The presentation also put forth specific thematic identical placename clusters in different geographical regions to argue in favour of the Aryan Migration Theory (AMT).
Published Sep 22, 2024 | 1:00 PM ⚊ Updated Sep 22, 2024 | 1:00 PM
R Balakrishnan delivering a lecture in Chennai. (Supplied)
R Balakrishnan, a bureaucrat, author, and researcher, on Friday, 20 September, delivered an insightful lecture on the toponymic evidence supporting the Aryan Migration Theory (AMT) at an event held in Chennai, titled, “Rig Indra Gandhara Complex: The Toponymic Evidence for Aryan Migration.”
The researcher started off the lecture by noting that the day marks a hundred years since the discovery of the Indus Valley Civilisation and its probable connections to Dravidian traces. The lecture further aimed to shed light on the historical and linguistic trail of early Aryan migrations to the Indian subcontinent.
In the early 20th century, English Archeologist Sir John Marshall conducted large-scale excavations in Mohenjo-Daro and proposed that the language and culture of the Indus Valley Civilisation might have connections to the Dravidian linguistic and ethnic group. This idea was largely based on linguistic, cultural, and material evidence.
R Balakrishnan, also known for his pioneering work in decoding toponymic links between ancient civilisations, presented his findings on how place names and cultural markers in the Northern area, particularly in the region of Gandhara (modern-day Pakistan and Afghanistan), reveal critical evidence for the movement of Aryan tribes.
Drawing from references in the Rig Veda, particularly those associated with Indra (a mystical god) and the Gandhara region, Balakrishnan provided a compelling narrative that strengthened the case for Aryan migration from Central Asia into the Indian subcontinent.
Meanwhile, Tamil Nadu Chief Minister MK Stalin too expressed gratitude to Sir John Marshall and noted that “My government has already announced that the centenary of this historic discovery will be marked by an international conference and the installation of a life-size statue of Sir John Marshall in Tamil Nadu.”
Exactly 100 years ago, on 20th September 1924, Sir #JohnMarshall announced the discovery of the #IndusValleyCivilisation, reshaping the history of the Indian subcontinent. I look back with gratitude and say, “Thank you, John Marshall.”
By taking right cognisance of the material… pic.twitter.com/G3SpbQvf1x
— M.K.Stalin (@mkstalin) September 20, 2024
The presentation also put forth specific thematic identical placename clusters in different geographical regions to argue in favour of the Aryan Migration Theory (AMT).
Ruins of Indus Valley Civilisation. (Wikimedia)
The connecting threads of identical name clusters in this presentation are referred to as the “Rig-Indra-Gandhara” Complex (R.I.G Complex).
Balakrishnan used the same methodology while proposing the KVT Complex (Korkai-Vanji Thondi) in 2010. The KVT Complex suggests that the language of the Indus Valley Civilisation likely belongs to the Dravidian family and provides clues about Dravidian migrations.
For the KVT Complex, Sangam Tamil Corpus, one of the earliest classical texts, was presented as the prime reference. Similarly, this presentation deployed the Vedic texts, the two grand epics —the Ramayana and the Mahabharata, as telltale corpora for the R.I.G Complex.
Balakrishnan notes that the R.I. G. Complex’ is also a conscious choice, with these names being integral to the identity of Indo-Aryans as a linguistic family and connected ideologies. “The association of these names with the Vedic, Ramayana and Mahabharata is significant. These names move as people move. However, these names were either unknown or remote to the ancient layers of other linguistic groups of the Indian subcontinent.”
The researcher, explaining the interconnected nature of Rig Vedic references to Indra and the Gandhara region, stated that “They tie into broader patterns of Aryan settlement, serving as a linguistic and cultural link, demonstrating how the Aryans established themselves as a dominant force in these regions.”
Balakrishnan also spoke about the epics Ramayana and Mahabaratha, to give context to the historical and geographical references.
Speaking of Mahabaratha, he explained in brief, how King Shantanu, who ruled Hastinapura had a brief marriage with the goddess Ganga, resulting in his son Devavrata, later known as Bhishma.
He summarised: “Later on while hunting, Shantanu met Satyavati, the daughter of the chief of fishermen, and they had two sons: Chitrangada and Vichitravirya. Bhishma, who vows celibacy, uninvited, attends the Swayamvara of the princesses Amba, Ambika, and Ambalika, abducting them for his brother Vichitravirya. While Ambika and Ambalika agree to marry Vichitravirya, Amba refuses and states that she wishes to marry the king of Shalva. However, soon after, Vichitravirya dies. In an attempt to save the bloodline, Satyavati calls her first son, Vyasa, to father children with the widows. The eldest widow, Ambika, shut her eyes when she saw Vyasa, resulting in her son Dhritarashtra being born blind. Ambalika, upon seeing Vyasa, turned pale and bloodless.”
Similarly, he narrated Ramayana which follows the life of Rama, prince of Ayodhya in the kingdom of Kosala. “The epic follows his fourteen-year exile to the forest urged by his father King Dasharatha, on the request of Rama’s stepmother Kaikeyi, his travels across forests in the Indian subcontinent with his wife Sita and brother Lakshmana. The eventual kidnapping of Sita by Ravana, the king of Lanka, resulted in war and Rama’s eventual return to Ayodhya along with Sita to be crowned king amidst jubilation and celebration.”
Balakrishna recounted these epics with reference to the book, ‘An index to the proper names occurring in Valmiki’s Ramayana’ by Manmatha Natha Ray, to elucidate the theory.
Further elaborating how place names (toponyms) serve as valuable linguistic and cultural clues in tracing ancient migrations, Balakrishnan noted, “Names hold the memory of movement, settlement, and the transformation of communities over time.”
He highlighted that toponyms in regions such as the Indus Valley, Gandhara, and parts of modern North India have preserved Indo-Aryan linguistic roots that mirror those found in the Central Asian steppes, providing strong evidence for the migration theory.
Supporting his points, Balakrishnan listed the names which were referred to in the above epics, and Rig Veda, which were found across various places in South East Asia, like, Langa, Rama, Sita, Lakmana, Ayuthya, and Rawan.
Names of modern-day geographical lands that trace probable migration:
Indonesia: Rama, Sita, Barat, Lakmana, Rawan, Langa, Kosali, Kuru, Panjalu, Pandawa, Dharma, Arjuna, Bima, Pandawa, Suryasakti, Nagaraja, Bima, Pandian, Malai, Giri.
Thailand: Ayuthya, Aranyapradhesa, Raman, Sita, Lankao, Maharaj, Rajaburi, Rajagram, Prachiniburi etc.
Philippines: Langa, Gaja, Devarman, Magisa, Kallinga, Rawan, Rama, Sita, Gandara, Aranio.
He emphasized the similarities among these names that evidently reveal migration.
Balakrishnan recollected something a tribal man from Orrisa said, “How can we change the name of the village given by our ancestors? Their spirits may get confused when they want to visit us.”
Early phases of Indus Valley Civilisation. (Wikimedia)
Towards the end of the session, Balakrishnan proposed to take the study further.
He proposed that based on the GIS data, maps of thematically organized comparative name clusters across the potential regions, and the patterns of penetration presented at the talk, he will further focus on the following concepts and themes.
Balakrishnan concluded the session by stating: “India’s pluralism is not a melting pot pluralism, India’s pluralism is not a salad bowl pluralism, India’s pluralism is a rainforest pluralism.”
(Edited by Sumavarsha Kandula)
