Quantcast
Channel: Bharatkalyan97
Viewing all 11214 articles
Browse latest View live
↧

Bronze Age lokhāṇḍā 'metal tools, pots and pans of copper' documented in Indus Script Corpora

September 21, 2015, 2:05 pm
$
0
0
Mirror: http://tinyurl.com/p3pmk28

Bronze Age revolution documented in archaeometallurgical researches is also documented in Indus Script Corpora.  Examples for the expression lokhāṇḍā'metal tools, pots and pans of copper' are presented from artefacts of Mohenjo-daro and Ancient Near East.

Addendum to
http://bharatkalyan97.blogspot.in/2015/09/bronze-age-revolution-from-5th-to-2nd.html 
Bronze Age revolution from 5th to 2nd millennium BCE and Indus Script Corpora as catalogus catalogorum of metalwork Mirror: http://tinyurl.com/pokc7kt

A few examples from Indus Script Corpora of Eurasia are presented to demonstrate the documentation of Bronze Age in the ancient writing system.
Mohenjo-daro. m1656. Pectoral. Together with the hieroglyphs of a young bull, one-horned with pannier in front of a standard device, the expression signified is a pot overflowing with water. khoṇḍ 'young bull-calf' (Marathi) Rebus: kõdār ’turner’ (Bengali); kõdā ‘to turn in a lathe’ (Bengali).कोंद kōnda ‘engraver, lapidary setting or infixing gems’ (Marathi)  khū̃ṭ ‘community, guild’ (Mu.); kunḍa ‘consecrated fire-pit’. sangaDa 'lathe' Rebus: sanghAta 'adamantine glue' (Varahamihira). खोंड (p. 216) [ khōṇḍa ] m A young bull, a bullcalf. खोंडरूं (p. 216) [ khōṇḍarūṃ ] n A contemptuous form of खोंडा in the sense of कांबळा-cowl.खोंडा (p. 216) [ khōṇḍā ] m A कांबळा of which one end is formed into a cowl or hood. 2 fig. A hollow amidst hills; a deep or a dark and retiring spot; a dell.खोंडी (p. 216) [ khōṇḍī ] f An outspread shovelform sack (as formed temporarily out of a कांबळा, to hold or fend off grain, chaff &c.) Rebus: खोडींव [ khōḍīṃva ] p of खोडणें v c Erased or crossed out. खोदगिरी (p. 216) [ khōdagirī ] f Sculpture, carving, engraving: also sculptured or carved work.खोदणी (p. 216) [ khōdaṇī ] f (Verbal of खोदणें) Digging, engraving &c. 2 fig. An exacting of money by importunity. v लाव, मांड. 3 An instrument to scoop out and cut flowers and figures from paper. 4 A goldsmith's die.खोदणें [ khōdaṇēṃ ] v c & i ( H) To dig. 2 To engrave.खोदाई [ khōdāī ] f ( H) Price or cost of digging or of sculpture or carving.खोदींव [ khōdīṃva ] p of खोदणें Dug. 2 Engraved, carved, sculptured.


kāṇḍam காண்டம்² kāṇṭam, n. < kāṇḍa. 1. Water; sacred water; நீர். துருத்திவா யதுக்கிய குங்குமக் காண் டமும் (கல்லா. 49, 16). Rebus: khāṇḍā ‘metal tools,  pots and pans’ (Marathi)
<lo->(B)  {V} ``(pot, etc.) to ^overflow''.  See <lo-> `to be leftover'.  @B24310.  #20851. Re<lo->(B)  {V} ``(pot, etc.) to ^overflow''.   See <lo-> `to be left over'. (Munda ) Rebus: loh ‘copper’ (Hindi) 

The hieroglyph-multiplex clearly refers to the metal tools, pots and pans of copper: lokhāṇḍā 

On the cylinder seal of Kidin-Marduk, a comparable hieroglyph-multiplex occurs together with cuneiform inscription designating the official's name in the regime of Untash-Napirisha. Together with this hieroglyph-multiplex safflowers also signify metalwork: Pk. karaḍa -- m. ʻ safflower ʼ; M. karḍī, °ḍaī f. ʻ safflower, Carthamus tinctorius and its seed ʼ (CDIAL 2788). Rebus: karaḍa  Hard from alloy--iron, silver &c (Marathi)


Cylinder seal impression M177. Kidin-Marduk, son of Sha-ilima-damqa, the sha reshi official of Burnaburiash, king of the world Untash-Napirisha


It is notable that the prefix word lō- in the expression refers to metal in general while the early semantics should refer only to copper alloys.

Lexis on metalwork related to the expression: lōkhaṇḍa

लोखंडकाम [ lōkhaṇḍakāma ] n Iron work; that portion (of a building, machine &c.) which consists of iron. 2 The business of an ironsmith. लोखंड [ lōkhaṇḍa ] n (लोह S) Iron. लोखंडी [ lōkhaṇḍī ] a (लोखंड) Composed of iron; relating to iron.लोखंडी [ lōkhaṇḍī ] f (लोखंड) An iron boiler or other vessel. लोखंडी काव [ lōkhaṇḍī kāva ] f A red ochre or earth. lōhá ʻ red, copper -- coloured ʼ ŚrS., ʻ made of copper ʼ ŚBr., m.n. ʻ copper ʼ VS., ʻ iron ʼ MBh. [*rudh -- ]Pa. lōha -- m. ʻ metal, esp. copper or bronze ʼ; Pk. lōha -- m. ʻ iron ʼ, Gy. pal. li°, lihi, obl. elhás, as. loa JGLS new ser. ii 258; Wg. (Lumsden) "loa"ʻ steel ʼ; Kho. loh ʻ copper ʼ; S. lohu m. ʻ iron ʼ, L. lohā m., awāṇ. lōˋā, P. lohā m. (→ K.rām. ḍoḍ. lohā), WPah.bhad. lɔ̃u n., bhal. lòtilde; n., pāḍ. jaun. lōh, paṅ. luhā, cur. cam. lohā, Ku. luwā, N. lohu, °hā, A. lo, B. lo, no, Or. lohā, luhā, Mth. loh, Bhoj. lohā, Aw.lakh. lōh, H. loh, lohā m., G. M. loh n.; Si. loho, lō ʻ metal, ore, iron ʼ; Md. ratu -- lō ʻ copper ʼ.*lōhala -- , *lōhila -- , *lōhiṣṭha -- , lōhī -- , laúha -- ; lōhakāra -- , *lōhaghaṭa -- , *lōhaśālā -- , *lōhahaṭṭika -- , *lōhōpaskara -- ; vartalōha -- .Addenda: lōhá -- : WPah.kṭg. (kc.) lóɔ ʻ iron ʼ, J. lohā m., Garh. loho; Md. lō ʻ metal ʼ.(CDIAL 11158)  lōhakāra m. ʻ iron -- worker ʼ, °rī -- f., °raka -- m. lex., lauhakāra -- m. Hit. [lōhá -- , kāra -- 1]Pa. lōhakāra -- m. ʻ coppersmith, ironsmith ʼ; Pk. lōhāra -- m. ʻ blacksmith ʼ, S. luhā̆ru m., L. lohār m., °rī f., awāṇ. luhār, P. WPah.khaś. bhal. luhār m., Ku.lwār, N. B. lohār, Or. lohaḷa, Bi.Bhoj. Aw.lakh. lohār, H. lohār, luh° m., G. lavār m., M. lohār m.; Si. lōvaru ʻ coppersmith ʼ.Addenda: lōhakāra -- : WPah.kṭg. (kc.) lhwāˋr m. ʻ blacksmith ʼ, lhwàri f. ʻ his wife ʼ, Garh. lwār m.(CDIAL 11159) 11161 lōhala ʻ made of iron ʼ W. [lōhá -- ]G. lohar, lohariyɔ m. ʻ selfwilled and unyielding man ʼ. lōhaśālā 11162 *lōhaśālā ʻ smithy ʼ. [lōhá -- , śāˊlā -- ]Bi. lohsārī ʻ smithyʼ.lōhahaṭṭika 11163 *lōhahaṭṭika ʻ ironmonger ʼ. [lōhá -- , haṭṭa -- ]P.ludh. lōhṭiyā m. ʻ ironmonger ʼ.11163a †*lōhahala -- ʻ ploughshare ʼ. [lōhá -- , halá -]WPah.kṭg. lhwāˋḷ 
m. ʻ ploughshare ʼ, J. lohāl ʻ an agricultural instrument ʼ; rather < †*lōhaphāla -- .11170 lōhī f. ʻ any object made of iron ʼ Kāv., ʻ pot ʼ Divyāv., lōhikā -- f. ʻ large shallow wooden bowl bound with iron ʼ, lauhā -- f. ʻ iron pot ʼ lex. [lōhá -- ]Pk. lōhī -- f. ʻ iron pot ʼ; P. loh f. ʻ large baking iron ʼ; A. luhiyā ʻ iron pan ʼ; Bi. lohiyā ʻ iron or brass shallow pan with handles ʼ; G. lohiyũ n. ʻ frying pan ʼ.11172a laúha -- ʻ made of copper or iron ʼ Gr̥Śr., ʻ red ʼ MBh., n. ʻ iron, metal ʼ Bhaṭṭ. [lōhá -- ]Pk. lōha -- ʻ made of iron ʼ; L. lohā ʻ iron -- coloured, reddish ʼ; P. lohā ʻ reddish -- brown (of cattle) ʼ.lauhabhāṇḍa -- , *lauhāṅga -- .lauhakāra -- see lōhakāra -- .Addenda: laúha -- [Dial. au ~ ō (in lōhá -- ) < IE. ou T. Burrow BSOAS xxxviii 74]11173 lauhabhāṇḍa n. ʻ iron pot, iron mortar ʼ lex. [laúha -- , bhāṇḍa -- 1]Pa. lōhabhaṇḍa -- n. ʻ copper or brass ware ʼ; S. luhã̄ḍ̠iṛī f. ʻ iron pot ʼ, L.awāṇ. luhã̄ḍā; P. luhã̄ḍā, lohṇḍā, ludh. lō̃hḍā m. ʻ frying pan ʼ; N. luhũṛe ʻ iron cooking pot ʼ; A. lohorā ʻ iron pan ʼ; Bi. lohãṛā ʻ iron vessel for drawing water for irrigation ʼ; H. lohaṇḍā, luh° m. ʻ iron pot ʼ; G. loḍhũ n. ʻ iron, razor ʼ, pl. ʻ car<-> penter's tools ʼ, loḍhī f. ʻ iron pan ʼ. -- X *lōhōpaskara<-> q.v.11174 *lauhāṅgika ʻ iron -- bodied ʼ. [láuha -- , áṅga -- 1]P. luhã̄gī f. ʻ staff set with iron rings ʼ, H. lohã̄gī f., M. lohã̄gī, lavh°, lohãgī f.; -Bi. lohãgā, lahaũgā ʻ cobbler's iron pounder ʼ, Mth. lehõgā.


S. Kalyanaraman
Sarasvati Research Center
September 22, 2015

Addendum:

Meluhha hieroglyphs in Ancient Near East

(After Fig. 17. Cult relief found in a well located in the Ashur temple at Ashur. Old Assyrian period, early 2nd millennium BCE, limestone, h. 52 ½ in. (1.36in) Vorderasiatisches Museum.)

Tammuz, alabaster (Gypsum?) relief from Ashur, c. 1500 BCE; in the Staatliche Museen zu Berlin, Germany Foto Marburg/Art Resource, New York. Two goats flank the person feeding them with leafy twigs. In the lower register, two women carry jars with overflowing streams of water. This is a Meluhha hieroglyph, as is the pair of twigs emanating from the waist of the standing person.  Tham·muz (tä'mʊz) n. The tenth month of the year in the Jewish calendar. [Hebrew tammūz, akin to Iraqi Arabic tabbūz, July, both ultimately from Sumerian dumu-zi, Dumuzi, a dying and rising shepherd divinity (Inanna's husband): dumu, son, offspring + zi, true, effective.]
Meluhha hieroglyphs read rebus:
mr̤eka, melh 'goat' Rebus: milakkhu 'copper'.
  • kūdī, kūṭī ‘bunch of twigs’ (Sanskrit) Rebus: kuṭhi ‘smelter furnace’ (Santali)  kūdī (also written as kūṭī in manuscripts) occurs in the Atharvaveda (AV 5.19.12) and Kauśika Sūtra (Bloomsfield’s ed.n, xliv. Cf. Bloomsfield, American Journal of Philology, 11, 355; 12,416; Roth, Festgruss an Bohtlingk, 98) denotes it as a twig. This is identified as that of Badarī, the jujube tied to the body of the dead to efface their traces. (See Vedic Index, I, p. 177). 
  • dula 'pair' Rebus: dul 'cast (metal)'.

lo ‘pot to overflow’; kāṇḍa ‘water’. Rebus: लोखंड lokhaṇḍ Iron tools, vessels, or articles in general.
kola ‘woman’ Rebus: kol‘ 'smithy, working in iron’

http://bharatkalyan97.blogspot.in/2015/05/asura-assur-and-evidences-of-meluhha.html
↧
Search

Most frequently occurring hieroglyph-multiplex of Indus Script Copora, young bull कोंद kōnda ‘engraver kõdār ’turner’

September 21, 2015, 7:39 pm
$
0
0

Mirror: http://tinyurl.com/o3u9bdf

Indus Script Corpora of about 7000 inscriptions is dominated by one hieroglyph-multiplex set of a young bull in front of a 'standard device'. The decipherment of this hieroglyph-multiplex as hypertext signifying engraving, turning in metalwork and treasure deposited into the fortified treasury is a celebration of the excellence achieved by Meluhha artisans during the Bronze Age contributing to the tin-bronze revolution and cire perdue artefact splendour along the Maritime Tin Route from Hanoi to Haifa.

Out of 2906 texts of Mahadevan concordance, 1159 are signified by 'one-horned bull PLUS standard' hieroglyph-multiplex, making this the most frequently deployed cipher of Indus Script Corpora.

This hypertext has been deciphered in the context of the Bronzed Age revolution.

See: http://bharatkalyan97.blogspot.in/2015/09/bronze-age-lokhanda-metal-tools-pots.htmlBronze Age lokhāṇḍā 'metal tools, pots and pans of copper' documented in Indus Script Corpora http://tinyurl.com/p3pmk28
The hieroglyph-multiplex of a young bull was deciphered as turner, engraver (in metalwork).

The hieroglyph components of this multiplex are identified: one horn (koD), young bull (kondh), pannier (khond), rings on neck (koTiyum). Often shown in front of a standard device, additional hieroglyph components associated are: lathe-gimlet, portable furnace, dotted circles.
See: http://bharatkalyan97.blogspot.in/2014/02/4000-year-old-seal-and-weight-unearthed.html
The site of Karanpura where the 'young bull' seal was found is between Kalibangan and Ganweriwala on the border of Haryana-Rajasthan, in Hanumangarh district.

Saravati-Sindhu civilization sites on Rivers Sarasvati and Sindhu in ancient Bharatam -- referred to as Meluhha in cuneiform texts of Mesopotamia across the Persian Gulf.Seal found in Karanpura, Hanumangarh dist., Rajasthan (2013). kondh, 'young bull' khōṇḍī 'pannier sack' Rebus: kōnda 'engraver, lapidary koḍa  ‘one’ (Santali) kōṭu (in cpds. kōṭṭu-) horn (Tamil); kōḍ (pl. kōḍul) horn (Pargi) 
 (DEDR 2200); goṭa ‘numerative particle’ (Mth.Hindi)(CDIAL 4271)  koṭu curved, bent, crooked (DEDR Rebus: P. khoṭ m. ʻbase, alloyʼ   M.khoṭā   ʻalloyedʼ (CDIAL 3931) koḍ ‘artisan’s workshop’ (Kuwi) koḍ  = place where artisans work (Gujarati) Sad. koṭhi) 'the smelting furnace of the blacksmith'. koṭe ‘forged (metal) (Santali) koṭe meṛed = forged iron (Munda) खोट [ khōṭa ] f A mass of metal (unwrought or of old metal melted down); an ingot or wedge (Marathi) ācāri koṭṭya = forge,
kammārasāle (Tulu) Kuwi (Isr.)  koṭoli mallet. koṭṭu-k-kaṉṉār , n. < கொட்டு² +. Braziers who work by beating plates into shape and not by casting'Hieroglyph: loa = a species of fig tree, ficus glomerata, the fruit of ficus glomerata (Santali) Rebus: lo‘iron’ (Assamese, Bengali); loa ‘iron’ (Gypsy). rebus: loh ‘metal’ (Sanskrit) Rebus: lo ‘copper’. Alternative reading: kamaḍha = ficus religiosa (Skt.); kamaṛkom ‘ficus’ (Santali) rebus: kamaṭa = portable furnace for melting precious metals (Telugu); kampaṭṭam = mint (Tamil) H. dãtāwlī f. ʻ rake, harrow ʼ. (CDIAL 6162). Ku. danīṛo m. ʻ harrow ʼ; N. dãde ʻ toothed ʼ sb. ʻ harrow ʼ; A. dãtīyā ʻ having new teeth in place of the first ʼ, dãtinī ʻ woman with projecting teeth ʼ; Or. dāntiā ʻ toothed ʼ; H. dãtī f. ʻ harrow ʼ; G. dã̄tiyɔ m. ʻ semicircular comb ʼ, dãtiyɔ m. ʻ harrow ʼ. (CDIAL 6163). G. dã̄tɔ m. ʻ a kind of rake or harrow ʼ(CDIAL 6153). Pk. daṁtāla -- m., °lī -- f. ʻ grass -- cutting instrument ʼ; S. ḍ̠andārī f. ʻ rake ʼ, L. (Ju.) ḍ̠ãdāl m., °lī f.; Ku. danyālo m. ʻharrowʼ danyāw   (y from danīṛo < dantín  -- ); N.dãtār ʻ tusked ʼ (← a Bi. form); A. dãtāl adj. ʻ tusked ʼ, sb. ʻ spade ʼ; B. dãtāl ʻ toothed ʼ; G. dãtāḷ n., °ḷī f. ʻ harrow ʼ; M. dã̄tāḷ ʻ having projecting teeth ʼ, dã̄tāḷ, °ḷē, dãtāḷ n. ʻ harrow, rake ʼ.Garh. dãdāḷu ʻ forked implement ʼ, Brj. dãtāl, dãtāro ʻ toothed ʼ, m. ʻ elephant ʼ. (CDIAL 6160).Rebus: dhatu 'mineral (ore)(Samskritam) Alternative rebus rendering: danīṛo 'harrow' Rebus: ḍhangar 'blacksmith' Alternative reading 1: arā ‘spokes’ Rebus: arā ‘brass’. Alternative reading 2: eraka = ?nave of wheel Rebus: eraka 'molten cast copper'. Read together, the message refers to a metalsmith, metals turner lapidary, working with native metal ore, and competence in molten cast copper and brass alloy.  It also indicates that the artisan has a workshop and a mint.

Mohenjo-daro. m1656. Pectoral. Together with the hieroglyphs of a young bull, one-horned with pannier in front of a standard device, the expression signified is a pot overflowing with water. 

kāṇḍam காண்டம்² kāṇṭam, n. < kāṇḍa. 1. Water; sacred water; நீர். துருத்திவா யதுக்கிய குங்குமக் காண் டமும் (கல்லா. 49, 16). Rebus: khāṇḍā ‘metal tools,  pots and pans’ (Marathi)
<lo->(B)  {V} ``(pot, etc.) to ^overflow''.  See <lo-> `to be leftover'.  @B24310.  #20851. Re<lo->(B)  {V} ``(pot, etc.) to ^overflow''.   See <lo-> `to be left over'. (Munda ) Rebus: loh ‘copper’ (Hindi) 

The hieroglyph-multiplex clearly refers to the metal tools, pots and pans of copper: lokhāṇḍā 

Decipherment of young bull hieroglyph-multiplex

khoṇḍ 'young bull-calf' (Marathi) Rebus: kõdār ’turner’ (Bengali); kõdā ‘to turn in a lathe’ (Bengali).

कोंद kōnda ‘engraver, lapidary setting or infixing gems’ (Marathi)  khū̃ṭ ‘community, guild’ (Mu.); kunḍa ‘consecrated fire-pit’.

खोंड (p. 216) [ khōṇḍa ] m A young bull, a bullcalf. खोंडरूं (p. 216) [ khōṇḍarūṃ ] n A contemptuous form of खोंडा in the sense of कांबळा-cowl.खोंडा (p. 216) [ khōṇḍā ] m A कांबळा of which one end is formed into a cowl or hood. 2 fig. A hollow amidst hills; a deep or a dark and retiring spot; a dell.खोंडी (p. 216) [ khōṇḍī ] f An outspread shovelform sack (as formed temporarily out of a कांबळा, to hold or fend off grain, chaff &c.) Rebus: खोडींव [ khōḍīṃva ] p of खोडणें v c Erased or crossed out. खोदगिरी (p. 216) [ khōdagirī ] f Sculpture, carving, engraving: also sculptured or carved work.खोदणी (p. 216) [ khōdaṇī ] f (Verbal of खोदणें) Digging, engraving &c. 2 fig. An exacting of money by importunity. v लाव, मांड. 3 An instrument to scoop out and cut flowers and figures from paper. 4 A goldsmith's die.खोदणें [ khōdaṇēṃ ] v c & i ( H) To dig. 2 To engrave.खोदाई [ khōdāī ] f ( H) Price or cost of digging or of sculpture or carving.खोदींव [ khōdīṃva ] p of खोदणें Dug. 2 Engraved, carved, sculptured.

kod. 'one horn'; kot.iyum [kot., kot.i_ neck] a wooden circle put round the neck of an animal (G.)kamarasa_la = waist-zone, waist-band, belt (Te.) kot.iyum [kot., kot.i_ neck] a wooden circle put round the neck of an animal (G.) [cf. the orthography of rings on the neck of one-horned young bull]. ko_d.iya, ko_d.e = young bull; ko_d.elu = plump young bull; ko_d.e = a. male as in: ko_d.e du_d.a = bull calf; young, youthful (Te.lex.) ko_d.iya, ko_d.e young bull; adj. male (e.g., ko_d.e du_d.a bull calf), young, youthful; ko_d.eka~_d.u a young man (Te.); ko_d.e_ bull (Kol.); khor.e male calf (Nk.); ko_d.i cow; ko_r.e young bullock (Kond.a); ko_d.i cow (Pe.); ku_d.i id. (Mand.); ko_d.i id., ox (Kui); ko_di cow (Kuwi); kajja ko_d.i bull; ko_d.i cow (Kuwi)(DEDR 2199). kor.a a boy, a young man (Santali) go_nde bull, ox (Ka.); go_da ox (Te.); konda_ bull (Kol.); ko_nda bullock (Kol.Nk.); bison (Pa.); ko_nde cow (Ga.); ko_nde_ bullock (Ga.); ko_nda_, ko_nda bullock, ox (Go.)(DEDR 2216). Rebus: kot. 'artisan's workshop'.(Kuwi)kod. = place where artisans work (G.lex.)kō̃da कोँद । कुलालादिकन्दुः f. a kiln; a potter's kiln (Rām. 1446; H. xi, 11); a brick-kiln (Śiv. 133); a lime-kiln. -bal -बल् । कुलालादिकन्दुस्थानम् m. the place where a kiln is erected, a brick or potter's kiln (Gr.Gr. 165)(Kashmiri)

kammarsāla 'pannier' (Telugu)Rebus: karmāraśāla = workshop of blacksmith (Skt.) Synonym: kammāra [Vedic karmāra] a smith, a worker in metals generally D ii.126, A v.263; a silversmith Sn 962= Dh 239; Ji.223; a goldsmith J iii.281; v.282. The smiths in old India do not seem to be divided into black -- , gold -- and silver -- smiths, but seem to have been able to work equally well in iron, gold, and silver, as can be seen e. g. from Jiii.282 and VvA 250, where the smith is the maker of a needle. They were constituted into a guild, and some of them were well -- to -- do as appears from what is said of Cunda at D ii.126; owing to their usefulness they were held in great esteem by the people and king alike J iii.281. (Pali.lex.) 

san:ghāḍo, saghaḍī (G.) = firepan; saghaḍī, śaghaḍi = a pot for holding fire (G.)sãghāṛɔ m. ‘lathe’ (G.) Rebus: san:gatarāśū = stone cutter (S.) jangaḍ iyo ‘military guard who accompanies treasure into the treasury’; san:ghāḍiyo, a worker on a lathe (G.)

ko_nda bullock (Kol.Nk.); bison (Pa.)(DEDR 2216). Rebus: कोंद kōnda ‘engraver, lapidary setting or infixing gems’ (Marathi) Grierson takes the word कन्दुः (Skt.) to be a cognate of kaNDa 'pot' rebus: kaNDa 'fire altar' (Santali)

Thus, the bullock or ox glyph seems to be an allograph of 'rim-of-jar' glyph in Indus Script corpora. When two bullocks are juxtaposed, the semantics of pairing point to dol 'likeness, pair'(Kashmiri); rebus: dul 'cast iron'(Santali) Thus, the pair of bullocks or oxen are read rebus: dul kō̃da 'two bullocks'; rebus: casting furnace or kiln'.

koḍiyum ‘heifer’ (G.). Rebus: koṭ ‘workshop’ (Kuwi) koṭe = forge (Santali)kōḍiya, kōḍe = young bull (G.)Rebus: ācāri koṭṭya ‘smithy’ (Tu.)

Decipherment of standard device Indus Script Corpora


sangaDa 'lathe' Rebus: sanghAta 'adamantine glue' (Varahamihira). The samAsa used by Varahamihira is vajrasanghAta, an adamantine glue. In archaeometallurgical terms, this is defined as a mixture consisting of eight parts of lead, two of bell-metal and one of iron dust.

sãghāṛɔ 'lathe' (Gujarati. Desi). sangada 'lathe', 'portable furnace' Gujarati.
sã̄gāḍā m. ʻ frame of a building ʼ, °ḍī f. ʻ lathe ʼ(CDIAL 12859) Rebus:
sangataras. संगतराश lit. ‘to collect stones, stone-cutter, mason.’ संगतराश संज्ञा पुं० [फ़ा०] पत्थर काटने या गढ़नेवाला मजदूर । पत्थरकट । २. एक औजार जो पत्थर काटने के काम में आता है । (Dasa, Syamasundara. Hindi sabdasagara. Navina samskarana. 2nd ed. Kasi : Nagari Pracarini Sabha, 1965-1975.) पत्थर या लकडी पर नकाशी करनेवाला, संगतराश, ‘mason’.
sangatarāśū = stone cutter (Telugu) sangado cutting stone, gilding (Gujarati) sangsāru karaṇu = to stone (Sindhi) sanghāḍiyo, a worker on a lathe (Gujarati)

 jangadiyo 'military guards carrying treasure into the treasury' (Gujarati) 


See: https://www.academia.edu/10109826/Multiplex_as_metaphor_ligatures_on_Indus_Meluhha_writing_and_Sarasvati-Sindhu_civilization_art_forms_of_Bharatam_Janam
http://bharatkalyan97.blogspot.in/2015/06/hieroglyphmultiplextext-sagad-vakyam.html
m006

There are two components in the standard device: 1. lathe-gimlet 2. portable furnace (with smoke emanating from the surface) ligatured with dotted circles as shown on m0008 Mohenjo-daro seal.
Thanks to I Mahadevan for the drawing highlighting the hieroglyph-components of the multiplex.Image result for standard lathe indus scriptImage result for indus hieroglyphs lathe portable furnace

A vivid imagery of two Mohenjo-daro tablets is that of a standard device carried in a procession, evoking clear, unambiguous orthographic components: gimlet (drill-lathe), smoke emanating from furnace, (dotted circles) drilled beads: 1. sã̄go ʻcaravanʼ of sang 'stone' workers and brazier-lapidaries engaged in sĕng 'trading, trafficking (across the sea with foreign countries)' (Kashmiri); 2. kanga 'large portable furnace'.The holes (dotted circles) as hieroglyph components: ghangar ghongor 'full of holes' (Santali) Rebus: kanga(r) 'large portable furnace' (Kashmiri)


சங்கதம்¹ caṅkatam, n. < saṃskṛta. Sanskrit; வடமொழி. சங்கத பங்கமாப் பாகதத்தொடிரைத் துரைத்த (தேவா. 858, 2).


The wavy lines shown on the drill bit are the artist-artisan's way of denoting the use of the drill using a bow-drill. The bottom part of the hieroglyph is a portable furnace with flames emerging from the surface and the bead drilled through after heating in the furnace coals or crucible.
Image result for standard device meluhhaImage result for standard device meluhha
Carved ivory standard in the middle [From Richard H. Meadow and Jonathan Mark Kenoyer, Harappa Excavations 1993: the city wall and inscribed materials, in: South Asian Archaeology ; Fig. 40.11, p. 467. Harappa 1990 and 1993: representations of 'standard'; 40.11a: H90-1687/3103-1: faience token; 40.11bH93-2092/5029-1: carved ivory standard fragment (split in half, made on a lathe and was probably cylindrical in shape; note the incisions with a circle motif while a broken spot on the lower portion indicates where the stand shaft would have been (found in the area of the 'Mughal Sarai' located to the south of Mound E across the Old Lahore-Multan Road); 40.11c H93-2051/3808-2:faience token)

S. Kalyanaraman
Sarasvati Research Center
September 22, 2015

↧
↧

Cock-and-bull stories from Netaji files released by Bamboo Mamata

September 21, 2015, 8:16 pm
$
0
0
| Tuesday , September 22 , 2015 |

The last manuscript and lost Nima

- 'Czeck' lady and girl in Bose life: File
Meghdeep Bhattacharyya
Subhas Chandra Bose
Calcutta, Sept. 21: A page in the Netaji files declassified last week contains unverified claims that a manuscript of Subhas Chandra Bose's autobiography conclusively proved that he did not die in a plane crash and that he married a Czech lady with whom he had a daughter named "Nima".
Sugata Bose, the historian and a relative of Netaji, dismissed the claim about the relationship as a "cock-and-bull story".
Another scholar said the special branch official who drafted the note might have mixed up the nationalities and the name of the child.
Emilie Schenkl, with whom Netaji had a daughter called Anita, was from Austria, which borders the erstwhile Czechoslovakia. The scholar pointed to the phonetic similarities between "Anita" and "Nima".
The claim is made on Page 198 of File 43, labelled secret and dated May 12, 1948. It was forwarded by the deputy commissioner of the Calcutta police special branch to the deputy inspector-general of the intelligence branch (CID) and the director of the Intelligence Bureau (Union home ministry). The quotes below are being reproduced verbatim.
The report says: "It is learnt that Aurobinda Bose, during his last visit to Prague in connection with the World Students' Conference in 1947, became the guest of a Czeck lady who supplied him three parts of manuscript autobiography of Subhas Ch. Bose; the last part contained his observations regarding the Cripps Mission etc."
(Aurobindo Bose, the son of Netaji's brother Suresh Chandra Bose, died childless in the 1990s. The Cripps Mission was a 1942 attempt by the British Indian government to secure full cooperation from India for the British war efforts in World War II in exchange for the promise of full self-government after the war.)
"This lady also gave Aurobinda a writing case of Subhas Chandra Bose along with some other small articles of personal use of him. This lady instructed Aurobinda to publish the first two parts of the autobiography of Subhas Bose and not to publish now the last one which contained matters which would conclusively prove that Subhas Bose had not died in the plane crash in which he was said to have been seriously injured and subsequently died in a Japanese Hospital," the report said.
"It is further learnt that Subhas Bose married this Czeck lady during his European visit during the last war and he had got a daughter by name 'Nima' by this lady. It is also said that thirty pounds of food-stuff are sent to this lady every month from Bombay," the report added.
Netaji had visited Czechoslovakia (now the Czech Republic and Slovakia) more than once between 1933 and 1938, according to an overview by the Indian embassy at Prague (in the Czech Republic) on bilateral relations.
"The Indian leader, who visited Czechoslovakia the most times between 1933 and 1938 was Netaji Subhas Chandra Bose. He founded the Indo-Czech Association in Prague in 1934 and met Edvard Benes several times as foreign minister and President," said the embassy statement.
Sugata Bose, the Gardiner Professor of Oceanic History at Harvard, said he had never heard of something "so absurd" in his life.
"What Czech lady? What daughter? This is an absolute cock-and-bull story. I've never even heard of anything so absurd in my life, as a historian and as a member of the family," Sugata Bose said from Cambridge, Massachusetts, this evening. "This is from 1948, you say. By that time, the truth about his Austrian wife and daughter was already well known."
"This is why one should not base history on reports of special branch informers. This is why one needs the trained eyes of a historian to go through such files before forming an opinion or arriving at an inference.... This, quite frankly, is laughable," he said.
Another historian, who spoke of the possibility of a mix-up "in all likelihood", said: "An informer of the Calcutta police special branch in those days could have mixed up Czechoslovakia and Austria. The name of Netaji's daughter is Anita (Bose Pfaff). Nima isn't too far off. There could have been some confusion there too. It's quite possible that this report was about Emilie and Anita."

http://www.telegraphindia.com/1150922/jsp/frontpage/story_43906.jsp#.VgDG6dyqqko

'A chapter' with Indira

Our Special Correspondent

New Delhi, Sept. 21: From the Boses to the Nehru-Gandhis, this is the season of mouldy manuscripts that apparently hold salacious secrets.
T.V. Rajeswar, the former Intelligence Bureau director who had also served as Bengal governor, has disclosed that he had received "a chapter" from "Mathai's book" and had handed it over to Indira Gandhi in 1981.
"Mathai's book" is a reference to one of the most speculated about "chapters" (literally) in independent India. Mathai was M.O. Mathai, Jawaharlal Nehru's private secretary who wrote Reminiscences of the Nehru Age that recounted his years with India's first Prime Minister.
The book, published in 1978, left tongues wagging in the country - not because of what it revealed but because of what it purportedly concealed.
One chapter (29) apparently did not make it to the book. A note by the publisher, Narendra Kumar, on Page 153 had said: "This chapter on an intensely personal experience of the author's, written without inhibition in the D.H. Lawrence style, has been withdrawn by the author at the last moment." Narendra Kumar eventually said the sentence was a "teaser" and there was no such chapter.
It has been suspected that such a chapter did exist. Katherine Frank, Indira's biographer, had written about a missing chapter in which Mathai had recounted a "12-year affair with Indira Gandhi". The chapter was titled "SHE", according to Frank, and it was killed before publication by Mathai himself.
Now, 34 years after handing over the chapter to Indira, Rajeswar has not confirmed whether it indeed was "SHE". But his disclosure, first made to journalist Karan Thapar of India Today television which broadcast the interview tonight, suggests that he gave to Indira something that was not available in the public domain.
Contacted by The Telegraph tonight, Rajeswar, 89, said: "I did not read the chapter that was handed to me by then Tamil Nadu chief minister M.G. Ramachandran (popularly known as MGR), so I can't confirm what it contained. But it was a chapter from Mathai's book - that much I do know."
Mathai died in 1981 - the year Rajeswar said MGR gave him the chapter. At the time of the death, Mathai, a Malayali, was living in Chennai, which may explain why MGR, the Tamil Nadu chief minister, became the recipient of the chapter. Rajeswar was IB director then.
On the India Today television interview with Thapar, Rajeswar said MGR gave him the chapter and he had taken it without comment and handed it to Indira.
The then Prime Minister received the chapter without comment, according to a statement from the channel.
More disclosures in the future may solve the mystery of what happened to the chapter Indira purportedly took from Rajeswar. If the chapter contained unflattering content, the chances of it having been destroyed is high.
Or, if it somehow survived and is eventually discovered, it is possible that the government of the day may lock it up citing content inimical to friendly nations.
In the interview, Rajeswar said he had in 1975 tried to access Justice Jagmohanlal Sinha's landmark judgment before it was delivered. Sinha, in the judgment, declared Indira's election in the Lok Sabha elections that year invalid - a ruling that is seen as the trigger that drove Indira to declare the Emergency.
Rajeswar said he had contacted a local IB officer in Allahabad, J.N. Roy, to try and obtain details of the judgment before Sinha delivered it.
In the 1977 elections, held after the Emergency was lifted, it was clear a week before the results were declared that Indira's Congress would lose. The day the results were announced, then home secretary S.L. Khurana tried to contact the returning officer in Rae Bareli to order a recount, Rajeswar claimed. Indira lost in Rae Bareli to Raj Narain.
During the Emergency, Indira was aware of the excesses carried out by her son Sanjay Gandhi, Rajeswar said. "We handed her quarterly or half-yearly intelligence reports with all details," Rajeswar told Thapar. "She definitely knew."
Forcible sterilisations and demolition of slums near Delhi's Turkman Gate came to symbolise the extremes during the Emergency. The Emergency was the brainchild of former Bengal chief minister Siddhartha Shankar Ray, Rajeswar said.
The RSS had supported the Emergency and the then Sangh chief, Balasaheb Deoras, had tried to establish contact with Indira, said Rajeswar. "Not only they (the RSS) were supportive of this, they wanted to establish contact apart from Mrs Gandhi, with Sanjay Gandhi also," he said.
When Indira returned to power in 1980, Rajeswar said, she had prayers conducted at 1, Safdarjung Road - the Prime Minister's residence at the time - for three days, especially in a room to be occupied by Sanjay and his wife Maneka, now a minister in the current government.
http://www.telegraphindia.com/1150922/jsp/frontpage/story_43908.jsp#.VgDHG9yqqko
↧

Chidambaram Fails to Answer Serious Posers on Vasan -- S. Gurumurthy, bulletpoints on tweets. NaMo, Jaitley restitute kaalaadhan.

September 21, 2015, 8:57 pm
$
0
0

”

 2 hours ago
All my earlier tweets are either extracts or summary of the web edition of the NIE today
 2 hours ago
Even as PC admiringly endorses Vasan has an eminent board of directors, the most eminent member of its board has resigned after NIE expose
45 retweets23 favorites
 
 
 
  1.  2 hours ago
    In sum, Chidambaram’s reply answers none of the serious issues raised in the articles in NIE on September 17 and 19
    31 retweets20 favorites
     
     
     
  2.  2 hours ago
    PC's only answer to the developments in tax dept concerning Vasan in 2015 is that he was out of office from May 2014. Is it an answer at all
     2 hours ago
    PC is silent on the allegations of the tax official over hundred crore of black money has been paid to Vasan and it was passed on to PC.
     2 hours ago
    How could NIE expose based affidavit or tax official in charge of Vasan case on black payment to Vasan be "ridiculous" or "laughable", Mr PC
    1.  2 hours ago
      ED is probing Karthi's shares in Vasan under SC supervision. How can a charge under probe by SC be "ridiculous" and "laughable" Mr PC?
      84 retweets30 favorites
       
       
       
    2.  2 hours ago
      Vasan either accepts or denies Karthi held its shares. It does not deny. How what it cannot deny be malicious or false allegation, Mr PC
      39 retweets21 favorites
       
       
       
    3.  2 hours ago
      PC notes Vasan has denied the allegations as false and malicious. But did he note Vasan has not denied that Karthi held 1.5 lac shares in it
      56 retweets20 favorites
       
       
       
    4.  2 hours ago
      After ribbon cutting 25th & 100th clinics of Vasan why now PC feels shy of its name, distances himself labelling it as "company concerned"
      49 retweets18 favorites
       
       
       
    5.  2 hours ago
      Why does PC duck and evade answering crucial questions? by S Gurumurthy - The New Indian Express via
     2 hours ago
    “: your article seems to have missed this tweet of ” Any one can answer this!!!!
    Closely held private cos are only answerable to their shareholders, lenders n statutory authorities not to self appointed busybodies.
    View conversation
    29 retweets9 favorites
     
     
     

Chidambaram Fails to Answer Serious Posers on Vasan

By S Gurumurthy
Published: 22nd September 2015 03:32 AM
Last Updated: 22nd September 2015 03:45 AM
Mr P Chidambaram’s statement (Sept 20, 2015) issued to defend himself and his family on the expose, ‘PC, Vasan Eye Care and Rs 223 Cr Black Money’ [TNIE Sept 17, 2015], is a reply that does not counter or answer the facts, circumstances and documents on which the story rests. Obviously, while replying, Chidambaram does not seem to have read the two further articles, ‘ED’s 11 Posers to Vasan Health Care, Karti Conduit in Multi-crore Deal’ and ‘Vasan Eye Care’s One-line Denial Shamelessly Evasive’, that appeared two days after the expose (TNIE Sept 19, 2015) but a day earlier to his statement. Given Chidambaram’s intellectual stature one would normally tend not to scrutinise what he says. But in the Vasan case his statement definitely needs scrutiny.
Related:
Impacts and Reactions:
First, Chidambaram’s anxiety to distance himself from the very name Vasan is self-evident. He does not mention the name of Vasan at all in his statement and refers to it as “the company concerned”. This is a bit too much, and even surprising, as he opened Vasan’s 25th clinic at Madurai in April 2008 and was again a guest of honour in the inauguration of its 100th clinic in his constituency in December 2011 in the august company of the prime minister and governor of Tamil Nadu. Having shown such extraordinary identity with the private eye care firm, he is now feeling shy even to mention Vasan’s name. Why?
Yet, Chidambaram surprisingly takes advantage of the “immediate” denial issued by “company concerned” — read Vasan — and its assertion that the allegations against it were “false and malicious”. How Vasan’s one-line response was no answer to the expose was explained at length in the article, ‘Vasan Eye Care’s One-line Denial Shamelessly Evasive’ (TNIE Sept 19, 2015). It listed 28 questions that arose out of the expose, which Vasan had not answered. At least one of the questions related to Chidambaram’s son Karti — namely, “Has ED not issued notice to Vasan and Dr Arun on the transfer of 1.5 lakh shares from Dwarakanathan to Karti Chidambaram’s company?” The expose on Sept 17 had mentioned the acquisition of 1.5 lakh Vasan shares by a Karti-owned company. This fact has to be either denied or accepted. How could an undenied fact be false and malicious?
A report appeared alongside the article on Sept 19 based on the summons dated Aug 28, 2015, issued by the Enforcement Directorate (ED). It mentioned that in its summons the ED had sought details of “transactions done with companies of Karti Chidambaram and his family” in respect of Vasan shares and further details on the transactions in shares and debentures of Vasan with entities outside India. The ED had specifically stated it was investigating the case under the money laundering law. The ED’s probe is under the supervision of the Supreme Court and not under the eye of the NDA government. Can a charge probed by the ED under the highest court’s directions be dismissed as “false and malicious”, Mr Chidambaram?
Though Chidambaram feels shy to mention Vasan’s name, he nevertheless defends “the company concerned” by adding two more adjectives and says allegations against Vasan are so “ridiculous” and “laughable” that he did not think of issuing a rebuttal.
Are the charges of the ED acting under the Supreme Court’s supervision “ridiculous”, “laughable”, Mr Chidambaram? Why then did Chidambaram issue the rebuttal of the “ridiculous” and “laughable” allegations? He says that because some other media have also carried the same report “recklessly and without verification” he could not remain silent. Saying so he has characterised the entire report as false. Is that so? Let us examine.
First, the expose and subsequent articles make out a case against Chidambaram and Karti based on factual and circumstantial evidence cited in them. The exposes rely on the affidavit of an Income Tax Commissioner in judicial proceedings against his transfer where he says on oath that Vasan belongs to Chidambaram’s family. He swears in his affidavit that details of cash payments of Rs 40 cr and Rs 100 cr to Vasan passed on to Chidambaram have been recovered in the search on JD Group. The expose is specific that the amount is not Rs 140 cr but Rs 223 cr and that the papers are available with the Income Tax Department. How could an expose based on a sworn statement of a disinterested official and records of the Income Tax Department be ridiculous or laughable?
Chidambaram’s contention that the “malicious” article is part of a political campaign against members of the UPA government or individuals belonging to the Congress party is the normal rhetoric of a political leader and deserves to be ignored. But his assertion that neither he nor his son or any member of the family have any equity investment or economic interest in the “company concerned” needs scrutiny and cannot be dismissed as “ridiculous” or “laughable” as Chidambaram says. The exposes specifically mention that a Karti company acquired 1.5 lakh equity shares of Vasan from Dwarakanathan on October 30, 2008.
This is the subject of inquiry by the ED now under Supreme Court supervision. What Chidambaram has to say is whether Karti’s company did acquire 1.5 lakh shares in October 2008 or not. It is an issue of yes or no. Saying that he, Karti or members of the family do not “have” any share or economic interest in Vasan — implying, at present — evades and does not rebut the fact.
On the most critical part of the expose, namely the seizure of papers regarding black money payments of hundreds of crores by JD Group to Vasan — which, the tax official specifically says in his affidavit, was passed on to Chidambaram — he is significantly silent. If the cash payments are true and Vasan has passed on the cash payment to Chidambaram, that proves both — namely the black money payment to Chidambaram and also that the Chidambarams are linked to Vasan.
On the entire issue of tax seizure and how the tax officials were colluding with them, Chidambaram simply says that he has no knowledge of the events concerning the Income Tax Department or its officers said to have taken place in June 2015 and subsequently, as the UPA government demitted office in May 2014. This is no answer at all.
In sum, Chidambaram’s reply answers none of the serious issues raised in the articles in this paper on September 17 and 19.
Tail Piece: Even as Chidambaram admiringly endorses Vasan’s statement that it has an eminent board of directors, the most eminent member of Vasan’s board belonging to the reputed Murugappa group has resigned on reading the expose on Vasan.
http://www.newindianexpress.com/columns/s_gurumurthy/Chidambaram-Fails-to-Answer-Serious-Posers-on-Vasan/2015/09/22/article3040658.ece
↧

Why meat ban: Devendra Fadnavis replies to Rajdeep's open letter

September 22, 2015, 5:15 am
$
0
0

Why meat ban: Devendra Fadnavis replies to Rajdeep's open letter

  • Devendra Fadnavis
    • | 
  • Updated: Sep 22, 2015 09:07 IST
    • Dear Rajdeep,
    Normally I don’t reply to every open letter by ‘senior’ journalists but this time I thought if I didn’t, the Goebbels law — speak what is untrue several times over and it becomes the truth — may prevail. Your letter is an excellent example of how a section of the media, without having sound knowledge, bashes a government with an agenda.
    Let me bring some clarity to the first issue you have raised. My state government did not take the decision to ban meat. Not a single new order went from the government to any local body. The Congress government in 2004 took the decision to close a slaughter-house for two days in Paryushan Parva. It was conveyed to all municipal corporations then. Since then all municipal corporations including Mira-Bhaindar started implementing it. Additionally municipal corporations like Mumbai and Mira-Bhaindar adopted resolutions to ban it for additional days within their own powers, which in the case of Mumbai dates back to 1994. Surprisingly, none of you ever objected to it until we came to power. Obviously you were comfortable with the pseudo-secular image of the previous government, howsoever corrupt and non-performing it was.
     It’s quite possible that you know this but it doesn’t suit your agenda.

    Read | Food governance or good governance: Open letter to Mr Fadnavis
    In the case of Rakesh Maria, you seem to be confused. Your post-script says the Sheena Bora murder case should not have assumed the kind of importance it was accorded by the media. Then why did you choose to write on it, linking it with the transfer of the city police chief? A police chief is not an investigating officer but just a supervisory authority. I would like to tell you that the practice of promoting senior people, a few days in advance, is not new. Such decisions are taken keeping in mind the objective to let the new one who is going to take over understand the prevailing situation. The months of September and October are full of festivals, including the Ganesh Festival, Eid celebrations and Navratri.
    If the government thought that instead of changing a police commissioner in the midst of festivities it was better to put a new person in place before the festive season started, what’s so wrong about it? Although I believe that officers have no caste and religion the point could also have been raised as to why Maria was made commissioner of police, Mumbai, sidelining two senior and equally decorated officers like Ahmad Javed, a person from a minority community, and Vijay Kamble, a person from a backward community. However, I would say that the government at that point of time thought that Maria was better suited for the situation.
    Your take on sedition can be termed a classic product of a biased mind. I want to ask you whether the state is expected to convey a decision given by the hon’ble high court to the police or not? Again, not a single decision has been taken by our government in this regard. In one of the cases in the high court, an affidavit was filed by the then Congress-led government and the court delivered a detailed judgment interpreting the scope and ambit of the applicability of sedition, and also directed to convey it to the police. The department made a faithful translation of the judgment in Marathi and conveyed it to all the police stations via an office circular. Every single item in the circular is just a translation of the judgment. Mr Sardesai, you may not want to go through such details to understand the issue just because you wish to pursue your leftist agenda vigorously and passionately.
    It’s apparent how much pain it causes you to mention a word about the water conservation initiative of our government — the flagship programme of Jalyukta Shivar Yojna — to make Maharashtra drought-free. It is a programme that has become most successful. The generous contributions by people — more than Rs 300 crore — have helped us to execute nearly 100,000 works in 6,000 villages within six months. The results are evident. Despite the scanty rainfall, the villages are boasting distributed water storages and increased water tables. It was lauded as a game changer by the ‘Jalpurush’ of India, Rajendra Singh, at the Stockholm Water Conference. This programme will provide moisture security to the farmers and assure crop sustainability by mitigating the effects of climate change.
    It’s really sad to see that people like you get disturbed by an imaginary situation that there won’t be a piece of meat in your platter for two days when my annadata is taking extreme steps because he has no food to eat. That is why the state has decided to implement a food security scheme for six million farmers by giving them wheat at Rs 2 per kg and rice at Rs 3 per kg. The infamous legacy of farmer suicides, which we inherited from 15 years of bad governance, is a challenge that doesn’t let me sleep. But the initiatives started by our government, I’m sure, will deliver results in due course.
    Whether there is a ban on meat or not, a common man expects roti or rice in his plate. And I am more concerned about it than anything else. Mr Sardesai, the content of your letter can be part of your profession but the resolve in my reply is my mission and I will accomplish it. My mantra of life is ‘perform or perish’ and time alone would decide my destiny.
    Yours sincerely and without malice.
    Devendra Fadnavis is chief minister, Maharashtra. The views expressed are personal.

    http://www.hindustantimes.com/analysis/meat-ban-or-not-common-man-expects-roti-on-his-plate-maharashtra-cm-fadnavis-reply-to-rajdeep-sardesai/article1-1392248.aspx
    ↧
    ↧

    Worship of Sivalingam in Harappa, Sarasvati-Sindhu civilization. Yupa-Skambha of AV Skambha Sukta explained by Swami Vivekananda in Paris Congress of the History of Religions

    September 22, 2015, 7:19 am
    $
    0
    0

    Mirror: http://tinyurl.com/qae9zgc

    Swami Vivekananda in a lecture in Sept. 1900 in the Paris Conf. on the History of Religions (Sorbonne Univ.)  explains the roots of Sivalinga worship in Atharvaveda Skambha Sukta. Archaeological evidence of seven sivalingas found in Harappa of Sarasvati-Sindhu civilization attest to the continuum of veneration of Skambha as a beginningless, endless Brahman. As a Pillar of light and fire, the links with metalwork are evident in the forked stakes found almost in every fire altar of civilization archaeological sites. Links with Indus Script Corporfa as catalogus catalogorum of metalwork are intense indeed.

    Excerpt from Complete Works of Swami Vivekananda. Volume 4

    THE PARIS CONGRESS OF THE HISTORY OF RELIGIONS, Sorbonne Univ. September 7, 1900

    Vivekananda sitting, wearing white shawl
    Image of Vivekananda relaxing in a chair.
    (left) Vivekananda at Belur Math on 19 June 1899
    (right) Vivekananda (photo taken in Bushnell Studio, San Francisco, 1900)
    (Translated from Bengali from a Paris letter written to the Udbodhana.)

    In the Paris Exhibition, the Congress of the History of Religions recently sat for several days together. At the Congress, there was no room allowed for the discussions on the doctrines and spiritual views of any religion; its purpose was only to inquire into the historic evolution of the different forms of established faiths, and along with it other accompanying facts that are incidental to it. Accordingly, the representation of the various missionary sects of different religions and their beliefs was entirely left out of account in this Congress. The Chicago Parliament of Religions was a grand affair, and the representatives of many religious sects from all parts of the world were present at it. This Congress, on the other hand, was attended only by such scholars as devote themselves to the study of the origin and the history of different religions. At the Chicago Parliament the influence of the Roman Catholics was great, and they organised it with great hopes for their sect. The Roman Catholics expected to establish their superiority over the Protestants without much opposition; by proclaiming their glory and strength and laying the bright side of their faith before the assembled Christians, Hindus, Buddhists, Mussulmans, and other representatives of the world-religions and publicly exposing their weakness, they hoped to make firm their own position. But the result proving otherwise, the Christian world has been deplorably hopeless of the reconciliation of the different religious systems; so the Roman Catholics are now particularly opposed to the repetition of any such gathering. France is a Roman Catholic country; hence in spite of the earnest wish of the authorities, no religious congress was convened on account of the vehement opposition on the part of the Roman Catholic world.
    The Congress of the History of Religions at Paris was like the Congress of Orientalists which is convened from time to time and at which European scholars, versed in Sanskrit, Pali, Arabic, and other Oriental languages, meet; only the antiquarianism of Christianity was added to this Paris Congress.
    From Asia only three Japanese Pandits were present at the Congress. From India there was the Swami Vivekananda.
    The conviction of many of the Sanskrit scholars of the West is that the Vedic religion is the outcome of the worship of the fire, the sun, and other awe-inspiring objects of natural phenomena.
    Swami Vivekananda was invited by the Paris Congress to contradict this conviction, and he promised to read a paper on the subject. But he could not keep his promise on account of ill health, and with difficulty was only able to be personally present at the Congress, where he was most warmly received by all the Western Sanskrit scholars, whose admiration for the Swami was all the greater as they had already gone through many of his lectures on the Vedanta.
    At the Congress, Mr. Gustav Oppert, a German Pandit, read a paper on the origin of the Shâlagrâma-Shilâ. He traced the origin of the Shalagrama worship to that of the emblem of the female generative principle. According to him, the Shiva-Linga is the phallic emblem of the male and the Shalagrama of the female generative principle. And thus he wanted to establish that the worship of the Shiva-Linga and that of the Shalagrama — both are but the component parts of the worship of Linga and Yoni! The Swami repudiated the above two views and said that though he had heard of such ridiculous explanations about the Shiva-Linga, the other theory of the Shalagrama-Shila was quite new and strange, and seemed groundless to him.

    The Swami said that the worship of the Shiva-Linga originated from the famous hymn in the Atharva-Veda Samhitâ sung in praise of the Yupa-Stambha, the sacrificial post. In that hymn a description is found of the beginningless and endless Stambha or Skambha, and it is shown that the said Skambha is put in place of the eternal Brahman. As afterwards the Yajna (sacrificial) fire, its smoke, ashes, and flames, the Soma plant, and the ox that used to carry on its back the wood for the Vedic sacrifice gave place to the conceptions of the brightness of Shiva's body, his tawny matted-hair, his blue throat, and the riding on the bull of the Shiva, and so on — just so, the Yupa-Skambha gave place in time to the Shiva-Linga, and was deified to the high Devahood of Shri Shankara. In the Atharva-Veda Samhita, the sacrificial cakes are also extolled along with the attributes of the Brahman.

    In the Linga Purâna, the same hymn is expanded in the shape of stories, meant to establish the glory of the great Stambha and the superiority of Mahâdeva.
    Again, there is another fact to be considered. The Buddhists used to erect memorial topes consecrated to the memory of Buddha; and the very poor, who were unable to build big monuments, used to express their devotion to him by dedicating miniature substitutes for them. Similar instances are still seen in the case of Hindu temples in Varanasi and other sacred places of India where those, who cannot afford to build temples, dedicate very small temple-like constructions instead. So it might be quite probable that during the period of Buddhistic ascendancy, the rich Hindus, in imitation of the Buddhists, used to erect something as a memorial resembling their Skambha, and the poor in a similar manner copied them on a reduced scale, and afterwards the miniature memorials of the poor Hindus became a new addition to the Skambha.
    One of the names of the Buddhist Stupas (memorial topes) is Dhâtu-garbha, that is, "metal-wombed". Within the Dhatu-garbha, in small cases made of stone, shaped like the present Shalagrama, used to be preserved the ashes, bones, and other remains of the distinguished Buddhist Bhikshus, along with gold, silver, and other metals. The Shalagrama-Shilas are natural stones resembling in form these artificially-cut stone-cases of the Buddhist Dhatu-garbha, and thus being first worshipped by the Buddhists, gradually got into Vaishnavism, like many other forms of Buddhistic worship that found their way into Hinduism. On the banks of the Narmadâ and in Nepal, the Buddhistic influence lasted longer than in other parts of India; and the remarkable coincidence that the Narmadeshvara Shiva-Linga, found on the banks of the Narmadâ and hence so called, and the Shalagrama-Shilas of Nepal are given preference to by the Hindus to those found elsewhere in India is a fact that ought to be considered with respect to this point of contention.
    The explanation of the Shalagrama-Shila as a phallic emblem was an imaginary invention and, from the very beginning, beside the mark. The explanation of the Shiva-Linga as a phallic emblem was brought forward by the most thoughtless, and was forthcoming in India in her most degraded times, those of the downfall of Buddhism. The filthiest Tântrika literature of Buddhism of those times is yet largely found and practiced in Nepal and Tibet.
    The Swami gave another lecture in which he dwelt on the historic evolution of the religious ideas in India, and said that the Vedas are the common source of Hinduism in all its varied stages, as also of Buddhism and every other religious belief in India. The seeds of the multifarious growth of Indian thought on religion lie buried in the Vedas. Buddhism and the rest of India's religious thought are the outcome of the unfolding and expansion of those seeds, and modern Hinduism also is only their developed and matured form. With the expansion or the contraction of society, those seeds lie more or less expanded at one place or more or less contracted at another.
    He said a few words about the priority of Shri Krishna to Buddha. He also told the Western scholars that as the histories of the royal dynasties described in the Vishnu Purâna were by degrees being admitted as proofs throwing light on the ways of research of the antiquarian, so, he said, the traditions of India were all true, and desired that Western Sanskrit scholars, instead of writing fanciful articles, should try to discover their hidden truths.
    Professor Max Müller says in one of his books that, whatever similarities there may be, unless it be demonstrated that some one Greek knew Sanskrit, it cannot be concluded that ancient India helped ancient Greece in any way. But it is curious to observe that some Western savants, finding several terms of Indian astronomy similar to those of Greek astronomy, and coming to know that the Greeks founded a small kingdom on the borders of India, can clearly read the help of Greece on everything Indian, on Indian literature, Indian astronomy, Indian arithmetic. Not only so; one has been bold enough to go so far as to declare that all Indian sciences as a rule are but echoes of the Greek!
    On a single Sanskrit Shloka — म्लेच्छा वै यवनाः तेषु एषा विद्या प्रतिष्ठिता। ऋषिवत् तेऽपि पूज्यन्ते ... — "The Yavanas are Mlechchhas, in them this science is established, (therefore) even they deserve worship like Rishis, . . ."— how much the Westerners have indulged their unrestrained imagination! But it remains to be shown how the above Shloka goes to prove that the Aryas were taught by the Mlechchhas. The meaning may be that the learning of the Mlechchha disciples of the Aryan teachers is praised here, only to encourage the Mlechchhas in their pursuit of the Aryan science.
    Secondly, when the germ of every Aryan science is found in the Vedas and every step of any of those sciences can be traced with exactness from the Vedic to the present day, what is the necessity for forcing the far-fetched suggestion of the Greek influence on them? "What is the use of going to the hills in search of honey if it is available at home?" as a Sanskrit proverb says.
    Again, every Greek-like word of Aryan astronomy can be easily derived from Sanskrit roots. The Swami could not understand what right the Western scholars had to trace those words to a Greek source, thus ignoring their direct etymology.
    In the same manner, if on finding mention of the word Yavanikâ (curtain) in the dramas of Kâlidâsa and other Indian poets, the Yâvanika (Ionian or Greek) influence on the whole of the dramatic literature of the time is ascertained, then one should first stop to compare whether the Aryan dramas are at all like the Greek. Those who have studied the mode of action and style of the dramas of both the languages must have to admit that any such likeness, if found, is only a fancy of the obstinate dreamer, and has never any real existence as a matter of fact. Where is that Greek chorus? The Greek Yavanika is on one side of the stage, the Aryan diametrically on the other. The characteristic manner of expression of the Greek drama is one thing, that of the Aryan quite another. There is not the least likeness between the Aryan and the Greek dramas: rather the dramas of Shakespeare resemble to a great extent the dramas of India. So the conclusion may also be drawn that Shakespeare is indebted to Kalidasa and other ancient Indian dramatists for all his writings, and that the whole Western literature is only an imitation of the Indian.
    Lastly, turning Professor Max Müller's own premisses against him, it may be said as well that until it is demonstrated that some one Hindu knew Greek some time one ought not to talk even of Greek influence.
    Likewise, to see Greek influence in Indian sculpture is also entirely unfounded.
    The Swami also said that the worship of Shri Krishna is much older than that of Buddha, and if the Gitâ be not of the same date as the Mahâbhârata, it is surely much earlier and by no means later. The style of language of the Gita is the same as that of the Mahabharata. Most of the adjectives used in the Gita to explain matters spiritual are used in the Vana and other Parvans of the Mahabharata, respecting matters temporal. Such coincidence is impossible without the most general and free use of those words at one and the same time. Again, the line of thought in the Gita is the same as in the Mahabharata; and when the Gita notices the doctrines of all the religious sects of the time, why does it not ever mention the name of Buddhism?
    In spite of the most cautious efforts of the writers subsequent to Buddha, reference to Buddhism is not withheld and appears somewhere or other, in some shape or other, in histories, stories, essays, and every book of the post-Buddhistic literature. In covert or overt ways, some allusion is sure to be met with in reference to Buddha and Buddhism. Can anyone show any such reference in the Gita? Again, the Gita is an attempt at the reconciliation of all religious creeds, none of which is slighted in it. Why, it remains to be answered, is Buddhism alone denied the tender touch of the Gita-writer?
    The Gita wilfully scorns none. Fear? — Of that there is a conspicuous absence in it. The Lord Himself, being the interpreter and the establisher of the Vedas, never hesitates to even censure Vedic rash presumptuousness if required. Why then should He fear Buddhism?
    As Western scholars devote their whole life to one Greek work, let them likewise devote their whole life to one Sanskrit work, and much light will flow to the world thereby. The Mahabharata especially is the most invaluable work in Indian history; and it is not too much to say that this book has not as yet been even properly read by the Westerners.
    After the lecture, many present expressed their opinions for or against the subject, and declared that they agreed with most of what the Swami had said, and assured the Swami that the old days of Sanskrit Antiquarianism were past and gone. The views of modern Sanskrit scholars were largely the same as those of the Swami's, they said. They believed also that there was much true history in the Puranas and the traditions of India
    Lastly, the learned President, admitting all other points of the Swami's lecture, disagreed on one point only, namely, on the contemporaneousness of the Gita with the Mahabharata. But the only reason he adduced was that the Western scholars were mostly of the opinion that the Gita was not a part of the Mahabharata.
    The substance of the lecture will be printed in French in the General Report of the Congress.
    http://www.ramakrishnavivekananda.info/vivekananda/volume_4/translation_prose/the_paris_congress.htm


    Harappa

    Lingam, grey sandstone in situ, Harappa, Trench Ai, Mound F, Pl. X (c) (After Vats). "In an earthenware jar, No. 12414, recovered from Mound F, Trench IV, Square I... in this jar, six lingams were found along with some tiny pieces of shell, a unicorn seal, an oblong grey sandstone block with polished surface, five stone pestles, a stone palette, and a block of chalcedony..." (Vats, MS, 1940, Excavations at Harappa, Vol. II, Calcutta, p. 370) "In the adjoining Trench Ai, 5 ft. 6 in. below the surface, was found a stone lingam [Since then I have found two stone lingams of a larger size from Trenches III and IV in this mound. Both of them are smoothed all over]. It measures 11 in. high and 7 3/8 in. diameter at the base and is rough all over.’ (Vol. I, pp. 51-52)." Shiva Lingas at Harappa, dating more than 5,000 years old. Worship of Sivalingam has continued for millennia, uninterrupted. See: http://bharatkalyan97.blogspot.in/2015/04/sivalinga-in-dholavira-depicted-as.html
    See: http://bharatkalyan97.blogspot.in/2014/10/skambha-sukta-in-atharva-veda-and.html
    ↧

    Cipher of Indus Script Corpora explains sivalinga as purifier of metals, skambha attested on Maritime Tin Route from Hanoi to Haifa

    September 22, 2015, 9:05 pm
    $
    0
    0

    Mirror: http://tinyurl.com/oe5sx3v
    Naga worshippers of fiery pillar, Amaravati stup  Smithy is the temple of Bronze Age: stambha, thãbharā fiery pillar of light, Sivalinga. Rebus-metonymy layered Indus script cipher signifies: tamba, tã̄bṛā, tambira 'copper' 
    Railing crossbar with monks worshiping a fiery pillar, a symbol of the Buddha, , Great Stupa of Amaravati

    http://bharatkalyan97.blogspot.in/2015/05/smithy-is-temple-of-bronze-age-stambha_14.html
    Railing crossbar with monks worshiping a fiery pillar, a symbol of the Buddha,

    Relief with Ekamukha linga. Mathura. 1st cent. CE (Fig. 6.2). This is the most emphatic representation of linga as a pillar of fire. The pillar is embedded within a brick-kiln with an angular roof and is ligatured to a tree. Hieroglyph: kuTi 'tree' rebus: kuThi 'smelter'. In this composition, the artists is depicting the smelter used for smelting to create mũh 'face' (Hindi) rebus: mũhe 'ingot' (Santali) of mēḍha 'stake' rebus: meḍ 'iron, metal' (Ho. Munda). मेड (p. 662) [ mēḍa ] f (Usually मेढ q. v.) मेडका m A stake, esp. as bifurcated. मेढ (p. 662) [ mēḍha ] f A forked stake. Used as a post. Hence a short post generally whether forked or not. मेढा (p. 665) [ mēḍhā ] m A stake, esp. as forked. 2 A dense arrangement of stakes, a palisade, a paling. मेढी (p. 665) [ mēḍhī ] f (Dim. of मेढ) A small bifurcated stake: also a small stake, with or without furcation, used as a post to support a cross piece. मेढ्या (p. 665) [ mēḍhyā ] a (मेढ Stake or post.) A term for a person considered as the pillar, prop, or support (of a household, army, or other body), the staff or stay. मेढेजोशी (p. 665) [ mēḍhējōśī ] m A stake-जोशी; a जोशी who keeps account of the तिथि &c., by driving stakes into the ground: also a class, or an individual of it, of fortune-tellers, diviners, presagers, seasonannouncers, almanack-makers &c. They are Shúdras and followers of the मेढेमत q. v. 2 Jocosely. The hereditary or settled (quasi fixed as a stake) जोशी of a village.मेंधला (p. 665) [ mēndhalā ] m In architecture. A common term for the two upper arms of a double चौकठ (door-frame) connecting the two. Called also मेंढरी & घोडा. It answers to छिली the name of the two lower arms or connections. (Marathi)
    मेंढा [ mēṇḍhā ] A crook or curved end rebus: meḍ 'iron, metal' (Ho. Munda) 

    Image result for pillar of fire bhuteshwar
    A hieroglyph-multiplex, iconogrpahic enquiry of archaeometallurgy and Indus Script Corpora parallels the extraordinary adhyatmika enquiry in Atharvaveda Skambha Sukta unraveling the purification processes signified by the sivalinga. It is a metaphor for the axis mundi linking earth and heaven as the artisans are awestruck by the mere earth dhatugarbha, dagoba yielding metal implements. The veneration of a linga documented with a purificatory inscrition links the Dong Son Bronze drum hieroglyphs, Sarasvati-Sindhu artefacts of sivalinga and Eurasian evidences of veneration of pitr-s, ancestors. This is a celebration of dharma-dhamma continuum venerated in a Darasuram temple frieze of siva emerging out of the linga with Brahma as hamsa searching in the heavens and Vishnu digging into the earth to find the endless, beginningless form of the Skambha, the pillar of light, the pillar of fire, sivalinga embedded in every fire-altar of Sarasvati-Sindhu civilization by Bharatam Janam, the metalcasters of the Bronze Age.

    A stunning explanation for the Bronze Age principal life-activity metaphor as sivalinga appears in Candi Sukuh temple. This temple has a sivalinga and an inscription. The inscription explains the raison d'etre for the linga which is iconographically unique with four round balls on the tip of the skambha, pillar 6 feet tall. The inscribed hieroglyphs are: 4 round balls, a sword; and inscription in Javanese, referring to 'inauguration of the holy ganggasudhi...' The round balls are khāṇḍā. The pillar is lo'loha, copper'; together, lokhāṇḍā 'metal implements'. The phonetic reinforcer is sword: khaṇḍa 'sword'. Ganggasudhi is a veneration of the ancestors.

    This note sees an essential unity among the Sit Shamshi bronze, the Dong Son bronze drum tympanum with Indus Script hieroglyphs and the sivalingas found in Sarasvati-Sindhu civilization of ca. 3rd millennium BCE in the context of the sivalinga as a metaphor of metalwork life-activities of the Bronze Age.

    With the iconographic reinforcement of Candi Sukuh, Swami Vivekananda's inspired explanation for Atharva Veda Skambha Sukta as a representation of Yupa-Skambha gets validated. The skambha, the cosmic dance of creation explains the processes of purification which result in the metalforms arsing out of earth impregnated in fire of the furnace or crucible. The demonstration of the cosmic dance of creation occurs in the temple, the smithy, kole.l

    See: http://bharatkalyan97.blogspot.in/2015/09/worship-of-sivalingam-in-harappa.html Swami Vivekananda explains Yupa-skambha and AV skambha sukta.
    See: http://bharatkalyan97.blogspot.in/2015/04/sivalinga-in-dholavira-depicted-as.html
    See: http://bharatkalyan97.blogspot.in/2014/10/skambha-sukta-in-atharva-veda-and.html

    Skambha Sukta ( Atharva Veda X-7 ) begins with this enquiry to unravel the implanted truth:

    kásminn áṅge tápo asyā́dhi tiṣṭhati kásminn áṅga r̥tám asyā́dhy ā́hitam
    kvà vratáṃ kvà śraddhā́sya tiṣṭhati kásminn áṅge satyám asya prátiṣṭhitam 1

    1.Which of his members is the seat of fervour: Which is the base of Ceremonial Order? Where in him standeth Faith? Where Holy Duty? Where, in what part of him is truth implanted?

    The sequences of questions posed in 44 sukta verses are an inquiry as profound as the Nasadiya Sukta of Rigveda. The wonder of the Rishi and the insights provided linking earth and heaven in an axis mundi the primordial pillar signified by the skambha (linga) metaphor is unsurpassed in any cosmic-consciousness enquiries of all time. 

    This wonder, this enquiry gets embedded in some hieroglyph-multiplexes of Indus Script Corpora and on Bhuteswar friezes linking sivalinga to a smelter and processes of the smith working with minerals to produce metallic implements. This is one reason why the stella are implanted in almost every fire-altar of Sarasvati-Sindhu civilization.
    Austro-asiatic languages. Pinnow's map.

    See: http://www.jstor.org/stable/41466748 The Austroasiatic Munda Population from India and its Enigmatic Origin: A HLA Diversity Study
    MARIA EUGENIA RICCIO, JOSÉ MANUEL NUNES, MELISSA RAHAL, BARBARA KERVAIRE, JEAN-MARIE TIERCY and ALICIA SANCHEZ-MAZAS
    Human Biology
    Vol. 83, No. 3 (June 2011), pp. 405-435
    Geographic distribution of two linguistic subfamilies linked to Indian sprachbund.
    After Charles Higham, 1996, The Bronze Age of Southeast Asia, p. 295Map of bronze age sites which correlate with the Austro-asiatic Indian sprachbund map.

    This extension of Indian sprachbund and presence in Far East may explain the Indus Script hieroglyphs signifying metalwork on Dong Son Bronze Drums cire perdue on the surface tympanum of the drums
    Hieroglyphs on Dong Son Bronze Drums explained by Indus Script Cipher
    http://bharatkalyan97.blogspot.in/2015/02/hieroglyphs-on-dong-son-drums-relate-to.html
    Image result for tympanum drumFrogs meNDaka 'frog' rebus: meD 'iron'
    Image result for heron dong son drumHerons, antelopes kanku 'heron' Rebus: kanga 'brazier' ranku 'antelope' rebus: ranku 'tin';
    Sun.
    Hieroglyph: arka 'sun' Rebus: eraka 'copper' 861 Ta. eṟi (-pp-, -tt-) to shine, glitter; eṟippu lustre, brightness, hot sun. Ma. eṟikka to shine (as sun); eṟippu sunshine. (DEDR 861) Ka. eṟe to pour any liquids, cast (as metal); n. pouring; eṟacu, ercu to scoop, sprinkle, scatter, strew, sow; eṟaka, eraka any metal infusion; molten state, fusion. Tu. eraka molten, cast (as metal); eraguni to melt.(DEDR 866)

    An abiding metaphor in Dharma-Dhamma traditions is the sivalinga. The metaphor relates to sacred metalwork producing:  lokhāṇḍā 'metal implements'. The expression finds iconographic Indus Script ciphertext, together with an inscription explaining Ganga Sudhi 'Ganga purification' -- veneration of ancestors, pitr-s, in Candi Sukuh temple dedicated to metalwork in Java, Indonesia.
    http://bharatkalyan97.blogspot.in/2015/09/bronze-age-lokhanda-metal-tools-pots.html Ekhamukhalinga and linga with four or five faces are anthropomorphs imaging cosmos with human attributes. 

    What wonder is it that mere earth yields metal implements purified through fire? What wonder is it that explains the transmutations involving purificatory processes? What wonder is this cosmic dance in dagoba, dhatugarbha? What wondrous techniques have been handed down to us by our pitr-s, our ancestors creating ploughshares, implements which transform social living? Is he lukulisa - the divnity of the mace? Lakulisha (Sanskrit: Lakuliśa, Devnagari: लकुलिश) (Etymology: लगुड (staff) or लकुट (mace) + ईश (lord) = meaning, the lord with a staff or mace or club or stick) is venerated as a form of Siva by Pasupathas.
    Lakulisha among his four disciples Kusika, Garga, Mitra, and Kaurushya, rock-cut stone relief, Cave Temple No. 2 at Badami, Karnataka, Early Chalukya dynasty, second half of the 6th century CE
    Statue of Lakulisha, Pratihara, 9th century CE."According to a tradition stated in the Linga Purana, Lakulisha is considered as the 28th and the last avatar of Shiva and the propounder of Yoga system. According to the same tradition, Lakulisha had four disciples, viz., Kaurushya, Garga, Mitra and Kushika. According to another tradition mentioned in the Avanti Khanda of the Skanda Purana, Lakulisha and his four disciples while passing Mahakalavana, installed a linga at that place, which was then known as Kayavarohaneshvara.[2] The Kurma Purana (Chap. 53), the Vayu Purana (Chap. 23), and the Linga Purana (Chap. 24) predicted that Shiva (Maheshvara) would appear in the form of a wandering monk called 'Lakulin' or 'Nakulisha', and that he would have four disciples named, Kushika, Garga, Mitra, and Kanrushya, who would re-establish the cult of Pashupati and would therefore be called Pashupata(s). Lakulisha was the fruition of these divine predictions. According to Vayu Purana V. 1.23.202-214, Lakulisha was a contemporary of Vyasa and Krishna, and was the 28th incarnation of Rudra (Shiva)."

    https://en.wikipedia.org/wiki/Lakulish
    Metallic box enclosing Ishtalinga worn on the body by Lingayata.

    A Lingayat ritual locket which holds iṣṭaliṅga (Kannada: ಇಷ್ಟಲಿಂಗ) 19th century, Tamil Nadu. lingavanta is the "one who wears aiṣṭaliṅga'.
    These are seafaring artisans from Indian sprachbund who took their culture and sivalinga metaphors to Hanoi, Vietnam evidenced by the exquisite cire perdue castings on Dong Son bronze drums with Indus Script hieroglyphs: heron, antelope, sun: kanka 'heron' Rebus: kanaga 'brazier'; eruvai 'kite' Rebus: eruva 'copper' mlekh 'goat' Rebus: milakkhu 'copper'; ranku 'antelope' Rebus: ranku 'tin' arka 'sun' Rebus: arka, eraka 'copper, moltencast'.

    Swami Vivekananda has explained the metaphor of Yupa-Skambha explained in breath-taking theology of Atharva Veda Skambha Sukta (X.7). Yes, the yupa-skambha which is present as a stella in almost every fire-altar uncovered in Sarasvati-Sindhu civilization archaeological sites. The stalks -- three of them -- are also signified on the Sit Shamshi bronze which is sandhyavandanam for the sun, offering oblations to sun divinity. The background of Sit Shamshi bronze is dominated by a dagoba, dhatugarbha, venerating the mere earth which yields the minerals worked on by bronze-smiths of yore. The smithy becomes a temple. kole.l is smithy. kole.l is temple. (Kota) lokhāṇḍā 'metal implements' are divine manifestations of the cosmic dancer Mahadeva, Mahesvara and hence metaphors of veneration in awe at the phenomena which are the axis mundi linking earth and heaven. Hence, the Yupa skambha as expounded in Atharva Veda Skambha Sukta, a metaphor of briliance and the very pinnacle of theological enquiry explaining the processes of creation and the cosmic dance itself in every conscious being in the universe. This is the purifier, the PotR, the potti priest with the trefoil-decorated robe and wearing fillet on the forehead and on the shoulder. Hence, the veneration apparent in the trefoil-decorated base PLUS sivalinga discovered in Mohenjo-daro.
    Sit Shamshi bronze model. Dagoba (dhatugarbha), veneration of the Sun. Three stalks in front of a water reservoir as the two worshippers offer sandhyavandanam. Source for the figure: http://www.louvre.fr/en/oeuvre-notices/sit-shamshi "This large piece of bronze shows a religious ceremony. In the center are two men in ritual nudity surrounded by religious furnishings - vases for libations, perhaps bread for offerings, steles - in a stylized urban landscape: a multi-tiered tower, a temple on a terrace, a sacred wood. In the Middle-Elamite period (15th-12th century BC), Elamite craftsmen acquired new metallurgical techniques for the execution of large monuments, statues and reliefs."
    Image result for shiva lingam base mohenjo daroTre-foil inlay decorated base (for linga icon?); smoothed, polished pedestal of dark red stone; National Museum of Pakistan, Karachi; After Mackay 1938: I, 411; II, pl. 107:35; Parpola, 1994, p. 218. Two decorated bases and a lingam, Mohenjo-daro. 
    ImageCerveteri. Etrucian skambha and sivalinga.

    Tomb Markers (cippi) from Cerveteri

    An assortment of tomb markers (cippus, plural cippi), from the Etruscan Banditaccia necropolis of Cerveteri (Caere). These are no longer in situ. Markers like these, usually without any inscriptions or figural decoration, were set up on small stands before the doorways of chamber tombs.
    ImageStupa. Sarnath.

    Lingam, grey sandstone in situ, Harappa, Trench Ai, Mound F, Pl. X (c) (After Vats). "In an earthenware jar, No. 12414, recovered from Mound F, Trench IV, Square I... in this jar, six lingams were found along with some tiny pieces of shell, a unicorn seal, an oblong grey sandstone block with polished surface, five stone pestles, a stone palette, and a block of chalcedony..." (Vats, EH, p. 370)

    The iconography is explained in Bhuteshwar friezes and in the temple of Candi Sukuh on the Maritime Tin Route. The iconography is also vivid in the two skambhas of Dholavira.

    What is described as a “pinecone” at the small museum at Arbeia (South Shields, near Newcastle-upon-Tyne, U.K.), which was found in Romano-British context.
    https://aediculaantinoi.wordpress.com/2012/04/06/megalensia-the-third-day/

    File:Worship of Shiva Linga by Gandharvas - Shunga Period - Bhuteshwar - ACCN 3625

    See: http://bharatkalyan97.blogspot.in/2015/05/rigveda-soma-not-herb-not-drink-but.html A tree associated with smelter and linga from Bhuteshwar, Mathura Museum. Architectural fragment with relief showing winged dwarfs (or gaNa) worshipping with flower garlands, Siva Linga. Bhuteshwar, ca. 2nd cent BCE. Lingam is on a platform with wall under a pipal tree encircled by railing. (Srivastava,  AK, 1999, Catalogue of Saiva sculptures in Government Museum, Mathura: 47, GMM 52.3625) The tree is a phonetic determinant of the smelter indicated by the railing around the linga: kuṭa, °ṭi -- , °ṭha -- 3, °ṭhi -- m. ʻ tree ʼ  Rebus: kuṭhi 'smelter'. kuṭa, °ṭi -- , °ṭha -- 3, °ṭhi -- m. ʻ tree ʼ lex., °ṭaka -- m. ʻ a kind of tree ʼ Kauś.Pk. kuḍa -- m. ʻ tree ʼ; Paš. lauṛ. kuṛāˊ ʻ tree ʼ, dar. kaṛék ʻ tree, oak ʼ ~ Par. kōṛ ʻ stick ʼ IIFL iii 3, 98. (CDIAL 3228). See: 
    This museum artifact is comparable to the monumental 6 ft. tall inscribed stone linga discovered in Candi Sukuh as the sacred, venerated pillar of light, described in Atharva Veda Stambha Sukta.

    Candi Cetho. Lingga shows a pair of balls at the top of the penis -- to be read rebus as Meluhha hieroglyph composition: lo-khaNDa, penis + 4 balls; Rebus: iron, metalware.
    The four balls of the penis are also clearly shown on a 6 ft. tall linga inscribed with 1. a sword; and 2. inscription in Javanese, referring to 'inauguration of the holy ganggasudhi...'

    See: http://bharatkalyan97.blogspot.in/2015/01/sekkizhar-periya-puranam-candi-sukuh.html Histoire ancienne des Etats hindouises along the Tin Road from Haifa to Hanoi. NaMo, Obama, announce United Indian Ocean States.

    lo 'penis' Rebus: loh 'copper, metal'

    Hieroglyphs: gaṇḍa 'swelling' gaṇḍa 'four' gaṇḍa 'sword'
    Rebus: kāṇḍa ‘tools, pots and pans and metal-ware’ (Marathi)

    Together, hieroglyphs: lo + gaṇḍa. Rebus: लोखंड [ lōkhaṇḍa ] 'metalwork'

    Metaphor: Sh. K.ḍoḍ. lō m. ʻ light, dawn ʼ; L. awāṇ. lō ʻ light ʼ; P. lo f. ʻ light, dawn, power of seeing, consideration ʼ; WPah. bhal. lo f. ʻ light (e.g. of moon) ʼ.(CDIAL 11120). + kaṇṭa 'manliness'. Metaphorical rendering of the effulgence (sun and moon) associated with the pillar of light yielding the imagery of an representation of a fiery pillar with unfathomable beginning, unreachable end, thus of infniity of Mahadeva representing the paramaatman for the aatman in search of nihs'reyas (moksha), from Being to Becoming, the way earth and stones transmute into metal in the smelter and smithy, kole.l 'smithy, temple'.

    Bharatiyo, 'metalcasters' (Gujarati) are awestruck by this parallel with the cosmic energy replicated in the energies of the smelter, fire-altar and smithy. Hence, the veneration of the linga + 4 spheres as the essence of every phenomenon on cosmos, on the globe, of the world. These hieroglyphs and related metaphors thus yield the gestalt of Bharatiyo, 'metalcasters' (Meluhha). This enduring metaphor finds expression in sculptures on many Hindu temples of Eurasia.

    The gloss gaṇḍu 'manliness' (Kannada); 'bravery, strength' (Telugu) is a synonym of the expression on Candi Suku linga inscription: 'sign of masculinity is the essence of the world'. Thus, the gloss lokhaṇḍa which is a direct Meluhha speech form related to the hieroglyph composition on Candi Suku inscription is the sign of masculinity. The rebus renderings of khandoba or kandariya mahadeva are elucidations of the rebus gloss: kaṇḍa, 'mahadeva S'iva or mahes'vara.' The hieroglyphs deployed on the 1.82m. tall stone sculpture of linga with the inscription and hieroglyphs of sword, sun, moon and four balls deployed just below the tip of the phallus are thus explained as Meluhha speech: lokhaṇḍa. The rebus rendering of the phrase is: lo 'light' and kaṇṭa 'manliness'. These attributes constitute the effulgence of the linga as the fiery pillar, skhamba venerated in Atharva Veda Skhamba sukta as the cosmic effulgence as the cosmic essence.

    gaṇḍa -- m. ʻ four' (Munda) गंडा[ gaṇḍā ] m An aggregate of four (cowries or pice). (Marathi) <ganDa>(P)  {NUM} ``^four''.  Syn. <cari>(LS4), <hunja-mi>(D).  *Sa., Mu.<ganDa> `id.', H.<gA~Da> `a group of four cowries'.  %10591.  #10511.<ganDa-mi>(KM)  {NUM} ``^four''.  |<-mi> `one'.  %10600.  #10520. Ju<ganDa>(P)  {NUM} ``^four''.  gaṇḍaka m. ʻ a coin worth four cowries ʼ lex., ʻ method of counting by fours ʼ W. [← Mu. Przyluski RoczOrj iv 234]S. g̠aṇḍho m. ʻ four in counting ʼ; P. gaṇḍā m. ʻ four cowries ʼ; B. Or. H. gaṇḍā m. ʻ a group of four, four cowries ʼ; M. gaṇḍā m. ʻ aggregate of four cowries or pice ʼ.(CDIAL 4001)

    gaṇḍa -- m. ʻswelling, boil, abscessʼ(Pali)

    Rebus: kaṇḍ 'fire-altar' (Santali) kāṇḍa ‘tools, pots and pans and metal-ware’ (Marathi) खंडा [ khaṇḍā ] m A sort of sword. It is straight and twoedged. खांडा [ khāṇḍā ] m A kind of sword, straight, broad-bladed, two-edged, and round-ended.खांडाईत [ khāṇḍāīta ] a Armed with the sword called खांडा. (Marathi)

    लोखंड [ lōkhaṇḍa ] n (लोह S) Iron.लोखंडकाम [ lōkhaṇḍakāma ] n Iron work; that portion (of a building, machine &c.) which consists of iron. 2 The business of an ironsmith.
    लोखंडी [ lōkhaṇḍī ] a (लोखंड) Composed of iron; relating to iron.

    http://bharatkalyan97.blogspot.in/2015/01/significance-of-linga-and-4-spheres-on.html

    ``^penis'':So. laj(R)~ lij ~ la'a'j~ laJ/ laj~ kaD `penis'.
    Sa. li'j `penis, esp. of small boys'.
    Sa. lO'j `penis'.Mu. lOe'j ~ lOGgE'j `penis'.  ! lO'jHo loe `penis'Ku. la:j `penis'.
    @(C289) ``^penis'':Sa. lOj `penis'.Mu. lOj `penis'.KW lOj@(M084) (Munda etyma)

    Rebus: lo 'copper' lōhá ʻ red, copper -- coloured ʼ ŚrS., ʻ made of copper ʼ ŚBr., m.n. ʻ copper ʼ VS., MBh. [*rudh -- ] Pa. lōha -- m. ʻ metal, esp. copper or bronze ʼ; Pk. lōha -- m. ʻ iron ʼ, Gy. pal. li°, lihi, obl. elhás, as. loa JGLS new ser. ii 258; Wg. (Lumsden) "loa"ʻ steel ʼ; Kho. loh ʻ copper ʼ; S. lohu m. ʻ iron ʼ, L. lohā m., awāṇ. lōˋā, P. lohā m. (→ K.rām. ḍoḍ. lohā), WPah.bhad. lɔ̃un., bhal. lòtilde; n., pāḍ. jaun. lōh, paṅ. luhā, cur. cam. lohā, Ku. luwā, N. lohu, °hā, A. lo, B. lo, no, Or. lohā, luhā, Mth. loh, Bhoj. lohā, Aw.lakh. lōh, H. loh, lohā m., G. M. loh n.; Si. loho, lō ʻ metal, ore, iron ʼ; Md. ratu -- lō ʻ copper ʼ. WPah.kṭg. (kc.) lóɔ ʻ iron ʼ, J. lohā m., Garh. loho; Md. lō ʻ metal ʼ.(CDIAL 11158)
    http://bharatkalyan97.blogspot.in/2015/01/meluhha-hieroglyphs-and-candi-sukuh.html

    Hieroglyph: kanda m. bulbous root (Samskritam) Ash. piċ-- kandə ʻ pine ʼ Rebus:lo-khānḍa 'tools, pots and pans, metal-ware'. लोखंड [lōkhaṇḍa ] 'metalwork' Rebus: loh 'copper, iron, metal' (Indian sprachbund, Meluhha).

    Thyrsus staff tied with taenia and topped with a pine cone


    Bali sivalinga
    Mukhalinga. 10th cent. Asian Art Museum. https://en.wikipedia.org/wiki/Mukhalinga
    Five-faced Mukhalinga,Himachal Pradesh; currently in LACMA
    One-faced Mukhalinga,Maharashtra; currently inLACMA
    Five-headed Mukhalinga Budanilkantha, Nepal

    Four-headed metal cover as Mukhalinga, Nepal; currently inMuseum of Asian Art
    Ekamukha sivalinga
    Sivalinga. Kathmandu

    Hanumanghat. Sivalingas. Kathmandu.
    Sivalinga. Angkor Wat.
    Cambodia. Kmer
    Si Thep sivalinga, Thailand.
    Sivalinga. Buddha temple. Bangkok
    Sivalinga. Yot Kaeng. Thailand.
    Cambodia Stone; H. 52 3/4 in. (134 cm) 
    Reverse reclining Vishnu with Shiva-linga in front.
    Reverse reclining Vishnu. Front Sivalinga.

    Kabl Spean. A river flows over the toe of Anantas'ayana, reclining Vishnu.

    Shiva and Parvati on Nandi. The lingas are carved underwater in front of them.Kabl Spean.

    Brahma. Kabl Spean. Cambodia.
    Siva carved in rock. 
    Prasat Thom sivalinga, Koh Ker, Cambodia
    File:Twin Shiva linga wall sculpture of 1820.JPGBaneswar Sivalinga twins.
    Sivalinga. Pashupatinath. Nepal.
    Sivalinga. Pashupathinath. Nepal
    Sivalinga. Elephanta caves. India.
    Sivalinga. Gudimallam. India.
    Image result for ancient shiva linga pujaSivalinga. Mamallapuram. Chennai.
    Sivalinga. Thailand.
    elaborately decorated shivaSivalinga. Nagarkot. Nepal.
    VietnamSivalinga. Vietnam.
    vietnam-03Sivalinga. My Son. Vietnam
    vietnam-04Sivalinga. My Son. Vietnam.
    VietnamCopper Sivalinga. Cat Tien. Vietnam.
    VietnamSivalinga. Cat Tien. Now in National Museum, Vietnam.
    Reclining Vishnu with lingas in front.
    Reclining Vishnu with Sivalingas in front. 

    Kabl Spean.
    River of a thousand lingas.
    River of a thousand lingas. Kabl Spean.
    Kabl Spean


    Hieroglyph: Summit of hill: Ta. kuṉṟam, kuṉṟu hill, mountain; kuṉṟuvar mountaineers. Ma. kunnam mountain; kunnu hill, mountain; conical heap, hill-fort; kunnan mountaineer; kunnikka to pile up, heap up; kuṟu hill. To. küḏ-xas̱, küḏs̱ large rock standing by itself. Ka. koṇḍa hill, mountain (< Te.). Koḍ. kundï mountain. Te. koṇḍa, (inscr.) konṟa mountain, hill, rock; koṇḍavã̄ḍu a mountaineer; kuruva, (Inscr.) kuṟuva a raised ground, footpath on a hill. Nk. (Ch.) kod hill. Pa. kondi (pl. kondkul) mountain. Ga. (S.2) konḍekor the Gadbas near Salur; (S.3) koṇḍavān a hill-man. Go. (W.) kuṛu hill; (Ph.) kuṛo mountain, forest (Voc. 795). Konḍa goṟon (pl. goṟoku/ goṟonku) hill, mountain, forest on a hill.(DEDR 1864)

    kōh कोह् । पर्वतः m. a mountain, i.q. kŏh, q.v. (Gr.M., K.Pr. 78, 114, 161, 262; W. 156; YZ. 89; Rām. 375, 439, 746, 1337), with Persian  iẓāfat,kōh-i (Śiv. 648, 823; Rām. 937). kōh-i-tōra, Mount Sinai (H. iv, 5).kŏh क्वह् (= ) । पर्वतः m. a mountain (Śiv. 63, 22, 26, 252, 422, 1392; Rām. 96, 25, 4, 443-4, etc.); a range of mountains (El. koh, i.e. kōh). kŏha-dāmān (Kashmiri)


    <gOtO>(P)  {N} ``^hillock''.  *Mu.<guTu> `a small jungle, a small hillock', Ho<guTu> `hillock', Sad.<gUTU>.  %11861.  #11771.<kunDa>(B)F  {N} ``^forest, ^hill, ^mountain; ^deity presiding over the hill''.  @B06070,N469.  #19151.  <Dumaw = kuNDa>(F)  {N} ``^hill''.  !noun phrase cf. 1003.  @N475.  #9623.Go<koDki>(Z) [koDki],[koRki]  {N} ``^mountain''.  *LoanGo<kun>(Z),,<kunDa>(ZA),,<kunDan>(Z),<kunDa?>(Z)  {N} ``^hill, ^mountain, ^forest''.  ??(Z) orig. <kun=Dan>,<kun=Da?>,<kun=Da>.?.Re<kunDa>(B)F  {N} ``^forest, ^hill, ^mountain; ^deity presiding over the hill''.(Munda) غونډئِي g̠ẖūnḏḏaʿī, s.f. (6th) A mound or detached hill separated from the higher range. Sing. and Pl.(Pashto)

    Gaw. khaṇḍa ʻ hill pasture ʼ (see ab.); Bshk. khan m. ʻ hill ʼ, Tor. khān, (Grierson) khaṇḍ, Mai. khān, Chil. Gau. kān, Phal. khã̄ṇ; Sh. koh. khŭṇ m., gur. khonn, pales. khōṇə, jij. khɔ̈̄ṇ ʻ mountain ʼ, gil. (Lor.) kh*ln m. ʻ mountain pass ʼ.(CDIAL 3792) Koṭi (f.) [cp. Sk. koṭi & kūṭa2] the end -- (a) of space: the extreme part, top, summit, point (cp. anta to which it is opposed at J vi.371)खोंडा (p. 216) [ khōṇḍā ] 2 fig. A hollow amidst hills; a deep or a dark and retiring spot; a dell.(Marathi) కొండ (p. 0314) [ koṇḍa ] konḍa. [Tel.] A hill, hillock, mountain, rock.కోదు (p. 0327) [ kōdu ] kōdu. [Tel. from కో a hill.] n. A Khond: a hill tribe in Ganjam.(Telugu) கோ³ kō cf. gōmanta. Mountain; மலை. கோக்க டோறு மின்வாள் வீசி (சிவப்பிர. வெங்கைக்கலம். 84).கோடு² kōṭu[K. kōḍu, M. kōṭu.] Summit of a hill, peak; மலைச்சிகரம். பொற்கோட் டிமயமும் (புறநா. 2, 24). Mountain; மலை. குமரிக் கோடும் (சிலப். 11, 20). High ground, elevation; மேட்டுநிலம். நறுங்காழ் கொன்று கோட் டின் வித்திய (மதுரைக். 286).(Tamil) Ta. koṭi banner, flag, streamer; kōṭu summit of a hill, peak, mountain; kōṭai mountain; kōṭar peak, summit of a tower; kuvaṭu mountain, hill, peak; kuṭumi summit of a mountain, top of a building, crown of the head, bird's crest, tuft of hair (esp. of men), crown, projecting corners on which a door swings. Ma. koṭi top, extremity, flag, banner, sprout; kōṭu end; kuvaṭu hill, mountain-top; kuṭuma, kuṭumma narrow point, bird's crest, pivot of door used as hinge, lock of hair worn as caste distinction; koṭṭu head of a bone. Ko. koṛy flag on temple; koṭ top tuft of hair (of Kota boy, brahman), crest of bird; kuṭ clitoris. To. kwïṭ tip, nipple, child's back lock of hair. Ka. kuḍi pointed end, point, extreme tip of a creeper, sprout, end, top, flag, banner; guḍipoint, flag, banner; kuḍilu sprout, shoot; kōḍu a point, the peak or top of a hill; koṭṭu a point, nipple, crest, gold ornament worn by women in their plaited hair; koṭṭa state of being extreme;koṭṭa-kone the extreme point; (Hav.) koḍi sprout; Koḍ. koḍi top (of mountain, tree, rock, table), rim of pit or tank, flag. Tu. koḍi point, end, extremity, sprout, flag; koḍipuni to bud, germinate; (B-K.) koḍipu, koḍipelů a sprout; koḍirè the top-leaf; koṭṭu cock's comb, peacock's tuft. Te. koḍi tip, top, end or point of a flame; koṭṭa-kona the very end or extremity. Kol. (Kin.) koṛi point.Pa. kūṭor cock's comb. Go. (Tr.) koḍḍī tender tip or shoot of a plant or tree; koḍḍi (S.) end, tip, (Mu.) tip of bow; (A.) koḍi point (Voc. 891). Malt. qoṛg̣o comb of a cock; ? qóru the end, the top (as of a tree).(DEDR 2049) 

    S. Kalyanaraman
    Sarasvati Research Center
    September 23, 2015

    Skambha sukta (AV X.7) meaning:


    1)Which of his members is the seat of Fervour: Which is the base of Ceremonial Order? Where in him standeth Faith? Where Holy Duty? Where, in what part of him is truth implanted?


    2)Out of which member glows the light of Agni? Form which proceeds the breath of Mātarisvan? From which doth Chandra measure out his journey, travelling over Skambha's mighty body?


    3)Which of his members is the earth's upholder? Which gives the middle air a base to rest on? Where, in which member is the sky established? Where hath the space above the sky its dwelling?


    4)Whitherward yearning blazeth Agni upward? Whitherward yearning bloweth Mātarisvan? Who out of many, tell me, is that Skambha to whom with long- ing go the turning pathways?


    5)Whitheward go the half-months, and, accordant with the full year, the months in their procession? Who out of many, tell me, is that Skambha to whom go seasons and the groups of seasons?


    6)Whitherward yearning speed the two young Damsels, accordant, Day and Night, of different colour? Who out of many, tell me, is that Skambha to whom the Waters take their way with longing?


    7)Who out of many, tell me, is that Skambha, On whom Prajāpati set up and firmly stablished all the worlds?


    8)That universe which Prajāpati created, wearing all forms,, the highest, midmost, lowest, How far did Skambha penetrate within it? What portion did he leave unpenetrated?


    9)How far within the past hath Skambha entered? How much of him hath reached into the future? That one part which he set in thousand places,—how far did Skambha penetrate within it?


    10)Who out of many, tell me, is that Skambha in whom men recognize the Waters, Brahma, In whom they know the worlds and their enclosures, in whom are non-existence and existence?


    11)Declare that. Skambha, who is he of many, In whom, exerting every power, Fervour maintains her loftiest vow; In whom are comprehended Law, Waters, Devotion and Belief


    12)Who out of many, tell me, is that Skambha On whom as their foundation earth and firmament and sky are set; In whom as their appointed place rest Fire and Moon and Sun and Wind?


    13)Who out of many, tell me, is that Skambha He in whose body are contained all three-and-thirty Deities?


    14)Who out of many, tell me, is that Skambha. In whom the Sages earliest born, the Richas, Sāman, Yajus, Earth, and the one highest Sage abide?


    15)Who out of many, tell me, is the Skambha. Who comprehendeth, for mankind, both immortality and death, He who containeth for mankind the gathered waters as his veins?


    16)Who out of many, tell me, is that Skambha, He whose chief arteries stand there, the sky's four regions, he irk whom Sacrifice putteth forth its might?


    17)They who in Purusha understand Brahma know Him who is. Supreme. He who knows Him who is Supreme, and he who knows the Lord of Life, These know the loftiest Power Divine, and thence know Skam- bha thoroughly.


    18)Who out of many, tell me, is that Skambha Of whom Vaisvānara became the head, the Angirases his eye, and Yātus his corporeal parts?


    19)Who out of many, tell me, is that Skambha Whose mouth they say is Holy Lore, his tongue the Honey- sweetened Whip, his udder is Virāj, they say?


    20)Who out of many, tell me, is that Skambha From whom they hewed the lichas off, from whom they chipped the Yajus, he Whose hairs are Sāma-verses and his mouth the Atharvāngi- rases?


    21)Men count as 'twere a thing supreme nonentity's conspicuous branch; And lower man who serve thy branch regard it as an entity.


    22)Who out of many, tell me, is that Skambha In whom Ādityas dwell, in whom Rudras and Vasus are contained, In whom the future and the past and all the worlds are firmly set;


    23)Whose secret treasure evermore the three-and thirty Gods protect? Who knoweth now the treasure which, O Deities ye watch and guard?


    24)Where the Gods, versed in Sacred Lore, worship the loftiest Power Divine The priest who knows them face to face may be a sage who knows the truth.


    25)Great, verily, are those Gods who sprang from non-existence into life. Further, men say that that one part of Skambha is nonentity.


    26)Where Skambha generating gave the Ancient World its shape and form, They recognized that single part of Skambha as the Ancient World,


    27)The three-and-thirty Gods within his body were disposed as limbs: Some, deeply versed in Holy Lore, some know those three-and- thirty Gods.


    28)Men know Hiranyagarbha as supreme and inexpressible: In the beginning, in the midst of the world, Skambha poured that gold.


    29)On Skambha Fervour rests, the worlds and Holy Law repose on him. Skambha, I clearly know that all of thee on Indra is imposed.


    30)On Indra Fervour rests, on him the worlds and Holy Law recline. Indra, I clearly know that all of thee on Skambha findeth rest.


    31)Ere sun and dawn man calls and calls one Deity by the other's name. When the Unborn first sprang into existence he reached that independent sovran lordship; than which aught higher never hath arisen.


    32)Be reverence paid to him, that highest Brahma, whose base is Earth, his belly Air, who made the sky to be his head.


    33)Homage to highest Brahma, him whose eye is Sūrya and the Moon who groweth young and new again, him who made Agni for his mouth.


    34)Homage to highest Brahma, him whose two life-breathings were the Wind, The Angirases his sight: who made the regions be his means of sense.


    35)Skambha set fast these two, the earth and heaven, Skambha maintained the ample air between them. Skambha established the six spacious regions: this whole world Skambha entered and pervaded.


    36)Homage to highest Brahma, him who, sprung from Fervour and from toil, Filled all the worlds completely, who made Soma for himself alone.


    37)Why doth the Wind move ceaselessly? Why doth the spirit take no rest? Why do the Waters, seeking truth, never at any time repose?


    38)Absorbed in Fervour, is the mighty Being, in the world's centre, on the waters' surface. To him the Deities, one and all betake them. So stand the tree- trunk with the branches round it.


    39)Who out of many, tell me, is that Skambha. To whom the Deities with hands, with feet, and voice, and ear, and eye. Present unmeasured tribute in the measured hall of sacrifice?


    40)Darkness is chased away from him: he is exempt from all dist- ress. In him are all the lights, the three abiding in Prajāpati.


    41)He verily who knows the Reed of Gold that stands amid the flood, is the mysterious Lord of Life.


    42)Singly the two young Maids of different colours approach the six-pegged warp in turns and weave it. The one draws out the threads, the other lays them: they break them not, they reach no end of labour.


    43)Of these two, dancing round as 'twere, I cannot distinguish whether ranks before the other. A Male in weaves this web, a Male divides it: a Male hath stretched it to the cope of heaven


    44)These pegs have buttressed up the sky. The Sāmans have turned them into shuttles for the weaving. 


    Darasuram. Siva emerges out of the linga. Brahma searches for the ending of the pillar in heaven, Vishnu searches for the beginning of the pillar on the earth, underground. The medtaphor of a beginningless, endless pillar of light, pillar of fire, sivalinga as described in the Skambha Sukta. An unceasing enquiry of the cosmic dancer, Mahesvara.

    ↧

    PC Vasan ghotala now in HC. Vasan docs not paid salaries. NaMo, restitute kaalaadhan

    September 22, 2015, 10:07 pm
    $
    0
    0
    1.   retweeted
       12 hours ago
      Vasans have not paid many Drs dr proffessional fees for months. This winding up may put all employees in d dock.
      View conversation
      31 retweets15 favorites
       
       
       
    2.   retweeted
       13 hours ago
      Vasan employees were not paid salaries on time for several months.....what happened to all the PEmoney..just wonder
      View conversation
      40 retweets17 favorites
       
       
       
    3.  13 hours ago
      Will Madras HC order Vasan Winding up for inability to pay debts? Hearing at 2.45pm tom. Petition filed in June. Read NIE tom
    ↧
    Search

    Indus Script Corpora mũhã̄ 'metal from smelter'; muṉ-kuṭumi style of tuft of hair in front on a Mathura relief by smelters, veneration of ekamukha skambha

    September 23, 2015, 12:29 am
    $
    0
    0
    Mirror: http://tinyurl.com/q3fqdz4

    Archaeological researchers have revealed a remarkable veneration of sivalinga at Bhuteshwar in the context of smelting furnace evident from the artefact signified by an Indus Script hieroglyph: kuTi 'tree' rebus: kuThi 'smelter. This evidence together with the discovery of seven sivalingas in Harappa takes the veneration of Siva and related metalcasting activities to 3rd millennium BCE.  That this is a continuum from Atharvaveda Skambha Sukta is inferred from the profundity of 44 adhyatmika questions raised in the Sukta decribing the sivalinga as a pillar of light, a pillar of fire. This is iconographically signified by Siva emerging out of a linga on a Darasuram frieze with the searches by Brahma and Vishnu to find the end and the beginning respectively of this cosmic pillar. The cosmic dance evoked by axis mundi linking earth and heaven finds its parallel in the metalwork involving mere earth with minerals getting transmuted to metal implements. This yields the roots of the recognition of Mahesvara as the supreme divinity venerated in a temple, kole.l which is also a smithy, kole.l in Indian sprachbund. The link of the pillar of light and fire with metalwork is a revelation, a recognition of the Skambha Sukta questions identifying the supreme divine in an extensive civilizational domain from Hanoi to Haifa and perhaps the Vedic tradition dating from ca. 8th millennium BCE.

    Relief with Ekamukha linga. Mathura. 1st cent. CE (Fig. 6.2). This is the most emphatic representation of linga as a pillar of fire. The pillar is embedded within a brick-kiln with an angular roof and is ligatured to a tree. Hieroglyph: kuTi 'tree' rebus: kuThi 'smelter'. In this composition, the artists is depicting the smelter used for smelting to create mũh 'face' (Hindi) rebus: mũhe 'ingot' (Santali) of mēḍha 'stake' rebus: meḍ 'iron, metal' (Ho. Munda). मेड (p. 662) [ mēḍa ] f (Usually मेढ q. v.) मेडका m A stake, esp. as bifurcated. मेढ (p. 662) [ mēḍha ] f A forked stake. Used as a post. Hence a short post generally whether forked or not. मेढा (p. 665) [ mēḍhā ] m A stake, esp. as forked. 2 A dense arrangement of stakes, a palisade, a paling. मेढी (p. 665) [ mēḍhī ] f (Dim. of मेढ) A small bifurcated stake: also a small stake, with or without furcation, used as a post to support a cross piece. मेढ्या (p. 665) [ mēḍhyā ] a (मेढ Stake or post.) A term for a person considered as the pillar, prop, or support (of a household, army, or other body), the staff or stay. मेढेजोशी (p. 665) [ mēḍhējōśī ] m A stake-जोशी; a जोशी who keeps account of the तिथि &c., by driving stakes into the ground: also a class, or an individual of it, of fortune-tellers, diviners, presagers, seasonannouncers, almanack-makers &c. They are Shúdras and followers of the मेढेमत q. v. 2 Jocosely. The hereditary or settled (quasi fixed as a stake) जोशी of a village.मेंधला (p. 665) [ mēndhalā ] m In architecture. A common term for the two upper arms of a double चौकठ (door-frame) connecting the two. Called also मेंढरी & घोडा. It answers to छिली the name of the two lower arms or connections. (Marathi)
    मेंढा [ mēṇḍhā ] A crook or curved end rebus: meḍ 'iron, metal' (Ho. Munda)
    See: http://bharatkalyan97.blogspot.in/2015/04/sivalinga-in-dholavira-depicted-as.html  

    Relief with Ekamukha linga. Mathura. 1st cent. CE shows a gaNa, dwarf with tuft of hair in front, a unique tradition followed by Dikshitar in Chidambaram. The gaNa is next to the smelter kuTi 'tree' Rebus: kuThi 'smelter' which is identified by the ekamukha sivalinga. mũh 'face' (Hindi) rebus: mũhe 'ingot' (Santali) mũhã̄ = the quantity of iron produced at one time in a native smelting furnace of the Kolhes; iron produced by the Kolhes and formed like a four-cornered piece a little pointed at each end; mūhā mẽṛhẽt = iron smelted by the Kolhes and formed into an equilateral lump a little pointed at each of four ends;kolhe tehen mẽṛhẽt ko mūhā akata = the Kolhes have to-day produced pig iron (Santali). kharva is a dwarf; kharva is a nidhi of Kubera. karba'iron' (Tulu)

    Dikshitar.JPG
    A Dīkshitar from Chidambaram sporting the Mun Kudumi

    முன்குடுமி muṉ-kuṭumi , n. < id. +. Tuft of hair in front, dist. fr. piṉ-kuṭumi; சிர சின் முன்பக்கமாக வைத்துக்கொள்ளுங் குடுமி. சுருக் கவிழ்ந்த முன்குடுமிச் சோழியா (தனிப்பா. i, 29, 54).குடுமி¹ kuṭumi , n. [M. kuṭuma.] cf. cūḍā. 1. Tuft of hair, especially of men; ஆண்மக்க ளது மயிர். (திவா.) 2. Summit or peak of a mountain; மலையுச்சி. வடவரைக் குடுமி (கம்பரா. திருவவ. 8). 3. Top of a building; மாடத்தின் உச்சி. புயறொடுகுடுமி . . . மாடத்து (கம்பரா. நகர. 4). 4. Crown of the head; தலையுச்சி. குடுமிக்கூந்தலில் நறுநெய்பெய்து (இறை. 1, உரை). 5. Bird's crest; உச்சிக்கொண்டை. குடுமிக்கூகை (மதுரைக். 170). 6. Tip, end; நுனி. குடுமிக் கூர்ங்கல் (அகநா. 5). 7. Crown, diadem; கிரீடம். குடுமிகொண்ட மண்ணு மங்கலம் (தொல். பொ. 68). 8. Projecting corners on which a door swings; கதவின் குடுமி. தேயத் திரிந்த குடுமியவே (பெருந்தொ. 603). 9. Handle of a plough; மேழிக்குடுமி. (W.) 10. Name of a Pāṇḍya king, Mutu-kuṭumi-p-peru-vaḻuti; முது குடுமிப் பெருவழுதி என்ற பாண்டியன். குடுமிக்கோ மாற் கண்டு (புறநா. 64). 11. Determination, resolve; முடிபு. அவன் கொண்ட குடுமித்து (புறநா. 32, 10). 12. Victory, success; வெற்றி. (பிங்.)cūˊḍa1 m. ʻ protuberance on brick ʼ ŚBr., cōḍa -- 3 m. TS., cūḍā -- f. ʻ topknot on head ʼ Kālid., cūlikā -- f. ʻ cockscomb ʼ. 2. *cōṇḍa -- 3. *cōṭṭa -- 1. 4. *cunda -- 2. [← Drav. EWA i 396 with lit. -- cūlā -- f. ʻ ceremony of tonsure ʼ (which leaves the topknot, cf. the full name cūḍākaraṇa -- n.) is the same word: derivation from kṣurita -- (Tedesco JAOS 74, 133, EWA i 397) is phonet. impossible. -- But it may belong eventually to the group of words for ʻ hair ʼ (PMWS 63 ← Mu.), including jūṭa -- and listed under jáṭā -- ] 1. Pa. cūḷa -- m. ʻ swelling, protuberance, knot, crest ʼ, cūḷā -- f. ʻ topknot, cockscomb ʼ; Pk. cūḍā -- , cūlā -- , °liyā<-> f. ʻ topknot, peacock's crest, cockscomb, tiger's mane ʼ; Gy. SEeur. čui̦yapl. ʻ curls ʼ, rus. čur ʻ plait of hair ʼ, gr. čurn f., wel. čōrn ʻ lock of hair ʼ; Wg. čuṛúk ʻ long hair ʼ; Kt. čuŕ ʻ point, tip ʼ; Dm. čṓŕu, čũŕ ʻ peak, high mountain ʼ, čuŕwyéla ʻ pheasant ʼ (< ʻ *crested ʼ); Kal. rumb. čū̃ŕi ʻ long hair ʼ; Kho. čuḷ ʻ plait, woman's hair ʼ (→ Kal. čul NTS xv 269); S. cūṛa f. ʻ tenon ʼ, cūṛi f. ʻ hip ʼ; L. cūṛ f. ʻ tenon ʼ, cū̃ṛī f. ʻ hair on temples ʼ, awāṇ. cūl, pl. °lã f. ʻ tenon ʼ; P. cūl f. ʻ pivot of a hinge, tenon ʼ, cūlā m. ʻ hipbone, upper part of ox -- plough ʼ; Ku. culo ʻ mountain peak ʼ, gng. cuī ʻ topknot ʼ; N. cur ʻ tenon ʼ, curo ʻ central strand of hair ʼ, culi ʻ mountain peak ʼ; A. suli ʻ hair on head ʼ, sulā ʻ knob on a wooden sandal, any knob or protuberance ʼ; B. cul ʻ hair of head, curl ʼ, culā ʻ hair of head, lock, headdress ʼ; Or. cūṛa ʻ hump on bull or other animal ʼ, cūḷa ʻ hair on head, lock, hump on certain animals ʼ, cūlā ʻ dome on top of a building ʼ, cūḷi ʻ conical peak of hill ʼ; Bi. cūr, cūl ʻ pivot on door as hinge, wedge fastening segments of felly, end pieces of bedstead ʼ; Bhoj. curiyā ʻ iron ring fastening blade of hoe ʼ (or < cūˊḍa -- 2?); Mth. cūṛ ʻ crest, top, forehead ʼ; H. cūṛ m. ʻ topknot, ceremony of tonsure ʼ, cūṛām. ʻ topknot ʼ, cūl f. ʻ tenon ʼ; M. ċūḍ f. ʻ tuft of rice plants ʼ, ċuḷet, °ḷat n. ʻ peg of a rowlock ʼ; Ko. cuḍi f. ʻ torch of wisps ʼ; Si. siḷu ʻ top, head, lock of hair, peacock's crest ʼ.2. Paš. al. ċūn ʻ knot of hair ʼ; L. cū̃ḍā m. ʻ hair worn with plaits in front (by virgins) ʼ; P. cū̃ḍā m. ʻ knot of hair, cockscomb ʼ; H. cõḍā, cõṛā m. ʻ head, crest, topknot, coil of woman's hair ʼ.3. Pk. coṭṭī -- f. ʻ topknot, crest ʼ; S. coṭu m. ʻ cone ʼ, coṭo m. ʻ topknot ʼ, coṭī f. ʻ topknot, top ʼ; L. coṭī f. ʻ peak ʼ; P. coṭṭā m. ʻ topknot, top, peak ʼ; WPah. bhal. ċoṭ f. ʻ top of a tree ʼ; Or. cuṭi ʻ topknot ʼ, H. cuṭiyā f.; G. coṭī, coṭlī f. ʻ tuft of hair ʼ, coṭlɔ m. ʻ hair of head ʼ.4. Or. cundi ʻ topknot ʼ.cauḍá -- , cūḍavatī -- ; cūḍāmaṇi -- ; avacūḍa -- ; tāmracūḍa -- , *yugacūḍa -- ; -- cūḍa -- 2? Addenda: cūˊḍa -- 1. 1. WPah.kṭg. ċvḷɔ m. ʻ small broom ʼ (semant. cf. P. jūṛā < jūṭa -- ); Md. huḷi in kan -- huḷi (< kárṇa -- ) ʻ side -- burn ʼ, uḷi ʻ strand of rope ʼ, huḷi ʻ small bun on hair, arching of wave ʼ, huḷu ʻ wrist -- joint, hinge ʼ.3. *cōṭṭa -- 1: S.kcch. coṭī f. ʻ peak ʼ, WPah.kc. coṭe f. (why not ċ -- ?).(CDIAL 4883) kuṇḍa3 n. ʻ clump ʼ e.g. darbha -- kuṇḍa -- Pāṇ. [← Drav. (Tam. koṇṭai ʻ tuft of hair ʼ, Kan. goṇḍe ʻ cluster ʼ, &c.) T. Burrow BSOAS xii 374]Pk. kuṁḍa -- n. ʻ heap of crushed sugarcane stalks ʼ; WPah. bhal. kunnū m. ʻ large heap of a mown crop ʼ; N. kunyũ ʻ large heap of grain or straw ʼ, baṛ -- kũṛo ʻ cluster of berries ʼ.(CDIAL 3266) *jhuṇṭa2 ʻ tangle, knot of hair, protuberance ʼ. 2. *jhōṇṭa -- . 3. *jhuṭṭa -- . 4. *jhūṭa -- 2. 5. *jhōṭṭa -- . [Cf. jūṭa -- and cūˊḍa -- 1: for list of poss. connected words see jáṭā -- ]1. WPah. bhal. j̈huṇṭṛī f. ʻ woman's queue of hair ʼ; B. jhũṭ ʻ chignon, bird's crest, protuberance on back of ox or camel ʼ, Or. jhuṇṭi; H. jhũṭiyā f. ʻ lock of hair on crown of head ʼ.2. A. zõṭ ʻ entanglement ʼ, zõṭiba ʻ to entangle ʼ; Mth. jhõṭī ʻ queue of hair ʼ; Bhoj. jhõṭā ʻ tuft of hair ʼ; M. j̈hõṭ f. ʻ knot of hanging hair ʼ.3. S. jhuṭu m. ʻ top knot ʼ.4. S. jhūṛo m. ʻ knot of hair ʼ, L. jhūṛā m.; G. jhuṛɔ m. ʻ bunch of false hair for making up a woman's hair ʼ, jhū˘ṛī f. ʻ bunch, bundle ʼ.5. S. jhoṭo m. ʻ tuft of hair on crown ʼ.(CDIAL 5401)

    Naga worshippers of fiery pillar, Amaravati stup  Smithy is the temple of Bronze Age: stambha, thãbharā fiery pillar of light, Sivalinga. Rebus-metonymy layered Indus script cipher signifies: tamba, tã̄bṛā, tambira 'copper' 
    Railing crossbar with monks worshiping a fiery pillar, a symbol of the Buddha, , Great Stupa of Amaravati

    http://bharatkalyan97.blogspot.in/2015/05/smithy-is-temple-of-bronze-age-stambha_14.html
    Railing crossbar with monks worshiping a fiery pillar, a symbol of the Buddha,

    Line drawing of ingot CMS 5, by P. Christensen (After Fig. 2 in Michal Artzy 1983); Photograph of ingot CMS 5, showing a face to the left, and signs to the right. (After Fig. 1 in Michal Artzy 1983.

    mũh 'face' (Hindi) rebus: mũhe 'ingot' (Santali) mũhã̄ = the quantity of iron produced at one time in a native smelting furnace of the Kolhes; iron produced by the Kolhes and formed like a four-cornered piece a little pointed at each end; mūhā mẽṛhẽt = iron smelted by the Kolhes and formed into an equilateral lump a little pointed at each of four ends;kolhe tehen mẽṛhẽt ko mūhā akata = the Kolhes have to-day produced pig iron (Santali).

    Darasuram. Siva emerges out of the linga. Brahma searches for the ending of the pillar in heaven, Vishnu searches for the beginning of the pillar on the earth, underground. The medtaphor of a beginningless, endless pillar of light, pillar of fire, sivalinga as described in the Skambha Sukta. An unceasing enquiry of the cosmic dancer, Mahesvara.

    S. Kalyanaraman
    Sarasvati Research Center
    September 23, 2015

    Skambha Sukta ( Atharva Veda X-7 )

    kásminn áṅge tápo asyā́dhi tiṣṭhati kásminn áṅga r̥tám asyā́dhy ā́hitam
    kvà vratáṃ kvà śraddhā́sya tiṣṭhati kásminn áṅge satyám asya prátiṣṭhitam 1

    kásmād áṅgād dīpyate agnír asya kásmād áṅgāt pavate mātaríśva
    kásmād áṅgād ví mimīté 'dhi candrámā mahá skambhásya mímāno áṅgam 2

    kásminn áṅge tiṣṭhati bhū́mir asya kásminn áṅge tiṣṭhaty antárikṣam
    kásminn áṅge tiṣṭhaty ā́hitā dyáuḥ kásminn áṅge tiṣṭhaty úttaraṃ diváḥ 3

    kvà prépsan dīpyata ūrdhvó agníḥ kvà prépsan pavate mātaríśvā
    yátra prépsantīr abhiyánty āvŕ̥taḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 4

    kvā̀rdhamāsā́ḥ kvà yanti mā́sāḥ saṃvatsaréṇa sahá saṃvidānā́ḥ
    yátra yánty r̥távo yátrārtavā́ḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 5

    kvà prépsantī yuvatī́ vírūpe ahorātré dravataḥ saṃvidāné
    yátra prépsantīr abhiyánty ā́paḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 6

    yásmint stabdhvā́ prajā́patir lokā́nt sárvām̐ ádhārayat
    skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 7

    yát paramám avamám yác ca madhyamáṃ prajā́patiḥ sasr̥jé viśvárūpam
    kíyatā skambháḥ prá viveśa tátra yán ná prā́viśat kíyat tád babhūva 8

    kíyatā skambháḥ prá viveśa bhūtám kíyad bhaviṣyád anvā́śaye 'sya
    ékaṃ yád áṅgam ákr̥ṇot sahasradhā́ kíyatā skambháḥ prá viveśa tátra 9

    yátra lokā́mś ca kóśāṃś cā́po bráhma jánā vidúḥ
    ásac ca yátra sác cāntá skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 10

    yátra tápaḥ parākrámya vratáṃ dhāráyaty úttaram
    r̥táṃ ca yátra śraddhā́ cā́po bráhma samā́hitāḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 11

    yásmin bhū́mir antárikṣaṃ dyáur yásminn ádhy ā́hitā
    yátrāgníś candrámāḥ sū́ryo vā́tas tiṣṭhanty ā́rpitāḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 12

    yásya tráyastriṃśad devā́ áṅge sárve samā́hitāḥ
    skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 13

    yátra ŕ̥ṣayaḥ prathamajā́ ŕ̥caḥ sā́ma yájur mahī́
    ekarṣír yásminn ā́rpitaḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 14

    yátrāmŕ̥taṃ ca mr̥tyúś ca púruṣé 'dhi samā́hite
    samudró yásya nāḍyàḥ púruṣé 'dhi samā́hitāḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 15

    yásya cátasraḥ pradíśo nāḍyàs tíṣṭhanti prathamā́ḥ
    yajñó yátra párākrāntaḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 16

    yé púruṣe bráhma vidús té viduḥ parameṣṭhínam
    yó véda parameṣṭhínaṃ yáś ca véda prajā́patim
    jyeṣṭháṃ yé brā́hmaṇaṃ vidús te skambhám anusáṃviduḥ 17

    yásya śíro vaiśvānaráś cákṣur áṅgirasó 'bhavan
    áṅgāni yásya yātávaḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 18

    yásya bráhma múkham āhúr jihvā́ṃ madhukaśā́m utá
    virā́jam ū́dho yásyāhúḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 19

    yásmād ŕ̥co apā́takṣan yájur yásmād apā́kaṣan
    sā́māni yásya lómāny atharvāṅgiráso múkhaṃ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 20

    asaccākhā́ṃ pratíṣṭhantīṃ paramám iva jánā viduḥ
    utó sán manyanté 'vare yé te śā́khām upā́sate 21

    yátrādityā́ś ca rudrā́ś ca vásavaś ca samā́hítāḥ
    bhūtáṃ ca yátra bhávyaṃ ca sárve lokā́ḥ prátiṣṭhitāḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 22

    yásya tráyastriṃśad devā́ nidhíṃ rákṣanti sarvadā́
    nidhíṃ tám adyá kó veda yáṃ devā abhirákṣatha 23

    yátra devā́ brahmavído bráhma jyeṣṭhám upā́sate
    yó vái tā́n vidyā́t pratyákṣaṃ sá brahmā́ véditā syāt 24

    br̥hánto nā́ma té devā́ yé 'sataḥ pári jajñiré
    ékaṃ tád áṅgaṃ skambhásyā́sad āhuḥ paró jánāḥ 25

    yátra skambháḥ prajanáyan purāṇáṃ vyávartayat
    ékaṃ tád áṅgaṃ skambhásya purāṇám anusáṃviduḥ 26

    yásya tráyastriṃśad devā́ áṅge gā́trā vibhejiré
    tā́n vái tráyastriṃśad devā́n éke brahamvído viduḥ 27

    hiraṇyagarbhám paramám anatyudyáṃ jánā viduḥ
    skambhás tád ágre prā́siñcad dhíraṇyaṃ loké antarā́ 28

    skambhé lokā́ḥ skambhé tápaḥ skambhé 'dhy r̥tám ā́hitam
    skámbha tvā́ veda pratyákṣam índre sárvaṃ samā́hitam 29

    índre lokā́ índre tápa índre 'dhy r̥tám ā́hitam
    índraṃ tvā́ veda pratyákṣaṃ skambhé sárvaṃ prátiṣṭhitam 30

    nā́ma nā́mnā johavīti purā́ sū́ryāt puróṣásaḥ
    yád ajáḥ prathamáṃ saṃbabhū́va sá ha tát svarā́jyam iyāya yásmān nā́nyát páram ásti bhūtám 31

    yásya bhū́miḥ pramā́ntárikṣam utódáram
    dívaṃ yáś cakré mūrdhā́naṃ tásmai jyeṣṭhā́ya bráhmaṇe námaḥ 32

    yásya sū́ryaś cákṣuś candrámāś ca púnarṇavaḥ
    agníṃ yáś cakrá āsyàṃ tásmai jyeṣṭhā́ya bráhmaṇe námaḥ 33

    yásya vā́taḥ prāṇāpānáu cákṣur áṅgirasó 'bhavan
    díśo yáś cakré prajñā́nīs tásmai jyeṣṭhā́ya bráhmaṇe námaḥ 34

    skambhó dādhāra dyā́vāpr̥thivī́ ubhé imé skambhó dādhārorv àntárikṣam
    skambhó dādhāra pradíśaḥ ṣáḍ urvī́ḥ skambhá idáṃ víśvaṃ bhúvanam ā́ viveśa 35

    yáḥ śrámāt tápaso jātó lokā́nt sárvānt samānaśé
    sómaṃ yáś cakré kévalaṃ tásmai jyeṣṭhā́ya bráhmaṇe námaḥ 36

    katháṃ vā́to nélayati katháṃ ná ramate mánaḥ
    kím ā́paḥ satyáṃ prépsantīr nélayanti kadā́ caná 37

    mahád yakṣáṃ bhúvanasya mádhye tápasi krāntáṃ salilásya pr̥ṣṭhé
    tásmin chrayante yá u ké ca devā́ vr̥kṣásya skándhaḥ paríta iva śā́khāḥ 38

    yásmai hástābhyāṃ pā́dābhyāṃ vācā́ śrótreṇa cákṣuṣā
    yásmai devā́ḥ sádā balíṃ prayáchanti vímité 'mitaṃ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 39

    ápa tásya hatáṃ támo vyā́vr̥ttaḥ sá pāpmánā
    sárvāṇi tásmin jyótīṃṣi yā́ni trī́ṇi prajā́patau 40

    yó vetasáṃ hiraṇyáyaṃ tiṣṭhantaṃ salilé véda
    sá vái gúhyaḥ prajā́patiḥ 41

    tantrám éke yuvatī́ vírūpe abhyākrā́maṃ vayataḥ ṣáṇmayūkham prā́nyā́ tántūṃs tiráte dhatté anyā́ nā́pa vr̥ñjāte ná gamāto ántam 42

    táyor aháṃ parinŕ̥tyantyor iva ná ví jānāmi yatarā́ parástāt
    púmān enad vayaty úd gr̥ṇanti púmān enad ví jabhārā́dhi nā́ke 43

    imé mayū́khā úpa tastabhur dívaṃ sā́māni cakrus tásarāṇi vā́tave 44

    Skambha sukta (AV X.7) meaning:


    1)Which of his members is the seat of Fervour: Which is the base of Ceremonial Order? Where in him standeth Faith? Where Holy Duty? Where, in what part of him is truth implanted?


    2)Out of which member glows the light of Agni? Form which proceeds the breath of Mātarisvan? From which doth Chandra measure out his journey, travelling over Skambha's mighty body?


    3)Which of his members is the earth's upholder? Which gives the middle air a base to rest on? Where, in which member is the sky established? Where hath the space above the sky its dwelling?


    4)Whitherward yearning blazeth Agni upward? Whitherward yearning bloweth Mātarisvan? Who out of many, tell me, is that Skambha to whom with long- ing go the turning pathways?


    5)Whitheward go the half-months, and, accordant with the full year, the months in their procession? Who out of many, tell me, is that Skambha to whom go seasons and the groups of seasons?


    6)Whitherward yearning speed the two young Damsels, accordant, Day and Night, of different colour? Who out of many, tell me, is that Skambha to whom the Waters take their way with longing?


    7)Who out of many, tell me, is that Skambha, On whom Prajāpati set up and firmly stablished all the worlds?


    8)That universe which Prajāpati created, wearing all forms,, the highest, midmost, lowest, How far did Skambha penetrate within it? What portion did he leave unpenetrated?


    9)How far within the past hath Skambha entered? How much of him hath reached into the future? That one part which he set in thousand places,—how far did Skambha penetrate within it?


    10)Who out of many, tell me, is that Skambha in whom men recognize the Waters, Brahma, In whom they know the worlds and their enclosures, in whom are non-existence and existence?


    11)Declare that. Skambha, who is he of many, In whom, exerting every power, Fervour maintains her loftiest vow; In whom are comprehended Law, Waters, Devotion and Belief


    12)Who out of many, tell me, is that Skambha On whom as their foundation earth and firmament and sky are set; In whom as their appointed place rest Fire and Moon and Sun and Wind?


    13)Who out of many, tell me, is that Skambha He in whose body are contained all three-and-thirty Deities?


    14)Who out of many, tell me, is that Skambha. In whom the Sages earliest born, the Richas, Sāman, Yajus, Earth, and the one highest Sage abide?


    15)Who out of many, tell me, is the Skambha. Who comprehendeth, for mankind, both immortality and death, He who containeth for mankind the gathered waters as his veins?


    16)Who out of many, tell me, is that Skambha, He whose chief arteries stand there, the sky's four regions, he irk whom Sacrifice putteth forth its might?


    17)They who in Purusha understand Brahma know Him who is. Supreme. He who knows Him who is Supreme, and he who knows the Lord of Life, These know the loftiest Power Divine, and thence know Skam- bha thoroughly.


    18)Who out of many, tell me, is that Skambha Of whom Vaisvānara became the head, the Angirases his eye, and Yātus his corporeal parts?


    19)Who out of many, tell me, is that Skambha Whose mouth they say is Holy Lore, his tongue the Honey- sweetened Whip, his udder is Virāj, they say?


    20)Who out of many, tell me, is that Skambha From whom they hewed the lichas off, from whom they chipped the Yajus, he Whose hairs are Sāma-verses and his mouth the Atharvāngi- rases?


    21)Men count as 'twere a thing supreme nonentity's conspicuous branch; And lower man who serve thy branch regard it as an entity.


    22)Who out of many, tell me, is that Skambha In whom Ādityas dwell, in whom Rudras and Vasus are contained, In whom the future and the past and all the worlds are firmly set;


    23)Whose secret treasure evermore the three-and thirty Gods protect? Who knoweth now the treasure which, O Deities ye watch and guard?


    24)Where the Gods, versed in Sacred Lore, worship the loftiest Power Divine The priest who knows them face to face may be a sage who knows the truth.


    25)Great, verily, are those Gods who sprang from non-existence into life. Further, men say that that one part of Skambha is nonentity.


    26)Where Skambha generating gave the Ancient World its shape and form, They recognized that single part of Skambha as the Ancient World,


    27)The three-and-thirty Gods within his body were disposed as limbs: Some, deeply versed in Holy Lore, some know those three-and- thirty Gods.


    28)Men know Hiranyagarbha as supreme and inexpressible: In the beginning, in the midst of the world, Skambha poured that gold.


    29)On Skambha Fervour rests, the worlds and Holy Law repose on him. Skambha, I clearly know that all of thee on Indra is imposed.


    30)On Indra Fervour rests, on him the worlds and Holy Law recline. Indra, I clearly know that all of thee on Skambha findeth rest.


    31)Ere sun and dawn man calls and calls one Deity by the other's name. When the Unborn first sprang into existence he reached that independent sovran lordship; than which aught higher never hath arisen.


    32)Be reverence paid to him, that highest Brahma, whose base is Earth, his belly Air, who made the sky to be his head.


    33)Homage to highest Brahma, him whose eye is Sūrya and the Moon who groweth young and new again, him who made Agni for his mouth.


    34)Homage to highest Brahma, him whose two life-breathings were the Wind, The Angirases his sight: who made the regions be his means of sense.


    35)Skambha set fast these two, the earth and heaven, Skambha maintained the ample air between them. Skambha established the six spacious regions: this whole world Skambha entered and pervaded.


    36)Homage to highest Brahma, him who, sprung from Fervour and from toil, Filled all the worlds completely, who made Soma for himself alone.


    37)Why doth the Wind move ceaselessly? Why doth the spirit take no rest? Why do the Waters, seeking truth, never at any time repose?


    38)Absorbed in Fervour, is the mighty Being, in the world's centre, on the waters' surface. To him the Deities, one and all betake them. So stand the tree- trunk with the branches round it.


    39)Who out of many, tell me, is that Skambha. To whom the Deities with hands, with feet, and voice, and ear, and eye. Present unmeasured tribute in the measured hall of sacrifice?


    40)Darkness is chased away from him: he is exempt from all dist- ress. In him are all the lights, the three abiding in Prajāpati.


    41)He verily who knows the Reed of Gold that stands amid the flood, is the mysterious Lord of Life.


    42)Singly the two young Maids of different colours approach the six-pegged warp in turns and weave it. The one draws out the threads, the other lays them: they break them not, they reach no end of labour.


    43)Of these two, dancing round as 'twere, I cannot distinguish whether ranks before the other. A Male in weaves this web, a Male divides it: a Male hath stretched it to the cope of heaven


    44)These pegs have buttressed up the sky. The Sāmans have turned them into shuttles for the weaving. 




    ↧
    ↧

    Indus Script Cipher and Jyotirlinga,aniconic Skambha, fiery pillar of light

    September 23, 2015, 7:40 am
    $
    0
    0
    Mirror: http://tinyurl.com/pgorkyo

    Some scholars have advanced erroneous arguments suggesting non-Aryan phallus worship to explain the traditions of linga worship. Such arguments run counter to the references to jyotirlinga temples for worship of Sivalinga as fiery pillar of light as detailed in the Atharva Veda Skambha Sukta. Archaeological evidence, iconograhic evidence from scores of temples and evidence from Indus Script cipher  to decipher the Candi Suku Sivalinga are presented to counter such fallacious arguments.

    The chronology of Hindu tradition from the days of Atharva Veda is that iconic form of Mahesvara Siva emerges out of the aniconic Skambha (linga) or pillar of light and fire. What we find in the seven Sivalingas of Harappa is the aniconic form. Sivalinga appeared as a flame. Brahma, as hamsa, searches for the end in the heavens. Vishnu, as Varaha, searches for the beginning in the bowels of the earth. This Lingodbhava narrative is in many Puranas. 

    Appar, Shaiva saint of the 7th century, provides a similar narrative for this Lingodbhava. Tirugnana Sambandar refers to Brahma and Vishnu who set out on a search and comprehend Siva as the nature of light. 

    I submit that the most abiding form of worship is that which is displayed architecurally in Amaravati where Naga venerate the Skambha, the fiery pillar of light with the adornment of Srivatsa as the capital. The Srivatsa is a Indus Script hieroglyph of a pair of fish-tails: dula 'pair' Rebus: dul 'cast metal'  Kur. xolā tail. Malt. qoli id. (DEDR 2135) The hooded snake which adorns as headgear is also read rebus: kula 'hooded snake' M. khoḷ f. ʻ hooded cloak ʼ(CDIAL 3942) A. kulā ʻ winnowing fan, hood of a snake ʼ(CDIAL 3350) Rebus: kol 'working in iron' kolle 'blacksmith' kolhe 'smelters'. 
    Naga worshippers of fiery pillar, Amaravati stup  Smithy is the temple of Bronze Age: stambha, thãbharā fiery pillar of light, Sivalinga. Rebus-metonymy layered Indus script cipher signifies: tamba, tã̄bṛā, tambira 'copper' 
    Railing crossbar with monks worshiping a fiery pillar, a symbol of the Buddha, , Great Stupa of Amaravati

    http://bharatkalyan97.blogspot.in/2015/05/smithy-is-temple-of-bronze-age-stambha_14.html
    Railing crossbar with monks worshiping a fiery pillar, a symbol of the Buddha,

    The iconographic signifiers of linga are consistent with the early semantics of linga which relate to: लिङ्ग[p= 901,3] n. (once m. in Nr2isUp.;  ifc. f(आ)., f(ई). 
    only in विष्णु-लिङ्गी ; prob. fr. √ लग् ; cf. लक्ष , लक्षण) a mark , spot , sign , token , badge , emblem , characteristic (ifc. = तल्-लिङ्ग , " having anything for a mark or sign ") Up. MBh. &c. Linga as meaning 'organ of generation' occurs in Mn. Hariv. Pur. &c. The context of Atharva Veda Skambha Sukta is NOT in reference to linga but as a pillar of light, jyotis or a लक्षण of light or fire. The linga as an Indus Script hieroglyph has been explained in the context of Candi Suku iconography of four balls at the tip of a 6 ft. tall linga as a cipher for lokhāṇḍā, 'metal tools, pots and pans of copper'.
    http://bharatkalyan97.blogspot.in/2015/09/bronze-age-lokhnda-metal-tools-pots.html Some scholars cite RV 7.21.5 and RV 10.99.3 references to s'is'nadeva as a reference to 'phallus worshippers'. This view is in error and will be explained based on Sayana's translations of the Rigvedic rica-s.

    RV 7.021.05 Let not th ra_ks.asas, Indra, do us harm; let not the evil spirits do harm to our progeny, most powerful (Indra); let the sovereign lord, (Indra), exert himself (in the restraint) of disorderly beings, so that the unchaste may not disturb our rite. [Let not the ra_ks.asas: na vandana vedyabhih = vandana_ni, ra_ks.a_m.si, prajabhyah; the unchaste: s'is'nadevah, abrahmacharya ityarthah (Yaska 4.19)].

    RV 10.099.03 Going to the battle, marching with easy gait, desiring the spoil, he set himself to the acquisition of all (wealth). Invincible, destroying the licentious, he won by his prowess whatever wealth (was concealed in the city) with the hundred gates. [s'is'nadeva_n is a tatpurus.a compound; hence, the meaning would perhaps be: incontinent or licentious]. 

    Gopinatha Rao erroneously interprets s'is'na as non-aryans, phallus-worshippers "The worship of the Phallus which the non-Aryans of India shared with other nations who inhabited on the borders of the Mediterranean sea, has survived in India to this day. The Dhruvaberas in all Siva temples is the Linga surmounted upon the Yoni or the piNDika (pedestal). It is only in very rare instances we meet with the anthropomorphic representations of Siva set up as the principal deity in Siva temples. This non-Aryan phallic emblem seems to have been identified at a later period with Skambha of the Vedas, wherein Skambha is conceived as co-extensive with the universe and comprehends in him the various parts of the material universe, as also the abstract qualities, such as tapas, faith, truth and divisions of time. He is distinct from Prajapati, who founds the universe upon him...The gods who form part of him do homage to him."(pp.55-56 opcit.)  This interpretation is based on the meaning given to s'is'na: शिश्न [p= 1076,3] m. n. (cf. शिशन् ; said to be fr. √ श्नथ् , " to pierce ") a tail , (esp.) the male generative organRV. &c.

    Gopinatha Rao has erred because, following Yaska, Sayana interprets s'is'nadeva of both these ricas as unchaste men. Durgacharya also applies the word to those who dally carnally with prostitutes, forsaking Vedic observances. The veneration of Skambha an aniconic form of Mahesvara is NOT related to Skambha as a शिश्न  but the jyotirlinga, the pillar of fire and light as the primordial explanation for the phenomena of the Universe like an axis Mundi linking earth and heaven. 

    'Skambha in the beginning shed forth that gold (hiraNya, out of which HiraNyagarbha arose) in the midst of the world.' This passage in the Skambha Sukta of Atharva Veda DOES NOT 'pour forth his golden seen in begetting Prajapati' as interpreted wrongly by Gopinatha Rao but explains the term HiraNyagarbha in relation to Skambha. The word vetasa used in the Sukta refers to a reed and NOT to a membrum virile, vetasa does NOT refer to an identity of the Linga, as wrongly interpreted by Gopinatha Rao who further adds: "At a later time a sort of philosophical clothing is given to the primitive Linga: by a section of scholars the LInga and its pedestal are viewed, with some justification, as the representation of the araNis, the two pieces of wood which were rubbed together by the Vedic Indian in making fire." I submit that this view of Gopinatha Rao is speculative with no basis in philology or tradition. Skambha is a pillar of light and fire and hence, the appellation Jyotirlinga given to the 12 holy sites of Siva temples in ancient India.






    Image of Lingodbhava in the Airavatesvara Temple at Darasuram, 10th century CE
    Siva Lingodbhavamurti, Shiva apperaing in the falming linga, Tamil Nadu, Chola period, 12th-13th century, basalt. Musee Guimet.mg07 100112181 j r 
    Shiva 1
    Shiva, Lingodbhava Story (Cave 16 Ellora)
    Lingodbhava, the god rappers as a pillar of fire in the ocean; Brahma and Vishanu search for a beginning and Shiva for its beginning and end.
    DSC_8336
    Shiva the god as cosmic dancer.
    File:British Museum - Shiva as Lingodbhava Murti.JPGSiva as Lingodbhava Murti. c. 900 CE. Height: 138 cm (54.3 in). British Museum. Asia OA 1955.10-18.1
    Lingodbhava. Early Chola. http://www.jstor.org/stable/4422848
    Siva as Lingodbhava, with Vishnu worshipping him. Thanjavur Brihadeesvara Temple
    A second century BCE Lingodbhava cult of Lord Shiva, Gudimallam Chittoor district
    Rajasimhesvara (Kailasanatha) Temple: ca. 730. West wall: Lingodbhava (Shiva emerging from the linga) & Linga installed in sanctum
    Emerging from Jyotirlingam, Skambha of Light. 
    Lingodbhava. Tirumayam. Pudukkottai. Tamil Nadu
    Lingodbhava, Virupaksha Temple, Pattadakal, Karnataka 
    Lingodbhava.
    Linga with One Face of Shiva (Ekamukhalinga), Mon–Dvaravati period, 7th–early 8th century. Thailand (Phetchabun Province, Si Thep) Stone; H. 55 1/8 in.
     Lingodbhava, Swarga Brahma temple, Alampur, Andhra Pradesh.

    Arunachala. 







    Brahma flying up to find the top of the Column of Light









    Vishnu burrowing downwards to find the bottom of the Column of Light



    Siva Lingodbhavamurti. The Lingodbhavamurti, in which Siva is represented as Candrakasekhara emerging out of fiery Skambha  Early Cola period (c. 850-1014CE. 
    Lingodbhava. Ellora.
    Lingodbhavamurti. Stone. Dasavatara cave, Ellora. (After TA Gopinatha Rao, 1997, Elements of Hindu iconography, Vol.2, Pt.1, Delhi, Motilal Banarsidass, Plate XIV, Fig.1, p. 109)
    Lingodbhavamurti. Stone. Ambar-Magalam. (After TA Gopinatha Rao, 1997, Elements of Hindu iconography, Vol.2, Pt.1, Delhi, Motilal Banarsidass, Plate XIV, Fig.2, p. 109)

    Lingodbhavamurti. Stone. Lingodbhavamurti. Stone. Kailasanathaswamin Temple, Conjeevaram (After TA Gopinatha Rao, 1997, Elements of Hindu iconography, Vol.2, Pt.1, Delhi, Motilal Banarsidass, Plate XIII, Fig.1, p. 109)


    Why do Hindus Worship Shiva Linga? Kanchi Paramacharya’s Talk

    lord-shiva-linga-big-temple-br (1)
    S GurumurthyCompiled by London Swaminathan
    Post No. 870 dated 26th February 2014

    “ God is Omnipresent and All-pervasive. By the very nature of these qualities, He cannot have any form. He is, therefore, formless (Arupa). But in order to bless us, He assumes innumerable forms (Rupa). The Linga form in which we worship Isvara is symbolic of both His formlessness and form. It is symbolic of form because it has a particular shape; It is symbolic of formlessness because it has neither head nor limbs. The very conception of a Linga denotes something which has neither beginning nor end; the literal meaning of Linga is symbol.
    Banalinga, part of Panchayatana Puja, is egg shaped. It serves to remind us Isvara(God) has neither beginning nor end. The shape of the sky is another example. Looking at the horizon we feel that the sky and the earth meet at a particular point. We may circle the earth and return to the point from which we started, without coming to the point where the sky and the earth meet. If we go into the significance of the symbol of Linga, we will realise that it is intended to bring the Unknown within our mental comprehension.

    Lingodbhava Moorthi
    Isvara assumes various forms in pursuance of His Divine Leela. The prime manifestation with a form of the formless Isvara, is known as the Lingodbhava Moorthi, and He made his appearance in that form exactly at midnight on Sivaratri. That is why all devotees keep vigil during the night of Sivaratri, and worship Isvara at midnight. If we go to any important Siva temple, we will find a niche, in the outer wall of the sanctum sanctorum, exactly behind the spot where the deity is installed. In that niche we can find a representation of the Lingodbhava Moorthi—a form emerging out of a linga. We can see neither the top half of the head nor the bottom half of the legs of that form. All the other attributes of Siva, like the axe, the deer etc. will be found sculptured. We will find also depicted a swan in flight at the top of the linga, and a boar burrowing the earth at the bottom.
    According to tradition, Brahma took the form of a swan to find the crown of Siva’s head and failed. Similarly Vishnu took the form of a varaha/ boar and burrowed deep into the bowels of the earth to locate the feet of Siva and failed.
    Thus in Lingodbhava Moorthi, we find the unique combination of Brahma, Vishnu and Siva, impressing in our minds the Advaitic tatva that God is One, Full and All Pervasive. Both the Arupa and Rupa aspects of Isvara are thus depicted.
    (Significance of Sivaratri, Talk delivered by Kanchi Shankaracharya Sri Chandra Sekarendra Sarasvati on 16th February 1958 in Madras.)
    Source: Pages 105- 107 of Acharya’s Call, Madras Discourses 1957- 1960, B G Paul & Co., Madras 1, 1968 publication.
    Hindu Gods in Japan
    Interview between Paramacharya and Hajme Nakamura, Professor of Philosophy, University of Tokyo
    His Holiness: Is Shiva Linga found anywhere in Japan
    Professor Hajme Nakamura: No. there is neither Shiva Linga nor images of Vishnu. But there is Ganapathi, Saraswathi, Indra, Brahma and even Varuna. But also there is a crocodile, which is regarded as the vehicle (Vahana) of the Ganges. The meaning of the Japanese names of
    Ganapathi = Arya deva
    Saraswathi = Goddess of eloquence
    Indra = Chakra deva
    Varuna = God of water
    Lingodbhava Murthy - Shiva Inside Linga
    Picture of Linodbhava
    Shiva 50% + Vishnu 50%
    “We Hindus regard both Siva and Vishnu as the same and this is evident from the fact that in the ecstasy of our devotion, when we are alone or in groups, we exclaim Haro-Hara and Govinda Govinda which names come to our lips spontaneously.
    The holy days of Sivaratri and Janmashtami, are divided from each other by exactly 180 days, and this seems to indicate that god in his aspect as Siva protects us during one half of the year and his aspect as Vishnu , in the other half.
    The traditional practice of boys and girls collecting oil for their vigil on Sivaratri and Janmashtami nights , singing in chorus a song which means Sivaratri and Sri Jayanthi/Janmashtami are the same, is another pointer to the identity of these two manifestations of the divine.”
    (Paramacharya has pointed out in another talk that only two stars out of 27 stars has the honorific prefix “Thiru=Sri” in Tamil. They are Arudra and Onam. Both of them are associated with Shiva and Vishnu respectively. Big celebrations are held in Siva and Vishnu temples on those days. (Arudra= Thiruvathirai; Onam= Thiruvonam )
    ardhanaree
    Picture of Ardhanaree
    Ignorance of Western Scholars
    “Some Western scholars in their ignorance have dubbed Hindu religion as polytheistic. The uniqueness of our religion lies in the fact that under whichever name a devotee worships his Ishtadevata – that manifestation of god which appeals to him most – he considers him as the all pervading Paramatma. In fact, the culmination of all conceptions of the Supreme Being is in monism. That is Advaita Vedanta. Isvara, Narayana and Parasakti are all different aspects of one Supreme Being. This is visibly illustrated in the divine forms of Ardhanareeswara and Sankara – Narayana.
    Such manifestations of the divine are installed in many South Indian temples, such as Ardhanareeswara (Half Siva, Half Sakti) in Tiruchengodu, SankaraNarayanan (Half Siva and Half Vishnu) koil in Tirunelveli district and Harihara in Mysore. Siva and Vishnu are also found together in the temple at Tiruparkadal near Kaveripakkam.
    Source: Volume 2 of Acharya’s Call, Madras Discourses 1957- 1960, B G Paul & Co., Madras 1, 1968 publication.
    2 million Rudraksha seeds in Surat.
    Linga made up of two million Rudraksha seeds from Surat,Gujarat.
    Contact swami_48@yahoo.com
    S. Kalyanaraman
    Sarasvati Research Center
    September 23, 2015
    ↧

    Escape the Questions, Skip to Outrage -- Perumal Murugan

    September 23, 2015, 5:58 pm
    $
    0
    0
     8 hours ago
    Worth reading. Perumal Murugan: Escape the Questions, Skip to Outrage
    Perumal Murugan: Escape the Questions, Skip to Outrage

    Dr. P. Kanagasabapathi

    Even while sections of elite might argue that the contents in the book should be tolerated in the name of liberalism, the factual misrepresentations relating to the temple festival and the casting of aspersion on the character of the local women supported by no evidence cannot be passed off as history
    Tiruchengode is a municipal town in the Namakkal district situated in western Tamil Nadu. The western districts of the state are collectively called the Kongu region. According to the 2011 census, its population was slightly more than 95,000. Located in what was predominantly an agricultural region, Tiruchengode presently witnesses different industrial activities in and around the town connected to rigs, power looms, textiles, bus and truck body building, besides a few others.
    During the last few decades, the Namakkal district has emerged as a major centre for educational institutions in the state, with Tiruchengode having some of them. The literacy rate of the town is 75.87 per cent, slightly higher than the national average.
    This district is a comparatively drier part of the state, with less water facilities for farming. While the people of Namakkal and adjoining villages have taken to transports and poultry farming for their livelihood, Tiruchengode went in for bore wells. When it became difficult to get water from their wells for farming activities during the 1960s, they started hiring rigs from outside to dig their wells. Within a few decades, the entrepreneurs from this area made Tiruchengode emerge as the “bore well capital of India” by expanding their operations across the length and breadth of the country. The people of this region are one of the most entrepreneurial sections in our country and their contribution to the economy of the state and the nation is very impressive.
    Tiruchengode, known all along for its Ardhanareeswara temple — that the predominant Gounder and all the otherjaatis in the region closely identify with -— and bore wells, has been in the news during the past two months for wrong reasons in the national and even international media.
    One Tamil writer from the area Perumal Murugan wrote a novel titled Madhorubagan (another name for Lord Ardhanareeswara) about four years ago.
    One of the most ancient temples in this part of the state, Ardhanareeswara finds mention in the classical Sangam literature and is closely identified with the foremost of Tamil epics, Silappathikaram. There have been several literary works on the temple over the centuries beginning with the earlier periods. Its annual car festival running around 15 days is important in the lives of several thousands of people living in the nearby districts over generations.
    The book Madhorubagan is, however, a very mediocre novel from an academic with leftist leanings. Author Murugan notes that the work was undertaken through financial support from a foundation. The writer claimed that his book was based on evidence collected though his studies and field work.
    The story revolves around a childless couple from theGounder community, who lived in the nearby village about 70 years ago. When they do not get a child, they go to the hill temple and pray for a progeny as per the custom observed by those who do not have a child. There is a spot in the hill where childless women go around and pray for the child.
    Perumal Murugan
    Perumal Murugan
    Murugan writes that on the 14th day of the car festival, women who do not have children are permitted by the family to have sex with anyone waiting there in the dark of the night. He notes that there would be a number of young men waiting for the purpose. Further he mentions that the children born out of such relationships are called “children of God” so that the elders in the family compel her to go in for such relationship as there was nothing wrong!
    Even while sections of the elite might argue that the contents in the book should be tolerated in the name of liberalism, the factual misrepresentations relating to the temple festival and women that are not supported by evidence cannot be passed off as history. Furthermore, it is downright denigrating for the people of the region.
    Does creative licence permit the author to cast aspersions on the character of women who go to the temple and beget children after a few months or years of delay?
    The local people came to know about the contents of the book when one of the persons from the area happened to read the English version of it  foreign country. After he informed one of his close associates in Tiruchengode, the local got hold of the original Tamil version . It was then that they came to know about the book towards the end of last year.
    Two people from Tiruchengode, whom this writer met during the last week of January, said that they contacted the writer to know why he had written such horrendous things about them. One of them is the author’s neighbour from his village and related to him. They informed me that his reply over the phone was arrogant and that he hung up after a few minutes.
    As certain contents of the novel severely hurt the sanctity of the local deity, the car festival and the dignity of their women, the people of the town and the surrounding areas wanted the writer to produce evidence or else remove the specific paragraphs that have no basis. The people approached the police to lodge an FIR. When the police took no action, the complainants called for a bandh to draw the attention of the authorities to the novel.
    The bandh was total but without any violence. All the shops and business establishments were closed and even courts did not function that day. People from all walks of life participated in the protest. All the jaatis, including Dalits, have specific responsibilities assigned to them on the designated days in the proceedings of the annual car festival since the time of their forefathers. All of them have special facilities established for that purpose. Functionaries of all political parties identified themselves with the movement, with even leftists extendinga tacit support to the strike.
    Presumably after coming to understand the seriousness of the issue, the district authorities swung into action and organized separate meetings with the public as well as the writer. Subsequently, the district administration announced that the writer had agreed to withdraw copies of the said book and the citizens of the town, in turn, would stop their protests. Next day Murugan wrote on Facebook that the writer in him was dead and he would not continue his writings, but would only remain a college teacher!
    From then onwards, the ‘progressive’ writers, left-leaning intellectuals and activists from Chennai picked up the matter, arguing that the writer’s freedom has been curtailed. Soon, sections of the media and the elite based in metropolitan cities followed it up. In the process, they called the local people “casteist” without knowing that people of all castes had participated in the protest. Some of them called the protesters “fundamentalists”; a television channel anchor went to the extent of calling them “lumpen”. A left-leaning intellectual was reported to have mentioned the citizens of the town who took part in the protests as “private Fascist mafia”.
    This irresponsible branding of the local people silently protesting for a cause that they consider noble is wholly unacceptable. When the aggrieved silently protest after they fail to get justice in spite of repeated attempts, they are given all sorts of names by the ‘progressive forces’. Don’t the local people have a right to voice their opinions in democratic ways?
    The protesters are not politically organized groups, with usually the DMK and AIADMK winning the elections during the recent decades. But all sections of the society, including Dalits, joined together only for the purpose of getting justice. The ‘progressive’ lot mention that a small group of men burnt a few copies of the relevant pages of the book during the procession, but it was an aberration in a huge crowd.
    Over the last few weeks, there have been many articles supporting the freedom of the said writer; meetings are being organized by the ‘progressive’ writers in different places across the state and even in the campuses of prestigious institutions such as the Jawaharlal Nehru University. There have been debates on the issue on television channels too. The issue was reported in the UK and Pakistan media also, describing the local society as “fundamentalist” and “casteist”.
    Is the freedom of expression limited only to a few selected writers of a particular variety who abuse the traditional customs and beliefs without any shred of evidence?
    Pulavar Raasu, the well-known historian of Kongu region, is from Erode town adjacent to Tiruchengode. He retired as the professor and head of the department of epigraphy and archeology at the Tamil University, Thanjavur, after a distinguished career. Over the years, he has published more than 100 books and 250 articles/papers. With his long years of experience in studying Kongu history, he says that there is no evidence of childless women opting for free sex in the region. As for the people of this region, the honour of their women takes precedence over everything else, including their own lives.
    The elderly people in their 90s corroborate what the learned historian says. Many of the local citizens point out other inconsistencies in the book. A Gopalakrishnan, one of the local persons with a deep understanding of the history related to the town and the temple belonging to theDevaradiar community, states categorically that there was no prostitutes’ street as mentioned in the book in the town and it is an attack on the reputation of their community. In fact one of the prominent houses in the street belongs to the most famous political family of this town, namely the late Dr P Subbarayan. There have been many political leaders from his family over three generations, occupying high positions at national level.
    Certain critical historical facts relating to the town and the car festival seems vastly different from what is portrayed by the writer in the novel. There is little evidence of fundamentalism, casteism, Fascism or lumpenism as alleged by the city-based literary critics and activists.
    A young lady professional from the town probably in her early 30s asked me, “Sir, I have been praying to Ardhanareeswara for the last six years after my marriage for a child. When I get a child, how do they want the world to look at me?” One finds it difficult to understand why these ‘progressive’ forces and their intellectual supporters want to denigrate innocent women like her. Have any of these vocal forces tried to visit the place and reach out to the women to understand their beliefs and emotions? How can they impose their views sitting in far off places, simply because they have the connections and the capacity to speak and write, while these powerless innocent citizens living in a distant town cannot reach out to the people from the rest of the country to make their case?
    The sociologist Francis Fukuyama notes that societies can easily be destroyed, but it is very difficult to build them. It is unfortunate that a peace-loving and enterprising society that believes in its age-old culture is being abused. And the target of abuse is the honour of their women and the sanctity of their temple.
    Individualistic approaches have resulted in slow destruction of the family and social systems in many Western countries. As a result, they are facing serious crisis at different levels, such as family, society and the economy. The greatness of India lies in its ancient culture, respect for women and the strong family-based fundamentals.
    Why do these writers target the silent societies unnecessarily in the name of freedom of expression and then allow a whole group of their supporters to go and denigrate the public on a daily basis? How do they want to present the cultural traditions of the country to those residing in foreign soils? Do writers have no responsibility to the society which they claim to represent?
    Most importantly, can anyone present fiction as history and expect no questions in return? 
    Madhorubagan, thus, is a serious issue for the right thinking people who care about the future of our societies.

    http://linkis.com/swarajyamag.com/cult/uzbB6
    ↧

    Shame on Sonia, shame on USA: NaMo's US visa denial. NaMo, restitute kaalaadhan.

    September 23, 2015, 6:01 pm
    ↧

    Swami Dayananda Saraswati passes away. His great insight: conversion is violence. Is the Pope listening?

    September 23, 2015, 7:02 pm
    $
    0
    0
    Published: September 24, 2015 01:45 IST | Updated: September 24, 2015 05:26 IST  COIMBATORE, September 24, 2015

    Swami Dayananda Saraswati passes away

    Swami Dayananda Saraswati.
    Swami Dayananda Saraswati.

    The Swami was admitted to the hospital 10 days back. His condition kept fluctuating all these days.

    Swami Dayananda Saraswati passed away at his ashram in Rishikesh on Wednesday night. He was 85. He had been ailing for quite sometime.
    Born in 1930 in Manjakudi, Natarajan, as the Swami was known in his pre-monastic days, was drawn to Indian philosophy, particularly the Advaita school, listening to Swami Chinmayananda. During the late 1950s and early 1960s, his association with Swami Chinmayananda grew closer as he began taking Vedanta lessons. In 1962, he took ‘Sanyas’ to become Swami Dayananda Saraswati.
    He continued his association with Swami Chinmayananda for a long time and the two set up Sandipani Sadhanalaya in the then Bombay to train people in Vedanta.
    His contribution there and subsequently with Arsha Vidya Gurukulam saw hundreds of people learn Vedanta, take up renunciation and spread the Vedic message.
    Creating teachers in Vedanta along with setting up schools for under privileged under the Aim for Seva Movement were some of his important contributions, says Swami Samananda, one of his disciples from Madurai.
    Swami Dayananda Saraswati set up the Acharya Sabha, bringing pontiffs from all over the country on a common platform to take up the cause of Hinduism and debate the challenges it faced. He was also a vocal opponent of religious conversion, calling it assault on faith.
    Supported Odhuvars

    The Swami also took up the cause of Odhuvars. He was also credited with playing an important role in the refurbishment and re-run of the Thiruvidaimaruthur temple car. He had also penned a few verses that have become popular devotional songs.
    The Swami was admitted to the hospital 10 days back. His condition kept fluctuating all these days and was finally brought back to his ashram. .
    Mr. Modi called on the Swami at his Ashram to enquire about his health on September 11.
    (With additional inputs from PTI)
    Printable version | Sep 24, 2015 7:30:13 AM | http://www.thehindu.com/news/national/tamil-nadu/swami-dayananda-saraswati-dead/article7682135.ece
    ↧
    ↧

    Who is responsible for the cancellation of Modi's visa? -- Ashok Chowgule

    September 23, 2015, 8:56 pm
    $
    0
    0

    Who is responsible for the cancellation of Modi’s visa?

    Author: Ashok Chowgule
    Publication: Hindu Vivek Kendra
    Date: May 5, 2014.
    URL : http://hvk.org/2014/0514/12.html

    One of the reasons for the resignation of Nancy Powell as the American ambassador to India is said to be that she did not take pro-active steps in the recent past for moving towards revoking the cancellation of the visa.  The cancellation had happened in 2005, and Powell was nowhere in the picture at the time.  However, since then, until very recently, every statement made by American officials, other than Powel, in India and in Washington, the standard line was that Narendra Modi was free to apply and the application would be processed in normal course.  There was no hint that there was a rethinking about the original reason for the revocation.  The media spin that the visa would not be given was not contested.

    There is no way to know whether Powell had recommended that the revocation of the visa should be continued, or otherwise.  However, the boycott of official meeting with Modi had been ‘lifted’ only recently.  Even then, there was no noise that the visa application would be favourably considered.

    To really understand the whole issue in the right perspective, it is necessary to trace the whole process by which the 2005 decision was taken.  Clearly such a step could not be taken on the basis of a whim, but would have to be backed with supposedly solid data to prove an allegation of wrong doings on part of Modi.  In this particular case, Modi was charged with not just doing nothing to stop the post-Godhra riots in 2002, but actually encouraging them.  These riots were described as pogrom, acts against humanity, etc.  It was also alleged that anywhere between 2000 to 5000 Muslims were killed (the term applied was butchered), hundreds of women raped, fetuses ripped from the wombs of pregnant women, and many other horrible things.

    The evidence for the mayhem was not based on an investigation by the appropriate authorities in the country, and submitted to the courts in India.  It was based on statements by various organisations outside the legal system.  They went under various rubrics – human rights, civil society, concerned citizens, etc.  Nor was the ‘evidence’ submitted to the courts which heard the matter within the legal framework, and passed a judgment of guilty against Modi when the decision to revoke the visa was taken.

    Just four months ago, The New York Times website had an article titled “U.S. Evangelicals, Indian Expats Teamed Up to Push Through Modi Visa Ban” by Zahir Janmohamed.  It is available at:
    URL: http://india.blogs.nytimes.com/2013/12/05/u-s-evangelicals-indian-expats-teamed-up-to-push-through-modi-visa-ban/?_r=1

    The very first paragraph of the article says: “In March 2005, the United States denied a visa to Gujarat’s chief minister, Narendra Modi, now the Bharatiya Janata Party’s prime ministerial candidate in next year’s Indian elections. The visa was denied because of Mr. Modi’s alleged role in the 2002 riots in Gujarat that left more than 1,000 dead, most of them Muslims. But it came about from a highly unusual coalition made up of Indian-born activists, evangelical Christians, Jewish leaders and Republican members of Congress concerned about religious freedom around the globe.”

    As far as his role is concerned, in the very next paragraph, Janmohammed says: “I had a front-row seat to these events as they unfolded. I worked in Washington. D.C., from 2003 to 2011, mostly at Amnesty International and in the United States Congress, and I was a part of the campaign to deny Mr. Modi a visa.”

    In the meantime, the Indian legal process was moving forward to investigate whether Modi was guilty or not.  And the result was that the charges against Modi had no basis.  Recently, MJ Akbar, who had compared Modi to Hitler and had said that Pakistan should award their highest civilian award to Modi, joined the BJP.  In explaining why he changed his mind, he wrote: “I raised questions at the time of the riots as much as any other journalist did. Paradoxically, these questions were answered over ten years by the UPA government. There has never been, since independence, such intense scrutiny, or such absolute determination to trace guilt to a Chief Minister, as Modi faced from institutions loyal to the UPA government over two full terms.  Every relevant instrument of state was assigned the task of finding something, anything that could trace guilt to Modi. They could not. The Supreme Court, which is above politics and parties, and which is our invaluable, independent guardian of the law and Constitution, undertook its own enquiries. Its first findings are in, and we know that the answer is exoneration. Moreover, there has been judicial accountability to an unprecedented degree in Gujarat.”

    Given the noises that are recently emanating from Washington, perhaps one can conclude that the USA has realized that the revocation of the visa in 2005 was a mistake.  And given the rise of Modi to occupy the position of the prime minister in India, perhaps they think that it was a blunder.  How to retract from a situation that the American government has placed itself in? Will it be enough if the USA government conveys, through a back channel, to Modi that if he applies for a visa, it will be immediately given?  I will argue that more needs to be done, so that such blunders are not committed in the future.

    It is clear that the USA government relied on non-state actors to determine the guilt of Modi, and that the USA was seriously misled.  The point then becomes who did the misleading and, more importantly, whether it was deliberate or not. A clear answer to these questions will ensure that in the future blunders do not happen.

    The USA should identify these interlocutors, and ask itself what was the agenda of the groups that did the misleading. Janmohammed has identified them, and given the nature of the groups, their agendas are clear.  Additionally, these interlocutors had their own interlocutors based on the Indian soil, which fed them the supposed evidence establishing Modi’s guilt.  And their agendas are also not secret.  It would not be at all difficult to identify them.

    What is important to realise is that these interlocutors are relied on by the governments of many countries, and not just the USA, to inform them about the situation in India on many aspects and not just relating to Modi and diplomacy.  Clearly, one should ask if the misleading that has happened in the case of Modi was not also prevalent in these other cases too.  And any investigation by the USA should start on the basis that these groups are guilty, and that their innocence has to be proved.  This is not a question of a judicial inquiry, but one of a necessity to ensure that the flow of information in future is not just correct, but untainted by agenda or ideology.

    There are a lot of people who seem to get some sort of perverse pleasure in misleading others.  The worse part of it is that those getting misled are actually paying these people in quite a handsome manner.  These people have to be kept out of the loop completely in the future, so that policy decisions are taken on information that is robust.

    The identification, and weeding out, of these people will also help India and other countries in the world.  There is a very high degree of probability that these people will also be indulging in their games in many places and situations.

    The USA has an opportunity to base its future relations with India on a better footing than the past.  It is accepted that each country has its own interests, and it is expected that each country will protect them as fiercely as possible.  However, what is at issue is not a question of give and take (implying compromises) but correct facts and analysis (implying a win-win situation).

    (The author is a businessman from Goa.  The views expressed by the author are personal.)
    ↧

    PC Vasan ghotala. Madras HC grants time till Oct.5 to settle debts/dues.

    September 23, 2015, 10:04 pm
    $
    0
    0

     13 hours ago
    Vasan gets time till Oct 5 to pay Rs 4.91 cr to avoid winding up. Provisional winding order passed on Aug 10, withheld till Oct 5.

    Vasan Health Care Gets HC Breather to Settle Dues

    By Express News Service
    Published: 24th September 2015 03:58 AM
    Last Updated: 24th September 2015 05:06 AM
    Image Courtesy: Rameshng/Wikimedia Commons

    CHENNAI:  The Madras High Court on Wednesday granted 12 days to Vasan Health Care Ltd (VHCL) to pay Rs 4.91 cr it owed to two creditors, and on its commitment to pay the amount, it withheld the operation of the provisional winding up order it had passed.
    Justice Pushpa Satyanarayana had passed a provisional winding up order of Vasan Health Care Ltd on August 10 when a petition filed by two Delhi-based creditors Ganesh Lal Jain and Suresh Kumar Jain, came up for hearing. No one from Vasan had appeared in court to defend the company. The judge had also directed that the official liquidator under the law be the provisional liquidator and the winding up order be publicised in local newspapers.
    The Vasan Health Care Ltd  then moved the high court for the cancellation of the winding up order and pending that, stay of its operation. During the hearing on Wednesday, the court withheld the winding up order till October 5 to enable Vasan Health Care Ltd to settle the creditors, thus giving the company some breathing space.
    Besides dues to the creditors, Vasan Health Care Ltd  has not been regular in making statutory tax payments deducted at source and also other dues. Trade circles wonder as to what happened to the company that claimed foreign investment poured into it besides borrowing hundreds of crores of rupees — and what happened to those funds.
    http://www.newindianexpress.com/states/tamil_nadu/Vasan-Health-Care-Gets-HC-Breather-to-Settle-Dues/2015/09/24/article3044596.ece
    ↧
    Search

    Mischievous reports on security matters by The Hindu tabloid

    September 23, 2015, 11:42 pm
    $
    0
    0
    Below are the incomplete clarification put out by the Hindu as well as the original letter written by General VK Singh to the Editor-in-Chief. 
    If The Hindu tabloid claims to be the purveyor of truth, the Editor should publish these in FULL  and without edits.
    Suggestio falsi, suppressio veri ain't ethical journalism while publishing mischievous reports on security matters.
    Kalyanaraman

    1. Clarification put out by The HINDU
    Link: http://www.thehindu.com/news/national/nothing-underhand-in-setting-up-tsd-says-vk-singh/article7682115.ece
    Nothing underhand in setting up TSD, says V.K. Singh
    Edited excerpts from an email communication sent to the Editor of The Hindu by General (retired) V.K. Singh:
    Your esteemed newspaper has published two or three articles on September 21 and 22 that allege that the Army (namely, the Southern Command) went into a tizzy destroying documents a few days before I retired as the Army Chief. The correspondent had sought my response by email, and my short response that he was fully aware of the issues including the framing of the individual involved was also published, dwarfed by banner headlines of the main report. Incidentally, the correspondent had sent exactly the same mail to me in April this year while he was with The Times of India. He did not do this great story of his at that time.
    After going through the attachments and the three stories, I have no idea what your correspondent is trying to say or allude to. This is a story completely out of sync with the journalistic tradition of The Hindu. The two main underlying points seem to be:
    (a) TSD was set up under me, and (b) documents were destroyed by a board set up for the purpose by the Southern Command five days prior to my retirement, some of which referred to the TSD.
    Once again your newspaper is carrying stories planted by people with vested interests. Yes, the TSD was set up during my tenure. Perhaps you are not aware of the facts, but there was nothing underhand about its setting up, as it was done on the orders of the Government of Indiaafter the dastardly Mumbai attacks. What you, and perhaps your readers need to know, is that it was disbanded shortly after I retired, by officers who were entrusted with the responsibility of defending the country, for reasons which were purely personal. These officers (you don’t have to look far, be it J&K’s Janglat Mandi encounter or the Jorhat dacoity case) have used the media to regularly plant stories, and it defies logic how these fabricated reports continue to get published despite the presumed screening of articles by responsible editors. The consequences of disbanding the organisation have already been tragically felt on many an occasion, with quite a few of our own people being killed in cold blood.
    And as for the shredding of documents, just use common sense – what does the Southern Command have to do with the TSD? Your same correspondent has implied it was the Chief’s ‘secret army’ which then presumably reported to me. Why on earth would a subordinate headquarters be dealing with a ‘top secret’ organisation?
    In the last five years, all sorts of insinuating (and some accusatory) articles have been written. Time and again, it has been obvious that there isn’t an iota of truth in them. Still, the attacks keep coming.
    May I, in all humility, with utmost respect for the freedom of the press, request you to kindly set the record straight?
    ____________________________________________________________
    2. Original Letter sent by General VK Singh
    ---------- Forwarded message ----------
    From: Vijay Singh <veekaysingh@gmail.com>
    Date: 22 September 2015 at 21:06
    Subject: Complaint against Defamatory article in your paper
    To: editor@thehindu.co.in    Ms. Malini Parthasarthy
    Editor-in-Chief
    The Hindu

    Dear Madam,

    Your esteemed newspaper has published two or three articles on 21 and 22 September that allege that the Army (namely Southern Command) went into tizzy destroying documents a few days before I retired as the Army Chief. The correspondent had sought my response by email and my short response that he was fully aware of the issues including the framing up of the individual involved was also published , dwarfed by banner headlines of the main article. Incidentally the correspondent had sent exactly the same mail to me in April this year while he was with Times of India. he did not do this great story of his at that time maybe because the editors saw through his game.

    Firstly, after going through the attachments and the three stories, I have no idea what your correspondent is trying to say or allude to. This is a story completely out of sync with the journalistic tradition of The Hindu. The two main underlying points seem to be a) TSD was set up under me and b) documents were destroyed by a board set up for the purpose by Southern Command five days prior to my retiring, some of which refer to the TSD.

    Your three reports carry the byline of Mr Josy Joseph, who was earlier with the Times of India in New Delhi. This gentleman had even then kept up a relentless campaign of irrelevant and false reports that were aimed at trying to discredit me and the Army in general. Almost all his reports in the Times of India bordered on the ludicrous, and could not be taken seriously by anyone who knows how the Army functions. He had on occasion been served a legal notice, but frankly, other than being an irritant, his so called scoops were not worth even contesting. His main claim to fame as a defence correspondent was the fact that he claimed to hail from the same village as the then Defence Minister, Mr AK Antony, with whom he boasted to have easy access.

    Now Mr Joseph resurfaces with the Hindu and in his wisdom, has decided to create the news. May I rather gently remind you that your newspaper had earlier allowed another Hindu correspondent to also do the same, and that the repercussions of that had been disastrous, with even some people getting killed.

    Let me refresh your memory–on 24 September 2013, 'The Hindu' published a news story titled "V.K. Singh counters charges, admits pro-India NGOs' were funded" [http://www.thehindu.com/news/national/vk-singh-counters-charges-admits-proindia-ngos-were-funded/article5161196.ece] in which your correspondent, one Chandra Suta Dogra claimed to have an exclusive interview with me. No such interview was ever asked for or given. Even as I had written to the then Editor pointing this out, the correspondent in question fired off an additional salvo saying "The panchayat elections of 2011 was a major achievement of the TSD", a statement I never made. Even then, these charges related to the TSD.

    Your paper, instead of taking cognizance of my letter telling in no uncertain terms that the interview was fabricated, 'upped the ante'. The editor at the time, Mr Siddharth Varadarajan, got a story generated from the J&K Bureau Chief and published it on the Newspaper’s front page on 25 September 2013 under the title ‘Our lives in danger, say sarpanches in J&K”[http://www.thehindu.com/news/national/our-lives-in-danger-say-sarpanches-in-jk/article5164918.ece?ref=relatedNews]. This news report says that because of my reckless statements, I have caused “an extremely serious apprehension of militant attacks on more than 33,000 panches and sarpanches as I have completely discredited and maligned the panchayat elections of 2011.” This manufactured report created havoc with the J&K Chief Minister raking up the issue in the State Assembly, and some Sarpanches even got shot. Ms Dogra, in the same fabricated interview, also incidentally referred to the TSD, claiming that Off-the-Air Interceptors were deployed and then destroyed in 15 Corps, or some rubbish to that effect. Fortunately for the rest of India , 'The Hindu' is not particularly read by the local populace of J&K, else I shudder to think of what else could have happened.

    Subsequently, copies of threatening messages from your correspondent were forwarded to 'The Hindu's Board'. Needless to say, there was not even an iota of an apology, only an edited rejoinder of mine was published. Some journalism this!!

    Once again Ma'm, the subject is the TSD, and once again your paper is carrying stories planted by people with vested interests. Yes, TSD was set up during my tenure. Perhaps you are not aware of the facts, but there was nothing underhand about its setting up, as it was done on the orders of the Government of India after the dastardly Mumbai attacks. What you, and perhaps your readers need to know, is that it was disbanded shortly after I retired by officers who were entrusted with the responsibility of defending the country for reasons which were purely personal. These officers (you don't have to look far, be it J&K's Janglat Mandi encounter or the Jorhat Dacoity Case) have used the media to regularly plant stories and it defies logic how these fabricated reports continue to get published despite the presumed screening of articles by responsible editors. The consequences of disbanding the organization has already been tragically felt on many a occasion, with quite a few of our own people being killed in cold blood.

    And as for the shredding of documents, just use common sense–what does Southern Command have to do with the TSD? Your same correspondent has implied it was the Chief's 'secret army' which then presumably reported to me. Why on earth would a subordinate headquarters be dealing with a 'top secret' organization.

    You could also perhaps have a word with Mr Josy Joseph as to the timing of this latest tirade against 'VK Singh's TSD'. Maybe it has something to do with the biggest unfolding scam which has the entire Army abuzz where a senior officer has been sent on leave pending retirement. The tactic has worked in the past – fire off a few missiles, more often than not in my direction, in the fond hope it'll create enough smoke to distract from the main issue. In the last five years, all sorts of insinuating (and some accusing) articles have been written. Time and again, its been obvious there isn't an iota of truth in them. Still, the attacks keep coming. Maybe it is also a reaction to a balanced article on the TSD in The Week magazine which may have prompted some to ask Mr Joseph to attempt defamation.

    May I, in all humility, with the utmost respect for the freedom of the press, request you to kindly set the record straight. This kind of unending nonsense has done enough damage to the country in general and media in particular..

    Thanking you,
    Sincerely,

    VK Singh
    _________________________________________________________________
    HINDU Stories


    22 September 09.01 Hrs
    http://www.thehindu.com/news/national/general-vk-singh-operation-coverup-the-tsd-documents-but-soldier-was-sent-to-prison-for-10-years/article7674907.ece?homepage=true
    21 September 20.07 Hrs
    http://www.thehindu.com/news/national/exclusive-the-tsd-documents-why-were-they-destroyed-days-before-gen-vk-singhs-retirement/article7674311.ece?homepage=true
    21 September 15.02 Hrs
    http://www.thehindu.com/news/national/army-destroyed-papers-on-vk-singhs-military-intel-unit-days-before-he-retired/article7671302.ece
    ↧

    Bose Code -- Ipsita Chakravarty. West Benal files are gossip files, GOI should release all files -- Sugata Bose, grand nephew of Netaji, MP

    September 24, 2015, 2:32 am
    $
    0
    0
    BOSE CODE

    Explainer: What five different panels about Netaji Subhas Chandra Bose have found so far

    Government committees set up over the decades to investigate the freedom fighter's death have only deepened the mystery.
     
    Photo Credit: Reuters/ Jayanta Dey
    On Friday, the West Bengal government released 64 files on the death of Subhas Chandra Bose. But the public will have to wait till Monday to learn of the contents of the files. For now, they lie behind glass cabinets at Police Museum in Kolkata, 12,744 pages heavy with secrets.

    Scraps of information have already escaped. Reports of documents revealing that British and American intelligence agencies believed him to be alive in 1949, inciting communist uprisings in Southeast Asia. Letters from a Swiss journalist, Lilly Abegg, to Bose’s brother, written in 1949, reporting that he had been sighted in the city then known as Peking, and that the Japanese knew he was alive in 1946. These letters had been intercepted at the Elgin Road Post Office.

    The files, held by the Kolkata police and the West Bengal police for decades, are said to confirm what Intelligence Bureau files declassified in April have already revealed – the government snooped on Bose’s family for 20 years after his death. Letters flowing in and out of the Bose family home and Netaji Bhawan in Kolkata were regularly intercepted at the Elgin Road Post Office.

    Now it’s all eyes on Delhi, which still refuses to declassify most of the files in the possession of the Central government. The family want a new committee to investigate why they were spied on for decades and to establish whether documents containing information on the leader’s death were destroyed.

    But governments have been forming committees since the time Bose reportedly died in that plane crash in Taipei in 1945. Instead of answering questions for the public, these committee reports have only set off new ripples of mystery.

    The Figges Report, 1946
    The British government in India, naturally, took a lively interest in Bose’s whereabouts and activities. Prime Minister Winston Churchill is even said to have hatched a plot to assassinate him back in 1941. Bose was the master of disguise and subterfuge, escaping under the nose of British authorities in Kolkata. So when the first reports of his death started emerging, the British were having none of it.

    Samar Guha, a close associate of Bose and later a member of Parliament, describes the Biritsh probe in his book, Netaji – Dead or Alive? (1978). Three separate intelligence teams were dispatched to find out where he really was. These teams spread out to Saigon, Bangkok, Tokyo and Taipei, raided war offices, arrested Japanese officials and officers of Bose’s Indian National Army. Officers of both nationalities were interrogated, in Tokyo and at the Red Fort.

    Colonel Figges submitted his report in July 1946 and in October, a military intelligence report was submitted. Kanailal Basu, author of Netaji: Rediscovered (2009), records the various discrepancies between the two reports. They produced separate medical certificates, signed by two different doctors, giving different accounts of the patient’s condition, time of death and of the process of identification.

    The Figges report stated that Bose had indeed perished in a hospital in Taipei. But like every other report, it was sucked into the mystery around Bose’s death. Kanailal Basu asks why it took so long for the report to be submitted: “Was a conspiracy being hatched?”

    The Figges report was part of work done under Indian Political Intelligence, a partly secret branch of the colonial government. In 1997, the British released most of the IPI files, but not the Figges report. It  was anonymously made public later. Why did the British government find it necessary to keep the document classified after all those years?

    Shah Nawaz Commission, 1956
    After Independence, the Indian government seemed unusually reticent about Bose’s death, even reluctant to set up a committee of inquiry. But when some eminent citizens decided to start an unofficial probe headed by Radha Benode Pal, Nehru suddenly announced  the formation of an official committee, headed by Shah Nawaz Khan. Bose’s elder brother, Suresh Bose, was also part of this committee.

    Members of the committee listened to the testimonies of witnesses at military hospital and survivors of the plane crash. The Indian government apparently produced some of its secret documents to the committee, including sections of the Figges report, Mountbatten’s diaries and interrogations of Habibur Rahman, Bose’s aide and a traveller on that plane, conducted by British counter-intellligence in the 1940s.

    The Shah Nawaz report confirmed the official version: Bose died in Taipei. But Suresh Bose filed a dissenting report, alleging that Khan had been influenced by Nehru to stick to the official line. Khan had also said he, Suresh Bose, could become West Bengal governor if only he would agree to the findings. In 1970, Khan refuted these allegations before the Khosla Commission, set up in 1970.

    Khosla Commission, 1970
    The Indian government later set up a one-man inquiry commission, consisting of Justice GD Khosla, a retired judge of the Punjab High Court. He only submitted his report in 1974. Once again, Khosla concurred with the earlier reports. According to Bose’s biographer, Leonard B. Gordon, he also questioned the motives of those who held up alternative theories: “Justice Khosla suggests the motives of many of the story-purveyors are less than altruistic. Some, he says, have clearly been driven by political goals or simply wanted to call attention to themselves.”

    Khosla reportedly showed remarkable patience in listening to a range of stories, some of which verged on the fantastic. But he seems to have been curiously lacking in curiosity about other aspects of the investigation.

    Once again, the government had made secret documents available for the probe. But tacked to one of the dossiers was a note listing 30 secret files that were either missing or destroyed, Guha says. These were part of Nehru’s own collection of confidential papers. The missing files had all been handled by Mohammed Yunus, who was later appointed Indira Gandhi’s special envoy. They had contained British and American reports produced in Tokyo and outposts in Southeast Asia. One of the destroyed files was entitled, “Investigation into the Circumstances leading to the Death of Subhas Chandra Bose”. A large part of the Habibur Rahman interrogations were reportedly not submitted either.

    Why did Khosla never pursue the case of the missing files? They would surely have yielded a more complete picture?

    Mukherjee Commission, 1999-2005
    For decades after that, the government seems to have lost interest in Bose. Until, that is, the Justice Mukherjee commission was formed in 1999. The commission produced a report that ran into three volumes and thousands of pages, and was made public in 2006. The commission raised the matter of the missing documents and interviewed 131 witnesses. Its probe took its members to archives in London, to Russia, where it went through more papers and interviewed witnesses, and to Taiwan. It also visited the Renokji Temple in Japan, where Bose’s ashes are apparently kept, and recommended a DNA test of the remains.  This was no longer possible, it was told.

    The Mukherjee Commission report concluded that Bose did not die in the place crash of 1945. His death and cremation were engineered with the cooperation of the Japanese military authorities and of Habibur Rahman himself.

    The government rejected the report.

    Cabinet Secretary's Committee, 2015
    Too much time has perhaps gone by to hold a direct investigation into Bose’s death. The documents which contain the facts of his death have become a mystery in their own right and the focus has shifted to the question of declassification.

    In April 2015, after it became evident that the government had snooped on the Boses for decades, the Centre set up a committee to explore whether the files could be declassified, and to review the archaic Official Secrets Act, which is impenetrable by the Right to Information in many cases. It would be headed by the cabinet secretary, Ajit Seth, and include officials from intelligence agencies.

    What this committee found is not known. But the Centre has found its reason not to declassify the documents and is sticking to it: revealing them will affect national security.

    The plot thickens.
    http://scroll.in/article/756493/a-plane-crash-in-taipei-and-other-stories-about-netaji-subhas-chandra-bose

    Declassification of all Netaji files is the only way to stop propagation of fantasies as fact

    These files do not contain anything of real substance about Netaji and could only reveal a few dishonourable things done by some senior officials in post-Independence governments, writes his grand nephew.
     Thursday, September 24th 2015
    Photo Credit: wikimedia Commons
    I received a touching email from a young academic friend offering me profuse apologies. He had discovered to his horror from recently declassified files that his grandfather-in-law, a high-ranking police officer in the years after Independence, had been conducting surveillance on my father Sisir Kumar Bose from the Kolkata Intelligence Branch and relaying that information to New Delhi. Sisir had driven his uncle Subhas Chandra Bose during the great escape of 1941 from Calcutta to Gomoh and suffered imprisonment in Presidency Jail, the Red Fort, the Lahore Fort and Lyallpur Jail between 1942 and 1945. I wrote back appreciating my friend’s sentiment and assuring him that neither he nor his wife was responsible for his grandfather-in-law’s deeds. It was the tragedy of colonial rule that the British were able to use Indian agents against Indian freedom-fighters. The post-Independence government unfortunately continued that awful practice. My father became a renowned paediatrician after Independence and also set up the Netaji Research Bureau in 1957. The surveillance on him continued until 1972.

    Mamata Banerjee made the correct decision to release 64 hitherto closed historical files held by the West Bengal government to the public. There is an urgent need for a proper archives policy in our country as is the case in well-functioning democracies of the world. Most government files should be thrown open after 25 or 30 years and all files after the lapse of 50 years. The central government should declassify forthwith all old files that are still under wraps. The argument about relations with foreign governments being adversely affected is a specious one. Churchill’s government had ordered the assassination of Subhas Chandra Bose in 1941. We do not hold Cameron’s government responsible for that decision.

    The 64 files opened by the West Bengal government confirm what had been revealed in two files available in the National Archives earlier this year. For more than two decades after freedom, the post-Independence governments of India and West Bengal were snooping on freedom-fighters, including members of the Bose family, in clear violation of the privacy of law-abiding citizens. File number 63, for example, contains a letter written by Sisir Kumar Bose in Kolkata to his aunt Emilie Schenkl, Netaji’s widow, in Vienna dated June 1953 and other evidence of intrusive surveillance that continued until 1972. The media has already highlighted the report on an intercepted letter from Emilie to Sarat Chandra Bose in 1946 expressing her sense of shock at Netaji’s death in the August 1945 air crash. But that was before Independence; the colonial tradition of opening letters in the Elgin Road post office continued in the post-colonial era.

    What the files reveal

    The recently declassified files contain nothing substantially new about Netaji. In any case, history is not about what one police informer says to another. It is part of their job to report rumour and speculation, and sometimes freedom-fighters successfully fed them deliberate disinformation as Sarat Chandra Bose did in January 1941 to cover the trail of Netaji’s great escape. Well-trained historians know how to read colonial sources  – the prose of counter-insurgency, in Ranajit Guha’s words – against the grain and between the lines. The files throw no new light on either the life or the mortal end of a deathless hero. I had quoted an intelligence agent in my book His Majesty’s Opponent who wrote in February 1946 how anxious they were to know that Netaji was “actually and permanently dead” (War Office File No. 273 in The National Archives of the United Kingdom). Files containing the same materials, classified in Delhi and Kolkata, have been open for quite some time now in London.

    Just as Netaji’s admirers hoped he was alive, some of his detractors in the government may have feared his return. One or two recently opened files contain reports of speculation from the late 1940s that he may still be alive at that time as there was scope for doubt for at least a decade after 1945. The eye-witness testimonies of the air crash at Taipei were systematically collected by the Shah Nawaz Enquiry Committee in 1956. There is strong historical evidence that Netaji laid down his life fighting for his country’s freedom on August 18, 1945. Nothing can be more insulting to his memory than to turn him into some obscurantist baba or other.

    It is a misnomer to describe the just-released documents as the Netaji files. I have read thousands and thousands of Netaji files in various archives, in addition to the treasure trove of all of Netaji’s letters, writings and speeches collected painstakingly at the Netaji Research Bureau since the 1950s. There are two points to be made about the relatively small number of files that are still closed. First, they should all be thrown open without any further delay. That is the only way to stop the propagation of fantasies as facts. Second, there needs to be an understanding that these files may not contain anything of real substance about Netaji and could only reveal a few dishonourable things done by some in the upper echelons of India’s post-Independence government. I hope the younger generation will choose to learn from Netaji’s book of life that was more fascinating than the legend.

    Appropriating Netaji's legacy

    A final word is in order about the question of family and political misappropriation of Netaji’s legacy. Netaji was one of 14 siblings and so his extended family is quite large. He had one daughter, my aunt Anita, who lives in Germany. Netaji himself always said his family and country were co-terminous. So anything to do with him should be treated as a national issue and not a family matter. This is exactly what I said in Parliament last April when addressing the question of the declassification of files. I received support across party lines when I said that in dealing with this sensitive issue we must be respectful towards all three iconic leaders of the freedom struggle – Gandhi, Bose and Nehru – who may have differed on occasion, but also shared a deep bond of mutual affection and admiration. It is not necessary to do down one to honour another.

    The media needs to do due diligence in checking the individual qualifications, credentials and antecedents of so-called family members. Those making wild allegations without an iota of understanding of history should not be given any credence. Without genuine individual accomplishment, family membership counts for nothing. It is odd that Narendra Modi, who keeps his own family at arm’s length, should be so keen to be seen rubbing shoulders with certain members of Netaji’s extended family. I had heard he was opposed to family-based politics. Some political parties have tried to appropriate Netaji by distorting what he really stood for. Netaji’s greatest contribution was to unite all the religious communities by winning the absolute trust of the minorities. The best way to honour Subhas Chandra Bose today is to live up to that great ideal.

    Sugata Bose is Subhas Chandra's Bose's grand nephew and a member of Parliament.
    http://scroll.in/article/757426/declassification-of-all-netaji-files-is-the-only-way-to-stop-propagation-of-fantasies-as-facts
    ↧
    ↧

    Rs. 5000 crore National Herals SoniaG RahulG scam -- Surajit Dasgupta

    September 24, 2015, 3:01 am
    $
    0
    0
    • National Herald Case: Why Sonia And Rahul Gandhi Need To Be Afraid
    • Surajit Dasgupta



    The Rs 5,000-crore scam involving Sonia and Rahul Gandhi looks like an open-and-shut case, if Subramanian Swamy’s allegations are true. So why has the BJP-led government been dithering over it? Such inaction could cost the party dearly.
    After shocking observers in August by saying it failed to put a finger on any kind of evidence against accused Congress leaders in the National Herald case, the Enforcement Directorate (ED) has decided to reopen the related files, rekindling hopes in the rival political camp of pinning the Dynasty on the mat.
    To the uninitiated, this is how the alleged scam shaped up.

    What Is The Case?

    A company called Associated Journals Limited (AJL), set up in 1938 on Congress money, ran three newspapers, National Herald (English),Navjeevan (Hindi) and Qaumi Awaz (Urdu). The papers shut shop on 1 April 2008.
    Rahul Gandhi with his mother Sonia Gandhi at the April 19 rally in Delhi. (Credits: AFP PHOTO / SAJJAD HUSSAIN)
    Credits: AFP PHOTO / SAJJAD HUSSAIN
    ×Powered By LaSuperbaThen in March 2011, Sonia Gandhi and Rahul Gandhi floated a firm called Young India Limited (some newspapers report the name as “Young Indian”), with mother and son each holding 38 per cent stake. This new firm proposed to buy the liabilities of AJL, which amounted to Rs 90.21 crore, for Rs 50 lakh to be taken out of the Congress coffers. Allegedly, the party also paid an additional Rs 1 crore for renovation of Herald House, situated at 5A Bahadur Shah Zafar Marg (the road in Delhi known as the “Press Area”). This is only one of the many properties AJL owns; its entire real estate wealth is estimated to be worth between Rs 1,600 crore and Rs 5,000 crore.
    This amounts to misappropriation of property and criminal breach of trust, according to petitioner Subramanian Swamy. The metropolitan magistrate who heard him out agreed that there was indeed a prima facie case against the Nehru-Gandhis.

    How Tax Payer Money Was Used To Promote National Herald

    The goodwill the Congress enjoyed during the freedom struggle, Swamy says, helped AJL collect huge donations and buy properties at will. After becoming India’s first Prime Minister, “He (Jawaharlal Nehru) used government power to give National Herald land to build new buildings, (get) bank loans at cheap rates, etc and the company grew. Property-wise it grew very well. It had land all over India, huge amounts of land, buildings, etc.”
    ×Powered By LaSuperba“But nobody was reading the newspaper. People said, ‘Why should we read Congress news? We will read other newspapers.’ The company started making losses. By 2008, it had accumulated a debt of Rs 90 crore. And at that time, National Herald decided ‘we can’t continue like this’, and they closed down the company. Once they closed down the company, Sonia Gandhi and Rahul Gandhi together put up (Rs) 5 lakh and created a new company called Young India,” Swamy said.
    He continued, “And this Young India…Sonia Gandhi has signed; she is a director; she has 38 per cent, Rahul has 38 per cent; he has also signed. And there are two other directors also who have the remaining 24 per cent. One is Oscar Fernandes, the other is Motilal Vora.” Both are senior Congress politicians.

    How Congress Party Funds Were Milked

    Swamy said YI would tell National Herald that it would “arrange for loans for them to pay for these debts and YI would take the responsibility of discharging or clearing those (Rs) 90 crore (worth of) loan. National Heraldwill be free of debt. YI passed a board resolution. Motilal Vora was asked to go and speak to the newspaper.”
    “Now the chairman of the newspaper company at that time was also Motilal Vora. So, Motilal Vora went to talk to Motilal Vora!” Swamy quipped.
    ×Powered By LaSuperbaThat is, Vora told Vora that Vora’s new company would clear the debt of Vora’s old company and, in return, Vora’s old company would transfer all its shares to Vora’s new company. “That meant that Rs 5,000 crore worth of property of National Herald would go to Young India. Young India had only Rs 5 lakh paid-up capital, but would get Rs 5,000 crore worth of property,” Swamy said.
    “Sonia Gandhi then told Motilal, ‘Please ask the treasurer of the Congress to hold a meeting and give (Rs) 90 crore from the party fund to National Herald. Now the treasurer of the Congress was also Motilal Vora. So, Young India director Motilal Vora called up the president of the Congress, which was Sonia Gandhi, and Rahul Gandhi, and another general secretary Oscar Fernandes, who was also a director.” They then held a meeting of the party, Swamy alleged, and decided to give Rs 90 crore to National Herald. A resolution was passed to that effect, he said.
    The next day, Swamy alleged, Sonia Gandhi opined that National Herald, which had rendered yeoman service to the nation during the freedom struggle, might not be in a position to pay the loan. So, Swamy said, the Congress president decided to declare the amount of Rs 90 crore as a “sick loan” or “non-performing asset” and write it off. Then another resolution was passed by the Congress, writing off the loan, Swamy alleged.
    If this entire story narrated by Swamy is true, it means Sonia and Rahul Gandhi’s company became the owner of Rs 5,000 crore worth of property without paying anything for it. That is a financial scandal indeed.

    Scandal Within Scandal – National Herald Property Let Out To Government Agencies For Exorbitant Rent

    The scandal acquired a bigger proportion when Young India rented out the Press Area property, allegedly acquired for free, for all kinds of government services and earned about Rs 60 lakh a month in the process. As a matter of fact, that government was led by the Congress, too. Since the government runs on taxpayers’ money, it implies Rs 60 lakh went out of ordinary citizens’ pockets every month to enrich Sonia and Rahul Gandhi’s company. This is beside the illegality involved in the act by the Congress, a political party, of lending money for commercial purposes. Swamy has, therefore, challenged the Congress under Section 29A to C of the RPA (1951) and Section 13A of IT Act (1961).
    At the magistrate court, Swamy deposed as a witness in July, accusing Sonia Gandhi, Rahul Gandhi, Oscar Fernandes and Motilal Vora of “fraud, (offences under Section 420), breach of trust, conspiracy,” etc. “If convicted, they will go to jail for 27 years,” Swamy asserted.

    How The Congress Fought Back

    However, reminiscent of his infamous “zero loss” conjecture in the 2G spectrum scam, Kapil Sibal has defended the Dynasty in the court, calling it an internal matter of the company YI, questioning Swamy’s locus standi in the case as the BJP leader is not even a shareholder of the companies involved in the deal. While Sibal’s defence attracts ridicule, what flummoxes observers is the ED’s flip-flop on the issue.
    Last month, when the agency said it could not figure out what was wrong in the deal, Swamy saw “political influence from the Congress to close the case”. But Secretary in the Department of Heavy Industries and Public Enterprises Rajan S Katoch, who was additionally the ED director till last month, was an appointee of this NDA government, enjoying the third extension of his service as ED head since August 2014. While he has been removed from ED now, does this not mean that bureaucrats even of the NDA’s choice can do the UPA’s bidding in the government?
    Swamy feels otherwise. He attributed Katoch’s ‘lethargy’ to the babu’s proximity to Congress general secretary Digvijaya Singh. It seems that the Congress has spawned so many lackeys in the decades that it ruled the country, that the NDA can hardly identify any bureaucrat as ‘safe’ and entrust him with the task of cornering the Dynasty.
    Even the CBI has not initiated a thorough probe to ascertain whether the AJL-YI deal amounted to cheating and misappropriation of funds yet. And the Income Tax department is studying the monetary transactions involved in the acquisition.

    Is The Judiciary Being Too Slow?

    What is transpiring in the judiciary concerning this case also is befuddling. Even as a magistrate’s court is hearing the case, the Delhi High Court has intervened in the matter and the Supreme Court has said it couldn’t fast-track the case. On 1 August last year, the High Court had readily accepted Sibal and Abhishek Manu Singhvi’s plea to summon Swamy instead for an explanation of his case.
    In the same month a few days later and then again in December last, it issued a stay order on the summons served to the Nehru-Gandhis. After the lower court decided to hear the case again on 9 December, 2014, the High Court’s Justice V.P. Vaish recused himself from hearing the case on 12 January this year, saying the schedule did not suit his roster. He asked for a transfer of the case to a different bench and got it. While petitioner Swamy was concerned about the delay it would cause, the High Court refused to entertain his plea.
    When a hassled Swamy approached the Supreme Court to get some reprieve against a delay that appeared unnecessary, the highest court of the country dismissed his plea, redirecting him to the high court.
    To the lay, these legal technicalities of stays, long gaps between hearings and the collective act of the judiciary of forcing a petitioner to run from pillar to post comes across as anything but a sound justice delivery system. Worse, these actions make the masses look at the judges’ decisions with suspicion.

    BJP’s Political Failure?

    Politically, the procrastination on the case would hurt the BJP more. Its supporters are still not sure what took the ruling party so long to revoke Robert Vadra’s no-frisking privilege at airports. It is also not clear why the party had to wait for its government to be formed in Haryana to begin investigating the Damadji (Son-in-law) they had attacked through pre-election pamphleteering.
    Even before Manohar Lal Khattar’s dispensation replaced Bhupinder Singh Hooda’s in Haryana, the ED and IT department, which are part of the Union government, could have initiated action against him. The ED woke up finally to one of many murky deals — the Bikaner “land grab” case — involving Vadra yesterday. How does the BJP explain the hold-up? If it says action in 2014 would have been construed as vendetta or witch hunt, but it won’t be so in 2015, that would be really funny.
    In the political arena, voters don’t buy the official line that the judiciary is independent; they say the party they voted for could not fix the party they voted against. The inability of the Narendra Modi government to succeed in courts will work in its supporters’ minds over and above its refusal to terminate UPA government’s populist and leakage-ridden MGNREGA and Food Security Act and amend the ridiculous Right to Education law.
    Already, conspiracy theories are doing the rounds to explain how J. Jayalalithaa, who everybody had decided was corrupt since 1996, was declared innocent in 2015, and how suddenly there is no talk of Trinamool Congress’s Saradha scam. These “compromises” are to shore up support for the NDA in the Rajya Sabha, many reckon. But why the BJP should have a backroom deal even with the Congress is something no conspiracy theorist can explain.
    But potential voters can turn indifferent in 2019, not caring for credible explanations. Popular right winger Subramanian Swamy’s non-inclusion in the Cabinet, his act of  lending credence to the voices against Finance Minister Arun Jaitley  and his act of floating the Virat Hindustan Sangam will only add to the disillusionment. If you cannot give him a post, at least give him the justice he seeks. Or, have the courage to say his case has no merit.



    • Avatar
      nanda  5 days ago
      All the right questions that bother sincere Modi supporters have been asked by the author. No amount of justification or soft-peddling would satisfy people like us. Modi would lose ( not talking of BJP deliberately since it was a mandate for Modi) heavily on this area, though he may make up for economic side during the remaining tenure till 2019. People like me have already lost hope that these anti-national congis would ever face trial for the loot they have committed, esp. with a staunch congi boot-licker heading one of the top ministries.
        • Avatar
          yogesh  nanda  3 days ago
          Can you look larger picture than what you are seeing right now...first and foremost goal of Modi government is to make sure that they sit in Delhi for 10-15 years straight unlike Vajpayi Government.
          Further why you want to make Gandhi's martyr when they are slowly doing political suicide themselves.
          Time and time again this family has successful done emotional blackmailing to secure votes from naive people of this country and believe me country still have those naive voters outside your reach on social media. So if Modi government prosecute Gandhis then during next election Priyanka's main stretegy will be to play political victimhood....
          So Modi and NDA are using their power smartly to make sure that national goal is served......because end result of making India developed is more important then prosecuting Gandhis.
          In short you have to play your game wisely ...u can't get out while playing aggressively too early.
            • Avatar
              nanda  yogesh  3 days ago
              Fully agree on the larger picture point... but still the most important thing is perception is what matters the most in politics, fortunately or unfortunately. Trying to remain +ve myself. But not sure how many of the ardent supporters would be that much patient which should worry us, and also, he is best bet for now, no one else even remotely visible, at least for now, who can stand close to the PM when it comes to personal integrity.
                • Avatar
                  yogesh  nanda  3 days ago
                  Believe me they seems to be working on most of the 'possible' front even though they have some obvious weak links. But we have to consider this fact that due to contentious nature of our democracy they have to chose their path very wisely in order to not run into storm which can destabilize their political position and our nation.
                  Let's take example of land bill. They wanted to push it hard but had to back off when naive and misguided people(partly misinformed by opposition parties) started showing great dissatisfaction. They realize that in order to win critical elections in near future(Bihar) and probably even more longer term elections, they have to opt for another path.
                  For them being in power 10-15 year and capture most of the states is more important than losing out early while playing aggressively. Winning states will help in gaining majority in RS. Further, it is to be noted that most of the states they captured since last two decades have remained with them and being governed well. If possible,these states can implement NDA version of land bill and any such reforms on their own.
                  So we have to understand that government is forced to draw middle path while doing anything. For you and me, we figured that land reform, GST and other such things are much needed reform. But for every one social media users we have 100 or more general public living in 'Bharat' whose path,opinions and votes matter more than us. These voters are not informed like you and me and can easily fall pray to opportunistic political parties(just like how AK fooled Delhites).
                  As a last statement, I can just say that as well wishers of Bharat we have to remain steadfastedly with Modiji and make every efforts to draw positive image for him and his government. I consider this as my Swa-Dharma as well wisher of Bharat and not just Modiji.
                    see more
              • Avatar
                Kilroy  nanda  4 days ago
                The answer is also there. Was removing Katoch the right move to take it forward? I am not supporting Arun J. But doing is different from outraging.
                  • Avatar
                    nanda  Kilroy  4 days ago
                    Whether we agree or disagree with each other ,truth of the matter is, at least for now, this govt. is the best possible option. Hence Modi should be reasonably relieved that unless some one pops up out of nowhere promising better than what Modi did, he and bjp stand on a sound footing. However, that said, core supporters would still be bitterly disappointed if cases like these ones against anti-nationals are not brought to a meaningful conclusion.
                  • Avatar
                    ps  5 days ago
                    Modi's unwillingness to go against Congress leadership is inexplicable, confusing and disappointing. Modi was elected not just for development but for exterminating corrupt congress
                      • Avatar
                        Nisha Shah  ps  5 days ago
                        Crores of People like me voted to see Dynasty in jail, as Modi's LS-2014 speeches implied.
                        Gross Disappointment will result in disillusion negative feelings against BJP and swing voters to any other side.
                          • Avatar
                            Kilroy  Nisha Shah  4 days ago
                            Surely that will help India in the right direction. I am sure BJP voters are the worst enemies of BJP. I want it and want it now is their immature slogan. Sympathy with people like Modi trying to do something for these imbeciles.
                            • Avatar
                              SRIDHAR  ps  3 days ago
                              Correct. Why does not Modi and Amit Shah do not realise this simple fact. The verdict was in favour of Modi and not BJP. Many voters who wanted serious fixing of the dynasty and their ill deeds especially the damad issue and the NH case are already vexed with the attitude of Modi!
                                • Avatar
                                  yogesh  ps  3 days ago
                                  Can you look larger picture than what you are seeing right 
                                  now...first and foremost goal of Modi government is to make sure that they sit in Delhi for 10-15 years straight unlike Vajpayi Government.
                                  So Modi and NDA are using their power smartly to make sure that national goal is served......because end result of making India developed is more important then prosecuting Gandhis....open your eyes people...
                                  In short you have to play your game wisely ...u can't get out while playing aggressively too early.
                                    • Avatar
                                      ps  yogesh  2 days ago
                                      Looking at largest picture at macro level jailing congress leadership will increase confidence of people in NaMo. As long as Congress leadership is free they will only use their pawns against BJP.
                                      Punished Congress leadership should be priority #1.
                                        • Avatar
                                          yogesh  ps  2 days ago
                                          Why you want to make Gandhi's martyr when they are slowly doing political suicide themselves.
                                          Time and time again this family has successful done emotional blackmailing to secure votes from naive people of this country and believe me country still have those naive voters outside your reach on social media. So if Modi government prosecute Gandhis then during next election Priyanka's main stretegy will be to play political victimhood....Her dialog will be like this: Give me vote because I sacrificed my grand father, my father, my mother and my husband for this country.
                                          So we have to understand that government is forced to draw middle path while doing anything. For you and me, we figured that land reform, GST and other such things are much needed reform. But for every one social media users we have 100 or more general public living in 'Bharat' whose path,opinions and votes matter more than us. These voters are not informed like you and me and can easily fall pray to opportunistic political parties(just like how AK fooled Delhites).
                                      • Avatar
                                        Roshan Jha  5 days ago
                                        Sonia and Rahul should be punished in my opinion. Luckily, someone is pursuing the case. Hope they are sent to jail soon. Here's what Dr. Subramaniam Swamy said on this: http://satyavijayi.com/nationa...
                                          • Avatar
                                            ccc  5 days ago
                                            Modi has made compromises.
                                            Modi is disappointing me.
                                              • Avatar
                                                Kilroy  ccc  4 days ago
                                                I think this is time to support Arvind or even Sonia. You are right. Modi is the worst leader.
                                                  • Avatar
                                                    ccc  Kilroy  4 days ago
                                                    Some people are disappointed with life and they decide to end it, I am NOT one of them.
                                                    Only a naive person who doesn't understand the congress school of thought and sonia's and kejriwal's priorities would say so.
                                                    unless you're being sarcastic in that case too you are not doing a good job either, what's the giveaway ? I don't know you how would I know ?
                                                    you could be mistaken to be someone you are not.
                                                  • Avatar
                                                    GLIB  5 days ago
                                                    Yes Me as an Indian who voted Modi to power is today completely disillusioned......Arun Jatley is the worst thing to have happened to the BJP.....!
                                                      • Avatar
                                                        Samir  5 days ago
                                                        Great story. Clear and to the point. thanks
                                                          • Avatar
                                                            anand  4 days ago
                                                            So, it looks like Subrahmanyam Swamy has to fight against Congress/UPA crooks and now BJP fools also.
                                                            I hope PM Narendra Modi is listening to the widespread anger in his core support base against Jaitley and the slow to little progress in various scams. He had promised that all MPs records would be verified in less than a year and appropriate action take. Even if all MPs are not touched, atleast cases where there is prima facie evidence such as Vadra Land scam, Hasan Ali Hawala, NH scam etc. should be dealt with quickly.
                                                            • Avatar
                                                              Aravind Ganesh V  5 days ago
                                                              //However, reminiscent of his infamous “zero loss” conjecture in the 3G spectrum scam, Kapil Sibal has defended the Dynasty in the court//
                                                              No it's 2G. Sonia ji & Rahul ji :-)
                                                                • Avatar
                                                                  Sajesh Kumar  5 days ago
                                                                  Fake Gandhi's are fooling India for long. These looters and cheater must be behind bars.
                                                                    • Avatar
                                                                      Sekhars  4 days ago
                                                                      Great exposure. Italian mother and her pappu are now the biggest joke in Indian politics now. If it is not of MSM these two mother son duo would be long gone history. But due to the internet and social media they have no control left. No such article ever appears in MSM as they are controlled by foreign owned special interest -whom these mother-son duo serve as a puppet.
                                                                        • Avatar
                                                                          koorkhen  4 days ago
                                                                          If you conduct a poll on the charges , issues & solutions made by Swamy vis a vis those of Jaitley , the decision will be clear. BJP can decide whether they are on the right track or not. Especially a party with so much grass roots connection.
                                                                            • Avatar
                                                                              vasu  4 days ago
                                                                              People are thinking despite of a clear case against Ghandhis why MODI is not acting aginst them .... This is what congress want from Him ... they can start crying against BJP " witch hunt against Ghandhi family "( as thy have started in in case of stamps withdrawal case ) Now Modi's Job is not sending them to jail (they will get bail) the Job of MODI is to make the people to have an Openion about them as they are corrupt and they have looted the wealth of INDIA ... this is a right move once the Election come these things will mooted up again and weaken the congress
                                                                                • Avatar
                                                                                  Kilroy  4 days ago
                                                                                  Answering those impatient to see Dynasty punished now. Read the difficulties of implementing a change in the Govt. The key posts in Govt still in the Cong appointees. Paid for those posts. 
                                                                                  And we have a judiciary that seem to hurry to protect off Teesta, Pachauri, Maran while Asaram still is in jail for a charge of sexual harassment. 
                                                                                  The problem with those who voted Modi is, they are emotionally immature. I will not be surprised if Modi loses next time and Sonia brought back. These emotionally challenged people do not have the intelligence to prioritize and select the better of the lot of best is not available. 
                                                                                  Until people become capable of calmly evaluating reality, I am sure more and more emotionally unstable BJP supporters will come together to upset BJP due to their immaturity and impatience.
                                                                                    • Avatar
                                                                                      Aravind Ganesh V  5 days ago
                                                                                      And when Modi took over BJP i thought BJP will be different. Guess i am wrong. Judging by some of the tweets of Subramanian Swamy it's very clear that he is not happy with PM too. However i am unable to conclude whether Swamy's dissatisfaction is due to Modi going slow on Congress' scams or because Modi chose not to give any ministerial post for him
                                                                                        • Avatar
                                                                                          Nisha Shah  5 days ago
                                                                                          there seems to be some Antonia's agents in BJP top brass
                                                                                          • Avatar
                                                                                            anony  3 days ago
                                                                                            People expect too much from Modi / BJP.. they are mausere bhai of other chors..
                                                                                              • Avatar
                                                                                                Black Swan  4 days ago
                                                                                                Swamy is not someone you can trust. Reason why Modi has kept him at arms length. He files case to extort money. Case in point the Jayalalitha - Chandraleka case.
                                                                                                  • Avatar
                                                                                                    vk gupta  4 days ago
                                                                                                    Hate for the Nehru-Gandhi family in the hearts of BJP/MODI and RSS is not a secret for any one.It is also known that all the govt. machinery is out to crush the last surviving members of this family.So anything dam is done to them would not be surprising.However the surviving members of Nehru-Gandhi family have occupied a lot of space in the hearts of common man which would create a lot of misfortune for those who hate them regardless to the fact that what they did was right or wrong.
                                                                                                      • Avatar
                                                                                                        नितीन निमकर  4 days ago
                                                                                                        Perhaps BJP remembers, how Indira Gandhi came back after series of cases filed against her during Janata Government & how support for her was drummed up by slave media & so called intellectuals in those days. Ultimately she came in power in 1978. So probably BJP doesn't want to go all out against Gandhis.
                                                                                                        As far as courts are concerned, Supreme Court had given a long rope to Sonia Gandhi over her false affidavit to election commission which is now famous alibi for anything declared wrong "typing error"
                                                                                                        20 Page income tax form under the nose of Arun Jaitley is one such example. ED closure is another example.
                                                                                                        In old Chandragupta Maurya days, Channakya was holding the post of "Amatya", a chief secretary, temporarily till " Amatya Rakshasa" surrender's his loyalty to Chandragupta. "Amatya Rakshasa" represents the bureaucracy in those days & Chanakya knew that it will be impossible for Chandragupta to rule till "Amatya Rakshasa" starts cooperating. Even the magnificent military success of Chandragupta & Chanakya was not sufficient to stabilize the Chandragupta Maurya regime until bureaucracy cooperates . Chanakya achieved this without bothering too much on means (by today's standards).
                                                                                                        Independent Judiciary & independent bureaucracy is a myth we love to believe as democracy.
                                                                                                          • Avatar
                                                                                                            SRIDHAR  नितीन निमकर  3 days ago
                                                                                                            Here the issue is of the intersts involved. Most of the current top bureaucracy are appointees of UPA. So are the Judges. Have we ever seen either a High Court Judge or Supreme court judge or Chief Justices of either courts voice concern and direct other courts to clear the backlog of cases and also direct Bar council not to seek time! Forget that have they volunatarily advocated against the existing vacation system! NO. That says all about our democracy!

                                                                                                        ↧

                                                                                                        Haj tragedy: 717 dead. PBUH. May Allah be with you at every step you take Heartfelt condolences to the families of the departed aatman.

                                                                                                        September 24, 2015, 5:46 am
                                                                                                        $
                                                                                                        0
                                                                                                        0

                                                                                                         20 minutes ago
                                                                                                        Saudi haj stampede death toll rises to 717 - civil defence : REUTERS


                                                                                                        PM Modi expresses pain over loss of lives in Mecca stampede

                                                                                                        Narendra Modi 
                                                                                                        ✔@narendramodi
                                                                                                        Distressing news from Mecca. Pained at loss of lives due to the stampede. Condolences to families of the deceased & prayers with the injured
                                                                                                        4:43 PM - 24 Sep 2015
                                                                                                        A major stampede hit the holy city of Mecca today, where some two million people were performing the annual haj pilgrimage. 

                                                                                                        Key Highlights

                                                                                                        • Read: Haj pilgrimage and what it means in Islam
                                                                                                          04:13 PM
                                                                                                        • Helpline numbers: 0096 6125 458 000 and 0096 6125 496 000
                                                                                                          03:31 PM
                                                                                                        • Despite the stampede, the pilgrimage will continue.
                                                                                                          02:29 PM



                                                                                                        04:51 PM Death toll rises to 453, number of injuried at 719: Saudi civil defence
                                                                                                        ↧

                                                                                                        Congress Party is lying about Rahul's whereabouts. Aspen event over in July, so where is RahulG? NaMo, restitute kaalaadhan.

                                                                                                        September 24, 2015, 5:57 am
                                                                                                        $
                                                                                                        0
                                                                                                        0
                                                                                                        RAHUL GANDHI IS NOTLISTED IN ASPEN EVENT
                                                                                                        Rahul-Gandhi

                                                                                                        Congress Party is lying: Rahul Gandhi not listed at ‘Weekend with Charlie Rose’ event in Aspen

                                                                                                        September 23, 2015
                                                                                                        The annual event got over in July; so where is Rahul Gandhi?
                                                                                                        By Sujeet Rajan
                                                                                                        NEW YORK: The Congress Party is lying about Rahul Gandhi’s whereabouts in the United States, if indeed he is here in the country on a visit: the vice-president of the opposition party in India, the
                                                                                                        Indian National Congress, is not listed for any global meet or the ‘Weekend with Charlie Rose’ conference in Aspen, Colorado, located in the Rocky Mountains.
                                                                                                        The Press Trust of India reported earlier today that Gandhi had left India to attend the ‘Weekend with Charlie Rose’ conference at Aspen, Colorado, as per Congress spokesperson Randeep Singh Surjewala.
                                                                                                        “Rahul Gandhi is travelling to Aspen, US on a short visit to attend a conference. ‘Weekend with Charlie Rose’ is a conference where thought leaders from different walks of life like politics, finance, technology, media, medicine, sports etc. gather to deliberate on multiple issues,” Surjewala was quoted as saying by PTI.
                                                                                                        Surjewala was responding to the Bharatiya Janata Party’s claims that Congress was forced to send Gandhi away from the country as their allies want him out of Bihar poll campaign.
                                                                                                        BJP spokesman Sambit Patra took a dig at Rahul Gandhi over his visit to the US, saying it may be a “forced vacation” as, according to him, allies JD(U) and RJD wanted him away, said reports.
                                                                                                        “It appears that the feedback the leaders of grand alliance got from Bihar made them call Congress to send him on a forced vacation because his stay anywhere near Bihar is going to harm their electoral chances,” Patra was quoted as saying.
                                                                                                        Calls to The Aspen Institute, which has its headquarters in Washington, DC, but holds events also in Aspen, New York City and San Francisco throughout the year, revealed that the annual ‘Weekend with Charlie Rose’ conference got over in the first week of July this year.
                                                                                                        Since its inception, in 2005, the festival takes place between the dates of June 25-July 4, according to Karen Peterson, Registrar and Conference Manager, Aspen Ideas Festival, which is what the annual event is officially known as.
                                                                                                        This year, the conference’s theme was: ‘Smart Solutions to the World’s Toughest Challenges.’ Presented by the Aspen Institute in partnership with The Atlantic magazine, the Aspen Ideas Festival is the nation’s premier, public gathering place for leaders from around the globe and across many disciplines to present and discuss ideas and challenging issues. Some 350 presenters, 200 sessions, and 3,000 attendees comprised the annual festival this year, in July.
                                                                                                        “I don’t see Rahul Gandhi listed as a speaker in any Aspen related event, public or private, in the past or in the near future,” said Petersen in an interview to The American Bazaar.
                                                                                                        Asked if Rose himself selects the guests for the annual meet, Petersen said that though in the past Rose has been a featured speaker at the event, the last time he himself participated at the annual meet, was in 2012.
                                                                                                        Petersen also checked other Aspen events where Rahul Gandhi might be a speaker, but could not find his name in the database.
                                                                                                        “There is nobody by that name featured in any Aspen event,” said Petersen.
                                                                                                        The list of public events in the town of Aspen which has a population of over 6,000, reveals that the major events listed for the months of September and October are a film festival and other entertainment related programs.
                                                                                                        George Abraham, chairman of a faction of the Indian National Overseas Congress, and based in New York, in an interview to The American Bazaar, said that he had “not been notified” of any visit by Rahul Gandhi to the United States.
                                                                                                        “When I met Rahul Gandhi in October of last year in New Delhi, he had told me he was keen to meet the Indian Diaspora here. But we have not been notified of anything. We wanted him to come here to talk of the Congress ideology, but this is anyway not a good time to visit the US with prime minister Narendra Modi also on a visit,” said Abraham.
                                                                                                        Asked if it was disturbing to him that the whereabouts of Gandhi is again in question, following a controversial and mysterious almost two months’ sabbatical he took earlier this year, Abraham said that he is “not disturbed” by it.
                                                                                                        “Rahul Gandhi does not have any official responsibilities in India, so he could be here on a private visit,” said Abraham.
                                                                                                        But asked why the Congress party would then in that case not clarify that, Abraham declined to comment.
                                                                                                        Lavika Bhagat Singh, the President of the officially recognized Indian National Overseas Congress, and based in the Washington, DC, area, said in a phone interview that she was not aware if Rahul Gandhi was in the United States.
                                                                                                        “I don’t know,” said Singh.
                                                                                                        The question is: where is Rahul Gandhi?
                                                                                                        If indeed he is in the ski resort of Aspen, one of the wealthiest real estate destinations in the US, what is he doing? If he is on a private visit, why would the Congress not disclose that?

                                                                                                        (Sujeet Rajan is Editor-in-Chief, The American Bazaar)
                                                                                                        ↧
                                                                                                        Viewing all 11214 articles
                                                                                                        Browse latest View live
                                                                                                        Search
                                                                                                        <script src="https://jsc.adskeeper.com/r/s/rssing.com.1596347.js" async> </script>