My hypothesis about how the Indo-Europeans appeare

 My version of how everything happened in those times, much more distant than is officially believed.

So. The genesis of the Vedic cultural movement. From the Indus to the territory of modern Europe.

At the end of the Dvapara Yuga, the Indus was the only civilization from Pakistan to the inhabited lands of the southern Indian subcontinent and Tibet in the north. What is now called Mohenjo-Daro was one of five kingdoms or realms, similar to the sunken Dwarka, which was the first to suffer from the elements, caused by a man-made cataclysm caused by the use of the Brahma-Astra weapon.

I prefer to trust the description of the great battle on the Kuru field in the Mahabharata, but I leave the dating questionable.

War-torn Bharata plunged into civil strife. Everyone survived as best they could. Some locked themselves in cities, others wandered nomads, trying to survive. Not immediately, but gradually, the riverbeds began to change.  Some dried up. Others, like the Sarasavati, were manifestations of the Divine, and their drying up was considered a bad omen by the Gods. And the fortresses built on their once fertile banks, with high walls to protect against flooding, lost their meaning.

More and more people lost their way of life and simplified their religion. Those who didn't fear the horrors of the jungle fled to the south of the subcontinent, preserving their knowledge on palm leaves.

Those who decided to seek fertile rivers, after the deserted Bharata, realized that rivers and lands similar to the Indus and Sarasavati valleys, which suited their dietary and cultural habits, did not exist. Rituals then began to be simplified, as they could no longer be performed without the sacred rivers.

The outcasts looked to the surviving Puras and gathered into armies.  (There were no white people among them, despite the desires of the colonialist narratives. They were all dark-skinned and stocky, like those who had gone to the far south.

Gradually, an example emerged before their eyes. These were yesterday's outcasts—the Vratyas—nomadic mercenaries bound by oaths. They were the first monotheists, and with the time they saved, they crafted chariots, becoming increasingly sophisticated. It's not for nothing that the Vratyas form an entire mandala in the Atharva Veda. They were a formidable force. With Rudra, in his EkaVratya aspect, presiding over all rituals, they did the unthinkable. They domesticated cows and drank their milk, always having plenty of food. The cow was a sacred nurse. And the Vratyas were formed long before the Battle of Kurukshetra. They are all one and the same ethnic group.

Numerous families, torn apart by years of misfortune and civil strife, eventually formed five groups and dozens of communities, sometimes feuding, sometimes forming alliances.

1. Those who went south. They didn't rush in like lemmings. They gradually penetrated deeper into the jungle, settling territories, and others later followed, laying the foundation for the modern division into the many peoples of southern India. At the same time, they carefully preserved knowledge.

They gradually eliminated Sanskrit from common use, reserving it for the study of ancient texts and oral transmission, ritual and practical traditions.

Thus, Tamil and many other southern dialects were formed. In this way, they saved Sanskrit from inevitable corruption.

2. The Dasyus. These are those who remained in cities untouched by cataclysms and wars. They, of course, could not continue a sedentary agricultural life, so the walls themselves were their primary value.  They would go on foraging expeditions and divide everything among themselves. It's clear that there was a real hazing culture with a strict hierarchy, but the walls were the solution, because for a time, the new ecosystem allowed them to hunt and gather fruits year-round. But over time, this way of life faded. The food supply dwindled, the ecology deteriorated due to the cataclysm, and they were forced to retreat south, abandoning their forts.

3. The Vratya. Those very same outcasts who possessed the ability to live outside the Indus civilizational paradigm, even before the wars. Therefore, they proved to be the most adaptable in the "post-apocalypse."

They allowed few into their ranks. And they welcomed only technical knowledge, because monotheism is always about technology, not ritual.

4. This group consisted of our "generalists"; they assembled maneuverable chariots, copied from the Vratya, but improved upon by the developed layer of engineers in their circles.

Those who made the Vorota gates, who created potter's wheels and wheels for spinning wheels, applied their knowledge to the axles, bushings, and wheels of the new chariots. Having bought cows from the Vratya, they acclimated to milk and began accumulating lactose, advancing along the deserted territories of the once-united Empire.  Ahead lay the cities of a kindred people, and the "lords" (the Aryans) rushed toward them, not as refugees, but as conquerors. This was the future Iran.

5. And then there were the tribes of feral tribesmen. The so-called "flesh worshipers" mentioned in the Vedas. Those who misunderstood the meaning of sacrificial rites. Although, in their own way, they were heroes.

These were the ones who, in the face of risky farming and the new reality, tried to learn how to grow at least something. Hence the cult of fertility.

What does my theory explain?

1. Why didn't Sanskrit disintegrate? It was never a common language. It was the ritual language of the southern Guardians. The rest spoke Prakrits.

2. Why is there no systemic communication in Europe? Europe's roots are in the Universals (military expansion), not the Guardians (metrical tradition).

3. Why are there chariots in the Urals? When the Universal engineers moved north, they took their best technologies with them and sold them to the nomads (or they stole them).

4. Why did monotheism arise in Vratya? In a post-apocalyptic world, it's easier and more correct to believe in one stern Rudra than in 33 deities when the rivers have dried up.

A question may arise:

By the time of the events at Kurukshetra, the Vedas had already been written thousands of years ago. Could it be that everything described happened before and is being repeated after?

Yes. It's a cyclical process. This region regularly reproduces this pattern. Remember the exodus of the Roma to Europe.
The constant wars in the Indus Valley, the constant dilemma of ordinary people. Some flee south, toward central India, others to the northwest, and still others remain to fight, unwilling to leave the graves of their ancestors.

To this day.

The last time this happened was in 2025.

Yes, no Indians are fleeing to the geographic north today. The realities of the world in the 21st century have changed somewhat, and IT specialists are moving to the northwest in a broader sense. To Europe and America. But overall, this is still an echo of millennia-old, invariably repeating processes.

Afterword.
I don't believe the Aryans expanded beyond the borders of the former Indraprastha Empire. Most likely, it was the half-breeds who went beyond modern-day Pakistan. And it was mainly cultural expansion that reached Central Asia. Moreover, the inhabitants of, say, Sogdiana themselves came to the neo-Aryan lands in search of science and technology.

Most likely, the famous "kurgan" chariots were bought or exchanged for horses in neutral Central Asian markets, and then buried with the steppe kings in the burial mounds of Sintashta and Arkaim.

As for genetics, dynastic marriages have not been abolished.  Ambassadors arrived with brides and grooms themselves. The grooms took their Aryan brides to the steppe.

And in exchange, they continually supplied their daughters, horses, and gold.

This was the norm during the Bronze Age. Only through continuous exchange, migration back and forth, and curiosity did humanity expand physically, let alone culturally.

Borders didn't exist. Countries, as such, didn't exist. City-states and villages with sown fields in the surrounding countryside. That's the landscape of antiquity.

Only in the sick imaginations of theorists were people of the past firmly attached to their homes or migratory caravans. And these theorists were Anglo-Saxons who left the London area for the Indian Subcontinent.

People actually wandered around the globe constantly. Otherwise, there would be nothing but kangaroos in Australia.

What would I say to those who firmly believe in the Anglo-Saxon theory?

You didn't make this up. You read it.

Max M;ller, the father of Indo-European narrative, admitted that he derived the dates of the Vedas from his head, but was afraid to delve too far into the past, lest he contradict church dates. And there they give a little over four thousand years from the creation of the world, BC.  He concocted a compromise hypothesis, but Western scientific circles accepted it as dogma and were ordered to seek confirmation. And they're still "finding" it. For example, with genetics. Although it proves kinship, it doesn't prove primacy.

Max M;ller published this a couple of hundred years ago, and you still repeat it today. But he was an East India Company official, paid and rewarded for it. He had neither samadhi, nor shruti, nor access to oral tradition. He had a dictionary, a Western colonial upbringing, an ineradicable, condescending attitude toward "savages." And an order.

Bibliography

Primary Sources (in Sanskrit and in Translation)

1. Rigveda. Translation into Russian and commentary by T. Ya. Elizarenkova. Moscow: Nauka, 1989–1999.
2. Atharvaveda. Translation and commentary by V. I. Kal'yanov. Moscow: Nauka, 1976–1985. (Especially Mandala XV, the Eka-Vratya hymns).
3. Mahabharata. Translation from Sanskrit and commentary by B. L. Smirnov. Ashgabat, 1955–1963 (several editions). Reprinted: St. Petersburg: Nauka, 2006–2010.
4. Padma Purana. Fragments about Sarasvati. (Published in Russian in fragments in collections of Puranic texts.)
5. Pingala.  Chandakh-shastra (a treatise on metrics, 3rd–2nd centuries BC). Halayudha's commentary "Mrita-sanjivani" (10th century) — in the original Sanskrit editions.

Archaeological Sources

1. Kuzmina, E. E., "The Earliest Pastoralists from the Urals to the Tien Shan." Frunze: Ilim, 1986.
2. Gening, V. F., Zdanovich, G. B., Gening, V. V., "Sintashta: Archaeological Monuments of the Aryan Tribes of the Ural-Kazakh Steppes." Chelyabinsk: South Ural Book Publishing House, 1992.
3. Zdanovich, G. B., "Arkaim: Some Results and Prospects of Research." In: Arkaim: Research. Searches. Discoveries.  — Chelyabinsk, 1995.

Studies in Sanskrit Metrics and Mathematics

1. Orelskaya, M. V. Description of Rasa in Sharigadeva's Sangita-ratnakara. — Written Monuments of the East, No. 2 (9), 2008.
2. Filloza, P.-S. Ancient Indian Mathematics: Oral Tradition and Written Literature. — In the collection: History of Indian Mathematics. — Moscow: Eastern Literature, 2004.
3. Lysenko, V. G. Early Indian Philosophy. — Moscow: Eastern Literature, 2009.
4. Smirnov, B. L. Introduction to Sanskrit Metrics. — In the book: Mahabharata, Vol. 1. — Moscow: Science, 1950.
5. Van der Waerden, B. L. Awakening Science.  The Mathematics of Ancient Egypt, Babylon, and Greece. Moscow: Nauka, 1959 (section on Indian Mathematics).

Critique of the Indo-European Hypothesis and the Colonial Narrative

1. M;ller, M., Lectures on the Science of Language (translated from English). St. Petersburg, 1865–1866 (2nd ed. 1887). (Used as a target for criticism; see the introduction, where M;ller acknowledges the arbitrariness of his dating.)
2. Shokhin, V.K., Indian Philosophy. The Shraman Period. St. Petersburg: St. Petersburg State University Press, 2007 (chapter on the colonial falsification of Vedic chronology).
3. Bryant, E., The Quest for the Origins of Vedic Culture: The Indo-Aryan Migration Debate.  — Oxford University Press, 2001. (A critique of the Aryan migration from archaeological and linguistic perspectives.)
4. Feuerstein G., Kak S., Frawley D. In Search of the Cradle of Civilization. — Quest Books, 1995. (Counterarguments to the invasion theory.)
5. Elizarenkova T. Ya. On the "Vedic" Heritage in the Indian Literary Tradition. — In: Language and Culture. — Moscow: Nauka, 1987.

Additional Materials on Anthropology and Cultural Dynamics

1. Gumilyov L. N. Ethnogenesis and the Biosphere of the Earth. — Leningrad: Gidrometeoizdat, 1990. (The theory of passionarity as applied to nomads.)
2. Klyashtorny S. G., Sultanov T. I. Kazakhstan: A Chronicle of Three Millennia.  — Alma-Ata, 1992. (About Central Asian nomads and their contacts with sedentary civilizations.)