Almost all the religious books of the Hindus, particularly the Dharma Shastras regarded Sakas and Yavanas, the inhabitants of Pakistan in those days, as M'leechas (unclean). The Atharva-veda regarded Pakistan as outlandish. Similarly they were unanimous in considering Vangals i.e.,Bengalees, as barbarous, outside the pale of Aryans--outscastes, outsiders. Further, they were all termed dasyus (slaves) and rakashas (devils). According
to a passage in the Mahabharata, Yavanas and Gandharas (people of Pakistan), and Vangals (Bangladeshis) are sinful creatures in earth. They did not respect the Brahmins and their religion; did not follow their laws, spoke different language and were therefore detested and despised by the
Aryan high castes. Inter-mixture with them was prohibited. Patanjali speaks of Yavanas and Sakas as sudras and relegates them outside Aryavarta. (A History of Indian Culture, by Radhakumad Mukherjee).
The strange fact is that the basin of the Indus and the Punjab West of Sutlej came to be regarded as impure land by the Brahmins of interior India at quite an early date. Orthodox Hindus are still unwilling to cross the Indus, and the whole of West Punjab between that river and the
Sutlej is condemned as unholy ground, unfit for the residence of strict votaries of Dharma. (Oxford History of India, by VA Smith, 3rd edition, edited by Percival Spear)
The Jat's spirit of freedom and equality refused to submit to Brahminical Hinduism and in its turn drew the censure of the privileged Brahmins of the Gangetic plain who pronounced that 'No Aryan should stay in the Punjab for even two days because the Punjabis refused to obey the priests. (A History of Sikhs, by Kushwant Singh).
The inroads of those foreigners blotted out the memory of the memory of the Aryan immigration from the North-West (i.e. Pakistan) which is not traceable either in the popular puranic literature or in the oral traditions of the people. To the east of Sutlej (i.e. East Punjab, India) the Aryans were usually safe from foreign invasions and free to work out their own way of life undisturbed. They proceeded to do so and thus to create Hinduism with its inseparable institution of caste. (Oxford History of India, by VA Smith, 3rd edition, edited by Percival Spear)
It is noteworthy that according to the Bandayana Dharma Shastra the Indus Valley was considered impure and outside the limits of Aryandom proper. Any one who went there had to perform sacrifices of purification on return. (Tribes in Ancient India, by BC Law)
The Brhat-Samhita mentions Vokkana country as situated in the western region of India (Pakistan). In chapter XVI, V.35, Varaha Mihira includes the Vokkana among those belonging to Rahu, together with barbarians, evil-doers and the like. (Roruka: was it Moenjodaro? by Pranavitana, Studies in asian History: Proceedings of the Asian History Congress held at New Delhi in 1961)
In later vedic literature there are references to confederation of un-Aryan tribes living in the north-east and north-west of the sub-continent in the first half of the 1st millennium B.C. Pundra and Vanga in Bengal, Madra in the Ravi-Chenab Doab. (The Peoples of Pakistan, by Yu Gankovsky).
While the Aryans by now expanded far into India their old home in the Punjab and the north-west was practically forgotten. Later Vedic literature mentions it rarely and then usually with disparagement and
contempt, as an impure land where the Vedic sacrifices are not performed. (The Wonder that was India, by AL Basham).
Both Buddhism and Jainism flourished in Sind and it had revolted against the superiority of Brahmins. They ignored their Gods and denied the Vedas. (Sindhi Culture, by UT Thakur).
It might have been noticed that by the beginning of the Christian era, the racial and ethnic character of Pakistan had undergone complete transformation. Whatever Aryan elements were left had almost disappeared in the avalanche of Central Asian Saka and Kushan tribes whose disregard of strict Hindu principles antagonised the high caste Hindus, ultimately leading to mass conversion of Pakistan to Buddhism during Kanishka's time. With this development, the differences in ethnic and racial composition between Pakistanis and Indians also assumed religious colour. It was because of the hatred for the people of Pakistan that, as already stated, the Hindus never built any holy city or temple or regarded any river in Pakistan sacred. The Punjab Gaztteer Vol. XX says that "the
Punjab can show but few Hindu antiquities." It may be be noted that the remains of pre-Vedic (Indus Valley Civilization) and Buddhist periods are found in Pakistan but not of the Hindu period which came between the two and again appeared to a limited extent after the fall of Buddhism.
The Aryans who settled down in the Gangetic Valley had come to their journey's end after a very long and arduous march. The rich fertile doab of the Ganges was the baikuntha, according to their heart's desire. To entrench themselves in this paradise they took two measures:
(i) they adopted the policy of aparatheid (the caste system); and (ii)they made earnest efforts to turn the marginal lands into a buffer zoneand to seal their nearer borders (i.e., the eastern border of the western wing and vice versa) against foreign intrusions.
For their further expansion and colonisation they took north-south bearings. This vertical lay-out of this Hindu (Neo-Aryan) map of the subcontinent is the key to the understanding of geo-history of this part of the world. Vishnu Purana (II, 3.1) thus delineates the land of Bharata:
The country that lies north of the ocean and south of the snowy mountains is called Bharata; there dwell the descendants of Bharata;
Kautilya, the Hindu Machiavelli, spoke of the "thousand Yojanas (leagues) of land that stretch from the Himalayas to the sea" as "the proper domain of chakravartia patha (a single universal emperor)". This north-south (vertical) lay-out of the land of Bharata has been well summed up in the famous aphorism: Himalachala stu paryantum, i.e. from
Himalayas to the end of land (Rameswaram). Vishnu Purana (11. 127-9)
gives the geo-political reason for the vertical lay-out of Bharat; it states:
On the east of Bharata dwell the Kiratas (the barbarians); on the west, the Yavanas (the outlandish Greeks/ Bactrians); in the centre reside Brahmans, Kshatriyas, Vaishayas and Sudras.
To protect the blue-blooded Aryans from the contamination of the 'demonaic' (Ashuras), 'wild' and 'carrion-eating' (Paisachas) and outlandish (Yavana)--people of the western wing and the 'barbaric' and
'boorish' Kirates, Pundras and Vangas of the eastern marginal land, the Hindu shastras laid down strict rules. The Dharma Sutra (II, 1.2.2) of Baudhayana states:
Who visits the country of the Arattas (the Punjab), or of the Pundras and Vangas (Northern and Eastern Bengal) must perform a purificatory sacrifice.
The Sutras and the Puranas are relatively late compositions. We find that the Aryan aversion for the people of the rimland had developed quite early during their migration from the land of the seven rivers.
The Satapatha Brahmanas of the "White" Yajur-Veda (OX.31 18) show that the emigrant Aryans regarded those Aryan tribes, that were still in the basin of the Indus, with mistrust. The Aitareya Brahmana of teh Rigveda states that beyond Magadha lived the Pundras of North Bengal and the Vangas of Central and Eastern Bengal who were outside the pale of Aryandom.
The Mahabharata speaks of the Bahikas of the Punjab "who are outcasts from righteousness, who are shut out from the Himavat, the Ganga, the Saravati, the Yamuna, and Kurukshetra, and who dwell between the Five Rivers" (VIII 202, 9) It further lays down:
In the region where the Five Rivers flow let no Aryan dwell there even for two days. There they have no Vedic ceremony nor any sacrifice (V,20, 63).
The imperialistic Hindu chakravartins did not always follow these rules of their Shatras. Whenever they found themselves powerful enough they invaded, pillaged and annexed as much of the portions of the marginal lands as they could. This expansionist hunger of the Hindus has not been satiated to this day. However, though they protested vehemently against "the vivisection of Bharat Mata" yet they never ceased to regard the marginal lands as impure. A remarkable evidence of their constancy in this respect is the fact that while the length and breadth of Bharat is
studded with their tirathas, --- holy towns, e.g. Kurkshetra in Hariana, Kashi (Benaras), Mathura, Haridwar (Hardwar), Prayaga (Allahabad) and Ayodha (Faizabad) in UP; Gaya in Bihar; Navadvipa (Nadiya) in W. Bengal; Cuttack Puri in Orissa; Avantika (Ujjain) in central India; Dvaraka in Gujrat; Kanchi and Ramesvram in the south; holy rivers all over Bharat and their holier confluences,--- not a single notable tiratha ever existed in what is now Pakistan. (Islam in the Geo-historical Perspective of Pakistan, by Qudratullah Fatimi)
The cleavage, as such, is not new as Indians try to make out; and what is more, the cleavage is not due to Islam only as they further try to stress. It is age-old, has its roots deep in history and is not only temperamental and spiritual but racial as well as geo-political.
It is indeed strange for the Hindus to claim Pakistan as part of Akhand Bharat on the basis of history when the entire history not only thoroughly disproves this claim but, on the contrary, amply bears out that Hindus themselves have regarded it as outside Aryavarta, as an impure land, not fit for their holy places; a land inhabited by sinners outside their fold.
There you go rani now you know what you really are. if you stil have some point just bring it on. I know you will make some OTHER non-sense from somewhere like you always!
Lets talk on facts and NOT on assumptions. I always have facts and i know you know that i do. :)
Zar Leo
Fe-amaan allah
if u think, this is over than think again:)
:eek: :eek: 
