hu-h-qat; hu-uk; ma-lu |
1.440 |
stone, rock |
har; ú-h-um-ma |
1.520 |
sun |
na-h-hu-un-te; na-hi-ti; na-hu-te |
1.530 |
moon |
na-ap-ir; na-pir |
1.540 |
star |
mar-du |
1.550 |
lightning |
luk; lu-uk |
1.590 |
rainbow |
ma-an-za-at |
1.610 |
light (noun) |
hun; hu-un; hu-ni-in |
1.630 |
shade, shadow |
šad-da-ku |
1.710 |
air |
si-me-in |
1.750 |
rain (noun) |
te-ip |
1.810 |
fire |
lim; li-im |
1.852 |
burn (vb intrans) |
lim-; lum-; li-im-ma-áš-pi; li-im-ma-ak; lu-mu-un-ra |
2.210 |
man (vs. woman) |
bali; ba-li-be; ru-h; ru-ú |
2.230 |
male |
ba-li-na |
2.240 |
female |
mu-h-ti-ir-ri; mu-h-ti-be; mu-tur |
2.251 |
young man (adolescent) |
pu-hu |
2.261 |
young woman (adolescent) |
pu-h |
2.270 |
child |
pu-hi-e; ma-ul; ma-ul-li |
2.280 |
infant, baby |
zin; zí-in |
2.320 |
wife |
ir-ti-ri; ri-tu; ri-ti; ru-tu; ru-tú; mu-tar; mu-ti |
2.350 |
father |
atta; ad-da; at-ta |
2.360 |
mother |
amma; am-ma |
2.410 |
son |
pu-hu; ru-hu; šak; ša-ak; šá-ak; šá-ag-gi |
2.420 |
daughter |
pak; pa-ak |
2.430 |
offspring (son or daughter) |
puhu; pu-hu |
2.440 |
brother |
i-gi |
2.450 |
sister |
šutu; šu-tú |
2.480 |
grandson |
ru-hu.šá-ak-ri |
2.510 |
uncle |
eri; e-ri-ri |
2.550 |
cousin |
iza; i-za |
2.631 |
son-in-law (of a woman) |
iš-ti-ri |
2.810 |
relatives, kinsmen |
a-a-ni-ip; a-a-ni-ri |
2.910 |
I |
u; ù |
2.920 |
you (singular) |
ni; nu |
2.942 |
we (exclusive) |
ni-ka; nu-ku |
2.950 |
you (plural) |
nu-mi |
3.110 |
animal |
kun; ku-un |
3.150 |
livestock |
áš; ki-ti |
3.160 |
pasture |
ahiš; a-h-iš; ki-bat |
3.180 |
herdsman |
ba-at -ir; ku-dúr |
3.200 |
cattle (bovine) |
kutu; ku-tu |
3.220 |
ox |
pu-up-hi-in |
3.240 |
calf |
tila; ti-la |
3.250 |
sheep |
hidu; hi-du |
3.260 |
ram |
ráp-du; ráp-tam |
3.290 |
lamb |
kari; qa-ri; qa-ri-ri |
3.350 |
pig |
pap-pi |
3.360 |
goat |
kipšu; kupši; ki-ip-ši; ki-ip-šu; ku-ip-šu; šá-h-ši-ik-me-me |
3.370 |
he-goat |
kumaš; ku-maš |
3.380 |
kid |
pitu; pi-tú; pi-tu |
3.410 |
horse (equine) |
lakpilan; lak-pi-la-an |
3.450 |
foal, colt |
dudu; du-du; du-ud-du |
3.460 |
ass, donkey |
du-ip; tranku; it-ra-an-ku; ši-ši |
3.470 |
mule |
paha; pa-ha |
3.500 |
fowl |
zamama; za-ma-ma |
3.540 |
hen |
rum; ru-um |
3.560 |
goose |
hi-pu-ur; ip-pu-ur |
3.570 |
duck |
šu-da-ba |
3.580 |
nest |
hu-pi-e |
3.581 |
bird |
ti-ut |
3.584 |
eagle |
ba-zi-zi; ba-iz-zí-zí |
3.592 |
parrot |
qa-iš-ba-h |
3.610 |
dog |
hal-ki-ni |
3.710 |
wolf |
duma; du-ma |
3.780 |
camel |
zibbaru; zib-ba-ru |
3.815 |
scorpion |
lahi; la-hi |
3.840 |
worm |
za-na-bu-na |
3.850 |
snake |
šin; ši-in-pi; šim-bi |
4.120 |
skin, hide |
ha-te-en |
4.130 |
flesh |
i-iš-ti |
4.140 |
hair (head) |
*ku-na; še-e |
4.150 |
blood |
san; sa-an |
4.170 |
horn |
kassu; qa-as-su; kás-su |
4.200 |
head |
ukku; uk-ku; uk-gi; ukku.e |
4.210 |
eye |
el; el-ti |
4.220 |
ear |
siri; si-ri |
4.230 |
nose |
ši-um-me; šim.e |
4.260 |
tongue |
tit; ti-ut |
4.270 |
tooth |
sihhan; si-h-ha |
4.280 |
neck |
ti-pi |
4.330 |
hand |
kir-; kur-; ki-ir-pi; kur-pi |
4.344 |
fingernail |
pur; pu-ur |
4.370 |
foot |
pat; ba-at; pa-at |
4.393 |
feather |
putmaš; pu-ut-ma-áš |
4.440 |
heart |
buni; bu-ni |
4.450 |
liver |
ru-el-pa-mín |
4.490 |
testicle |
ruku; ru-ku |
4.720 |
born (to be) |
kuši-; ku-ši-in; ku-ši-iš |
4.732 |
conceive |
du-; du-h; du-iš; duk |
4.740 |
live, living, life |
ta-ak-me; da-ak-ki-me; ta-ak-ki-me |
4.750 |
die, dead |
halpi-; hal-pi-ik; hal-pi-ip; la-ha-an |
4.810 |
strong, mighty, powerful |
ib-ba-ak; šilha-; šil-ha-h; ši-il-ha-ak; ši-il-me |
4.820 |
weak |
iš-tuk-ra |
4.852 |
bruise |
ha-pi |
4.860 |
cure, heal |
si-it-ti; si-it-me |
4.880 |
medicine, drug |
qa-pu-ur |
5.120 |
food |
ab-be-be |
5.230 |
roast, fry |
kura-; ku-ra-at; ku-ra-ak |
5.340 |
pitcher, jug |
piti; pi-ti |
5.370 |
spoon |
ki-mal-tam |
5.380 |
knife (2) |
du-šu-um-ya; du-ši-um; du-ši-um-ir-ra |
5.510 |
bread |
ši-ip-ru-um; ši-ip-ri-um |
5.550 |
meal, flour |
e-ul; u-ma-ma |
5.710 |
fruit |
hurpi; hu-ur-pi; zib-ba |
5.750 |
fig |
pi-ut- |
5.760 |
grape |
šá-ap-pan-na; šap |
5.790 |
oil |
appi; ap-pi |
5.791 |
grease, fat |
abba; ab-ba |
5.810 |
salt |
anzi; an-zí |
5.840 |
honey |
hal -la -ki |
5.860 |
milk (noun) |
sir-na |
5.880 |
cheese |
pa |
5.940 |
fermented drink |
an-na-in |
6.130 |
tailor |
šá-h-ši-ik-ra |
6.210 |
cloth |
tam-ši-um; ik-tin |
6.220 |
wool |
tuk-ki-me; tuk-na; im-na |
6.230 |
linen, flax |
zali; za-li |
6.240 |
cotton |
qa-li-tam |
6.270 |
felt |
da-bar-ri-um |
6.290 |
leather |
šá-ir-šá-at-ti |
6.330 |
weave |
kurza-; kur-za-iš; kur-za-qa |
6.410 |
cloak |
uk-ku-la-ki |
6.430 |
coat |
hu-el-ip |
6.510 |
shoe |
ha-šá-ir |
6.550 |
hat, cap |
uk-ku.ba-ti |
6.580 |
glove |
kur-ip |
6.710 |
ornament, adornment |
qa-ar-ra-h; qa-ar-ra-ha |
6.730 |
ring (for finger) |
šà-mi; si-mi-it-tum |
6.910 |
comb |
ah-hu-um; a-h-hu-im |
6.940 |
ointment |
hasu; ha-su-ip; mi-ir-ri-h |
6.960 |
mirror |
šu-ha; šu-ha.zi-la |
7.120 |
house |
a-a-in; a-hi-in; ha-a-in; a-i-in; a-a-ni |
7.150 |
yard, court |
tu-uš; ulhi; ul-hi |
7.220 |
door, gate |
hu-el; hi-el; el; e-el; e-ul; ú-el; lu-gu-ú |
7.221 |
doorpost, jamb |
hal-ti; ha-al-te-te |
7.250 |
window |
ku-un-nir |
7.270 |
wall |
te-ip-ta; hu-hu-un |
7.320 |
stove |
ku-ra-am-ma; ku-ra-na |
7.422 |
blanket |
gi-ut-máš-te; gi-ut-máš-ti |
7.450 |
lamp, torch |
hun; hu-ni-ir; hu-un-pu |
7.510 |
roof |
a-ri; ku-uk; me-nu-me |
7.550 |
beam |
te-ti |
7.560 |
post, pole |
šali; ša-li |
7.570 |
board |
šil-tur |
7.620 |
brick |
e-ri-en-tum; ú-ri-en-tu; hu-us-si-ip; ú-pa-at |
8.120 |
field (for cultivation) |
hal-la |
8.130 |
garden |
ya-ad-da |
8.210 |
plow |
āpi-; a-a-pi-h |
8.240 |
shovel |
atti; at-ti; šullu; šu-ul-lu |
8.250 |
hoe |
at-ti |
8.311 |
seed |
par; pa-ar |
8.410 |
crop, harvest |
hal-te-me; šu-lu-um |
8.420 |
grain (barley, oats etc) |
tarmi; tarmu; tar-mi; tar-mu; mu-ša-al-lu |
8.430 |
wheat |
ši-man |
8.440 |
barley |
kur-ru-sa; nu |
8.570 |
flower |
mi-ik-ki-ma |
8.760 |
sap |
in-na-in; mu-ul-li; mi-el; mi-ul |
9.110 |
do, make |
huta-; hu-ud-da; hu-taš; hu-tan-ki; hu-ut-táh; hu-ut-te-eš |
9.160 |
tie, bind |
rabba-; ra-ab-ba-h; ráb-ba-qa |
9.190 |
rope, cord |
šá-am |
9.210 |
strike (hit, beat) |
halpi-; halpu-; hal-pu-h; hal-pi-ya |
9.220 |
cut |
máš-áš; šahši-; šá-h-ši-qa |
9.250 |
ax |
ipiš; i-pi-iš; hi-pi-is |
9.330 |
pull |
sa-; sa-h |
9.430 |
carpenter |
be-la-ti-ra; kiš-ki-ip-man-na |
9.440 |
build |
kuši-; ku-ši-ha; ku-si-iš; ku-ši-ik |
9.460 |
bore |
du-li-ib-be |
9.480 |
saw |
el-pi |
9.490 |
hammer |
sa-el |
9.500 |
nail |
sikti; zikti; si-ik-ti; zik-ti-ip |
9.600 |
smith, blacksmith |
kás-zí-ra |
9.610 |
forge |
kassa-; kassi-; kazza-; kazzi-; qa-as-si-it-ri; qa-az-za-ak |
9.630 |
cast (metals) |
šari-; ša-ri-h |
9.640 |
gold |
la-an-si-ti-e; la-áš-da |
9.650 |
silver |
lani; la-a-ni |
9.660 |
copper, bronze |
e-ri-ni; sa-h; sa-hi-i; si-hi-kak |
9.670 |
iron |
har-gi; har-ki-an-na |
9.680 |
lead (noun) |
ri-kur |
9.690 |
tin, tinplate |
a-na-ku |
9.730 |
clay |
halat; ha-la-at |
9.760 |
basket |
še-ri-it |
9.771 |
rug |
za-ba-ar |
9.890 |
paint (vb) |
karsu-; kar-su-iš-da; kar-su-qa |
10.252 |
catch (ball) |
mari-; ma-ri-h; ma-ri-en-t |
10.450 |
walk |
pari-; uzzu-; uz-zu-un; uz-zu-un-ta |
10.480 |
come |
izzi-; iz-zí-iš; šinni-; šinnu-; ši-in-nu-ik; ši-in-nu |
10.610 |
carry (bear) |
kuti-; ku-ti-na; ku-ti-šá |
10.620 |
bring |
tela-; te-la-ak-ni; te-la-ni-li |
10.630 |
send |
da-; da-an-da; da-h |
10.660 |
ride |
te-li-nu-ip |
10.710 |
road |
ba-u; bar-du; hu-te |
10.780 |
yoke |
za-ap-pan |
11.130 |
take |
duma; du-ma; du-ma-iš |
11.210 |
give |
duna-; duni-; du-ni-h; du-ni-ha; du-na-áš; du-na-qa; li-;
li-h; li-ik |
11.240 |
preserve, look after |
kutu-; ku-tu-un; ku-tu-uš-li |
11.270 |
destroy |
sari-; sa-ri-h; sa-ri-in-ti |
11.320 |
find |
bakka-; ba-ak-qa-h |
11.510 |
rich |
sir |
11.640 |
debt |
a-h-da-a |
11.650 |
pay (vb) |
un-sa-ha; un-sa-iš; za-ag-gi-iš |
11.780 |
wages |
te-um-be; ha-nu |
11.870 |
price |
šá-ak-ki-me; šá-ak-ki-mi; šá-gi-me |
12.11 |
behind |
ki-ik; me-mi; me-ni |
12.110 |
place |
kate; qa-te; qa-te-ma |
12.120 |
put |
bela-; pela-; be-la; be-ip-la; da-; ta-; ta-at; da-h |
12.220 |
join, unite |
ta-rí-ir; ta-ri-ip |
12.240 |
open |
te-iš; tu-um-ba-h |
12.250 |
shut, close |
kappa-; kap-pa-iš |
12.40 |
before |
tibbe; ti-ib-ba |
12.41 |
front |
ti-ib-ba; si-ma |
12.440 |
far (adv) |
šá-da-ni-qa |
12.450 |
east |
ha-tin; ha-te-um-me |
12.460 |
west |
šu-tin |
12.50 |
inside, in |
a-ti-in; a-ti-ra; ha-ti |
12.550 |
large, big |
azza-; hazza-; az-za-qa; ha-iz-za-ik-qa; ha-za-qa; rša-;
ir-šá-na; ri-ša-ar |
12.560 |
small, little |
tila; ti-la |
12.60 |
outside |
ki-du-ú-ya; ki-du-ur; ki-du-um-ma; ki-du |
12.650 |
thin (in dimension) |
zikki; zik-ki |
12.670 |
deep |
du-šá-ra-ma |
12.70 |
under |
šá-ra |
12.710 |
flat |
ma-šu-um |
12.730 |
straight |
iš-tur-rák-qa |
12.810 |
round |
irpi; ir-pi |
12.820 |
circle |
pur; pu-ur |
12.830 |
sphere, ball |
še-be |
13.10 |
one |
ki; ki-ik; ki-ir |
13.140 |
every, all |
un-ra |
13.150 |
much, many |
ir-še-ik-ki |
13.170 |
little (quantity), few |
ha-ri-ik-ki |
13.20 |
two |
mar; ma-ir; mar-ra |
13.210 |
full |
huh; hu-úh |
13.230 |
part, piece |
áš |
13.240 |
half |
pír-ni; pír-nu-šu; pír-nu-ba |
13.30 |
three |
ziti; zí-ti |
13.340 |
first |
ap-pu-qa-na |
13.370 |
pair |
tuk |
13.50 |
five |
*tu-ku |
14.110 |
time |
da-la-ri; dalar.e |
14.140 |
young |
puhu.na; pu-hu-na; pu-u-na; pu-un-na |
14.150 |
old |
kara; qa-ra |
14.160 |
early |
irpi; urpu-; ir-pi; ur-pu-ub-ba; ap-pu-qa |
14.170 |
late |
maš-šá; me-šá |
14.180 |
now |
a-am; am |
14.260 |
end (temporal) |
mur |
14.270 |
finish |
tar-ma; tar-maš |
14.310 |
always |
a-ka-da |
14.332 |
long-time (for a) |
me-ul-li |
14.350 |
again |
ki-qa |
14.410 |
day |
na; nan:; na-an-me; na-an-na |
14.420 |
night |
ši-ut-ma-na; šu-ut-me; šu-ut-ti-me |
14.460 |
evening |
te-man; ki-in-na-ra |
14.710 |
month |
na-na-me-na; si-in |
14.730 |
year |
pi-el; be-ul |
15.350 |
sweet |
tena; te-na; hal-ki; halki |
15.380 |
acid, sour |
lu-lu-ki; lu-lu-qa |
15.410 |
hear |
hap-; ha-ap-hu; ha-ap-ti |
15.460 |
quiet, silence |
šà-na |
15.510 |
see |
siya-; ziya-; si-ya-nu-un; si-ya-h; si-ya-áš-na; zí-ya |
15.550 |
show |
šammi-; ša-am-me-iš; ša-am-mi-iš-ta |
15.640 |
white |
ši-mi-ut |
15.670 |
blue |
da-ban-ti-na |
15.680 |
green |
hu-la-ap-na; hu-ra-ap-na |
15.690 |
yellow |
šu-un-ti-na |
15.810 |
heavy |
ab-ba-ra |
15.840 |
dry |
zí-ti-qa |
16.180 |
good fortune, luck |
šá-da; šá-ud-da; ši-ri; šu-ru; šu-ri-na |
16.230 |
joyful, glad, happy |
tan-na-am-me |
16.270 |
love |
hani-; ha-ni-eš; ha-ni-ik; ha-ni-in; ha-ni-me |
16.510 |
dare |
qa-du-uk-qa |
16.530 |
fear, fright |
ipši; ip-ši-ip; ip-ši-iš |
16.650 |
faithful |
ha-mi-ti; ha-mi-it |
16.660 |
true |
siri; si-ri |
16.670 |
lie, tell lies |
tit-; ti-ti-ip; ti-ut-ki-um-me |
16.710 |
good |
a-a; ba-ha |
16.720 |
bad |
muš-nu-ik |
16.790 |
praise |
hi-šá |
16.810 |
beautiful |
ši-iš-ni |
17.130 |
think (= reflect) |
lma-; el-ma; el-man-da; el-man-ti; ul-ma |
17.150 |
believe |
uri-; u-ri-iš |
17.170 |
know |
turna-; tur-nah; tur-na-u-ut |
17.450 |
need, necessity |
me-en |
17.510 |
and |
ayak; a-ak; ya-ak |
17.520 |
because |
appa; ap-pa |
17.530 |
if |
an-ka; an-qa |
17.560 |
no, negative |
in-gi; in-na; im-ma; in-ni |
17.610 |
how? |
ap-pa |
17.640 |
what? |
appa; ap-pa |
17.660 |
where? |
mur; mu-ur |
17.670 |
which? |
akka; ag-ga; ak-ka; ak-qa |
18.210 |
speak, talk |
turi; turu-; tu-ru-nu-un-ki; tu-ru-h; tur-ri-qa |
18.220 |
say |
tiri-; turu-; ti-ri-in-ri; ti-ri; tu-ru-uk; tu-ru-un |
18.260 |
word |
šukkit; šu-uk-ki-it |
18.280 |
name |
hiš; hi-iš |
18.360 |
promise |
kulla-; ku-ul-la-h |
18.410 |
call (=summon) |
kulla-; ku-ul-la-h; ku-ul-la-hu |
18.510 |
write |
dallu-; tallu-; ta-al-lu-h; da-al-lu-ha; ta-al-lu-h-šu |
18.520 |
read |
bera-; pera-; be-ra-an; be-ip-ra-an-ti; be-ip-rák |
19.110 |
country |
hal; ha-al |
19.150 |
city, town |
a-al |
19.210 |
people (populace) |
taš-šu-up; taš-šu-íp; hu-úr-du |
19.230 |
tribe, clan |
ah-pi; a-h-pi |
19.320 |
king, ruler |
sunki; zunki; su-gìr; su-kip; su-un-gìr; su-un-ki-ir;
su-un-ki-ip; su-un-ki-kip |
19.410 |
master |
ðimpti; si-im-it; te-im-ti; te-ip-ti; mu-uk-ti |
19.420 |
slave |
li-ba-um-me; šá-u-lu-be |
19.430 |
servant |
liba-; li-ba-ir |
19.440 |
freeman |
šalu.r; šá-lu-ur |
19.450 |
command, order |
me-el; gi-il; šera-; še-ra-h; še-ra-h-ši |
19.510 |
friend, companion |
duk-ti-ir; kán-ir-ra |
19.520 |
enemy |
beti; bi-ti-ir; pi-ti-ir; be-ti; be-it-ra |
19.580 |
help, aid |
ta-; taš; táh-ha-an-ta; táh-ha-an-te |
20.110 |
fight (vb) |
be-ut |
20.140 |
peace |
gugu; gu-gu |
20.150 |
army |
hi-it |
20.210 |
weapons, arms |
ul-ki-na |
20.220 |
club |
šá-li-mi |
20.240 |
bow |
qa-am-ban |
20.250 |
arrow |
ti-ut-ti-um; hi-iš-ki; sa-h |
20.260 |
spear |
šu-kur-ru-um |
20.330 |
helmet |
kar-ik |
20.410 |
victory |
me-te |
20.480 |
booty, spoils |
pu-uk-ri-ir |
21.110 |
law |
šu-du-ur; šu-tur |
21.230 |
witness |
gini; ginu; gi-ni-ip; gi-ni-pi; gi-nu-ip |
21.240 |
swear |
gi-ri-ip; gi-ri |
21.520 |
thief |
tu-uš-šu-íp |
22.120 |
God |
nap; nab; na-ap; na-ab-ba; na-ap-pi; na-bí-ip |
22.150 |
sacrifice, offering |
dala; da-la |
22.180 |
priest |
šà-ti; šá-tin; šá-tan |
22.190 |
holy, sacred |
ak-pi; ak-pi-ip |
22.310 |
heaven |
kik; ki-ki-in; ki-ki-ip; ki-ik |
I, for one, totally fail to understand how any honest
scholar, examining the above list, can possibly feel that there is any scope of
connections between any of the basic Elamite words in the above
list with their Dravidian counterparts, let alone any scope for claiming that
Elamite and Dravidian belong to one language family and that the Dravidian languages
migrated from Elam to India at any conceivable time in the past. However many “similarities”
anyone may be capable of trying to drum up between the two, can two
languages allegedly related to each other as members of one language family
develop such totally unconnectable lists of basic words
as Elamite in the above list and Proto-Dravidian in any reconstructed list of words
with the same meanings, both languages being more or less contemporaneous ones
in the ancient past? Simple common sense should give the answer.
[For those who would notice that the Elamite and Dravidian words for “you” are both ni, it may be pointed out that the Chinese and the Navajo (American Indian) words for “you” are also ni. Such coincidences do not prove relationships within a language family].
Namaste Shrikant Sir, I belong a small community settled in north Karnataka (originally from Mandavgarh, MP) who trace their origin to King Kartavirya Arjuna. I’ve been following your work for many years and would like to know if you still stand by your claim that Kutsa Arjuni found in Rig Veda was the son of Kartavirya Arjuna? (The Aryan Invasion Theory and Indian Nationalism, pg. no 335)
ReplyDeleteYes, in my first book in 1993, where I had not yet done any research myself on the Rigveda, and had not ever myself even seen a copy of the Rigveda, and where I was merely retailing the interpretations of Bhargava and Pargiter, I did write: "Firstly, The Puranas clearly state that the Haihayas lived in Avanti and Mahismau (in western Madhya Pradesh) and that the Yadavas lived further south in Gujarat and Vidarbha. This is confirmed by the evidence of the Rigveda: not a single early Yadava king is mentioned in the Rigveda, and the only Haihaya kings mentioned arc Arjuna and Vitahavya".
DeleteBut in later books, based on my own research, I have never reiterated these identifications. I am sure Vitahavya in the Rigveda is some other person, or has an abstract meaning such as "oblation", depending on the context. Even in my 1993 book, I mention these two names as exceptions to the general trend of Haihaya names.
About Kutsa Arjuneya, in my 2000 book, "The Rigveda, A Historical Analysis", I realized that the phrase refers to the white flash of lightning or Indra's thunderbolt:
"the mythical Kutsa is a highly anthropomorphised form of the thunderbolt from the very beginning. However, the confusion has been only in the minds of the interpreters of the hymns. The composers were under no delusions about the identity of this mythical Kutsa, and the evidence identifying this Kutsa with the thunderbolt is overwhelming:
1. The Naighaṇṭuka (2.20) gives Kutsa as one of the synonyms of Vajra (the thunderbolt).
2. Kutsa is given the epithet Arjuneya in four of the above hymns (I.112.23; IV.26.1; VII. 1?.2; VIII.1.11). This is wrongly interpreted as a patronymic of the Ṛṣi Kutsa. Actually, this is an epithet signifying the white flash of the thunderbolt.
In another verse, III.44.5 (which does not refer to Kutsa), arjunam, the Bright, is given as a synonym of vajram.
3. All the references to the mythical Kutsa (except the two by the Kutsas themselves: I.106.6; 112.7, 23) refer directly or indirectly to a celestial battle between Indra, the thunder-god, and Śuṣṇa, the demon of drought whose other epithet is kuyava, bad grain. (Two of the verses, IV.26.1 and X.40.6, only mention Kutsa, and do not refer to this battle, but other factors show that it is the mythical Kutsa who is being referred to.)
The place of Kutsa in these references can be understood only on the basis of his identity as the personified form of Indra’s thunderbolt…” etc."
Thank you so much sir for the clarification. Really appreciate the time and effort you put into your response. Could you kindly also explain why are you so sure that Vitahavya in the RV is not the same as Vitahavya - the Haihaya, who as per MBH became a Brahmin under Bhrigu?
DeleteWell, in the first place the presence of this Haihaya king in the Rigveda was an anomaly and did not fit in with the rest of the data. You will notice that even in that 1993 nook, I wrote: "not a single early Yadava king is mentioned in the Rigveda, and the only Haihaya kings mentioned are Arjuna and Vitahavya" as seeming exceptions to a rule. It was my first book, and, as I mentioned above, I had not yet even seen a copy of the Rigveda before, let alone done any detailed study of the Rigvedic data. I was forced to include the name of Vitahavya because it was there in the Puranic lists (and so I could not say "not a single early Yadava king is mentioned in the Rigveda" without mentioning this name) even though I could not see any context. Secondly, all the translators of the Rigveda of the Rigveda have translated the word either as oblation or as the name of a person unconnected with the Puranic person of that name.
DeleteThank you sir. That makes sense as one of the etymologies provided for Havyaka Brahmins (found in Karnataka) is “performers of oblations / havana rituals”.
DeleteOn a related note, I would like to draw your attention to what I believe is a significant and disturbing trend in the portrayal of certain Itihasa-Purana narratives.
DeleteAs mentioned earlier, my community identifies as Somavanshi Kshatriyas tracing lineage to King Kartavirya Arjuna. We are known as Pategar or Savaji, primarily concentrated in Maharashtra and Northern Karnataka, with smaller populations in Gujarat, Andhra Pradesh, and Tamil Nadu. Being devout Hindus, children in our community are enrolled in RSS shakhas from as early as age six, and much of the RSS/BJP cadre in regions such as Hubli, Gadag, Belgaum, Savadatti, Gajendragad, Bijapur, Bagalkot, and Davangere comes from our community.
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Like most Kshatriya groups, we preserve our traditions and identity through oral narratives and genealogists (bhaats), wherein King Kartavirya Arjuna is revered as a benevolent ruler who met an unfortunate end at the hands of Parashurama. For centuries, a delicate equilibrium has existed in the portrayal of Kartavirya vis-à-vis Parashurama. However, in recent years, two unsettling tendencies have become increasingly prominent:
Delete1. Kartavirya Arjuna is frequently depicted as an asura or rakshasa, and
2. A condescending attitude has emerged among certain Brahmin groups, wherein Parashurama is exalted as an ideal figure, accompanied by pride in the myth of the Bhargava-led “genocide of the Kshatriyas.”
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Closer examination of the Mahabharata and the Puranas reveals that multiple traditions of the same episode coexist. For example, the Brahmanda Purana narrates the story of Kartavirya twice: once in the genealogical account (recited by Sūta), where he is described as a noble king slain by Parashurama, and again in the section devoted to Parashurama, where the narrative—what Pargiter aptly termed a “farrago of absurdities”—portrays Kartavirya as unequivocally evil. Similar contradictions are visible in the Padma and Agni Purana, while texts such as the Markandeya, Vishnu, Brahma, and Bhagavata Purana either portray him positively or adopt a neutral stance.
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Nevertheless, the dominant “Brahmanical” version of Kartavirya’s defeat and the purported 21-fold extermination of Kshatriyas by Parashurama is derived largely from the Mahabharata. As V.S. Sukthankar demonstrated, the epic was significantly redacted by the Bhargavas, making its antagonistic stance unsurprising. Yet, even within the Mahabharata, two distinct versions survive: the Aranyaka Parva, which reflects a clear Bhargava standpoint, and the Shanti Parva, which is relatively neutral. Notably, the Shanti Parva version was excluded from the Critical Edition as a “late interpolation,” suggesting the presence of competing traditions and redactors who rejected the Bhargava perspective. Sukthankar further observed that the Bhargavas’ obsessive vilification of Kartavirya likely stemmed from “an intolerable inferiority complex,” arising from their near-extermination at the hands of the Haihayas, as reflected in the Aurva legend. Building on this, some scholars have even suggested that Parashurama himself may have been a Bhargava invention. Pargiter, meanwhile, notes that the devastation attributed to Parashurama in the Purāṇic imagination could in fact reflect the historical raids of the Talajhangas, who, like the Marathas centuries later, destabilized large parts of northern India.
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These patterns strongly suggest a deliberate effort by the Bhargavas to undermine Kartavirya Arjuna and the Kshatriyas, motivated by what Sukthankar termed an “ulterior motive.”
DeleteIn my own writings for community magazines, which are generally well received, I have consciously avoided raising this subject, as it risks unsettling the delicate fabric of Hindu society in Northern Karnataka and may create distrust towards both Brahmins and Hindu scriptures - both of which are deeply revered within my community.
While you have written about the Veda-centric orientation of Hinduism, I would humbly request you to also consider addressing the Brahmin-centric redactions and narratives which continue to shape sectarian perceptions within Hindu society. At a time when scholarly resources and textual material are more widely accessible than ever - even to laypersons such as myself - it is crucial to revisit these inherited portrayals with rigour and balance.
Thank you once again for your valuable time.
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Thank you very much for all this detailed information. Two points:
Delete1. In my analysis of Vedic history in my books, I have pointed out that the Bhargavas were originally priests of the Anus (proto-Iranians, etc.) and one section among them, Jamadagni and Parshurama, joined up with the Purus and Vedic priesthood, and later actually became the most dominant family of Vedic priests who edited and gave us the final version of the Mahabharata (and even the only extant version, Shakala, of the Rigveda, is a Bhrgu version: Shakala being a Bhrgu gotra). And while there may have been plenty of motivated interpolations by the Bhrgu ( the mahabharata, you point out, makes the son of Kartavirya Arjuna jin the Bhrgus), they have also carried forward moost of the myths which make the Bhrgus the priests of the Asuras.
Thank you, sir. While it is true that the Bhṛgus have preserved many of their ancient myths, I would like to offer a few considerations and would be grateful to know your thoughts:
Delete1. As you have observed, Jamadagni was contemporary with Visvamitra. By this synchronicity, Kartavīrya too would have lived during the early Rig Vedic period (Mandala 3). To suggest that centuries later the Bhṛgu redactors of the Mahabharata remembered their feud with Kartavirya and deliberately antogonised him - while at the same time “unconsciously” perpetuating their affiliation with the Anus/Asuras - seems, in my opinion, somewhat naive.
2. Although the Bhṛgus are frequently linked with the Asuras, their sanctimonious character is never truly questioned in these narratives. On the contrary, they are consistently described as wise and exemplary Brahmins. Indeed, the Lord himself declares: “Of the great seers, I am Bhrgu” (Gita 10.25), and “Among great thinkers, I am Shukracharya” (Gita 10.37), the latter being explicitly associated with the Asuras.
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4. This uniquely Bhrgu phenomenon seems to reflect a deeper strategy. The implicit message appears to be: if Brahmins revered by the Devas hold high status, how much greater must be the Bhrgus, who are revered by both Devas and Asuras? As Sukthankar aptly observed, this amounts to a kind of “psychological war,” through which the Bhrgus positioned themselves at the apex of the power hierarchy, which you've also noted in your book 'The Rigveda: A Historical Analysis' - "The extent of their domination is almost incredible, and it starts with a near monopoly over the Vedic Samhita literature itself".
Delete(P.S. I am an engineer with no formal training in Indology, but I have been studying the subject independently for the past five years. Your works have been a great inspiration to me, and I would very much appreciate your thoughts on these observations. Thank you once again for your valuable time.)
Dear Sir, one of my comments (part 2/3), which contains the core of my analysis, seems to have disappeared from the comment section. It was likely flagged by the moderation filters. May I kindly request you to check the moderation/spam queue and, if possible, approve it for publication?
DeleteI do not moderate comments, and don't even know anything about moderation filters or any procedure to control or operate or approve/disapprove comments. Possibly while uploading the comment you refer to, something must have happened at your end so that the comment did not appear.
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