“It is imperative, from the Indian side, that the powers that be in Indian universities must recognize the need for historical Indo-European linguistics in their humanities departments if they are to make significant contributions to the protohistory of their subcontinent. Indo-European studies should, if anything, be an Indian forte, not exclusively a European one; many Indian scholars have a distinct head start due to their advanced knowledge of Sanskrit, which still plays a fundamental and extensive role in this field. In particular, it is simply unacceptable that research into substratum influence in Sanskrit texts has primarily been the preserve of a dozen or so Western scholars, however qualified.”

— Edwin Bryant , book The Quest for the Origins of Vedic Culture

The Quest for the Origins of Vedic Culture

Adopted from Wikiquote. Last update June 3, 2021. History

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Edwin Bryant 2

American indologist 1957

Peter Farb (1929–1980) American academic and writer

Man's Rise to Civilization (1968)

“Violence is much more subtle, much deeper, and we are inquiring into the very depths of violence.
When you call yourself an Indian or a Muslim or a Christian or a European, or anything else, you are being violent.”

Jiddu Krishnamurti (1895–1986) Indian spiritual philosopher

1960s, Freedom From The Known (1969)
Context: Violence is not merely killing another. It is violence when we use a sharp word, when we make a gesture to brush away a person, when we obey because there is fear. So violence isn't merely organized butchery in the name of God, in the name of society or country. Violence is much more subtle, much deeper, and we are inquiring into the very depths of violence.
When you call yourself an Indian or a Muslim or a Christian or a European, or anything else, you are being violent. Do you see why it is violent? Because you are separating yourself from the rest of mankind. When you separate yourself by belief, by nationality, by tradition, it breeds violence. So a man who is seeking to understand violence does not belong to any country, to any religion, to any political party or partial system; he is concerned with the total understanding of mankind.

““Mani Madhava Chakyar was the personification of all the greatness of this rich Indian classical art tradition”
- Kapila Vatsyayan (leading scholar of classical Indian dance), 1990”

Mani Madhava Chakyar (1899–1990) Indian actor

Abhinaya and Netrābhinaya
Source: Kapila Vatsyayan, Gurupuja, Mathrubhumi weekly, February (11-17) 1990, p. 7.

“Among these widely differing families of men, the first that attracts attention, the superior in intelligence, in power, and in enjoyment, is the white, or European, the MAN pre-eminently so called, below him appear the Negro and the Indian.”

Alexis De Tocqueville book Democracy in America

Source: Democracy in America, Volume I (1835), Chapter XV-IXX, Chapter XVIII.

“Interiorizing this notion, Tilak then went on to develop fanciful interpretations of Vedic verses so as to make them fit the scenario of a non-Indian, indeed Arctic setting of the oldest layer of Vedic literature. Perfectly innocuous verses about the dawn or the seasons, always read in their natural meaning by one or two hundred generations of Brahmins, were suddenly contrived to reveal references to the Arctic. It is this highly artificial and totally untraditional reading of the Vedic hymns which became and remains the sheet-anchor of Aryan invasion lore in European far-rightist and new-rightist circles. Tilak was no authority on Indo-European expansion history...”

Bal Gangadhar Tilak (1856–1920) Indian independence activist

About Tilaks influential book on the Rigveda. Elst, Koenraad. Return of the Swastika: Hate and Hysteria versus Hindu Sanity (2007)

““The depth of creativity of the author (Mani Madhava Chakyar) is evident from the introductory Shlokas (hymns in Sanskrit) itself ”
- Dr. Prem Lata Sharma (noted Hindi writer and scholar of Indian arts and literature)”

Mani Madhava Chakyar book Nātyakalpadrumam

Nātyakalpadrumam

“Indian intellectuals today feel radical when they condemn fundamentalism, but not many people are talking about the links between privatization, globalization, and fundamentalism. Globalization suits the Indian elite to a T. Fundamentalism doesn't.”

Arundhati Roy (1961) Indian novelist, essayist

Source: Articles, Interview with Arundhati Roy, by David Barsamian (July 16, 2007)

“The fundamental idea of all Indian religion is one common to the highest human thinking everywhere.”

Sri Aurobindo (1872–1950) Indian nationalist, freedom fighter, philosopher, yogi, guru and poet

Indian Spirituality and Life (1919)
Context: The fundamental idea of all Indian religion is one common to the highest human thinking everywhere. The supreme truth of all that is is a Being or an existence beyond the mental and physical appearances we contact here. Beyond mind, life and body there is a Spirit and Self containing all that is finite and infinite, surpassing all that is relative, a supreme Absolute, originating and supporting all that is transient, a one Eternal. A one transcendent, universal, original and sempiternal Divinity or divine Essence, Consciousness, Force and Bliss is the fount and continent and inhabitant of things.
Soul, nature, life are only a manifestation or partial phenomenon of this self-aware Eternity and this conscious Eternal.

“During the nine years that Calcutta was my home, I lived a life which would now be seen as thoroughly politically incorrect. From our youngest days, we were never allowed to forget that we were different - we were English, not Indian. We had an English nanny who saw to that. She supervised us 24x7 and once, finding me learning to count from our driver, she cuffed my head, saying "that's the servants' language, not yours". Inevitably, we were not allowed to play with Indian children. There were even class barriers to the European children we were allowed to play with. My nanny would not allow us to play with children who only had Indian or Anglo-Indian nannies because their parents couldn't afford a "proper nanny", as she saw herself. European society in the Calcutta of those days was divided by a strict class system, not dissimilar to the caste system. Members of the ICS, were considered the Brahmins (the elite caste), while the members of the Indian army were regarded as the Rajputs (the warrior caste). As a businessman, my father was a Vaisya (trading caste), dismissed by the snooty ICS and army as a mere "boxwallah".”

Mark Tully (1935) British journalist

Why Mark Tully needs a Calcutta birth certificate at 78, 2013

“Indian Marxists, notwithstanding their claims to originality, have always been faithful followers of Western intellectual trends, often long after these were dated in the west. Thus, well after Western academics expounded upon European feudalism, Indian Marxists continue to search for point-by-point parallels between post-Gupta India and the West. Similarly the once-in-vogue notion of 'imagined' communities continues to bewitch our Marxist brethren who remain committed to fitting the history of the subcontinent to this maxim. Only the western rethinking on old patriotisms underpinning the new nationalisms has yet to win the allegiance of Indian Marxists.”

Meenakshi Jain Indian historian

Review of Romila Thapar's "Somanatha, The Many Voices of a History" by Meenakshi Jain, in The Pioneer 21st March 2004

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