Brahmins are not "Vedic Aryans"

Brahmins are not "Vedic Aryans"

  
Neo-Brahmanist social and racial dogma asserts that Brahmins and their loyal "twice born" tag-along Banias,
who collectively form 7% of "Hindus" (Mandal Commission), are the superior "Vedic Aryans" and "kshatriyas"
who deserve to be the lords and ruling class of their Hindu flock and empire while the rest, including
"minorities", (93%) should submit to their Caste Order and serve them as loyal obedient chownkidars and
sudras (soldiers and labor).  The old chatur-varna system (four caste social ideology) of the gangetic
Brahmins blessed by their god Brahma in the Puranic "creation myth" was updated under neo-Brahmanism
along 19th century lines of  socio-racial Darwinianism. 
  
Reality and Facts:
  
1) From geographical information in the RigVeda, the Vedic Period (1500-500BC) was confined to the
northwest.  The hyms composed by Vedic mystics/poets of the northwest (Saptha Sindhva) tell that the Vedic
peoples worshipped non-Brahmanical Gods (Indra, Varuna, Mitra), ate cows, elected their chiefs, drank liqor,
considered the Punjab rivers to be sacred, and refer to people living to the south in the gangetic region as
"Dasyas"!  None of the gangetic Brahmanical gods (e.g Ram, Krishna, Vishnu, Brahma, etc.) are mentioned in
RigVeda hyms nor do they appear in connected Aryan Avestan texts and Hittite tablets.  Avestan terms for
soldiers ("rathaestar") and citizens ("vastriyo") are similar to Vedic-derived terms (kshatriyas, vasihyas) but the
Avestan term for priest ("athravan") is not even close to "Brahmanas". Moreover, central Gangetic religious
texts like the Mahabharta and VarnaAshramDharma of Manu call the Vedic Aryans in Saptha Sindhva
"mlechas", "sudras" and "vratyas"; "forbid Brahmins” from even visiting the northwest country ("Vahika-desa");
and depict dark Dravidian Gods like Krishna fighting and defeating Vedic Aryan gods like Indra (Mahabharta). 
Similarly, the RigVeda contains taboos and injunctions against the "dasya-varta" region to the south of Saptha
Sindhva and praises Indra (god of thunderbolt) for victories over "dasya-purahs" (dasya cities).
  
Both early RigVedic and gangetic Puranic sources clearly point to ethnic, cultural and religious differences
and a "clash of civilizations and nations" at the ganga indicating that the Vedic people and culture of the
northwest did not accept the gangetic priests, their gods, shastras, religion, culture and Brahmanical caste
ideology.  The eastern gangetic heartland is not only historically a separate region, but geographically resides
over 1500 miles to the southeast of the Saptha Sindhva country.  Uptil the advent of Mohammed Ghori in the
13th century, the northwest was politically unified with southasia only 92 years under the Mauryas (out of 27
centuries) since the start of Saptha Sindhva's Vedic period (1500 BC).
  
2) A few Vedic tribes from Saptha Sindhva broke RigVedic norms and migrated southward.  These
numerically outnumbered groups expanding into the trans-gangetic region near the end of the Vedic period
(8-6th century BC) tried to use the indigenous Dravidian priesthood to entrench themselves as the new ruling
order.  Within a few generations of acquiring control over the foreign Gangasthan, the minority Vedic tribes
were usurped by the indigenous "borrowed" priesthood; their Aryan religion, gods and customs mostly
deposed and supplanted with indigenous gangetic gods and mythologies; and their new social order (varna
or color based) replaced with the pre-existing profession (jati) based Brahmanical caste system
("chatur-varna" ).  Through religious manipulation and intrigue, the Vedic in-comers to Gangasthan were
usurped and made to surrender their political rule and soon pigeon-holed into becoming the loyal obedient
chownkidars of their "superior" dravidic Brahmanas till the rise of  Buddhism two centuries later.
  
The religious and political revolt against Brahmanical hegemony started by Rama (Bhagwatism) and the
Buddha (Sakamuni) - Vedic and Saka princes - in the 7-6th century BC checked Brahmanical hegemony in
Gangasthan and provided the masses relief from its perversions (e.g. Manu's  code and laws) until its revival
and expansion by Shankarcharya of Malabar and cronies between 8-11th century AD.  Later, in revisionist
Brahmanical texts, attempts were devised to "absorb" both anti-Brahmanical movements into Brahmanism
and eliminate them as threats by claiming both Rama and Buddha to be reincarnations of Vishnu.  The oldest
Brahmanical texts including the Ramayana date to the 11th century AD (written in Devnagri, created in the 11th
century) while the older Buddhist Ramayanas (e.g. Tibetan, 8th century) have vastly different storylines.
  
3) Despite the colonial racial complexes developed by Poorbia
Brahmanists during British rule and their revisionist and fantastical 19th century "One Hindu Nation"
propaganda, there is overwhelming historical and archeological evidence of Brahmanism (so-called
"Hinduism") being of Dravidian origin from the historically and geographically separate gangetic region
(Gangasthan).  Social customs, dress, cuisine, dance, ethnicity, cultural heritage, ethos and political history of
the two regions are very different.
  
4) As discussed below, the northwest country ("Saptha-Sindhva" in Rig Veda, "Sakasthana" on Saka
inscriptions/coins) was politically independent from rest of southasia over 97% of its history from the start of 
its Vedic period to the Afghan conquest (500 BC - 1200 AD).  Between 500 BC-1200 AD, it was under the
political rule of Saka tribes and dynasties who form 65% of the present northwest population based on
ethnological information collected in colonial censuses.  Saka priests were known as "Magas" (Sun priests
who prayed to the sun for bountiful harvests) who, along with Buddhist masters of Sakasthan, found
themselves out of work when Buddhism and its institutions declined during 8-10th century.  Many of them
eventually became recruited into the "Brahmin" fold (e.g. Saraswat, Dakaut divisions) while gangetic
emigrants form the "Gaur" division of Brahmins.  These Saka converts to Brahmanism did not intermarry
Brahmins from other regions and divisions, ate meat and were occupationally lax.  Although they were
indoctrinated into the gangetic caste ideology, they have always been regarded as a "lower grade" by the
easterly orthodox Brahmins.  Brahmins as a whole in southasia are ethnically, culturally and racially a diverse
heterogenous group geographically distributed up to Indonesia, Burma and Thailand, while the Saka-Vedic
population is predominantly confined to the northwest country where they form the majority.
  
5) Brahmins collectively are not of one racial or ethnic origin as fantasized under 19th century Poorbia
Brahmanist racial dogma ("Vedic Aryan").  In the south, they take on the physical traits of south Indians, in
Nepal they look Nepali, in Burma and Thailand they are mongoloid, in Gangasthan they look Bhiya, and in the
Punjab many share a Punjabi ethnicity derived from their Maga and Buddhist predecessors while others are
undoubtedly post 9th century AD migrants from Malabar (Shankarcharya's revivalist horde) and the gangetic
region.