Anav

For ancient place see Anava

Anav (आनव)/Anib (आनिब) is Jat gotra. Anava is a city in Turkey.

Origin

Anav (आनव) are descended from ruler named Anu (अनु).

History

Arrian writes ...Thence he (Alexander the Great) went into Phrygia, passing by the lake called Ascania in which salt is naturally concreted. The natives use this salt, and do not need the sea at all for this article. This lake Ascania is mentioned by Herodotus (vii. 30), as being near the city of Anava. It is now called Burdur (Turkey).

Anau in Turkmenistan

Anau (also spelled Annau, Turkmen: Änew) is a city in Turkmenistan. It is the capital of Ahal Province and is 8 km southeast of Ashgabat, to which it is connected via the M37 highway.

The name Anau derives from Persian Âbe nav (آب نو), meaning "fresh water".

The Chalcolithic Anau culture dates back to 4500 BC, following the Neolithic Jeitun culture in the cultural sequence of southern Turkmenistan.

Anau was excavated by a joint Turkmen-U.S. archaeological expedition in the 1990s and 2000s. Anau was a stopping point along the ancient Silk Road. Fine painted pottery is found here.

Jat History

Hukum Singh Panwar (Pauria) writes.... Excavations at Aq Kupruk and Mehargarh emphatically indicate an earlier culture than that of Anau, Nevali Cori and Namazlgrah. While discussing the chronology of the earlier periods of the Greater Indus as seen from Mehargarh (Pakistan), Jean Francois Jarrige⁶⁶ says, on the authority of L. Dupree⁶⁷, "In that respect, the work conducted by Dupree in north-eastern Afghanistan (Balkh) is significant. At ,Aq Kupruk he has found evidence of an epipalaeolithic assemblage with microlithic components dated according to C-14 to 14665 B.C. This settlement has been assigned an earlier time bracket of 20,000 - 15,000 B.C. by Ball and Gardin (1982: 38), quoted by Purushottam Singh (1991: 122). To J.G.Shaffer⁶⁸ full domestication of cattle at Mehargarh by local people, including Scythians, cultivation of wheat, barley, cotton, and stocking them in granaries (excavated), which presuppose irrigation system and social stratification, took place between 8566 BC and 6960 B.C. He ascribes the class divisions, settled life, higher civilization and presence of Scythic clement in the local population (confirmed by Dupree in that very area) to the same period. On the face of it, this earlier evidence conclusively negates the assertions of the archaeologists who favour migrations from Anau etc. towards India. The error is understandable, for the evidence now cited by us,being of recent origin was not available to them.

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The Jats:Their Origin, Antiquity and Migrations:End of page 246

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Coon and Sewell seem "to hack the bough on which they aare sitting". Their assertion that the animal remains from Anau and the Belt caves demonstrate strong affinity with Indian water buffalo, zebu and dog contradicts their assertion that the authors of this culture (Tasas or Dasas or Dahae-Sakas) "came from somewhere else", for a culture and its carriers cannot be thus divorced without strong evidence to the contrary. Coon's "somewhere else", therefore, can be nowhere else except northern Sapta Sindhu. The pastures and meadows of Anau, Askabad, Namazgah, Turang Tepe, Shah Tepe and Hissar Tepe could not have received the domesticated cattle from India without their owners, for cattle do not travel on their own to seek domestication. As the tradition goes, where ever the Jats migrated, they invariably took their cattle, especially their buffalo and the pot smoking⁶⁹ habit of the ancient ancestors, the Scythians, with them. Interestingly, buffalo was ab initio a domesticated companion of the Rigvedic Aryans⁷⁰. If these are an indication of their movements, we can with confidence conclude that the Sakas in prehistoric times and their descendents, the Jats in historic period, as already noted, undoubtedly migrated from the Sapta Sindhu to as far away as Mesopotamia, the Caspian sea and further west when Russia and Europe were wrapped in wintry sleep. Mr. Atal Singh Khokhar⁷¹ gives a detailed account of the life and political struggle of the Jats who also settled down and ruled over these countries during the 9th and 8th centuries B.C.

It is very interesting to surmise that the word Tepe or Tipi is a distortion of Tapa or Tappa, an Indian term ⁷² , which even now denotes a habitat. Moreover, Schellenburg's⁷³ discovery, that Anau people used to mix the casts of wheat and barley with clay for making thick pots, is very relevant to our subject. Clay, treated like this has been in use since time immemorial in north western India for plastering the outer sides of the walls of kacha houses in the villages. The Sakas and Anus or Anavas must have introduced this technique to Anau and employed it to manufacture their pots, for they knew it very well, that unless the adhesive wheat and barley casts are mixed with the left-over loose sands of receding central Asian sea, compact pots, that can remain so, cannot be made out of it. --- 66. Allchin. op. Cit. p 21

67. Ibid. See also L. Dupree. 'Prehistoric Research in Afghanistan (1956-66)' in Transactions of the American Philosophical Society. 1972. No. 62. p. 4.

68. Allchin. op,cit., p. 23.

69. This reference is dropped for the time being. for. it calls for more research.

70. Westphall, op.cit.pp. 46f. Cf. Gregory L. Possehl. Harappan Civilization. N. Delhi. 1952, p 396.

71. "Prachin Yug (8th-7th Cen. B.C.) Paschim men Jat" in Suraj Sujaan. No. 6/18. March, 1992. pp. 5ff; Maharaja Surajmal Memorial Trust. New Delhi.

72. Some scholars doubt the Indian origin of the term Tapa or Tappa which means habitation. But I may inform them that in the Hindu Jat-belt of Haryana the term is used to denote the nuclear village (which is also called Tika village or Turban village) as well as the area occupied by villages descended from the nuclear one (Karnal Gaz. 1883-84, 100. This is why different gotra-wise tapas are found in Haryana. We come across terms like "tapa and Tapahsthala" in ancient Sanskrit literature (Monier-Williams,Skt. Eng. Dic. 436f)which mean penance and place where penance is practised. Various 'Sadhus' (renunciants) even do it at present in the presence of fire as witness for the attainment of supernatural power. Such places have always been venerated as sacred. Building of temples, 'Dharamshalas' and village (habitations) at such sacred spots has since long been a commonplace experience. When the Aryans migrated to north-western countries they carried this word with them. This fact is convincingly corroborated by Sulaiman Hayeem (Eng. Persian Dic. 1358H.,1306) who gives the meaning of 'Tap' as 'Jaaegaah' (birth-place) which faithfully betrays its Sanskrit connotation (Tapahsthala). Consequently, we have every reason to believe that the word Tepe prefixed with the names of certain ancient sites (Hisar, Siyalk, etc.) is a distorted form of 'Tapa' for, as we have explained in Chapter IX that vowel 'a' changes into 'e' 'i' under impact of the local phonemes in central Asian countries (Scythia). Just as Jat became Jet or Jit in Central Asia, 'Tapa' was transformed into Tepe or 'Tipe'.

The Jats:Their Origin, Antiquity and Migrations:End of page 288

We have further confirmation of this from the languages and literature of those Asians. popularly called Indians,who inhabited the New World about ten thousand years ago and who are now known as Amerinds or Red Indians. They were the people, as we noted above mainly of Scythic origin, who, not only introduced certain Asian cereals, herbs and plants into the New World. (Which the American now boastfully claim to be their own native contribution or girts to the world) but also 'Tipi' or Tepe or Tepe or Tipe, as it is now called in those lands, from Asian countries which comprised ancientScythia (Sakastan) where it was simply called 'Tepe'. Scarcely do we come across a historian of the Amerinds who has ever missed the mention of 'Tipi' and failed to have acknowledged that these people and their Tipi are of Asian origin. So much so that Reginald and Gladys Laubin devoted a full volume (The Indian Tipi. 7th ed. B.B., new York, 1985) to its history, construction and use. Interestingly, they point out that "The Sioux word Tipi is formed of'ti'. meaning to dwell or live, and 'pi' meaning used for; thus, Tipi means 'used to live in' (Ibid. XIII) Just see, how faithfully this meaning compares with the meanings conveyed by Persian word 'Tap' & Sanskrit 'Tapa'.

The fact that 'Tipi' is a Sioux word is essentially relevant to the matter in hand. The Sioux, as we have already shown, were the Suevis. identical with Sivis or Sivas, the Sibois or Sivois of the Greek & Roman historians of Alexander, and Sione of the Scandanavans. They were an important section of the ancient Sakas (Scythians). They lived in the north-eastern and western parts of Sapta Sindhu in the Rigvedic period. They were defeated by the Bharatas (Sudas) in the Dasarajna wars and were exiled to far off countries for good. The last battle against them was fought on the banks of the Jamuna river where the word 'Tapa' has so far been frequently used. Interestingly enough, archaeology also supports our claim. Plate No. 16.3 pertaining to a rural proto-historic site, named Bhagwanpura,on the right bank of the Sarasvati river in the Kurkshetra district. excavated by Dr. J.P. Joshi and his team between 1975-77, depicts the settlement plan of the site, the antiquity of which goes as far back as 5460 B.C., and represents "Tipis" exactly of the type of Sioux Tipis of the Amerinds (Groegory L. Possehl,. 1982; 191-195). Ultimately, in view of the above discussion, I must say that Tepa or Thapa is of Indian origin and it underwent changes under influence of local phonemes into Tepe and Tipi or Tepee in the course of its journey from India to America through different climes and countries. I may hazard one more surmise on the origin of 'Ti', the root of the Sioux word 'Tipi'. It may be a variant of 'theh' of ancient Prakrit or 'Deh', of Dahae Scythia and Persian languages, for, both the words also connote habitation in the respective languages. T.& D. are mutually interchangeable. It may be observed that the Amerinds, covered their 'Tipis' with buffalo skin before canvas was used for the purpose.

73. Chattopadhyaya, op.cit., p.32.

अनवा

विजयेन्द्र कुमार माथुर ने लेख किया है ...अनवा (AS, p.20) औरंगाबाद ज़िले (महाराष्ट्र) के शिल्लोद ताल्लुके में स्थित इस छोटे-से ग्राम में 12वीं शती ई. में बना एक सुंदर मंदिर स्थित है जिसके महामंडप की बर्तुल छत में मनोहर नक़्क़ाशी व मूर्तिकारी प्रदर्शित की गई है।

References

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