THEME 17 – Aryans Everywhere – Aryans of Bharat Varsha in Persian Gulf, Iraq And Elsewhere – 5,005 BCE
Selected extracts from Return of the Aryans by Bhagwan S. Gidwani, published by Penguin Books, India, ISBN 0-14- 024053 – 5
(Main Reference: Main Reference: page 739 to page 7493 from Return of the Aryans)
“God is not a law-giver. He wills a rich harmony; not a colorless uniformity; God does not decree one, single common creed; He demands no worship in fixed form; He excludes none from His scheme of salvation; He is an all-loving, universal God; for Him, every individual is worthy of reverence. . . . . .” – (Sumaran, Aryan Leader in Iraq -5005 BCE – See page 747, Return of the Aryans by Bhagwan S. Gidwani) –
“Where was the Land of the Pure then? Where has all our wandering led us! To what useless, senseless inconsequence!” – (The Question troubling the minds of Aryans of Bharat Varsha -5005 BCE- See page 747, Return of the Aryans by Bhagwan S. Gidwani) –
“. . . . . And they(Aryans of Bharat Varsha) established their camps and settlements in Sumer (Iraq) at places, still known by the names they gave them – Hindiya, Hari Nath, Ramaji and Sumaran and fourteen others . . . . .’ – (From the account of a later narrator of events of 5005 BCE- See page 737, Return of the Aryans by Bhagwan S. Gidwani) -)
“There is no honor among priests” (Remark by Sumaran, the Aryan leader who once was a priest -5005 BCE- See page 749, Return of the Aryans by Bhagwan S. Gidwani) -)
Several Aryan contingents from Bharat Varsha reached the coastline of the Persian Gulf by boat and thence went to Sumer between the Euphrates and Tigris rivers. But even from Iran, some moved along the Zagros range through the rugged, forbidding ridges and narrow gorges into the plains of Sumer (Mesopotamia).
The Aryans, here, did not have the kind of problems they faced in Hari Haran Aryan. The land had no organized bandit-chiefs or robber-lords. But they had something worse in the shape of priests who ruled the land and people.
The priest’s control was total in each area. People could not leave their area to reside elsewhere, unless priests of both areas agreed and appropriate payments were made.
The priest had no army to enforce his will. He did not need it. His word was law. At his bidding, everyone would move and the offender would be stripped, strangled or hanged – whatever the priest willed.
The priest was prosperous. For the rest, there was widespread poverty, over-reliance on hunting, death often by starvation and animal attacks.
The priest was entitled to a portion of the hunt, produce and goods made by artisans and it was left to him to determine his portion. On the death of a person, all his worldly goods were supposed to belong to the gods and thus went to the priest, who would determine if a part of those goods be given to the survivors of the deceased.
Priesthood was hereditary (unlike Bharat Varsha where a priest was appointed for a term and Brahmins as a caste did not exist). On the priest’s death, his eldest son succeeded, though occasionally a priest would divide the area so as to favor his other sons as well.
Before the Aryans reached a village in Sumer, they met a few individuals who had fled from their priests’ tyranny. These unfortunates were outside the pale of law. Everyone was encouraged to hunt down such renegades; and none could have social contact with them.
From these outcasts, the Aryans understood the power of the priests, though the language-barrier often led to exaggerated gestures and signs.
Yet when the Aryans reached a village, they thought, at first, that their fears had been baseless. The priest welcomed them with delight. The land was endless, but people were few; and the power and prestige of the priest rested on the number of people under him. From a gestured conversation with the Aryans, the priest realized that many of them were hardworking and skilled and he pointed to his vast land to say, ‘All this land is yours; make of it what you will.’ Some Aryans he sent back, with instruction to guide any more arriving Aryan bands to his own area.
The task assigned to the first Aryan group was to raise an artificial mountain (Ziggurat – a man-made stepped tower.) The Ziggurat was a pile of towers, each a little smaller than the one on which it rested, and the effect form a distance was that of a stepped pyramid. The topmost tower had a small room with a large comfortable bed, perfumed incense and a platform outside the room.
Each priest would want his Ziggurat to be the largest and highest – and some priests, wishing to divide their areas to provide for all their sons, wanted more Ziggurats.
To the Aryans, it appeared like a miniature temple on the inspiration of Mount Meru, which in the Hindu mind was conceived as the mythical seat of the gods. They went about the task of building the Ziggurat with enthusiasm. It was to be their pride and delight.
The gratified priest gave the Aryans every encouragement and saw to it that everyone in the area brought food for them.
The Aryans saw poverty, even starvation, among the people around them. Though at first glance they often found unhappiness, people laughed, joked and even made merry, certain in their faith that their time for ‘great happiness in the great beyond’ was to come. They believed it was simply their fate to suffer in their life on earth an on death they would rise to their starlit heaven. Their belief was that they were the fallen angels who for some heinous sin were sent on earth to suffer and so long as they obeyed Gods’ commands (conveyed by the priest) on earth, they would, at the end, go back to their heavenly homeland. Meanwhile on earth, God’s commands would often be stern, pitiless, demanding and dire, and yet they had to be obeyed without question or qualm, irrespective of personal or family feeling, for such commands were made ‘only to test if they should go back as a bright or a dull star, or a star that is shot with deadly lightning that sends them back not to land, but below, into the bowels of the earth where there is no priest and therefore no ways to reach heaven.’
To them the whole of heaven was filled with human beings who had turned into stars, with 6,000 gods above them all, who appeared on earth in the garb of priests.
The multiplicity of the gods never bothered the Aryans. That gods could appear in the human shape was also close to their hearts. What they found peculiar was the belief that sorrows and sufferings were also the result of fate – and there was nothing that men could do to alter their destiny. They permitted no room for human will and felt that by total surrender to fate and the commands of the priests, their lives would be freed of impurities.
The Aryan belief in karma, on the other hand, was different. The belief simply was that karma in a previous life determined a person’s initial social standing, fortune, happiness or misery in this life; but karma certainly excluded fatalism and man had enough freewill to rise above his condition to ‘raise self by self’, and not be a pawn of fate. By his own effort, it was open to man to transform his weakness into strength and his ignorance into illumination. How could the Aryan believe that life simply provided an unfolding of a passive, pre-arranged plan and total slavery to the whims of a priest! Surely, each individual should have the opportunities open to strive until he realized the divine destiny of salvation for which he was intended!
It was after all belief in Karma itself that tempted the Aryans to take destiny into their own hands, to go in search of a better land.
Besides, an Aryan, like any other Hindu believed that God was not only a Universal Spirit, but also a personal being, full of love for his creation; and for the Aryans, therefore, it was impossible to imagine that a loving just God would make the kinds of demands that priests made on their helpless, hapless people. Also, the Aryans found it impossible to accept that God would consign anyone to hell eternal.
The Aryans also believed that to despise another’s faith was to despise the people themselves and they had come to love these simple people who shared every thing they had and were cheerful despite their adversity.
It was easy for the Aryans to be tolerant of others’ faith, so long as a brutal, merciless assault was not made on them. Yet slowly, some silence even sullenness, entered into the Aryan soul as they saw the pitiable conditions the people lived in.
Their first sense of horror came when the priest’s wife gave birth to a son. It was a day of celebration. Yet a baby born at the same time to another woman was crushed to death, lest its destiny – arising from the stars – rob the priest’s son. Messages were also sent to priests of other areas to kill babies born at the same time. All the priests were honor-bound to comply.
What happens if a priest’s wife has twins – would not one rob the other of his destiny – asked the Aryans. ‘Of course,’ was the answer? ‘If the twins are a boy and a girl, the girl will be killed. If both are boys, one, weaker or stronger, will be killed. In any case one of the two has to be killed.’
The second shock to the Aryans came when they learnt that the Ziggurat on which they were working was a different kind of temple. On death, the body of a person was to be taken to the platform of the topmost tower and kept there for two days, so that the gods may view it from the heavens above, to assign the right kind of star.
The priest would also ascend the Ziggurat while the dead body was there. Following him, would be a virgin picked up by the priest from the people. But the ‘virgin’ could also be the wife of another – and the belief was that selection by the priest ‘cleansed her of all prior sex and she came forth chaste, undefiled, shinning, like a child of God, and ready for deflowering by a god.’ Below, another ‘virgin-in-waiting’ selected by the priest would be ready, just in case he needed another. After two days, the priest would send the body down, as by then its soul was supposed to have ascended the right star. The body would then be used as a bait to trap animals.
All this the Aryans heard second-hand. It was happening at another Ziggurat far away from the one they were building.
More Aryan boat-groups reached them. Many groups from Hari Haran Aryan also joined them. Their pleasure was dampened by the news of Iran – that the land was infested by bandit-lords. And the cheerless thought in their minds was that this land too was corrupted by bandit-priests. What was the difference? – Only that a bandit-chief robs with a sword-point at the throat, while a priest robs through terror in the soul! Where was the land of the pure then? Where had all their wandering led them! To what useless, senseless inconsequence!
But the greatest shock was yet to come. News came to the priest that someone had died. He gave instructions for the body to be bathed before being taken to the Ziggurat. There and then, he picked up a woman from his people as the ‘virgin’ to follow him. She was married and even had two children but the benediction ‘cleansed’ her of all prior sex. The priest was about to leave when suddenly the desire to taste fresh flesh came over him. He pointed to an Aryan girl, thirteen years old. She understood nothing when the priest pointed at her and simply smiled. But an older Aryan understood and shouted ‘No!’
The old Aryan tried to shield the girl. Other Aryans came up. They stood, frozen with fear. Their numbers were large and if they were to put up a fight, there was little the priest could do, yet, fear of the priest held them back.
The priest regarded himself as a kind, benevolent man, who had always been gracious to these new-comers. He was ready to forgive the foreign fool who had shouted at him. He even regretted his hasty decision to pick up a ‘virgin in waiting’ from the Aryans. The girl was thin; she hardly had full breasts. But the decision was now unalterable; to change it would mean losing face; and would cast its shadow on future relations with these new-comers who had to be taught unquestioning obedience.
Quietly, the priest asked his people to take the girl; he asked them to leave alone the foolish Aryan, who had shielded her. This was well within their tradition: that a madman not is harmed.
The priest’s men started moving to escort the girl. They would have done so, even if such an order was about one of their own children.
Dhrav, one of the Aryans who had come from Iran after a brush with the bandit-chiefs, hastily took out his dagger.
But old Sumaran who had led the first batch of Aryans by the sea-route and was regarded as leader of all the Aryans in this land, put up his hands in a placatory gesture.
Respectfully, Sumaran called out, ‘Gracious Lord Priest! – A moment please, for a word in your kind ear, if your lordship permits.’
‘What is it?’ the priest asked. Everyone stopped. Sumaran walked to the priest and bowed low, ‘for your ears alone, gracious Lord Priest.’
The priest glared at his men so that they moved far back, out of the earshot. Sumaran spoke quietly, his attitude clearly humble, his face wearing the smile of a slave speaking to a great lord, ‘Listen Lord Priest and hear it good. If anyone dares take our girl, I shall personally cut out your testicles with the chisel with which I carve figures on your Ziggurat. And that goes for each member of your family. I swear it on your gods and mine.’
Never, in his wildest nightmares even, had the priest heard anything resembling a threat – neither from the gods nor from man. Fear gripped him. His eyes went to the chisel in Sumaran’s hand. Yet how could he recall the order. He stammered, ‘But I have already spoken!’
‘So be it, Lord Priest,’ Sumaran said. ‘Let our girl be considered a “virgin-in-waiting”. We shall be the ones to bathe and dress her. You may so announce. But if you really send for her, do take the trouble to cut out your own testicles, as my method may not be as painless.’
At last the priest nodded. To his people, he announced, ‘They beg to bathe and dress the “virgin-in-waiting” with holy water of their own gods brought by them to do greater honor to our gods. So be it.’ If he voice trembled, obviously his men thought that it was in joy that these new-comers should wish to honor the priest’s gods.