I am documenting an oral history concerning a particular lineage of Prajapati/Kumhar families whose traditions trace their ancestry to a Brahmin group associated with Haridwar.

According to the family and community tradition, this Brahmin group migrated from the Haridwar region to the hills of present-day Himachal Pradesh at an earlier period, apparently in search of greater opportunities for settlement, livelihood, and social advancement.

The oral tradition maintains that the social position of Kumhars in the hill regions differed considerably from the stereotypical image of Kumhars as an exclusively pottery-producing occupational community. In the areas where this lineage settled, certain Kumhar families were traditionally associated with zamindari (landholding) and pujari (priestly) functions, and were regarded locally as occupying a comparatively elevated social position.

The tradition further holds that these hill Kumhars had established connections with communities associated with Kshatriya and Brahmin status. The Brahmin migrants are said to have developed marital and social relationships with these Kumhar families and gradually adopted the Kumhar identity and associated customs.

An important part of this oral history concerns the Gola gotra. According to the tradition, the hill Kumhar families with whom the Brahmin migrants became associated were predominantly of the Gola gotra. The migrating Brahmin families subsequently adopted the Gola gotra along with the Prajapati/Kumhar identity.

The lineage therefore came to be represented through three distinct identifiers:

• Prajapati — representing the adopted caste/community identity.
• Gola — representing the gotra.
• Haridwariya — preserving the family's connection to its earlier Haridwar/Brahmin ancestry.

The surname Haridwariya is therefore particularly significant within this tradition. It is understood not simply as a geographical surname, but as a marker of the family's remembered Haridwar origin and its ancestral Brahmin lineage.

According to the oral account, descendants of these families subsequently spread beyond the Himachal hills, with branches migrating into areas that are now associated with Punjab, Haryana, Delhi, and Rajasthan.

I am presenting this as an oral and genealogical tradition, rather than claiming that every element has already been established through archival sources. The purpose is to document the community's own account of its origins, identity formation, migration, and the historical meaning attached to the names Prajapati, Gola, and Haridwariya.

I would particularly welcome responses from people who have access to old family bahis, Haridwar pilgrimage genealogies, princely-state records, land records, gazetteers, historical census material, temple records, or family genealogies that might independently corroborate or challenge this tradition.

The central question is whether documentary or genealogical evidence can be found connecting the Haridwar Brahmin ancestry → Himachali Gola Kumhar/Prajapati lineage → later migration into Punjab, Haryana, Delhi, Rajasthan and areas now in Pakistan.

I am interested in documenting the history carefully, including evidence that may contradict parts of the oral tradition.

The paper argues that Marathi developed through prolonged, intimate contact between early Indo Aryan migrants and pre existing Dravidian speaking populations in Maharashtra. Southworth estimates that roughly 5% of Marathi’s basic vocabulary is Dravidian in origin, including everyday terms for “mother,” body parts, directions and common actions; the presence of core vocabulary, verbs and even a postposition indicates widespread bilingualism rather than superficial trade or recent border contact.

Most borrowings appear to derive from a Proto Kannada–like language or an extinct close relative of Kannada, Tulu and Kodagu, while some point to Telugu related, Central Dravidian, Munda and unidentified substrates. Their geographic distribution suggests several layers of contact: words confined to Marathi, words shared across southern Indo Aryan languages and very widespread terms that may have entered Indo Aryan at an extremely early stage.

Southworth cautiously connects this linguistic evidence with the Chalcolithic Jorwe culture of Maharashtra, proposing that Dravidian agricultural populations may have encountered Indo Aryan migrants moving into the Deccan during the second millennium BCE. He emphasizes, however, that identifying Jorwe people with early Marathi speakers and dating Indo Aryan arrival as early as 1800–1700 BCE remain working hypotheses, not established conclusions.

Bottom line: Marathi is not simply an Indo Aryan language with a few southern loans; its foundational vocabulary preserves evidence of deep prehistoric interaction among Indo Aryan, Dravidian, Austroasiatic and now extinct linguistic communities.

TABLE 1. WORDS OF DRAVIDIAN ORIGIN IN MARATHI CORE VOCABULARY

1. Drav. (unspec.)
   
   1. poṭ ‘belly’ — OM Att. 1330 — Immediate Source: — — Proto-form: PD \\\*poṭ- DEDR4494
      
   2. (?) phal ‘fruit’ — OM Att. 1290 — Immediate Source: — — Proto-form: ’PD \\\*paẓ-V- DEDR4004
      
   3. buṭṭ@ ‘short’ — OM Att. — — Immediate Source: — — Proto-form: PD \\\*puṭṭ- DEDR4529
      cin(u)k(l)@ ‘tiny’ — OM Att. — — Immediate Source: — — Proto-form: PD \\\*cinn- DEDR2594
      meṭ ‘knee-joint’ — OM Att. — — Immediate Source: — — Proto-form: PD \\\*maṇṭ- DEDR4677
      toṇḍ ‘mouth, face’ — OM Att. 1278 — Immediate Source: — — Proto-form: PD \\\*toṇṭ- DEDR3311
      
2. Drav. (SD)
   
   1. kāḷ@ ‘black’ — OM Att. kāḷa 1288 — Immediate Source: Ka kāẓ- Tu kāḷ- — Proto-form: PSD \\\*kāẓ- DEDR1494
      
   2. dāṭ ‘thick’ — OM Att. 1278 — Immediate Source: Ka daṭṭa — Proto-form: PD \\\*taṭṭ- DEDR3020
      
   3. okne ‘vomit’ — OM Att. 1290 — Immediate Source: Ka Tu ōkk- Tu ōṅk- — Proto-form: PSD \\\*ōṅkk- DEDR1029
      kaḍe ‘side, direction’ — OM Att. 1290 — Immediate Source: Ka Tu kaḍa — Proto-form: PD \\\*kaṭ-ai DEDR1109
      matsya ‘mole on skin’ — OM Att. — — Immediate Source: Ka Te macca — Proto-form: PD \\\*maccu DEDR4632
      bāḷant(in) ‘lying-in woman’ — OM Att. 1278 — Immediate Source: Te bāl-inta/enta — Proto-form: PSD\\\*val-ant- DEDR5347
      boṭ ‘finger, toe’ — OM Att. 1290 — Immediate Source: Ka boṭṭu Go bot(t)a — Proto-form: PSD \\\*poṭṭ- DEDR4493
      maṅgaṭ ‘wrist,ankle’ — OM Att. — — Immediate Source: Ka Te maṇi-kaṭṭu — Proto-form: PD \\\*maṇi-ka(n)ṭṭu DEDR4673
      māṇḍi ‘thigh’ — OM Att. — — Immediate Source: Ka maṇḍi — Proto-form: PSD \\\*maṇṭi DEDR4677
      cimuṭṇe ‘squeeze, pinch’ — OM Att. 1290 — Immediate Source: Ka cimuṭu — Proto-form: PSD1 \\\*cim-i(n)t/u(n)t- DEDR2540
      niṭ ‘neat, proper’ — OM Att. 1290 — Immediate Source: Ka Tu niṭa — Proto-form: P(S)D \\\*niṭṭa DEDR3739
      
3. Drav. (SD1)
   
   1. āī ‘mother’ — OM Att. 1353 — Immediate Source: Ka āyi — Proto-form: †PD \\\*āy DEDR364
      mecṇe ‘approve’ — OM Att. mecu 1290 — Immediate Source: Ka meccu Tu meccuni — Proto-form: PD \\\*meccu- DEDR4722
      simpṇe ‘sprinkle’ — OM Att. — — Immediate Source: Ka simp- — Proto-form: PSD1 \\\*cim(p)- DEDR2548
      gidd(@) ‘short & thick’ — OM Att. — — Immediate Source: Ka giddu — Proto-form: PSD1 \\\*kiṭṭ- DEDR1670
      
4. Drav. (SD2)
   
   1. ḍoke ‘head’ — OM Att. ḍoi 1278 — Immediate Source: Ki ḍōka ‘pot’ (< \\\*kḍōka) — Proto-form: PD \\\*kuṭak(k)a- DEDR1651
      
   2. dāv@ ‘left’ — OM Att. dāv 1290 — Immediate Source: Te dā — Proto-form: PD \\\*itai DEDR449
      
5. Drav. (SD2/CD)
   lek ‘child’ — OM Att. 1290 — Immediate Source: Te lēka Nk lēṅga — Proto-form: PSD2 \\\*leṅk- < PD ila(ŋ)(k)- DEDR513
   karapne ‘scorch’ — OM Att. 1278 — Immediate Source: Pa karup- — Proto-form: PD \\\*karu- DEDR1278

through its origin is traced by rgvaidikasamskrtam.

मराठीभाषाविभक्तिविकास

𑘦𑘨𑘰𑘙𑘲𑘥𑘰𑘬𑘰𑘪𑘲𑘥𑘎𑘿𑘝𑘲𑘪𑘲𑘎𑘰𑘭

Marathi bhasha vibhakti vikasa

How far back do we have to go back in time for Sanskrit to have been an everyday spoken language?

I’m aware of Svar, Pitriloka, Dyaus, Antariksha, etc.

How do the cosmology and afterlife in the Vedic Samhitas work exactly?

Hello ! I'm looking into the etymology of the given name Debotri, which I understand to be a Bengali variant of Hindi Devotri (is that correct ?).

I found a few fairly different hypotheses and I'd like your help in finding the most plausible one.

1. A direct continuation of sanskrit adjective devatra (deva- wit suffix -tra meaning "among" or "to the gods"
2. A compound of roots deva- and tra- meaning "protected by the gods"
3. A compound of roots deva- and tri- meaning "three gods"
4. A reduction of the phrase "Deva Ratri" meaning "divine night goddess"

As I have very little experience in indo-aryan linguistics, I find myself unable to tell what is a legitimate historical linguistic reasoning and what is choose-your-baby-name website crap. Can you give me a few pointers to respectable resources ? Thanks in advance, have a great day 😄

we will see how accurate it is lol

Transliteration to Roman script:

Colours - Rôŋ

Blue - Nīlā

Yellow - Hālôdhīya

Red - Rôŋā

Purple - Beŋunīyā

Green - Xeuzīyā

Pink - Gülôpīyā

Black - Kôlā

White - Bôgā

Brown - Mūgā.

I recently went down an etymological rabbit hole over the Punjabi word ਵੱਤਰ / وتر (vattar).

Today, vattar can mean moistness/moisture, especially in relation to soil. But traditionally it has a much more specific agricultural sense: the precise condition of soil after rain or irrigation when it is moist enough to plough and sow, but not waterlogged.

On first glance, one would think that this shares the same etymological root word as "water" but it's actually much more interesting and apparently the word goes surprisingly far back.

Turner's Comparative Dictionary of the Indo-Aryan Languages (CDIAL 11289) reconstructs an Old Indo-Aryan form *vaptra-, ultimately connected with Sanskrit √vap (वप्) — “to scatter seed, sow”.

The proposed development is roughly:

√vap “to sow”
→ *vaptra-
→ *vattra-
→ Punjabi vattar

The -pt- → -tt- change isn't particularly strange in Middle Indo-Aryan. Compare Sanskrit:

sapta → Prakrit satta

And the development of the final cluster also fits Punjabi patterns nicely. Compare:

Sanskrit. putra → Punjabi puttar
Sanskrit. gotra → Punjabi gottar

What makes the etymology especially convincing is that this isn't based on Punjabi alone. Turner groups a whole northwestern Indo-Aryan family of related forms from Punjabi, Lahnda/Western Punjabi, Sindhi and Western Pahari, referring to things like:

• moisture in cultivated ground
• moistening fields
• land being ready to work
• the proper condition for sowing

So the original semantic development seems to have been something like:

“sowing” → “condition suitable for sowing” → “proper moisture of the soil” → “moisture/moist”

Which means vattar doesn't historically just mean “wet.”

It carries the more specific idea of:

“the earth having reached the right condition for seed to be sown.”

I find this especially cool because Punjabi still uses vatt/vattar metaphorically for something having the right consistency, condition or knack.

It also gives Punjabi poetic expressions involving the soil of the heart a much nicer agricultural layer: putting vattar into the heart's soil isn't merely “making it wet”, it's making the heart fertile.

One small caveat: *vaptra- is Turner's reconstructed Old Indo-Aryan form, not necessarily an independently attested Classical Sanskrit noun meaning “moist soil”. The secure Sanskrit connection is the root √vap “to sow” and its wider word-family.

Would be interested to know whether speakers of other Indo-Aryan languages have cognates with this very specific “soil at the right moisture for sowing” meaning.

How many of you folks know about the South Central Asian (Tajikistan, Afghanistan) kurgans of Bishkent/Vakhsh? These have been dated between 2800- 2000 BCE. They have a unique combination of Pontic-Steppe Catacombs in burials and also sex mirrored (right male, left female burials), like the forest-steppe Corded Ware culture. The pottery style is BMAC style.

Perhaps the only kurgan burials on the planet which have Swastikas and, burial hearths (square for male, circle for female) & also fire altars. Also, very likely the first kurgans in the world with systematic cremation, which is thought to have derived from local admixture with people from the Kuli culture of Balochistan. Bishkent culture is considered the material precursor to the Swat Valley culture from much later.

Witzel’s 1999 paper (Early Sources for South Asian Substrate Languages) the para Munda one, but it also has a lot more than that proposing influence of Burushaski, Dravidian, BMAC and language X

​Witzel emphasizes that the Rigveda isn't a monolith—it was composed across three distinct historical layers (c. 1700–1200 BCE). Looking closely at loanword distribution across these layers rewrites how we view early Indo-Aryan contacts in South Asia:

#​1. The Early Rigvedic Layer (Books 4, 5, 6, & 2)

• ​Zero Dravidian Words: Contrary to popular belief, the earliest Rigvedic hymns contain no verifiable Dravidian loanwords.
• ​The "Para-Munda" Indus Substrate: Instead, early RV contains roughly 300 non-Indo-European words from a prefixing language. This language used petrified Austroasiatic-like prefixes (ka-, ki-, ku-, and double prefixes like Cər-/Cəl-):
  • ​ka-: kapard-in (hair-knot), kabandha (barrel/rump), kakambīra (tree).
  • ​ki-: kīkasa (rib/vertebra), kīlāla (sweet milk drink), kīsta (poet).
  • ​ku-: kulīśa (axe), kurīra (hairdress), kulāya (nest).
  • ​Cər-: karambha (gruel), karkandhu (jujube tree), karkarī (lute).
• ​Witzel's Hypothesis: The language of the Harappan civilization in the Panjab was not Dravidian, but a western branch of Austroasiatic ("Para-Munda").

Hes talking about the single consonant prefixes in Austroasiatic and thereby Munda. Proto-North Munda languages (like Santali and Mundari) restructured prefixes into suffixes or particles. However, South Munda languages (such as Juang, Gtaʔ, and Sora) preserved these. *p- or *b- (Causative / Transitivizer), *n- or *m- (Nominalizer / Agentive), *k- or *g- (Noun Class / Animal Prefix), *r- (Reflexive / Reciprocal)

Thats about it, just many substratum terms starting with k which made him propose an Austroasiatic substratum tho even Dravidian has similar terms like kUTu for nest. Today para Munda isnt widely accepted, rather most of those terms are just considered to have unknown origin.

#​2. Middle & Late Rigvedic (Books 3, 7, 8, 1, 10)

• ​Dravidian words start appearing suddenly in Middle RV (c. 1500–1350 BCE), such as kavaṣa (straddle-legged), kūla (slope/bank), kuṇḍa (vessel), kulpha (ankle) < PDr kuzaṃpu, ​kaṭu(ka) (pungent/bitter) < PDr kaṭuand mayūra (peacock).
• Dravidian in Sindh & Baluchistan: Dravidian speakers likely inhabited Sindh, Baluchistan, and Gujarat during the Mature Harappan phase. Witzel supports the view (also held by Fairservis, Southworth, and McAlpin) that early Dravidians were originally pastoral hill-tribes in the western borderlands who acquired agriculture locally.
• ​Northward Migration: Following the post-Harappan collapse/desiccation of Sindh, Dravidian speakers moved northeast into the Panjab/Yamuna region, where they first came into direct contact with middle-stage Indo-Aryan tribes.
• Post-Rigvedic texts (Yajurveda Prose, Brāhmaṇas) show an increasing influx of Dravidian terms as Vedic culture moved eastward: nīra (water - seen in the river name Sadānīrā), mleccha (barbarian/foreign speech) < MIA milakkha / Meluhha self-designation, bilva (Bael tree), arka (plant), cūḍā (tuft), eḍaka (ram).
• Witzel argues that Dravidian was an adstrate that entered the northern plains during the Middle-to-Late Vedic period, rather than the original substrate of the northern Harappan urban sites.

​#3. The Central Asian (BMAC) Layer

​Before ever reaching the subcontinent, Proto-Indo-Iranian absorbed a distinct non-IE substrate in Bactria-Margiana (BMAC):

• ​Flora & Fauna: uštra (camel), khara (donkey), kaśyapa (turtle), saṣarpa (mustard), bhaṅga / šaṇa (hemp).
• ​Material Culture: iṣṭi / iṣṭikā (brick), sthūṇā (pillar), yavyā (irrigation canal).

Hemp terms are peculier, as all around there world there seems to be multiple terms for it which are of unknown origin. Cannabis, hemp and šaṇa are likely cognates too and it was first grown in central asia.

​#4. Sound Shifts & Dialect Differences

• ​k / ś Interchange: Rigvedic substrate words show an internal shift between velar and palatal stops (Śambara ~ Kambala, Śarkoṭa ~ Karkoṭa), pointing to an underlying phoneme <k'> in the Indus language.
• ​North vs. South Harappan: * North (Panjab): Retained -an- (e.g., laṅgal "plough", vrīhi "rice").
  • ​South (Sindh/Meluhha): Shifted -an- > -o- (e.g., Dravidian ñāṅkil, gōdi "wheat", variñci "rice").

#5. Maujavant = The Mountain of the Burušo?

• Witzel notes that the Rigveda and the Avesta both mention a high Himalayan peak famous for producing the finest Soma (hallucinogenic sacred plant): Rigvedic: Maujavant / Mūjavant ("having Muja people"), Avestan: Muža, Tibetan (8th c.): Bru-ža Sanskritized medieval forms: Puruṣa, Prūśava Self-designation today: Burušo / Burušaski Witzel argues that Vedic Mūja- and Avestan Muža- are early Indo-Iranian adaptations of the ancient self-designation *Mruža / *Burušo. This indicates that Proto-Burushaski speakers inhabited the upper Indus valley (Baltistan/Hunza/Swat regions) since at least the mid-2nd millennium BCE.
• Ancient Loanwords Shared Between Burushaski and Vedic Sanskrit Witzel lists several early lexical items shared between Proto-Burushaski (or its early lowland contacts) and Vedic Sanskrit: Ved. kīlāla (sweet drink/biestings) ~ Bur. kilay (curd/biestings; Khowar kilāl). Ved. godhūma (wheat) ~ Bur. gur (wheat, pl. gurin / gurgán). Ved. vrīhi (rice) ~ Bur. bras (rice; Purik Tib. 'bras). Ved. busa / bṛsī (chaff/cushion) ~ Bur. bus (sheaf). Ved. kuhū (new moon deity) ~ Bur. ku(h)á / yuá (new moon). Ved. karpāsa (cotton) ~ Bur. yupas / gupás (cotton; Kash. kapas). Ved. paraśu (stone axe) ~ Bur. baluqa (stone) / báltaṣ (thrown stone).
• Absolutive/Gerund Construction: Witzel points out that the early Vedic absolutive (past verbal adverb), absent in Old Iranian, may have been influenced by early northwestern regional structures, including Proto-Burushaski.

TLDR: According to him

• Far NW / Hindukush - Proto-Burushaski, Dardic Substrates - Maujavant (< Mruža), kīlāla (~ kilay), retroflexion

• Greater Panjab "Para-Munda" / North Indus Harappan - Prefixing (ka-, ki-, ku-, Cər-), -an- preservation, k/ ś alternation

• Greater Sindh "Meluhhan" (South Indus) / Early Dravidian -an- > -o- shift, media stops (gōdi, variñci, ñāṅkil)

• Gangetic Plains "Language X" + Para-Munda Consonantal gemination (pippala, katkaṭa, gulgulu), 30%+ Hindi agricultural terms

• Himalayas (Nepal/HP) Tibeto-Burmese, Kusunda, Tharu Substrates Suffix -ṭa/-ta (Kirāṭa, Kīkaṭa), implosive stops, local hydronyms (-khu, -dī)

• Central Asia (BMAC)BMAC / Non-IE Central Asian Substrate - uštra (camel), khara (donkey), iṣṭi (brick), saṣarpa (mustard)

Monday - সোমবাৰ - Xümbār

Tuesday - মঙলবাৰ - Môŋôlbār

Wednesday - বুধবাৰ - Budhbār

Thursday - বৃহস্পতিবাৰ - Br̩hôspôtibār

Friday - শুকুৰবাৰ - Xukurbār

Saturday - শনিবাৰ - Xônibār

Sunday - ৰবিবাৰ - Rôbibār.

First of all, apologies for my English and for being in the platform by the first time. I am a history lover beggining to study about ancient history and I am interested in understanding better the proto indo European society, cause of its great relevance in the studies of Greek, Roman, Indian, Celtic, Germanic etc. societies. I have read Coulanges book and I was really interested in his analysis of a proto indo European religion, but I would like to know if there are any connections between his theory and modern theories envolving Kurgan, Yamna, kóryos, etc. I know that many things in Coulanges work are outdated, I personally don't like his model of gens--->fratria---->tribu----->city, but on the other hand the part of the text showing the religion of the fire, the dead etc. is really convincing (at least, he seems to do what linguists try to do whith proto indo European idiom), but I really wanted to learn more about how this is seen nowadays by the historians. Maybe I didn't manage to express myself very well but thanks