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Indus Scrip hieroglyphs: tāmrapaṭṭī ताम्र-पट्टी, 'copper-city, copper-town' Bharhut भरहुत; kammaṭa dhāvḍā 'Mint, smelter', Besanagara बेसनगर

February 14, 2016, 3:54 am
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Mirror: http://tinyurl.com/gwh9zj6

This monograph demonstrates the continuum of Indus Script writing system in both Sanchi and Bharhut as evidenced by the hieroglyph-multiplexes as hypertexts on sculptures and friezes.

The hieroglyph components on Sanchi stupa and Bharhut stupa are:
1. lotus; 2. mollusc; 3. spathe (of palms); 4. fish fins, wings on lions; 5. rope tying pair of fishes; garland 6. elephant; 7. tiger; 8. lion; 9. spoked wheel; 10. tree.

Hieroglyph: tAmarasa 'red lotus' Rebus: tAmra 'copper
Hieroglyph: sangi, hangi 'mollusc' Rebus: sangin 'shell-cutter'
Hieroglyph: , 'wing' Rebus: 
Hieroglyph: 
Hieroglyph: ; dula 'pair' rebus: dul 'cast metal'
Hieroglyph: ibha 'elephant' kariba 'trunk of elephant' Rebus: ib 'iron' karba 'iron'
Hieroglyph: kola 'tiger' Rebus: kol 'working in iron' kolle 'blacksmith' kolhe 'smelter
Hieroglyph: arya 'lion' (Akkadian) Rebus: Ara 'brass' PLUS 'wing' Rebus: 

Hieroglyph: eraka 'knave of wheel' Rebus: eraka 'moltencast, copper' Hieroglyph: arAm 'spokes' Rebus: Ara 'brass'.

Hieroglyph: kuTi 'tree' Rebus: kuThi 'smelter'Hieroglyph: .

The galleries signifying these hieroglypha are presented in the context of continued use of Indus Script cipher tradition of rebus rendering of Prakritam words to compile metalwork catalogues.

The torana (gateways) of Sanchi and Bharhut which are adorned with one or more of these hieroglyph-complexes are a proclamation of the metalwork rendered at these worskhop sites. Bharhut, for example, displays a frieze declaring it to be a copper city, copper town.

Not far from Sanchi and Bharhut are Eran and Vidisha which were mint towns, where thousands of punch-marked and cast coins of various metals have been found. The artisans and artists who had created the Begram ivory bronzes with Indus Script hieroglyphs had contributed to the building of the Sanchi and Bharhut stupas and related artifacts and sculptures as proclamations of their artisanal competence and metal workshops.

Why was the hieroglyph-multiplex signifying two fins of a pair of fishes called s'rivatsa, 'child of wealth'? The metallurgical excellence achieved by the Sarasvati-Sindhu civilization artisans was indeed a celebration in metalwork as children of wealth. So it is that VAgdevi claims in the Devi Sukta of Rigveda: I am Rashtri (sovereign) carrying along the wealth of the people: aham rashtri sangamanI vasUnAm'.

Sanchi stupa torana, Northern gateway.

Sanchi stupa. Eastern gateway

Sanchi stupa. Western gateway.

Bharhut Stupa. Eastern gateway.


ताम्र-पट्टी on Bharhut frieze on a coping rail. 




A kuravan is one of 5 kurava who are teachers, upadhyaya; the word also connotes a basket maker: குரவன் kuravaṉ , n. < guravahguru. 1. Elderly person qualified by age, family connection, respectability, knowledge or authority, to give advice and exercise control; any one ofaiṅ-kuravar; அரசன், உபாத்தியாயன் அல்லது குரு, தாய், தந்தை, தமையன் என்ற ஐங்குர வருள் ஒருவர். நிகரில் குரவரிவர் (ஆசாரக். 17). 2. Minister; மந்திரி. (பிங்.) 3. Brahmā, as the father of all; பிரமன். (திவா.)குறவன் kuṟavaṉ 
, n. < id. [T. korava, K. koṟava, M. kuṟavan.] 1. Inhabitant of the hilly tract; குறிஞ்சிநிலமகன். குறவரு மருளுங் குன் றத்து (மலைபடு. 275). 2. Inhabitant of the desert tract; பாலைநிலமகன். (பிங்.) 3. Kuṟava, a caste of fowlers, snake-catchers, basket-makers and fortune-tellers; வலைவைத்தல் பாம்புபிடித்தல் கூடைமுடைதல் குறிசொல்லுதல் முதலிய தொழில்கள் செய்யும் சாதியினன். 4. Pretender, cringing hypocrite; பாசாங்குபண்ணுகிறவன். Colloq. 5. Mercury, quicksilver; பாதரசம். (மூ. அ.)

Note on rebus reading of svastika hieroglyph on Sanchi stupa and Jaina Ayagapata

Pali etyma point to the use of 卐 with semant. 'auspicious mark'; on the Sanchi stupa; the cognate gloss is: sotthika, sotthiya 'blessed'. 

Or. ṭaü ʻ zinc, pewter ʼ(CDIAL 5992). jasta 'zinc' (Hindi) sathya, satva 'zinc' (Kannada) The hieroglyph used on Indus writing consists of two forms: 卐卍. Considering the phonetic variant of Hindi gloss, it has been suggested for decipherment of Meluhha hieroglyphs in archaeometallurgical context that the early forms for both the hieroglyph and the rebus reading was: satya.

The semant. expansion relating the hieroglyph to 'welfare' may be related to the resulting alloy of brass achieved by alloying zinc with copper. The brass alloy shines like gold and was a metal of significant value, as significant as the tin (cassiterite) mineral, another alloying metal which was tin-bronze in great demand during the Bronze Age in view of the scarcity of naturally occurring copper+arsenic or arsenical bronze.

I suggest that the Meluhha gloss was a phonetic variant recorded in Pali etyma: sotthiya. This gloss was represented on Sanchi stupa inscription and also on Jaina ayagapata offerings by worshippers of ariya, ayira dhamma, by the same hieroglyph (either clockwise-twisting or anti-clockwise twisting rotatory symbol of svastika). Linguists may like to pursue this line further to suggest the semant. evolution of the hieroglyph over time, from the days of Sarasvati-Sindhu civilization to the narratives of Sanchi stupa or Ayagapata of Kankali Tila.

स्वस्ति [ svasti ] ind S A particle of benediction. Ex. राजा तुला स्वस्ति असो O king! may it be well with thee!; रामाय स्वस्ति रावणाय स्वस्ति! 2 An auspicious particle. 3 A term of sanction or approbation (so be it, amen &c.) 4 Used as s n Welfare, weal, happiness.स्वस्तिक [ svastika ] n m S A mystical figure the inscription of which upon any person or thing is considered to be lucky. It is, amongst the जैन, the emblem of the seventh deified teacher of the present era. It consists of 卍. 2 A temple of a particular form with a portico in front. 3 Any auspicious or lucky object.(Marathi)

svasti f. ʻ good fortune ʼ RV. [su -- 2, √as1]Pa. suvatthi -- , sotthi -- f. ʻ well -- being ʼ, NiDoc. śvasti; Pk. satthi -- , sotthi -- f. ʻ blessing, welfare ʼ; Si. seta ʻ good fortune ʼ < *soti (H. Smith EGS 185 < sustha -- ). svastika ʻ *auspicious ʼ, m. ʻ auspicious mark ʼ R. [svastí -- ]Pa. sotthika -- , °iya -- ʻ auspicious ʼ; Pk. satthia -- , sot° m. ʻ auspicious mark ʼ; H. sathiyā, sati° m. ʻ mystical mark of good luck ʼ; G. sāthiyɔ m. ʻ auspicious mark painted on the front of a house ʼ.(CDIAL 13915, 13916)

 Nibbānasotthi (welfare). saccena suvatthi hotu nibbānaŋ Sn 235.Sotthi (f.) [Sk. svasti=su+asti] well -- being, safety, bless ing A iii.38=iv.266 ("brings future happiness"); J i.335; s. hotu hail! D i.96; sotthiŋ in safety, safely Dh 219 (=anupaddavena DhA iii.293); Pv iv.64(=nirupaddava PvA 262); Sn 269; sotthinā safely, prosperously D i.72, 96; ii.346; M i.135; J ii.87; iii.201. suvatthi the same J iv.32. See sotthika & sovatthika. -- kamma a blessing J i.343. -- kāra an utterer of blessings, a herald J vi.43. -- gata safe wandering, prosperous journey Mhvs 8, 10; sotthigamana the same J i.272. -- bhāva well -- being, prosperity, safety J i.209; iii.44; DhA ii.58; PvA 250. -- vācaka utterer of blessings, a herald Miln 359. -- sālā a hospital Mhvs 10, 101.Sotthika (& ˚iya) (adj.) [fr. sotthi] happy, auspicious, blessed, safe VvA 95; DhA ii.227 (˚iya; in phrase dīgha˚ one who is happy for long [?]).Sotthivant (adj.) [sotthi+vant] lucky, happy, safe Vv 8452.Sovatthika (adj.) [either fr. sotthi with diaeresis, or fr. su+atthi+ka=Sk. svastika] safe M i.117; Vv 187 (=sotthika VvA 95); J vi.339 (in the shape of a svastika?); Pv iv.33 (=sotthi -- bhāva -- vāha PvA 250). -- âlankāra a kind of auspicious mark J vi.488. (Pali)
[quote]Cunningham, later the first director of the Archaeological Survey of India, makes the claim in: The Bhilsa Topes (1854). Cunningham, surveyed the great stupa complex at Sanchi in 1851, where he famously found caskets of relics labelled 'Sāriputta' and 'Mahā Mogallāna'. [1] The Bhilsa Topes records the features, contents, artwork and inscriptions found in and around these stupas. All of the inscriptions he records are in Brāhmī script. What he says, in a note on p.18, is: "The swasti of Sanskrit is the suti of Pali; the mystic cross, or swastika is only a monogrammatic symbol formed by the combination of the two syllables, su + ti = suti." There are two problems with this. While there is a word suti in Pali it is equivalent to Sanskrit śruti'hearing'. The Pali equivalent ofsvasti is sotthi; and svastika is either sotthiya or sotthika. Cunningham is simply mistaken about this. The two letters su + ti in Brāhmī script are not much like thesvastika. This can easily been seen in the accompanying image on the right, where I have written the word in the Brāhmī script. I've included the Sanskrit and Pali words for comparison. Cunningham's imagination has run away with him. Below are two examples of donation inscriptions from the south gate of the Sanchi stupa complex taken from Cunningham's book (plate XLX, p.449). 

"Note that both begin with a lucky svastika. The top line reads 卐 vīrasu bhikhuno dānaṃ - i.e. "the donation of Bhikkhu Vīrasu." The lower inscription also ends with dānaṃ, and the name in this case is perhaps pānajāla (I'm unsure about jā). Professor Greg Schopen has noted that these inscriptions recording donations from bhikkhus and bhikkhunis seem to contradict the traditional narratives of monks and nuns not owning property or handling money. The last symbol on line 2 apparently represents the three jewels, and frequently accompanies such inscriptions...Müller [in Schliemann(2), p.346-7] notes that svasti occurs throughout 'the Veda' [sic; presumably he means the Ṛgveda where it appears a few dozen times]. It occurs both as a noun meaning 'happiness', and an adverb meaning 'well' or 'hail'. Müller suggests it would correspond to Greek εὐστική (eustikē) from εὐστώ (eustō), however neither form occurs in my Greek Dictionaries. Though svasti occurs in the Ṛgveda, svastika does not. Müller traces the earliest occurrence of svastika to Pāṇini's grammar, the Aṣṭādhyāyī, in the context of ear markers for cows to show who their owner was. Pāṇini discusses a point of grammar when making a compound using svastika and karṇa, the word for ear. I've seen no earlier reference to the word svastika, though the symbol itself was in use in the Indus Valley civilisation.[unquote]

1. Cunningham, Alexander. (1854) The Bhilsa topes, or, Buddhist monuments of central India : comprising a brief historical sketch of the rise, progress, and decline of Buddhism; with an account of the opening and examination of the various groups of topes around Bhilsa. London : Smith, Elder. [possibly the earliest recorded use of the word swastika in English].
2. Schliemann, Henry. (1880). Ilios : the city and country of the Trojans : the results of researches and discoveries on the site of Troy and through the Troad in the years 1871-72-73-78-79. London : John Murray.

http://jayarava.blogspot.in/2011/05/svastika.html

Bharhut sculptural relief. The center-piece is the slab with hieroglyphs (sacred writing) held on the platform which holds a pair of 'srivatsa' hieroglyph compositions. The artist is conveying the key interpretative message that the composition contains inscribed, engraved, written symbols (hieroglyphs). The hieroglyphs are read rebus using Meluhha glosses to explain the veneration of ayira-ariya dhamma. A related life-activity reading: ayira 'fish' rebus: aya 'metal alloy'; karada 'saffower' rebus: karada 'hard alloy of metal'. This is work done in kole.l 'smithy' rebus: kole.l 'temple'.

The central hieroglyphs flanked by two 'srivatsa' hieroglyphs are a pair of spathes:
Hieroglyph: दळ (p. 406)[ daḷa ] दल (p. 404) [ dala ] n (S) A leaf. 2 A petal of a flower. dula 'pair'
Rebus: metalcast: ढाळ [ ḍhāḷa ] Cast, mould, form (as of metal vessels, trinkets &c.) dul 'cast metal'. The three 'x' on this frame are also hieroglyphs: kolmo 'three' Rebus: kolami 'smithy' dATu 'cross' rebus: dhatu 'mineral'. Thus, the sculptural composition is a narrative of work in a Meluhha smithy.


Many reliefs depict life-activities of people. Many symbols are hieroglyphs read rebus, related to dharma and archaeometallurgy, lapidary work on semiprecious stones and work with sea-shells (turbinella pyrum).
Fire altar. Smith at work. In front of the hut, smithy. Tree on field. Swan or goose on field. kanda 'fire-altar' (Santali)

Sanchi sculptural relief: What is the fire altar flanked by two roofed huts?
Veneration of the tree, surrounded by dwarfs, gaNa. kuTi 'tree' Rebus: kuThi 'smelter'
Hieroglyph composition of spathe+ molluscs clanked by elephants.

Hieroglyph: spathe, buds flanked by molluscs -- atop a ring flanked by two petas, dala 'petal'. DhALako 'ingot'
Venerated tree, garlanded. gaNa and worshippers. Tree atop ingot slab.




Lakshmi flanked by elephants. Divinity of wealth. Hieroglyphs: ibha 'elephant' rebus: ib 'iron' (Santali) kariba 'trunk of elephant' rebus: karba 'iron' (Kannada) dula 'pair' rebus:dul 'cast metal'. Hence, dul ib 'cast iron'.


Foliage motif. Fish tied in a pair of molluscs, flanking two arches 'M' shaped enshrining two slabs (with script) hangi 'molusc' Rebus: sanghi 'member of sangha, community' dAma 'tying' Rebus: dhamma 'dharma, consciousness-cosmic ordering'. ayira 'fish' rebus: ayira, ariya 'person of noble character, dharmin'.
Sanchi relief. Monkeys, tree, archer.
Sanchi reliefs. Adoration of tree with garlands.
Prof. of Religion, Carthage College
Buffalo heads on field of sculptural relief together with tree, bulls, antelopes, archers. Sanchi relief.Western gateway. Top right: a fire altar is flanked by two huts, smithies, brick-kilns.
Bharhut. Cock on tree and lion (tiger?) in front of smithy brick-kiln. kola 'tiger' rebus: kol 'working in iron' kolhe 'smelters' (Santali)
A smith at work. Relief also shows roof of smithy with a base or bricks. On the left is the pair of inerted fish-tails. Bharhut coping from stupa, Cleveland Museum, Sunga, India, 2nd Century, B.C., Sculpture and painting- The Cleveland Museum, ACSAA

Mirror: https://www.academia.edu/s/8b7d08b10d

Mounted as a pair of 'srivatsa' symbols atop two pillars of the Sanchi stupa torana (north gate), the proclamation is: aya kammaṭa 'metal mint' PLUS dhāvḍā 'smelter', the two components of the message are signified by: daürā 'rope' tying the fins of fishes khambhaṛā 'fin'. dula 'pair' rebus: dul 'cast metal'.

This remarkable hypertext is thus a continuum of Indus Script cipher and Prakritam used by Bharatam janam, 'metalcaster people'.

There are two hieroglyph components in the hieroglyph-multiplex (hypertext) atop Sanchi stupa. They are: 1. fin (tail) of a pair of fishes; 2. rope tying the two fishes together. These components are clearly seen in the orthographic variants signified on Jaina Ayagapattas.



Hieroglyph: khambhaṛā m. ʻ fin ʼ (Lahnda):*skambha2 ʻ shoulder -- blade, wing, plumage ʼ. [Cf. *skapa -- s.v. *khavaka -- ] S. khambhu, °bho m. ʻ plumage ʼ, khambhuṛi f. ʻ wing ʼ; L. khabbh m., mult. khambh m. ʻ shoulder -- blade, wing, feather ʼ, khet. khamb ʻ wing ʼ, mult. khambhaṛā m. ʻ fin ʼ; P. khambh m. ʻ wing, feather ʼ; G. khā̆m f., khabhɔ m. ʻ shoulder ʼ.(CDIAL 13640)

Rebus: Ta. kampaṭṭam coinage, coin. Ma. kammaṭṭam, kammiṭṭam coinage, mint. Ka. kammaṭa id.; kammaṭi a coiner. (DEDR 1236)

skambhá1 m. ʻ prop, pillar ʼ RV. 2. ʻ *pit ʼ (semant. cf. kūˊpa -- 1). [√skambh]
1. Pa. khambha -- m. ʻ prop ʼ; Pk. khaṁbha -- m. ʻ post, pillar ʼ; Pr. iškyöp, üšköb ʻ bridge ʼ NTS xv 251; L. (Ju.) khabbā m., mult. khambbā m. ʻ stake forming fulcrum for oar ʼ; P. khambh, khambhā, khammhā m. ʻ wooden prop, post ʼ; WPah.bhal. kham m. ʻ a part of the yoke of a plough ʼ, (Joshi) khāmbā m. ʻ beam, pier ʼ; Ku. khāmo ʻ a support ʼ, gng. khām ʻ pillar (of wood or bricks) ʼ; N. khã̄bo ʻ pillar, post ʼ, B. khām, khāmbā; Or. khamba ʻ post, stake ʼ; Bi. khāmā ʻ post of brick -- crushing machine ʼ, khāmhī ʻ support of betel -- cage roof ʼ, khamhiyā ʻ wooden pillar supporting roof ʼ; Mth. khāmh, khāmhī ʻ pillar, post ʼ, khamhā ʻ rudder -- post ʼ; Bhoj. khambhā ʻ pillar ʼ, khambhiyā ʻ prop ʼ; OAw. khāṁbhe m. pl. ʻ pillars ʼ, lakh. khambhā; H. khām m. ʻ post, pillar, mast ʼ, khambh f. ʻ pillar, pole ʼ; G. khāmm. ʻ pillar ʼ, khã̄bhi, °bi f. ʻ post ʼ, M. khã̄b m., Ko. khāmbho, °bo, Si. kap (< *kab); -- X gambhīra -- , sthāṇú -- , sthūˊṇā -- qq.v.
2. K. khambürü f. ʻ hollow left in a heap of grain when some is removed ʼ; Or. khamā ʻ long pit, hole in the earth ʼ, khamiā ʻ small hole ʼ; Marw. khã̄baṛo ʻ hole ʼ; G.khã̄bhũ n. ʻ pit for sweepings and manure ʼ. *skambhaghara -- , *skambhākara -- , *skambhāgāra -- , *skambhadaṇḍa -- ; *dvāraskambha -- . Addenda: skambhá -- 1: Garh. khambu ʻ pillar ʼ.(CDIAL 13639)

Hieroglyph: daürā 'rope' Rebus: dhāvḍā 'smelter'

Hieroglyph: daũ̈rā, daürā ʻ rope ʼ(Oriya): dāˊman1 ʻ rope ʼ RV. 2. *dāmana -- , dāmanī -- f. ʻ long rope to which calves are tethered ʼ Hariv. 3. *dāmara -- . [*dāmara -- is der. fr. n/r n. stem. -- √dā2]
1. Pa. dāma -- , inst. °mēna n. ʻ rope, fetter, garland ʼ, Pk. dāma -- n.; Wg. dām ʻ rope, thread, bandage ʼ; Tir. dām ʻ rope ʼ; Paš.lauṛ. dām ʻ thick thread ʼ, gul. dūm ʻ net snare ʼ (IIFL iii 3, 54 ← Ind. or Pers.); Shum. dām ʻ rope ʼ; Sh.gil. (Lor.) dōmo ʻ twine, short bit of goat's hair cord ʼ, gur. dōm m. ʻ thread ʼ (→ Ḍ. dōṅ ʻ thread ʼ); K. gu -- dômu m. ʻ cow's tethering rope ʼ; P. dã̄u, dāvã̄ m. ʻ hobble for a horse ʼ; WPah.bhad. daũ n. ʻ rope to tie cattle ʼ, bhal. daõ m., jaun. dã̄w; A. dāmā ʻ peg to tie a buffalo -- calf to ʼ; B. dām, dāmā ʻ cord ʼ; Or. duã̄ ʻ tether ʼ, dāĩ ʻ long tether to which many beasts are tied ʼ; H. dām m.f. ʻ rope, string, fetter ʼ, dāmā m. ʻ id.,garland ʼ; G. dām n. ʻ tether ʼ, M. dāvẽ n.; Si. dama ʻ chain, rope ʼ, (SigGr) dam ʻ garland ʼ. -- Ext. in Paš.dar. damaṭāˊ, °ṭīˊ, nir. weg. damaṭék ʻ rope ʼ, Shum.ḍamaṭik, Woṭ. damṓṛ m., Sv. dåmoṛīˊ; -- with -- ll -- : N. dāmlo ʻ tether for cow ʼ, dã̄wali, dāũli, dāmli ʻ bird -- trap of string ʼ, dã̄wal, dāmal ʻ coeval ʼ (< ʻ tied together ʼ?); M. dã̄vlī f. ʻ small tie -- rope ʼ.
2. Pk. dāvaṇa -- n., dāmaṇī -- f. ʻ tethering rope ʼ; S. ḍ̠āvaṇu, ḍ̠āṇu m. ʻ forefeet shackles ʼ, ḍ̠āviṇī, ḍ̠āṇī f. ʻ guard to support nose -- ring ʼ; L. ḍã̄vaṇ m., ḍã̄vaṇī, ḍāuṇī(Ju. ḍ̠ -- ) f. ʻ hobble ʼ, dāuṇī f. ʻ strip at foot of bed, triple cord of silk worn by women on head ʼ, awāṇ. dāvuṇ ʻ picket rope ʼ; P. dāuṇ, dauṇ, ludh. daun f. m. ʻ string for bedstead, hobble for horse ʼ, dāuṇī f. ʻ gold ornament worn on woman's forehead ʼ; Ku. dauṇo m., °ṇī f. ʻ peg for tying cattle to ʼ, gng. dɔ̃ṛ ʻ place for keeping cattle, bedding for cattle ʼ; A. dan ʻ long cord on which a net or screen is stretched, thong ʼ, danā ʻ bridle ʼ; B. dāmni ʻ rope ʼ; Or. daaṇa ʻ string at the fringe of a casting net on which pebbles are strung ʼ, dāuṇi ʻ rope for tying bullocks together when threshing ʼ; H. dāwan m. ʻ girdle ʼ, dāwanī f. ʻ rope ʼ, dã̄wanī f. ʻ a woman's orna<-> ment ʼ; G. dāmaṇ, ḍā° n. ʻ tether, hobble ʼ, dāmṇũ n. ʻ thin rope, string ʼ, dāmṇī f. ʻ rope, woman's head -- ornament ʼ; M. dāvaṇ f. ʻ picket -- rope ʼ. -- Words denoting the act of driving animals to tread out corn are poss. nomina actionis from *dāmayati2.3. L. ḍãvarāvaṇ, (Ju.) ḍ̠ã̄v° ʻ to hobble ʼ; A. dāmri ʻ long rope for tying several buffalo -- calves together ʼ, Or. daũ̈rā, daürā ʻ rope ʼ; Bi. daũrī ʻ rope to which threshing bullocks are tied, the act of treading out the grain ʼ, Mth. dã̄mar, daũraṛ ʻ rope to which the bullocks are tied ʼ; H. dã̄wrī f. ʻ id., rope, string ʼ, dãwrī f. ʻ the act of driving bullocks round to tread out the corn ʼ. Addenda: dāˊman -- 1. 1. Brj. dã̄u m. ʻ tying ʼ. 3. *dāmara -- : Brj. dã̄wrī f. ʻ rope ʼ.(CDIAL 6283)

Rebus: dhāvḍī ʻ composed of or relating to iron ʼ (Marathi) धवड [ dhavaḍa ] m (Or धावड) A class or an individual of it. They are smelters of iron.धावड [ dhāvaḍa ] m A class or an individual of it. They are smelters of iron. धावडी [ dhāvaḍī ] a Relating to the class धावड. Hence 2 Composed of or relating to iron. (Marathi) dhāˊtu n. ʻ substance ʼ RV., m. ʻ element ʼ MBh., ʻ metal, mineral, ore (esp. of a red colour) ʼ Mn., ʻ ashes of the dead ʼ lex., ʻ *strand of rope ʼ (cf.tridhāˊtu -- ʻ threefold ʼ RV., ayugdhātu -- ʻ having an uneven number of strands ʼ KātyŚr.). [√dhā]Pa. dhātu -- m. ʻ element, ashes of the dead, relic ʼ; KharI. dhatu ʻ relic ʼ; Pk. dhāu -- m. ʻ metal, red chalk ʼ; N. dhāu ʻ ore (esp. of copper) ʼ; Or. ḍhāu ʻ red chalk, red ochre ʼ (whence ḍhāuā ʻ reddish ʼ; M. dhāū, dhāv m.f. ʻ a partic. soft red stone ʼ (whence dhā̆vaḍ m. ʻ a caste of iron -- smelters ʼ, dhāvḍī ʻ composed of or relating to iron ʼ); -- Si. dā ʻ relic ʼ; -- S. dhāī f. ʻ wisp of fibres added from time to time to a rope that is being twisted ʼ, L. dhāī˜ f. (CDIAL 6773)


 Srivatsa with kanka, 'eyes' (Kui). 
Begram ivories. Plate 389 Reference: Hackin, 1954, fig.195, no catalog N°. According to an inscription on the southern gate of Sanchi stupa,
it has been carved by ivory carvers of Vidisha.Southern Gateway panel information:West pillar Front East Face has an inscription. Vedisakehi dantakarehi rupa-kammam katam - On the border of this panel – Epigraphia Indica vol II – written in Brahmi, language is Pali –  the carving of this sculpture is done by the ivory carvers of Vedisa (Vidisha). http://puratattva.in/2012/03/21/sanchi-buddham-dhammam-sangahm-5-1484 
Ta. kaṇ eye, aperture, orifice, star of a peacock's tail. Ma. kaṇ, kaṇṇu eye, nipple, star in peacock's tail, bud. Ko. kaṇ eye. To. koṇ eye, loop in string. Ka. kaṇ eye, small hole, orifice. Koḍ. kaṇṇï id. Pe. kaṇga (pl. -ŋ, kaṇku) id. Manḍ. kan (pl. -ke) id. Kui kanu (pl. kan-ga), (K.) kanu (pl. kaṛka) id. Kuwi (F.) kannū (S.) kannu (pl. kanka), (Su. P. Isr.) kanu (pl. kaṇka) id. (DEDR 1159).


śrivatsa symbol [with its hundreds of stylized variants, depicted on Pl. 29 to 32] occurs in Bogazkoi (Central Anatolia) dated ca. 6th to 14th cent. BCE on inscriptions Pl. 33, Nandipāda-Triratna at: Bhimbetka, Sanchi, Sarnath and Mathura] Pl. 27, Svastika symbol: distribution in cultural periods] The association of śrivatsa with ‘fish’ is reinforced by the symbols binding fish in Jaina āyāgapaṭas (snake-hood?) of Mathura (late 1st cent. BCE).  śrivatsa  symbol seems to have evolved from a stylied glyph showing ‘two fishes’. In the Sanchi stupa, the fish-tails of two fishes are combined to flank the ‘śrivatsa’ glyph. In a Jaina āyāgapaṭa, a fish is ligatured within the śrivatsa  glyph,  emphasizing the association of the ‘fish’ glyph with śrivatsa glyph.

(After Plates in: Savita Sharma, 1990, Early Indian symbols, numismatic evidence, Delhi, Agama Kala Prakashan; cf. Shah, UP., 1975, Aspects of Jain Art and Architecture, p.77)


Khandagiri caves (2nd cent. BCE) Cave 3 (Jaina Ananta gumpha). Fire-altar?, śrivatsa, svastika
(hieroglyphs) (King Kharavela, a Jaina who ruled Kalinga has an inscription dated 161 BCE) contemporaneous with Bharhut and Sanchi and early Bodhgaya.





clip_image003
clip_image004[3]Tree shown on a tablet from Harappa.
[Pl. 39, Savita Sharma, opcit. Tree symbol (often on a platform) on punch-marked coins; a symbol recurring on many tablets showing Sarasvati hieroglyphs].

Kushana period, 1st century C.E.From Mathura Red Sandstone 89x92cm
books.google.com/books?id=evtIAQAAIAAJ&q=In+the+image...

Ayagapatta, Kankali Tila, Mathura.


Hieroglyph: tāmarasá n. ʻ red lotus ʼ MBh., ʻ copper ʼ lex. [Cf. tāmrá -- ]Pk. tāmarasa -- n. ʻ lotus ʼ; Si. tam̆bara ʻ red lotus ʼ, Md. taburu.(CDIAL 3774) தாமரசம் tāmaracam
, n. < tāmarasa. 1. Red lotus. See செந்தாமரை. (மலை.) 2. Gold; பொன். (யாழ். அக.) 3. Copper; செம்பு. (யாழ். அக.)

Rebus: tāmrá 5779 tāmrá ʻ dark red, copper -- coloured ʼ VS., n. ʻ copper ʼ Kauś., tāmraka -- n. Yājñ. [Cf. tamrá -- . -- √tam?] Pa. tamba -- ʻ red ʼ, n. ʻ copper ʼ, Pk. taṁba -- adj. and n.; Dm. trāmba -- ʻ red ʼ (in trāmba -- lac̣uk ʻ raspberry ʼ NTS xii 192); Bshk. lām ʻ copper, piece of bad pine -- wood (< ʻ *red wood ʼ?); Phal. tāmba ʻ copper ʼ (→ Sh.koh. tāmbā), K. trām m. (→ Sh.gil. gur. trām m.), S. ṭrāmo m., L. trāmā, (Ju.) tarāmã̄ m., P. tāmbām., WPah. bhad. ṭḷām n., kiũth. cāmbā, sod. cambo, jaun. tã̄bō, Ku. N. tāmo (pl. ʻ young bamboo shoots ʼ), A. tām, B. tã̄bā, tāmā, Or. tambā, Bi tã̄bā, Mth. tām,tāmā, Bhoj. tāmā, H. tām in cmpds., tã̄bā, tāmā m., G. trã̄bũ, tã̄bũ n.;M. tã̄bẽ n. ʻ copper ʼ, tã̄b f. ʻ rust, redness of sky ʼ; Ko. tāmbe n. ʻ copper ʼ; Si. tam̆ba adj. ʻ reddish ʼ, sb. ʻ copper ʼ, (SigGr) tam, tama. -- Ext. -- ira -- : Pk. taṁbira -- ʻ coppercoloured, red ʼ, L. tāmrā ʻ copper -- coloured (of pigeons) ʼ; -- with -- ḍa -- : S.ṭrāmiṛo m. ʻ a kind of cooking pot ʼ, ṭrāmiṛī ʻ sunburnt, red with anger ʼ, f. ʻ copper pot ʼ; Bhoj. tāmrā ʻ copper vessel ʼ; H. tã̄bṛā, tāmṛā ʻ coppercoloured, dark red ʼ, m. ʻ stone resembling a ruby ʼ; G. tã̄baṛ n., trã̄bṛī, tã̄bṛī f. ʻ copper pot ʼ; OM. tāṁbaḍā ʻ red ʼ. -- X trápu -- q.v.

tāmrika -- ; tāmrakāra -- , tāmrakuṭṭa -- , *tāmraghaṭa -- , *tāmraghaṭaka -- , tāmracūḍa -- , *tāmradhāka -- , tāmrapaṭṭa -- , tāmrapattra -- , tāmrapātra -- , *tāmrabhāṇḍa -- , tāmravarṇa -- , tāmrākṣa -- .
Addenda: tāmrá -- [< IE. *tomró -- T. Burrow BSOAS xxxviii 65]
S.kcch. trāmo, tām(b)o m. ʻ copper ʼ, trāmbhyo m. ʻ an old copper coin ʼ; WPah.kc. cambo m. ʻ copper ʼ, J. cāmbā m., kṭg. (kc.) tambɔ m. (← P. or H. Him.I 89), Garh. tāmu, tã̄bu.
tāmrakāra 5780 tāmrakāra m. ʻ coppersmith ʼ lex. [tāmrá -- , kāra -- 1]
Or. tāmbarā ʻ id. ʼ. tāmrakuṭṭa 5781 tāmrakuṭṭa m. ʻ coppersmith ʼ R. [tāmrá -- , kuṭṭa -- ]
N. tamauṭe, tamoṭe ʻ id. ʼ. Addenda: tāmrakuṭṭa -- : Garh. ṭamoṭu ʻ coppersmith ʼ; Ko. tāmṭi.
tāraká -- 1 see tārā -- Add2. tāmraghaṭa 5782 *tāmraghaṭa ʻ copper pot ʼ. [tāmrá -- , ghaṭa -- 1]
Bi. tamheṛī ʻ round copper vessel ʼ; -- tamheṛā ʻ brassfounder ʼ der. *tamheṛ ʻ copper pot ʼ or < next?
tāmraghaṭaka 5783 *tāmraghaṭaka ʻ copper -- worker ʼ. [tāmrá -- , ghaṭa -- 2]
Bi. tamheṛā ʻ brass -- founder ʼ or der. fr. *tamheṛ see prec. tāmracūḍa 5784 tāmracūḍa ʻ red -- crested ʼ MBh., m. ʻ cock ʼ Suśr. [tāmrá -- , cūˊḍa -- 1] Pa. tambacūḷa -- m. ʻ cock ʼ, Pk. taṁbacūla -- m.; -- Si. tam̆basiluvā ʻ cock ʼ (EGS 61) either a later cmpd. (as in Pk.) or ← Pa.
tāmradhāka 5785 *tāmradhāka ʻ copper receptacle ʼ. [tāmrá -- , dhāká -- ]
Bi. tamahā ʻ drinking vessel made of a red alloy ʼ. tāmrapaṭṭa 5786 tāmrapaṭṭa m. ʻ copper plate (for inscribing) ʼ Yājñ. [Cf. tāmrapattra -- . -- tāmrá -- , paṭṭa -- 1] M. tã̄boṭī f. ʻ piece of copper of shape and size of a brick ʼ. tāmrapattra 5787 tāmrapattra n. ʻ copper plate (for inscribing) ʼ lex. [Cf. tāmrapaṭṭa -- . -- tāmrá -- , páttra -- ] Ku.gng. tamoti ʻ copper plate ʼ. tāmrapātra 5788 tāmrapātra n. ʻ copper vessel ʼ MBh. [tāmrá -- , pāˊtra -- ] Ku.gng. tamoi ʻ copper vessel for water ʼ. tāmrabhāṇḍa 5789 *tāmrabhāṇḍa ʻ copper vessel ʼ. [tāmrá -- , bhāṇḍa -- 1] Bhoj. tāmaṛā, tāmṛā ʻ copper vessel ʼ; G. tarbhāṇũ n. ʻ copper dish used in religious ceremonies ʼ (< *taramhã̄ḍũ). tāmravarṇa 5790 tāmravarṇa ʻ copper -- coloured ʼ TĀr. [tāmrá -- , várṇa -- 1] Si. tam̆bavan ʻ copper -- coloured, dark red ʼ (EGS 61) prob. a Si. cmpd.
tāmrākṣa 5791 tāmrākṣa ʻ red -- eyed ʼ MBh. [tāmrá -- , ákṣi -- ] Pa. tambakkhin -- ; P. tamak f. ʻ anger ʼ; Bhoj. tamakhal ʻ to be angry ʼ; H. tamaknā ʻ to become red in the face, be angry ʼ.
tāmrika 5792 tāmrika ʻ coppery ʼ Mn. [tāmrá -- ] Pk. taṁbiya -- n. ʻ an article of an ascetic's equipment (a copper vessel?) ʼ; L. trāmī f. ʻ large open vessel for kneading bread ʼ, poṭh. trāmbī f. ʻ brass plate for kneading on ʼ; Ku.gng. tāmi ʻ copper plate ʼ; A. tāmi ʻ copper vessel used in worship ʼ; B. tāmī, tamiyā ʻ large brass vessel for cooking pulses at marriages and other ceremonies ʼ; H. tambiyā m. ʻ copper or brass vessel ʼ.

S. Kalyanaraman
Sarasvati Research Center
February 14, 2016

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Two Indus script hieroglyphs sangi 'mollusc' Rebus: sangin 'shell-cutter; sippī ʻspathe of date palmʼ Rebus: sippi 'artificer, craftsman'

February 14, 2016, 8:10 am
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Mirror: http://tinyurl.com/gr9qpmo

The two hieroglyph-multiplexes signified by s'ankha 'mollusc or shell' and by sippi 'spathe of date palm' are signifiers of 1. shell-cutter; 2. artisan, artificer. Thus the multiplex shown on Bharhut and Sanchi sculptural panels are a celebration of the artisan's competence in communicating the message of metalwork and shell-work by craftsmen, Bharatam Janam. See: http://bharatkalyan97.blogspot.in/2016/02/indus-scrip-hieroglyphs-tamrapatti.html 

 The name Besanagara may relate to yuechi, vais'ya traders who had their domain of seafaring mercantile activity across Eurasia.


Zoom: 52996 (cf. John Huntington database) Standard carried by horse-rider. In Indian tradition, kinnara is a celestial musician. Possibly, the s'ankha shown as a mollusc on the standard is a semantic reinforcement of the s'ankha as a trumpet. 
Procession on Horseback
Bharhut, c. 100 BCE 
Indian Museum, Calcutta


Hackin 1954, p.169, figs.18 Ivory? Size: 10.6 x 15.8 x 0.4 cm Begram rectangular plaque depicting three palmettos with curled-up ends, held together by rings made up of lotus petals. Between the palmettos elongated fruit is shown . This scene is bordered by a band depicting a series of four-leaved flowers set in a square frame. In this hieroglyhphic multiplex, there are three distinct orthographic components:

Mollusc 1. mollusc (snail) pair depicted by a pair of antithetical S curved lines: sã̄khī Rebus: sã̄kh ʻconch-shell-cutterʼ
Palmetto or Spathe 2. spathe of a palm or palmetto: sippī f. ʻspathe of date palmʼ Rebus: sippi 'artificer, craftsman'. It could also be seen as a chisel:śaṅkula Rebus: sangin 'shell-cutter'.
Tied together, cord 3. a thread or cord that ties the mollusc pair and spath in the centre together into a composite orthographic unit. dām ʻropeʼ Rebus: dhamma 'dharma' dham̄a ʻemployment in the royal administrationʼ.  http://bharatkalyan97.blogspot.in/2015/06/deciphering-indus-script-meluhha.html

The Meluhha gloss which signifies the series is: ధోరణి [ dhōraṇi ] dhōraṇi. [Skt.] n. A series, line, range; వరుస. A way, style, tradition. పద్ధతి dhorani [ dhoranî ] f. uninterrupted series (Samskritam) The semantics of this gloss is demonstrated by a series of hieroglyphs on the Begram ivory plaque and on Bharhut and Sanchi Stupa Toranas (Architraves on gateways). See also: దోరణ [ dōraṇa ] or దోరణము Same as తోరణము. (q. v.) దోరపాక or ఓరపాక a shed with a pent roof. (Telugu)
Sanchi Stupa. Northern Gateway Toraṇa, 'row of hieroglyphs on the top architrave.

From a Jaina AyAgapatta. Fish tied with  a rope and a pair of molluscs. aya 'fish' rebus: ayas, ayas 'iron, metal' sangi 'mollusc' rebus: sangi 'shell-cutter'; dAman 'rope, garland' rebus: dhAvaD 'smelter'.
Hieroglyph-multiplex atop Sanchi torana, Northern gateway. The spathe of palm hang down the pair of molluscs which tie into a rope holding two fins of fish.\

Hieroglyph:  Pali sippī- pearl oyster, Pkt. sippī- id., etc. (DEDR 2535). sippī f. ʻspathe of date palmʼ Rebus: sippi 'artificer, craftsman'. śilpin ʻ skilled in art ʼ, m. ʻ artificer ʼ Gaut., śilpika<-> ʻ skilled ʼ MBh. [śílpa -- ] Pa. sippika -- m. ʻ craftsman ʼ, NiDoc. śilpiǵa, Pk. sippi -- , °ia -- m.; A. xipini ʻ woman clever at spinning and weaving ʼ; OAw. sīpī m. ʻ artizan ʼ; M. śĩpī m. ʻ a caste of tailors ʼ; Si. sipi -- yā ʻ craftsman ʼ.(CDIAL 12471) சிற்பியர். (சூடா.) சிற்பம்¹ ciṟpam , n. < šilpa. 1. Artistic skill; தொழிலின் திறமை. செருக்கயல் சிற்பமாக (சீவக. 2716). 2. Fine or artistic workmanship; நுட்பமான தொழில். சிற்பந் திகழ்தரு திண்மதில் (திருக்கோ. 305). சிற்பர் ciṟpar , n. < šilpa. Mechanics, artisans, stone-cutters; சிற்பிகள். (W.)சிற்பி ciṟpi, n. < šilpin. Mechanic, artisan, stone-cutter; கம்மியன். (சூடா.)சிற்பியல் ciṟpiyal , n. < சிற்பம்¹ + இயல். Architecture, as an art; சிற்பசாஸ்திரம். மாசில் கம் மத்துச் சிற்பியற் புலவர் (பெருங். இலாவாண. 4, 50).

S. Kalyanaraman
Sarasvati Research Center
February 14, 2016
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Three perspectives on Vedic River Sarasvati and civilization -- Saroj Bala

February 14, 2016, 8:48 am
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Saroj Bala, IRS (Retd. Member, CBDT)
Director, I-SERVE Delhi Chapter
Institute of Scientific Research on Vedas 
C-6/302, Clarion the Legend, Sector 57, Gurgaon - 122011
Mobile: 09958008787 / Email: sarojbala044@gmail.com

I am thankful to Smt. Saroj Bala ji for these succinct images together with brief notes which are self-explanatory.

Kalyanaraman
Feb. 14, 2016



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To defame ABVP by forged video is a devious act on the part of the Left – Vinay Bidre, ABVP Gen. Secy

February 15, 2016, 2:24 am
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Folks pl read, pl RT

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 4 hours ago
All the anti-nationals slogans/ Videos are JNU are being sent on Whatsaapp  

Media may try its tricks, but Public aware, supports action.

At Patiala House court, group of lawyers turn violent, attack JNU faculty, media

By: Express Web Desk | New Delhi | Updated: February 15, 2016 2:56 pm
JNU Protest, Jawaharlal Nehru University, Protest Outside Jawaharlal Nehru University, Rajnath Singh, Home Minister Rajnath Singh, Smiri Irani, HRD Minister Smriti Irani, JNU protest pics, JNU Protest photosA group of lawyers, heard chanting ‘Bharat mata ki jai’ were also seen attacking students at the court premises. Representational image
A scuffle broke out at the Patiala House court in New Delhi on Monday afternoon after a group of about 40 lawyers present inside the court started shouting anti-JNU slogans demanding that University faculty present inside the court leave.
The faculty, however, refused to vacate the court forcing women police constables to arrive at the scene.
Jawaharlal Nehru University Student Union President Kanhaiya Kumar is due to be presented after he was arrested and charged with sedition by the Delhi Police last Friday. He was then sent to three-day police custody.
The group of lawyers, heard chanting ‘Bharat mata ki jai’  and Vande Mataram also attacked students and the media present at the court premises.
The lawyers then forcibly tried to evict the faculty present inside, following which women constables had to be summoned, requesting the faculty to leave. Reports also suggest that the group of lawyers demanded that the media leave the court premises.

Kanhaiya’s arrest had triggered widespread outrage among students and teachers and drawn severe criticism from non-BJPpolitical parties.
The university teachers had on Sunday rallied behind protesting students and questioned the administration’s decision to allow the police crackdown on the campus even as they appealed to the public not to “brand” the institution as “anti-national”.
Teachers representing 40 central universities as well as faculty from the Pune-based FTII had come out in support of the agitating students saying it was an issue of “indiscipline” and not “sedition”.

Monday, February 15, 2016


ABVP warns against unfounded allegations, Vinay Bidre



Press Release

To defame ABVP by forged video is a devious act on the part of the Left – Vinay Bidre

The political atmosphere in the country is rather disquieting after the arrest of JNU students in response of the incident which occurred on 9th February, 2016 in the prestigious institution called Jawaharlal Nehru University, New Delhi.  The General Secretary of ABVP, has condemned strongly and in no uncertain terms the action of Rahul Gandhi and all left leaders who are now making a beeline for JNU campus to oppose police action against the student embroiled in anti-national activities.  In fact, the ABVP implores the entire nation to support unequivocally the legal action against such an odious incident perpetrated against the nation and entreats each and every citizen not to impose any political angle to it.  It is tantamount act to an act of treason where the subversive leftwing elements are trying to abet the wrongdoings of people hell-bent upon destroying India. 

ABVP’s General Secretary Shri Vinay Bidre has said that the video which is running on social media and arraigning the ABVP’s engagement is a totally false and incorrect.  ABVP rejects this unfounded allegation. 

In this regard, let it be re-iterated once again that ABVP is working since 1949 for the nation and is the largest students’ organization of the country.  It goes without saying that the whole nation and the society at large are aware of ABVP’s work and actions. By the dint of its hardwork for the student community and the nation at large, the whole Indian society has supported ABVP in its patriotic nation building endeavor. Here, let it be reminded that when 1990’s terrorism was at its peak and separatists used to burn the national flag at Lal Chowk of Srinagar, ABVP’s thousands of activists had marched towards Lal Chowk with National Flag of India defying all odds.  All of this is possible because the ABVP has the courage of its convictions, underpinned by an unflinching and robust sense of patriotism.

Thus in the wake of this incident, ABVP’s has registered its complaint to the cyber cell about the forged video and issue a warning by way of press release that if any person, political organization or anyone tries to defame ABVP by any sort video or any communicative medium, ABVP will file defamation suit against them.  

 




Rashtreeya Swayamsevak Sangh (RSS) strongly condemned the recent demonstration held at JNU of New Delhi in support of terrorist convict Afzal Guru with Anti-India slogans.     
   
RSS Akhil Bharatiya Prachar Pramukh Dr Manmoan Vaidya said “Leftist led demo at JNU in support of a terrorist convict with anti Bharat slogans on placards is a matter of grave concern. At the exchequer money, instead of studying students involving in anti Bharat activity & some teachers supporting it is serious. Instead of condemning and demanding strict action against anti-national activities some political leaders are condoning this act”.

http://rsschennai.blogspot.in/2016/02/abvp-warns-against-unfounded.html
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USD 505 billion kaalaadhan between 2004-2013 left Bharat. NaMo, nationalise kaalaadhan by MoneyBill 2016

February 15, 2016, 2:39 am
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Special Investigation Team (SIT) on black money asks DRI to verify if USD 505 billion left the country between 2004-2013.

Black money: SIT asks DRI to investigate if $505 bn moved out India from 2004-2013

The $505 billion figure was estimated by Global Financial Integrity, a US-based non-profit organization researching illicit financial flows

SIT has repeatedly flagged trade-based money laundering as a major route through which black money is taken out of the country. Photo: AFP
New Delhi: The Supreme Court-appointed Special Investigation Team (SIT) has asked directorate of revenue intelligence (DRI), an arm of the central board of excise and customs, to investigate if $505 billion of illicit financial flows indeed moved out of India between 2004 and 2013.
The $505 billion figure was estimated by Global Financial Integrity, a US-based non-profit organization researching illicit financial flows, in its report Illicit Financial Flows from Developing Countries 2004–2013. The report had flagged trade-based money laundering as a major source of taking black money, or unaccounted wealth, out of the country. SIT now wants this number to be verified.
“The SIT obtained detailed calculations of country-wise illicit financial flows for each of these years from Global Financial Integrity. Thereafter, the details have been sent to DRI on 8 February 2016 and DRI has been asked to verify the extent to which the calculations are correct,” the finance ministry said in a statement.
“The SIT has also observed that since reports like those of Global Financial Integrity which calculate illicit financial flows from various countries are widely used in academic circles and inform the debate on this issue, it is very crucial to ascertain the veracity of such reports. Further necessary action shall be taken by SIT after receipt of report from DRI,” the statement added.
SIT has repeatedly flagged trade-based money laundering as a major route through which black money is taken out of the country. In its second “action taken report,” SIT had recommended that there should be an institutional mechanism that examines mismatch between export/import data with corresponding data of other countries on a regular basis along with a system to check prices of commodities being imported and exported with the prevalent international prices.
The Narendra Modi government had constituted the SIT in 2014 after the apex court’s orders to look at ways to curb black money. Bringing back black money was one of the major electoral promises of the Bharatiya Janata Party. Since taking office in May 2014, the Modi government has introduced a stringent anti-black money law that sought to jail and impose strict penalties on tax evaders.
http://www.livemint.com/Politics/nwvfjo4ZhsrGJ4GVqgr84N/Black-money-SIT-asks-DRI-to-investigate-if-505-bn-moved-ou.html?utm_source=hindustantimes&utm_medium=referral&utm_campaign=ht_livemint
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Historian Ramachandra Guha, lazy intellectualism, contrived, prejudiced -- @TheJaggi

February 15, 2016, 2:55 am
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Islamic State, RSS And The Lazy Intellectualism Of Ramachandra Guha
R Jagannathan
Jagannathan is Editorial Director, Swarajya. He tweets at @TheJaggi.
Historian Ramachandra Guha’s attempt to draw parallels between the RSS and the Islamic State comes across as contrived and prejudiced.
One did not think one would ever have had to accuse modern historian Ramachandra Guha of lazy intellectualism, but that is exactly what one is forced to conclude on reading his laboured efforts to compare Islamic State with the Rashtriya Swayamsevak Sangh (RSS) in an article in the Hindustan Times on Sunday (14 February). Maybe Guha did indeed deserve the epithet of “pretentious historian” that St Stephens College Principal, Valson Thampu, contemptuously used in a programme on CNN-IBN interview.
Guha begins his long-winded argument by a reference to Michel Houellebecq’s novel set in 2022, where a Muslim Brotherhood clone takes power in France. This group is not interested in economics but wants to focus on birth rate and education. This is because the Islamists in this novel want to make sure that Muslims proliferate faster than the rest, and the young are schooled in their way of thinking so that Islamism wins in the end.
Guha calls this novel’s imagination “fanciful”, and then links this kind of Islamic supremacist thinking to the way RSS thinks. He thinks it is fanciful to attribute such ideas to Islamism, but not to the RSS, and writes:
Education and population have long been central to the programme of the most influential Hindu organisation in the country, the Rashtriya Swayamsewak Sangh. The RSS has started thousands of schools, whose curricula emphasise the greatness of Hindu civilisation. When their political arm, once the Jana Sangh, now the Bharatiya Janata Party, enjoys a slice of state power, the RSS pitches hard for schools to adopt curricula promoting the glorification of Hindu gods and warriors.
INDIA-POLITICS-HINDUISM-RSS
Prima facie Guha is not wrong to describe what the RSS may be about, but is this not the case almost everywhere, in any organisation that seeks to proselytise or propagate its views on culture? Does not every Christian evangelical organisation-run school plan catechism classes for the young? Does not every Muslim organisation run a madrassa to catch them young? Wasn’t this what Stalin and Mao did in Communist Russia and China after they gained power? The RSS, if anything, is very late to the game.
If this is what every society tries to do, why is it necessary to paint the RSS’s own efforts as somehow sinister?
Guha also talks about the RSS seeking to gain a foothold in education whenever the BJP was in power, either at the state level or the centre. But isn’t this exactly what the Left’s bargain was when it agreed to back Indira Gandhi’s bid for power? Wasn’t Nurul Hasan not responsible for taking control of education and cultural institutions, purging it of any Hindu elements and stuffing the place with Leftist intellectuals of every hue?
Guha also points out the RSS obsession with population numbers, and one can agree that this is an unwholesome aspect. But, surely, there is some basis for Hindu fears of being outnumbered, especially in some pockets of India, when this has manifestly been the case in our neighbourhood? Bangladesh, which had 21 percent Hindus post-partition, is now down to 8-9 percent. As for Pakistan, the Hindu population is a frightened, dhimmified minority, afraid of its own shadow. In the Kashmir valley, the Pandits were forced into exile. And in Assam, immigration and population growth has reduced Hindus to a minority in many districts, and this has begun to happen in some districts of West Bengal and Bihar too.
In Kerala, it is only a matter of time before the Hindu population falls below 50 percent, as Muslim population growth and Christian proselytisation take a toll.
In Europe, the far right is rising due to similar fears of being swamped by immigration. The same issues are confronting America, and this is why Donald Trump gets his support. China and Japan make no bones about the fact that they do not encourage immigration. The RSS is clearly not alone in feeling what it does, especially when India is secular largely because of its benign approach to religion so far. Fears that a change in demography can endanger many things are thus not entirely unwarranted, even though we could do without the Sangh’s hysteria.
Guha’s problem – like those of many of our Secular Left Outrage Brigade (SLOB) – is that political correctness needs him to point fingers only in one direction. I recall that in an article on bigotry in The Telegraph, Guha managed to refer repeatedly to Hindu bigots without fear, but when it came to calling out Muslim bigotry, all he managed to call them was “angry bearded men.”
Guha is able to summon outrage when a Dadri happens, but not when Muslim mobs congregate everywhere to demand the hanging of a Kamlesh Tiwari who had said something unsavoury about the prophet. In fact, many so-called secularists have been effectively defanged and dhimmified, making their secularism suspect. In West Bengal, the recent Muslim violence in Malda, where a police station was burnt down, got the administration so scared that even before the TV cameras could get there, the government of Mamata Banerjee got the Kaliachak police station repainted in 48 hours and transferred all the policemen in that town elsewhere so that no one can find out the truth. This shows how dhimmified even a state government is to Muslim acts of belligerence.
Guha then goes into his Islamic State comparison. In order to sound reasonable, he first rejects Leftist historian Irfan Habib’s direct comparison of Islamic State and RSS as a bit over the top. He admits that “this (comparison) is a considerable (if not wild) exaggeration. The IS wants to dominate the entire world, not just one country. The jihadis in Syria and Iraq are barbarians, capable of mass murder and of the savage obliteration of history. The IS seeks to commit genocide against Christians, Yazidis, and even Shias.”
But Guha uses historian Dharma Kumar’s observation in the wake of the Ram Janmabhoomi agitation that the “RSS wanted to build an Islamic state – for Hindus. In medieval Islamic polities, Jews and Christians were accorded second-class status. They were not allowed to hold state office, but could practise their professions peacefully so long as they recognised their political subordination. This was precisely how the RSS expected Christians and Muslims to behave in India.”
In other words, the RSS wants a dhimmified Muslim population in India. I can’t confirm whether this is what the RSS actually wants, but if Guha is under the impression that reducing non-Muslims to second class status is about the mediaeval past, he is quite wrong. In no Muslim state do non-Muslims have equal rights even today, not even in benign Bangladesh, which is halfway secular despite having Islam as its state religion.
The title of Guha’s article, “From IS to RSS: Drawing Parallels Between Islamism and Hindutva”, does not in any way get justified by his subsequent argumentation, for Guha himself, at one point, is forced to conclude that Habib was wrong, and writes: “To me, Dharma Kumar’s nuanced comparison makes more sense. The RSS wishes to subjugate Muslims and Christians, not to exterminate them completely. That said, in the context of the open, plural, democratic society that the Indian Constitution envisaged, the RSS does come across as bigoted and majoritarian.”
So, the RSS is “bigoted and majoritarian” only in the context of the Indian constitution, and not by global comparisons, especially with IS. Why then try and draw such absurd parallels?
The reason why parallels are even sought to be drawn is probably because Guha, like Irfan Habib, has a political agenda rather than an intellectual’s approach to understand what the Sangh Parivar is upto. The Sangh’s agenda is largely reactive, whether it is in its ghar wapsi programme (in a reaction to Christian evangelisation) or Islamic demographic creep in large parts of the north-east and the south. The Sangh is being demonised even though it is only trying to counter what its rivals are trying to do. To evaluate the Sangh’s position without understanding what is causing it is not worthy of an objective historian.
The comparison to Islamic State is particularly odious because the Islamists are growing more barbaric with every passing year; from the Taliban to Al Qaeda to Boko Haram to Al Shabaab to Islamic State, Islamists have been hitting new depths of barbarism, making even the most bigoted Sanghis look like boy scouts. But you can’t demonise the Sangh unless you draw the parallels anyway. Hence the attempt to lump unconnected cases of church vandalism to build a narrative of systematic attack on minorities; the idea is to keep planting the idea of barbarism into narratives about the Sangh so that when one incident falls into this category – like the lynching of Mohammed Akhlaq for alleged cow slaughter – the whole story can be validated. This is a typical Goebbelsian technique of demonisation.
More than IS and RSS, the link between barbaric Islamism and barbaric Left wing thinking is stronger. The common thread that connects Islamists to the Left is that both believe in a form of totalitarianism where power has to be grabbed and non-believers (whether from other religions or class collaborators) have to be subjugated and killed. The holy book is supreme, and dictatorship vital to bring god’s laws (or the proletariat’s interests) to the fore. Outside Hitler’s Germany, the worst cases of barbaric behaviour and genocide were only practised by the Left in Russia and China, and both Stalin and Mao were heroes to the Indian Left – they have still not been repudiated or called mass murderers.
The only way to justify the blood-curdling ideology of Islamism and Marxism is to accuse others of harbouring the same goals. Once that is done, it is easy to demonise them.
The RSS may well be bigoted and narrow-minded, and the Sanghis can also be accused of inventing an “other” in the Muslim, but intellectuals like Guha are guilty of the same narrow-mindedness when they erect the Sangh as the “other” that needs to be hated and denigrated.
Some time back, Guha lamented that the right in India did not have enough intellectuals. He may be right, but if his own level of intellectualism is descending to their alleged levels, it would be a great pity.
The Guhas of the world are not meant to become pamphleteers for those who have a vested interest in demonising Hindu organisations and drawing absurd parallels with Islamic State.
Thampu of St Stephen’s probably got it right when he questioned Guha’s credentials as an objective historian: “Who is a historian? A historian is one who tries to be faithful to facts….”, Said Thampu. He implied that Guha, who called him a fascist, had let his ideology get in the way of his history and analysis. Guha’s attempt to conflate IS and RSS is a good example of this. (Listen to the CNN-IBN interview here)
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Larger destabilisation plot in JNU spectacle -- Balbir Punj

February 15, 2016, 3:01 am
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LARGER DESTABILISATION PLOT IN JNU SPECTACLE

Monday, 15 February 2016 | Balbir Punj

All this hullabaloo at the Jawaharlal Nehru University was an agenda of the communists to align with Islamic extremism, gain wider support from the public in view of the upcoming elections in West Bengal and Kerala
Even as Siachen braveheart Lance Naik Hanamanthappa Koppad was battling for life at an Army hospital in New Delhi, a bunch of students from the Jawaharlal Nehru University, were busy chanting anti-national slogans such as Kashmir ki azadi tak jung chalegi, Bharat ki barbadi tak jung chalegi. Nothing could have been more ironical than this.
The incident at JNU is not in isolation. In Chandigarh, activists of the Aam Aadmi Party were busy celebrating the birth anniversary of militant leader Jarnail Singh Bhindranwale. Bhindranwale was a Khalistani ideologue who was responsible for the execution of hundreds of patriotic Hindus and Sikhs. He had met his end in Operation Bluestar that was ordered by former Prime Minister Indira Gandhi.
Irrespective of the label that the activists carry, such programmes are the handiwork of the Left or the political adventurists who have no ideological baggage.
Read this along with the campaign at JNU, against the hanging of Parliament attack convict Afzal Guru and Maqbool Bhat, as martyrs or innocents. At the Hyderabad University, it was Rohith Vemula and his group who organised campaigns against the hanging of Yakub Memon who was convicted in the 1993 Mumbai bomb blasts.
All these executions were carried out after the accused were given all opportunities to prove their ‘innocence’ if any while the Ishrat Jahan encounter was to prevent her and her associates from carrying out the task on behalf of their Pakistani handlers.
In the Ishrat Jahan case, the then Congress-led UPA Government used her killing as a conspiracy of the Gujarat police, to earn for its officers, Government recognition and to show leading figures in the State Government that was headed by the then Chief Minister Narendra Modi, as promoting extra judicial killings targeting the Muslim community.
Anti-Modi organisations then castigated Mr Modi and prominent police officers in the State as carrying out the killing of innocents in line with the ‘communal’ event of Gujarat in 2002.
However, David Headley’s statement that Ishrat Jahan was a Lashkar-e-Tayyeba operative has come as a blow to the Congress and has exposed the activities of the so-called jihadi elements who receive support from the Pakistani establishment, whose main aim is to destroy the Indian state.
However, those who knowingly or unknowingly sided with these jihadi elements and who sought to pillory true nationalists, stand exposed for what they really are.
The Left, with its anti-India mindset, wants to connect the anti-Muslim and anti-Dalit strands, to support each other and to make the world believe that the two are a part of the Indian State’s ‘anti-people’ mindset. Thereby, the Left is being used as a tool by Pakistan in its campaign to bleed India white through inflicting a thousand cuts.
Being a willing tool for Pakistan is nothing new. The Left has a history of opposing anything that is in the nation’s interest, especially those of communist Russia (so long as  Russia was the leader of the international communist movement) and then to China, when it challenged Russia through the Maoist theory of destroying capitalism through subterfuge and violence.
In the pre-war 1930s, the Left was generally opposed the national movement for independence, claiming that true independence should be when power is snatched from capitalism. The Left was opposed to the World War II as a capitalist conspiracy. However, the moment Russia joined Britain and the US in resisting Hitler, the Left changed its course to support the War. So, when Indian nationalists gave the people the slogan of  ‘Quit India’, the communists and fellow travelers overnight turned out to be supporters of the war and Britain. 
The Communist support to British against Indian nationalism  also resulted in communist party lauding Mohammad Ali Jinnah’s demand for partition of the country. It refused to recognise the emergence of India as an independent country in 1947 and actively launched an underground violence against the new Indian state.
In 1962, the anti-national trend in communist activities were again visible. The moment Red China attacked the India militarily, it refused to identify itself with the rest of the nation that had declared China as an enemy. This period also signified the Great Divide within the international communist movement. In India too, the communist movement split into two with the majority faction going with China and holding up the Maoist communism as the most suited to India.
The 1940s and the 1950s saw  communists in particular and the Left in general, opposing Indian nationalism as nothing more than capitalist conspiracy against people’s democracy and violence was its main thrust. Afterwards too, when the communist movement or at least a section of it sought to capture power through parliamentary means, there was a strong Chinese communist thread running through the Marxist party with official delegations making its presence felt in Beijing even as Red China was criticising the Indian Government and its national policies and the Indian communists joined the chorus. The more violent section of the Marxists totally joining forces with China became the China’s cats paw in India.
The political tie of the communists with Islamic communalism and Islamist movements is no recent phenomenon either. The communists supported Islamist exclusivism all through till now.  Politically the Communist Party of India (Marxist) was a great supporter of Islamic extremism, both in West Bengal and in Kerala, the two States that had maximum traction among other States. But we know that Islamism and its extremist politics have worked with Naxalites and communists together.
Since 2009, the Left has seen its political support from the middle class steadily declining. This led to a loss of power for the Marxist party in both West Bengal and Kerala and also a decline in its membership.  The communists now want to align with Islamic extremism, to gain critical wider support from the public to gain power in both the States. So, this stronger support to  Islamist movements and strategies here.
The Leftist activists at JNU were not only seeking to make a martyr out of Afzal Guru, but were ready to support Pakistan’s stand on Kashmir. This is what the JNU Left group said in its recent meeting. A report in the Hindustan Times on the meeting said, “The student faction organised a ‘cultural evening to protest the judicial killing of Afzal Guru and Muqbool Bhatt’ and to show solidarity with the Kashmiri people for their democratic right to self-determination”.
 Certainly, even Pakistan would not have gone that far. The Left-inspired protests are no innocent idealism. It is an outward symptom of deeper connectivity of Indian communists with Islamist extremism.

http://www.dailypioneer.com/print.php?printFOR=storydetail&story_url_key=larger-destabilisation-plot-in-jnu-spectacle&section_url_key=columnists
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Madras HC judge Justice Karnan says he will order FIR against SC judges

February 15, 2016, 3:40 am
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Madras high court judge Justice Karnan says he will order FIR against SC judges

TNN | Feb 15, 2016, 03.47 PM IST
Madras high courtMadras high court
CHENNAI: Justice C S Karnan of the Madras high court, now under transfer to the Calcutta high court and restrained by a two-judge bench of the Supreme Court from taking judicial work, on Monday said he would order registration of an FIR against the two apex court judges under the SC/ST ( Prevention of Atrocities) Act.

"Only allocation of judicial work has been stopped. My judicial powers are still with me. I will pass a suo motu judicial order to the Chennai city commissioner of police to register an FIR against the two judges," Justice Karnan told reporters.

A few hours after staying Chief Justice of India's order transferring him to the Calcutta high court, Justice Karnan heaped allegations against several of his fellow judges.

(TOI is refraining from reporting verbatim whatever he said during a free for all press conference he held outside the secured area, since the contents are explosive, unverifiable and without documentary proof).


He repeated specific allegations against some judges and said he was a victim of caste discrimination in the system. "If my birthright is cancelled, I will migrate to a country where there is no such discrimination," he said, adding that he would drag all judges concerned to parliament for a debate. "Let parliament decide. I'm innocent," he said. "When I have raised doubts and allegations against some judges, they are passing orders against me, instead of addressing them," the judge said.

Asked as to why he marked a copy of his judgement staying the Supreme Court order and asking Chief Justice of India to submit a written statement in high court to Congress president Sonia Gandhi, he said she was an opposition party leader and would raise her voice supporting him.

As for copies to Lok Janshakti Party leader Ramvilas Paswan and Bahujan Samaj Party chief Mayawati, he said they were community leaders who would support him along with other MPs in parliament.


When a correspondent asked whether it would be contemptuous to publish his news conference, Justice Karnan said he would pass a judicial order directing the Supreme Court and the high court from initiating contempt action against print and electronic media. "It will be a judicial order," he said.

Asked if it was proper to raise such issues in public, he said people would think a dalit judge was being discriminated against.
http://timesofindia.indiatimes.com/articleshowprint/50995387.cms

Madras high court judge Justice Karnan 'stays' Supreme Court order, asks CJI to submit 'reply'

TNN | Feb 15, 2016, 01.37 PM IST
Madras high court (File Picture)Madras high court (File Picture)
CHENNAI: In an unprecedented response to a transfer order issued by the Supreme Court, a judge of the Madras high court on Monday stayed the order transferring him to the Calcutta high court.

Not stopping with staying the Supreme Court order, Justice C S Karnan also directed the Chief Justice of India to submit his written statement in the high court.

"I request your Lordship to submit your written statement on the issue through your subordinates by April 29," Justice Karnan said, adding that till such a time the interim order of stay on the transfer would operate.

Justice Karnan dubbed the Chief Justice of India's order transferring Justice Karnan to the Calcutta high court as a tentative "recommendation order," and said the CJI should not interfere with his jurisdiction.



Justice Karnan


"I request your Lordship not to interfere in my jurisdiction, as I'm in the process of finalising an order on merits," Justice Karnan said.

The Supreme Court on Monday asked the chief justice of the Madras high court not to assign any judicial work to Justice Karnan. The apex court passed the order on an application moved by the registrar of the Madras high court, who is also private secretary to the Chief Justice, seeking an order to restrain Justice Karnan from doing any judicial work.

Meanwhile, Justice Karnan attempted to address mediapersons in the court. However, the high court administration didn't allow TV cameras inside the court. The judge walked out of the court and spoke to reporters outside the court premises. He said he would address the media in his chamber later.



Here is the copy of Justice Karnan's order:






http://timesofindia.indiatimes.com/india/Madras-high-court-judge-Justice-Karnan-stays-Supreme-Court-order-asks-CJI-to-submit-reply/articleshow/50993643.cms
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Amit Shah asks RahulG to apologise to the country for his action

February 15, 2016, 4:16 am
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Amit Shah uses JNU issue to fire 'national interest' salvo at Rahul

New Delhi, Feb 15 (Agencies): Rahul Gandhi’s comments on the controversy at Jawaharlal Nehru University have “proved” that national interest had no interest in the Congress vice-president’s mind, BJP chief Amit Shah said Monday.
The Bharatiya Janata Party president, commenting on the JNU issue for the first time since it erupted Friday, asked in his blog if Rahul had joined hands with separatist forces and wanted another division of India.
Last Friday, JNU Students Union president Kanhaiya Kumar was arrested on charges of sedition after complaints that anti-national slogans were shouted at a February 9 JNUSU event to mark the third anniversary of the execution of Afzal Guru, a convict in the 2001 Parliament attack case.
The JNUSU has denied having shouted any anti-national slogans, saying that it was the handiwork of the Akhil Bharatiya Vidyarthi Parishad, the students wing of the BJP.
Amit Shah's blog: http://bit.ly/1oD24yt
Shah, writing in Hindi, posed some questions for Rahul and his mother Sonia, the Congress president, and demanded that Rahul apologise for his stand on the JNU issue.
Support to anti-national forces in the name of the Left’s progressive ideology is not acceptable, Shah said.
The BJP president's tough stand indicates that the party is willing to slug it out with Congress and other opposition parties over an issue it believes will help reaffirm its nationalist credentials and put the Opposition in a corner.
”An attempt was made to defame a leading university in the national capital by turning it into a centre which encourages terrorism and separatism. I want to ask Rahul Gandhi if it would be in national interest had the central government kept quiet?” Shah wrote.
”Are you not encouraging traitors by protesting in support of these anti-nationals?” Shah wrote.
Noting that slogans like 'Pakistan zindabad', 'go India go back' and those in support of Parliament attack convict Afzal Guru, Kashmir's independence and India's destruction were raised in JNU, he wondered if the Congress leader had joined hands with separatists.
”Does he want another division of India by giving a free run to separatists in the name of freedom of expression? The kind of statements the Congress vice president and other leaders of his party have made in JNU have proved again that national interest has no place in their mind,” Shah said.
He said Congress was in despair and frustrated over the success of the Narendra Modi government and its leaders were unable to decide how they can play the role of a responsible opposition.
He claimed that Modi government has succeeded in ”controlling anti-national sentiments” even in Kashmir but Congress was fuelling the “shameful incident” in JNU despite being the main Opposition party.
”I seek answers from Congress chief Sonia Gandhi and vice-president Rahul Gandhi to my questions on behalf of 125 crore countrymen and also demand that Rahul Gandhi apologise to the country for his action,” he said.


http://www.telegraphindia.com/1160215/jsp/frontpage/story_69397.jsp#.VsHAr1R97tQ
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TweetOPED Sedition in JNU with subsidised education. NaMo, nationalise kaalaadhan in Money Bill 2016

February 15, 2016, 4:36 pm
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  1.  7 hours ago
    Reports I am getting suggest popular mood is rapidly turning extremely hostile. Left and Congress have done enormous damage to JNU. Pity.
    391 retweets193 likes



  2.  7 hours ago
    Seething anger across age, social and gender groups. At least in hinterland where I live. 2 targets: JNU "lafangas" and their backers.
    243 retweets113 likes



  3.  7 hours ago
    I really think media should tone down coverage. That would be responsible. No purpose served in demonising entire varsity, every kid.
    1.  6 hours ago
      And I still don't get it why the JNU students were demanding "Keral ki azadi". Must be some deep non-reductionist reason.
      45 retweets38 likes



    2.  6 hours ago
      In fact, if I had a show I would devote it to exploring why the demand for "Keral ki azadi" at JNU. At least something new.
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Why JNU burns: Shadowy role of fifth columnists & fellow travellers -- R K Ohri

February 15, 2016, 5:14 pm
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Why JNU burns: Shadowy role of fifth columnists & fellow travellers
by R K Ohrion 16 Feb 2016\
The fires of Maoism and Islamism have been smouldering across Jawaharlal Nehru University for several years, but the UPA government chose to ignore the growing student radicalization for reasons best known to itself. Now, on February 9, 2016, the institution has burst into flames with a function organized to eulogise Afzal Guru and to advocate the destruction of the Indian nation.

The two favourite slogans of the radicals of All India Student Association (AISA) and the Democratic Students Union (DSU) were ‘Pakistan Zindabad’ and ‘Jang Rahegi Jaari Bharat Ki Barbadi Tak’. The reasons for announcing a new war against India are not difficult to seek.  

Public memory is proverbially short, but far shorter is the memory of television anchors and column writers. The ultra-soft attitude of the UPA regime towards radical Islamists has be evaluated with reference to Rahul Gandhi’s confidential tête-à-tête with US Ambassador Timothy Roemer in April 2009, warning the latter that the saffron terror (read BJP) was far more dangerous than the Islamic terror of Lashkar-e-Taiba!

When the ultra-radical AISA won the student union elections in 2012, several groups of anti-nationals chanted the famous Maoist slogan, “Lal Salam” and drum beats reverberated across the campus. There were spontaneous celebrations on a scale far more impressive than in April 2010, when AISA and DSU jointly celebrated the massacre of 76 Jawans of the CRPF in an ambush by Maoist guerrillas at Dantewada, Chhattisgarh, under the aegis of ‘JNU Forum Against War on People’.

It is not an accident that the arrested Kanhaiya Kumar and the runaway organizer of the anti-national event, Khalid Umar, are active members of the DSU which organised this gruesome celebration. It is believed that Khalid Umar has been in touch with SAR Geelani and Prof Ali Javed of Delhi University, who held a similar anti-national event at the Press Club of India on February 10, 2016. In these circumstances, it cannot be ruled out that these activists may be in touch with members of the banned Students Islamic Movement of India (SIMI).

Hence it is imperative to entrust the probe in the two cases of sedition and criminal conspiracy (in JNU and the Press Club of India) to the National Investigating Agency (NIA).

Our intelligence agencies must urgently erase the growth of ‘No Go’ zones in Indian cities and uproot the pro-Islamist-cum-Maoist moles embedded in educational institutions. Many radicals like Prof Ali Javed have been strutting across Delhi and major cities like Kolkata and Mumbai, operating in tandem with leftist outfits and traitors. Many of them are reported to have links with anti-India groups based in the Gulf and have connections with Pakistani spies embedded in India. 

Time to expose Kejriwal’s radical connections

In order to understand the roots struck in the national capital by radical politicians, one must remember the umbilical connection between Kejriwal’s Aam Aadmi Party with AISA. Our news anchors have forgotten that the Delhi Chief Minister’s right hand man is Transport Minister Gopal Rai, who was a prominent member of AISA and continues to have extensive contacts with the outfit’s leaders in JNU. 

An important reason for the BJP’s defeat in the Delhi Assembly elections was its failure to highlight Kejriwal’s Dubai connection. On December 7, 2014, Kejriwal was felicitated by a shadowy Dubai-based organization, ‘World Brands Summit’ with great fanfare. He was flown in to the city, Business Class. While the Indian media noted the gross impropriety of a self-proclaimed ‘aam aadmi’ enjoying Business Class, they failed to see the AAP’s likely link to petro-dollars and fundamentalist groups, both in India and abroad. For several years Dubai has been an important pivot of radical Islam.  

In a well-researched article, Baloch journalist Aamna Shahwani (The Afghanistan Times, Kabul, March 4, 2014) highlighted Kejriwal’s Pakistani connection: “In 2013 after Kejriwal’s Aam Aadmi Party won 28 seats out of 70 seats in the Delhi Assembly elections, the Pakistani media was full of praise for AAP. Although the BJP had won a few more seats than the AAP, the well-known Pakistani newspaper, Dawn, totally ignored it and emphasized the AAP victory by front-paging the news. The Pakistani media also started praising Kejriwal for his spectacular success. No one knows why suddenly Kejriwal became a darling of the Pakistani media and chatterati?”

There were celebrations in different cities of Pakistan, especially in the Pakistan-administered Kashmir, heralding the AAP victory. Can Kejriwal explain this celebration of AAP’s political debut in the neighbouring country? There was a big spurt in online donations from Pakistanis to AAP. According to Aamna Shahwani, more support was likely come to AAP from Pakistan because the ISI wanted to have a puppet regime in New Delhi.

In February 2014, some Pakistani journalists and media groups interviewed Kejriwal. Even the Prime Minister of Pakistan, Nawaz Sharif, proclaimed that his victory would help in resolving the Kashmir dispute. The sudden emergence of Kejriwal as darling of Pakistani politicians needs explanation.

Prima facie, the reason is the AAP’s anti-India stand on the Kashmir dispute. Aamna Shahwani has pointed out that at least three members of the AAP had openly delivered anti-India and pro-secessionist statements on Kashmir favouring a referendum, or plebiscite; most prominent was the now-expelled founder member, Prashant Bhushan. Shahwani observed that AAP has many members who had pleaded for sparing the life of Afzal Guru, sentenced to death for his role in the attack on the Indian Parliament.

In another important  article titled, ‘Islamists in Pakistan launch online campaign for funding AAP’, (website ‘Covert Wires’, November 17, 2013), researchers Somiksha C Mohanta and Nazia Murtad drew attention to the fact that Kashmiri separatists were running online donation campaigns for the Aam Aadmi Party [Source:www.covertwires.com]. Mohanta and Murtad wrote that the leader of the AAP was not a visionless man, but has a far-sighted vision which enables him to get a proper sense of winning elections. He knows clever ways to earn funding for the AAP from outside India. It was pointed out that Kejriwal constantly claimed that the AAP was clean money from NRI’s via the donation section of the AAP website. The party once boasted that it has received INR 5 million from an NRI based in East Asia, which donation lacked transparency. But the catch, according to Mohanta-Murtad, was that one can never prove whether some foreign agencies were channelizing funds through NRI’s abroad.

Mohanta and Murtad highlighted a recorded instance of an anti-India Indian who donated two months’ salary to the AAP, INR 45,000, ostensibly because “Mujhe yakeen hai aaplog India mein Islami Huqumat Qayam Karogey”  (I am sure you will establish Islamic rule in India). [Ibid]

This pro-Kejriwal online activist, Qayyum Endian, described the situation created by AAP as a historical turning point and hailed Kejriwal as the new Jaychand who will initiate the second phase of Islamisation of India. Qayyum Endian further asked Kejriwal to provide assistance to Muslims. His message posted in the online campaigns elucidated that the citizenship filter is a deliberate security breach and even as you have to sign that you are an Indian citizen in the form checkbox attribute, it lets you bypass the obstruction. He suggested that this was a nice way to shoot two targets with a single arrow - managing to create a public perception that they were receiving no foreign funding, but were getting only NRI money. Thus, one could still make a donation to them. When a person successfully makes the payment through credit/debit card, he will receive a Transaction ID like Qayyum did. 

Qayyum thereafter urged the public to assist AAP according to his/her capability because, “Allah said that the dust you face in the battle, will return as fragrance …” According to Mohanta and Murtad, this post supporting Kejri’s AAP was first found on a Facebook page titled, “Our Kashmir, Our Concern” running from Muzaffarabad in Pakistan-Occupied-Kashmir. It aimed at promoting the separatist cause in Kashmir and supporting the Pakistani Army. [See https://www.facebook.com/photo.php?fbid=232217923619106]. Later, the post  found its way to other separatist and Pakistani pages on the Internet. [Ibid]

This same article found by Somiksha Mohanta and Nazia Murtad was also found by Asansol News on their website https://asansolnews.wordpress.com. Thus, prima facie AAP appears to have got huge funds from anti-India operatives based in Pakistan, Pak-Occupied Kashmir and some Gulf-based entities.

Somiksha Mohanta and Nazia Murtad posed the important question whether Arvind Kejriwal truly deserves the title of Jaychand bestowed on him by Qayyum Endian? The more important question that needs to be answered is whether the AAP really aims at promoting Islamic rule in India, as asserted by Qayyum Endian?    
[Facsimile of payment through IDBI Bank, posted by Qayyum Endian, can be seen at Covert Wires, November 17, 2013, https://asansolnews.wordpress.com/category/somiksha-c-mohanta/]

Qayyum Endian cites several reasons why Pakistani and Indian Muslims and even “Good Hindus” (secularism-swearing fellow travellers) should support the AAP. One is that the AAP was the boldest critic of the BJP, which is an important nationalist Indian party and therefore the most anti-Pakistan outfit. AAP suits the Muslims because it has excellently fooled the Indian masses who believe every rubbish which the AAP spits out. For instance, the AAP quickly blamed Narendra Modi and Amit Shah for provoking communal riots in Muzaffarnagar, in Uttar Pradesh, India without any proof. And that qualifies AAP to get funds from Pakistanis and “Endians” like Qayyum.

Unfortunately, our intelligence agencies seem to have missed this highly revealing article of Somiksha Mohanta and Nazia Murad.

It is intriguing that Arvind Kejriwal had a two hour long meeting with the hardcore Mullah Tauqueer of Bareilly, who had issued a ‘fatwa’ in March  2007 promising a reward  of Rs. five lakhs to any Muslim willing to behead Bangladeshi writer, Taslima Nasreen. Earlier in 2006, the same Maulana had announced a reward of Rs. 25 crores for beheading US President George Bush, before his visit to India. When asked what he discussed for two hours with Maulana Tauqueer, Kejriwal’s laconic reply was that he didn’t know about the Maulana’s communal background!

We may recall that during Anna Hazare’s dharna at Ramlila Grounds, Kejriwal had removed the painting of Bharat Mata from the stage on being told that it hurt the sentiments of Muslims. This mischief was immediately after meeting Imam Bukhari of Jama Masjid.  

More recently, on February 9, 2016, the Aam Aadmi Party celebrated the birthday of Jarnail Singh Bhindranwale, across Punjab. Posters carrying photographs of Bhindranwale, Kejriwal and other leaders of the Aam Aadmi Party were pasted across Chandigarh and other cities, urging the Sikhs to join the celebrations in gurdwaras.

Prima facie, there is a valid case for investigating Kejriwal’s alleged association with radical Muslims and secessionist Sikh groups working against the Indian nation. His close connections with the AISA, cultivated through his confidante, Gopal Rai, and the AAP’s youth wing, Yuva Chhatra Sangharsh Samiti, thorough investigation. Interestingly, India’s voluble media has never cared to unravel the truth about the AAP managing to enlist the support of several anti-India groups operating in Pakistan, Pak-Occupied Kashmir, Punjab and the Sheikhdoms of West Asia. 
http://vijayvaani.com/ArticleDisplay.aspx?aid=3863
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Pope John, Cardinal Sojtyla, Ms. Tymieniecka a love story scapular gift from God. Identity fraud as Dominus Jesus harvesting souls.

February 15, 2016, 6:53 pm
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Pope John Paul letters reveal 'intense' friendship with woman

  • 15 February 2016
    •  
  • From the sectionEurope
Outside camping tent in Poland in the summer of 1978Image copyrightFrom the estate of Anna-Teresa Tymieniecka
Image captionCardinal Wojtyla and Anna-Teresa Tymieniecka on a camping trip in 1978
Hundreds of letters and photographs that tell the story of Pope John Paul II's close relationship with a married woman, which lasted more than 30 years, have been shown to the BBC.
The letters to Polish-born American philosopher Anna-Teresa Tymieniecka had been kept away from public view in the National Library of Poland for years.
The documents reveal a rarely seen side of the pontiff, who died in 2005.
There is no suggestion the Pope broke his vow of celibacy.
The friendship began in 1973 when Ms Tymieniecka contacted the future Pope, Cardinal Karol Wojtyla, then Archbishop of Krakow, about a book on philosophy that he had written.
The then 50-year-old travelled from the US to Poland to discuss the work.
Anna-Teresa Tymieniecka in 1973Image copyrightFrom the estate of Anna-Teresa Tymieniecka
Image captionAnna-Teresa Tymieniecka at the time she met Cardinal Wojtyla
Shortly afterwards, the pair began to correspond. At first the cardinal's letters were formal, but as their friendship grew, they become more intimate.
The pair decided to work on an expanded version of the cardinal's book, The Acting Person. They met many times - sometimes with his secretary present, sometimes alone - and corresponded frequently.
In 1974, he wrote that he was re-reading four of Ms Tymieniecka's letters written in one month because they were "so meaningful and deeply personal".
Photographs which have never been seen before by the public reveal Karol Wojtyla at his most relaxed. He invited Ms Tymieniecka to join him on country walks and skiing holidays - she even joined him on a group camping trip. The pictures also show her visiting him at the Vatican.
"Here is one of the handful of transcendentally great figures in public life in the 20th Century, the head of the Catholic Church, in an intense relationship with an attractive woman," says Eamon Duffy, Professor of the History of Christianity at Cambridge University.

Find out more

In the UK, you can watch Ed Stourton's Panorama report: The Secret Letters of Pope John Paul II on BBC One on Monday 15 February at 20:30, and you can catch up via the iPlayer.
And read the full story of Pope John Paul II and Anna-Teresa Tymieniecka
In 1976, Cardinal Wojtyla attended a Catholic conference in the US. Ms Tymieniecka invited him to stay with her family at their country home in New England.
She appeared to have revealed intense feelings for him because his letters immediately afterwards suggest a man struggling to make sense of their friendship in Christian terms.
In one, dated September 1976, he writes: "My dear Teresa, I have received all three letters. You write about being torn apart, but I could find no answer to these words."
He describes her as a "gift from God".
The BBC has not seen any of Ms Tymieniecka's letters. It is believed copies of them were included in the archive that was sold to the Polish National Library by Ms Tymieniecka in 2008, six years before she died. But they were not with the Pope's letters when the BBC was shown them. The National Library of Poland has not confirmed that they have Ms Tymieniecka's letters.
Marsha Malinowski, a rare manuscripts dealer who negotiated the sale of the letters, says she believes Ms Tymieniecka fell in love with Cardinal Wojtyla in the early days of their relationship. "I think that it's completely reflected in the correspondence," she told the BBC.
The letters reveal that Cardinal Wojtyla gave Ms Tymieniecka one of his most treasured possessions, an item known as a scapular - a small devotional necklace worn around the shoulders.
The scapular given to Ms Tymieniecka
Image captionThe scapular given to Ms Tymieniecka
In a letter dated 10 September 1976 he wrote: "Already last year I was looking for an answer to these words, 'I belong to you', and finally, before leaving Poland, I found a way - a scapular." He said it allowed him to "accept and feel you everywhere in all kinds of situations, whether you are close - or far away".
After becoming Pope he wrote: "I am writing after the event, so that the correspondence between us should continue. I promise I will remember everything at this new stage of my journey."
Cardinal Wojtyla had a number of female friends, including Wanda Poltawska, a psychiatrist with whom he also corresponded for decades.
But his letters to Ms Tymieniecka are at times more intensely emotional, sometimes wrestling with the meaning of their relationship.
Pope John Paul II died in 2005, after an almost 27-year reign. In 2014 he was declared a saint.
The Pope at the Vatican with Anna-Teresa TymienieckaImage copyrightFrom the estate of Anna-Teresa Tymieniecka
Image captionThe Pope at the Vatican with Anna-Teresa Tymieniecka
The process of saint-making is usually long and very costly, but John Paul II was fast-tracked to sainthood in just nine years.
Normally the Vatican asks to see all public and private writings when considering a candidate for sainthood, but the BBC has not been able to confirm whether the letters were seen.
The Congregation for the Causes of Saints said it is up to individual Catholics to decide whether to send in documents.
"All our duties were done," it told the BBC in a statement. "All private documents, sent by faithful as a response to the edict, and documents found in important archives were studied."
The National Library of Poland disputes that this was a unique relationship. It says it was one of many warm friendships the Pope enjoyed throughout his life.
http://www.bbc.com/news/world-europe-35542708

The secret letters of Pope John Paul II

By Ed StourtonBBC News
  • 15 February 2016
    •  
  • From the sectionMagazine
Cardinal Karol with Anna-Teresa TymienieckaImage copyrightFrom the estate of Anna-Teresa Tymieniecka
Image captionCardinal Karol with Anna-Teresa Tymieniecka on a skiing trip
Pope John Paul II was one of the most influential figures of the 20th Century, revered by millions and made a saint in record time, just nine years after he died. The BBC has seen letters he wrote to a married woman, the Polish-born philosopher Anna-Teresa Tymieniecka, that shed new light on his emotional life.
Anna-Teresa Tymieniecka was a great hoarder, and she seems to have kept everything relating to her 32-year friendship with Saint John Paul. After her death, a huge cache of photographs was found among her possessions. We are used to seeing John Paul in formal papal clothing amid the grandeur of the Vatican, and yet here he is on the ski slopes, wearing shorts on a lake-side camping trip, and, in old age, entertaining privately in his rather sparse-looking living quarters.
Even more revealing is the archive of letters that Anna-Teresa Tymieniecka sold to the National Library of Poland in 2008. These were kept away from public view until they were shown to the BBC.
When the two met in 1973, Cardinal Karol Wojtyla - as he then was - was the Archbishop of Krakow. Anna-Teresa Tymieniecka was Polish by birth, and, like him, had endured the searing experience of the Nazi occupation during World War Two. After the war she left to study abroad and eventually pursued an academic career as a philosopher in the United States, where she married and had three children.
Anna-Teresa Tymieniecka with her husband Hendrik HouthakkerImage copyrightFrom the estate of Anna-Teresa Tymieniecka
Image captionAnna-Teresa Tymieniecka with her husband Hendrik Houthakker
It is public knowledge that for four years Cardinal Wojtyla and Anna-Teresa Tymieniecka collaborated on an English-language version of a book on philosophy he wrote while teaching at Lublin University, and Anna-Teresa Tymieniecka has a walk-on part in several John Paul biographies. But the relationship was much deeper and more complex, and continued for far longer than has previously been recognised.
In 2008, the letters were bought by the National Library of Poland for what is thought to be a seven-figure sum. Usually when a library buys an important archive about a figure of Pope John Paul's stature you would expect a bit of a fanfare, and the letters would be put on display and made available to scholars. But these were kept away from public view.

Find out more

Watch Ed Stourton's Panorama report: The Secret Letters of Pope John Paul IIon BBC One on Monday 15 February at 20:30. You can catch up via the iPlayer.
In 1970s Poland any relationship between a clergyman and a woman was risky. The communist regime in Warsaw regarded the Catholic Church as the enemy, and the secret police - the SB, as they were known - watched its leaders constantly. Dr Marek Lasota, who has been studying communist-era files at the Institute of National Remembrance in Krakow, says the SB took a particularly close interest in Cardinal Wojtyla. "They installed wiretaps in his flat and his telephone was bugged," he says. "Every letter was intercepted and checked, both private and official."
Cardinal WojtylaImage copyrightAlamy
Image captionCardinal Wojtyla in the 1970s
So the first hint of any real intimacy comes in a letter sent not from Krakow, but from Rome, where Cardinal Wojtyla spent more than a month attending a meeting of Catholic bishops in the autumn of 1974. He took several of her letters with him so that he could answer them "without using the mail", and writes that they are "so meaningful and deeply personal, even if they are written in philosophical 'code'".
Towards the end of the letter he adds that "there are issues which are too difficult for me to write about".
I have only seen one side of the correspondence - his letters to her - and it is, of course, sometimes impossible to know what the cardinal is referring to. But I have done some old-fashioned journalistic sleuthing, and I believe that at an early stage of the relationship - probably in the summer of 1975 - Anna-Teresa Tymieniecka told Karol Wojtyla that she was in love with him.
Outside camping tent in Poland in the summer of 1978Image copyrightFrom the estate of Anna-Teresa Tymieniecka
Image captionCardinal Wojtyla and Anna-Teresa Tymieniecka on a camping trip in 1978
Anna-Teresa Tymieniecka and Cardinal Karol in 1977Image copyrightFrom the estate of Anna-Teresa Tymieniecka
Image captionAnna-Teresa Tymieniecka and Cardinal Wojtyla in 1977
As Pope, John Paul rewrote the rules of the papacy, travelling the world as no pope had done before him and, in the early days especially, pulling the crowds like a rock star. His response to Anna-Teresa Tymieniecka's declaration when he was a cardinal showed he could be every bit as unconventional in his private life. Far from ending the relationship, as a more prudent prelate might have done, he gave her one of his most treasured possessions - an item of devotional clothing known as a scapular.
Devotional scapulars are formed of two tiny bits of cloth, worn next to the skin over the chest and back, designed to echo the full-length, apron-like garments which monks wear over their habits. Not many Catholics wear them now, but for centuries they were widely used as a symbol of commitment to the Christian life. This one had been given to Karol Wojtyla by his father at the time of his first Holy Communion, and it seems that he invested it with a special significance in his relationship with Anna-Teresa Tymieniecka.
The scapular given to Ms Tymieniecka
Image captionThe scapular given to Ms Tymieniecka
He later told her that it allowed him to "accept and feel you everywhere in all kinds of situations, whether you are close, or far away".
Cardinal Wojtyla had a number of female friends, including Wanda Poltawska, a psychiatrist with whom he also corresponded for decades.
But his letters to Anna-Teresa Tymieniecka are at times more intensely emotional, sometimes wrestling with the meaning of their relationship.
In the summer of 1976 Cardinal Wojtyla was chosen to lead a delegation of Polish bishops to a big Catholic gathering in the United States, and Anna-Teresa Tymieniecka invited him to stay with her family at their country home outside the tiny town of Pomfret in Vermont. It was just the sort of outdoor life he enjoyed, and photographs that I think were taken at the time show him at his most relaxed.
It also seems that she made a further declaration of her feelings for him while he was there, because the letter he wrote to her afterwards suggests he was struggling to make sense of the relationship in Christian terms. He tells her she is a gift from God, and goes on: "If I did not have this conviction, some moral certainty of Grace, and of acting in obedience to it, I would not dare act like this."
Karol Wojtyla relaxing by a lakeImage copyrightFrom the estate of Anna-Teresa Tymieniecka
Image captionCardinal Wojtyla loved spending time outdoors
When he was elected Pope, John Paul wrote to Anna-Teresa Tymieniecka to say that he wanted their connection to continue. He said he did not want "the exchange of ideas, which I have always thought to be so creative and fruitful" to be interrupted. But they fell out badly over the book they had been working on together. She rushed it into print, but the Vatican mounted a legal challenge against it, and she was accused of having distorted the new Pope's ideas. When John Paul failed to stick up for her, she felt betrayed.
But eventually the old warmth returned to the relationship, and some of the most touching photographs and letters we have been able to see relate to his old age.
John Paul was diagnosed with Parkinson's disease in the early 1990s, and became increasingly isolated in the Vatican. She visited him often, and sent him pressed flowers and photographs from her home at Pomfret. In one letter he told her: "I am thinking about you, and in my thoughts I come to Pomfret every day." And his letters include frequent references to their shared past. After his last visit to Poland in 2002 he wrote: "Our mutual homeland; so many places where we met, where we had conversations which were so important to us, where we experienced the beauty of God's presence."
Anna-Teresa's husband, Hendrik Houthakker, was a distinguished Harvard economist. After the collapse of communism, he advised John Paul on post-communist economies, and the Pope granted him a papal knighthood in recognition of his services.
Ms Tymieniecka and Pope John Paul II in the VaticanImage copyrightFrom the estate of Anna-Teresa Tymieniecka
Image captionMs Tymieniecka and Pope John Paul II in the Vatican
Anna-Teresa Tymieniecka visited John Paul the day before he died in 2005. He was declared a saint in 2014, and nothing I have found would have been an obstacle to his canonisation. But the process was done and dusted in record time - just nine years. I have been unable to confirm that his correspondence with Anna-Teresa Tymieniecka was considered during the saint-making process, as it certainly should have been.
Carl Bernstein, the veteran investigative journalist of Watergate fame, was the first writer to get some sense of Anna-Teresa Tymieniecka's importance in John Paul's life. He interviewed her for the book His Holiness in the 1990s.
"We are talking about Saint John Paul. This is an extraordinary relationship," he says. "It's not illicit, nonetheless it's fascinating. It changes our perception of him."

http://www.bbc.com/news/magazine-35552997

Life of Pope John Paul II

  • 15 February 2016
    •  
  • From the sectionEurope
Pope John Paul II waves during his weekly audience on 17 December 2003 in Vatican City.Image copyrightGetty Images
Image captionJohn Paul II led the Catholic Church for more than a quarter of a century
John Paul II, who died at the age of 84 in April 2005, was declared a saint in 2014 alongside Pope John XXIII at a ceremony in the Vatican.
Karol Wojtyla's election as Pope in 1978 stunned the Catholic world. Not one expert had tipped the 58-year-old bishop of Krakow for the top job.
His stand against Poland's Communist regime had brought him respect. But he was not part of the Vatican "in-crowd" and, above all, he was the first non-Italian pope in more than 450 years.
He went on to become one of the most familiar faces in the world. His papal odyssey covered more than 120 countries and he earned himself the reputation of an international fighter for freedom.
Pope John Paul II as a childImage copyrightAP
Image captionJohn Paul excelled at sports from a young age
But, to his critics, John Paul II was the arch-conservative - an autocrat whose pronouncements on abortion, contraception and women's rights have had an effect on millions of lives.

Theologian in hiding

The youngest Pope of the 20th Century was born near Krakow, Poland, in 1920. As a young man he excelled at sports, including soccer and skiing. He also had a great love for the theatre and, at one time, seriously considered becoming an actor.
World War II and the Nazi occupation saw Karol Wojtyla working as a labourer. He studied theology from 1942 and was forced into hiding in 1944 following a crackdown on religious teaching.
Continuing his studies after the war, he was ordained a priest in 1946. Rapid promotion followed, and by 1964 he was archbishop of Krakow. Three years later he was a cardinal.
Throughout, he had continued his theological studies and was often seen in Rome, but no more so than dozens of other cardinals from distant and obscure dioceses.

Key dates

  • 1920: Born near Krakow, Poland
  • 1946: Ordained a priest
  • 1964: Appointed Archbishop of Krakow
  • 1978: Elected Pope
  • 2005: Died, beatification process begins
  • 2011: Beatified
  • 2014: Canonised
"The Year of the Three Popes" came in 1978. Pope Paul VI died at the age of 80. His successor, elected in a single day, took the name John Paul in memory of his two predecessors. Thirty-three days later he, too, was dead.
Once again the College of Cardinals conducted the centuries-old ritual of a papal election in the Sistine Chapel. After two days of deliberation, Karol Wojtyla became the next successor to St Peter.
Taking the name John Paul II, the new pontiff signalled a new era in Catholic affairs. He was dynamic and approachable, an instantly recognisable leader for the world's largest Christian community.
Above all, he travelled. On an early trip to Ireland, he appealed to the men of violence to return to the ways of peace. American Catholics saw him reject all calls for a change in moral teaching.

Ecumenical services

But his insistence on getting close to crowds almost led to his death in May 1981. Leaning out of his vehicle in St Peter's Square, he was shot and seriously wounded by a Turkish fanatic. After a long recovery, he visited and forgave his would-be assassin Mehmet Ali Agca.
Pope John Paul II after being shot by would-be assassin Mehmet Ali Agca in St Peter's Square on 13 May 1981Image copyrightGetty Images
Image captionMoments after the pope was shot by Mehmet Ali Agca in 1981
In 1982 he visited Britain. This was a historically charged trip made all the more important as it occurred during the Falklands crisis.
The Pope appealed for a peaceful resolution to the Falklands issue, a plea which was mirrored in a visit to Argentina days later. He participated in a number of ecumenical services with the Church of England, something unthinkable in previous eras.
Huge crowds, Catholic and Protestant, attended his every move. The talk was of union between Rome and Canterbury - a union which today seems as far away as ever, because of the issue of women priests.

Influential in eastern bloc

With the break-up of the Soviet bloc, relations between the Kremlin and the Vatican gained a new significance. In 1989, Mikhail Gorbachev visited Rome, the first time a Soviet leader had crossed the threshold of St Peter's.
"The Pope," he told his wife Raisa at the time, "is the pre-eminent moral authority in the world. But he's still a Slav." The understanding between the two men undoubtedly eased the way to democracy in the eastern bloc.
Cuban President Fidel Castro, right, greets Pope John Paul II after arriving at the Jose Marti Airport on 21 January 1998Image copyrightAP
Image captionJohn Paul was well-travelled, meeting many world leaders including Cuba's Fidel Castro in 1998
The collapse of Communism coincided with increasing demands in the West for a compromise on religious teaching. By consistently rejecting these calls, John Paul effectively closed the debate before it had started.
He was a complex man. While calling for action to combat world poverty, he insisted that contraception was morally unacceptable. He said that he wanted to improve the status of women while writing that motherhood should be a woman's natural aspiration.
He frequently criticised the liberalism which he saw all around him. Homosexuals incurred both his wrath and his pity, to the dismay of campaigners for gay rights.
Although dogged by ill-health in later years, the journeys continued - to Cuba, Nigeria, former Yugoslav republics and the Holy Land.
In 2002, the Pope made an emotional and nostalgic final visit to his homeland, flying over his birthplace in Wadowice and visiting the graves of his parents and brother in Krakow.
Two priests walk with pictures of Pope John Paul II (L) and Pope John XXIII in St Peter's square, Rome, on 25 April 2014.Image copyrightReuters
Image captionAfter his death in 2005, Pope John Paul II (left) was put on the fast-track to sainthood
Once again, vast crowds turned out to see the man many Poles regarded as a living saint and who had, they believed, played a key role in liberating them from Communism.
John Paul's reign also saw other radical changes throughout the world - including the emergence of Aids.
And he had to deal with an increasing number of sex abuse scandals which beset the Catholic Church. Much of the abuse, or its alleged cover-up, occurred while John Paul was Pope, and the Church was criticised for not doing enough to punish those found responsible.
On a personal level, while there is no suggestion he broke his vow of celibacy, the Pope had a number of female friends, including psychiatrist Wanda Poltawska and Polish-born American philosopher Anna-Teresa Tymieniecka.
Hundreds of letters and photographs shown to the BBC revealed a close relationship with Ms Tymieniecka and shed new light on his emotional life.
Throughout his reign, his work to maintain the dignity of mankind against what he saw as the dangers of modern life, together with his personal magnetism, made Pope John Paul II one of the most remarkable men of his times.

http://www.bbc.com/news/world-europe-27162060

Pope John Paul II letters raise debate about celibacy

  • 9 hours ago
    •  
  • From the sectionEurope
Anna-Teresa Tymieniecka and Cardinal Karol Wojtyla in 1977Image copyrightBill and Janviga Smith
Image captionAnna-Teresa Tymieniecka and Cardinal Karol Wojtyla in 1977
Emotionally charged letters sent by Pope John Paul II to a married woman have shed new light on the pontiff's personal life and raised questions about the meaning of celibacy.
His relationship with Polish-born American philosopher Anna-Teresa Tymieniecka lasted more than 30 years, and researchers believe Ms Tymieniecka fell in love with the future Pope, Cardinal Karol Wojtyla, in the early days of their friendship.
There is no suggestion Pope John Paul broke the vow of celibacy taken by Catholic priests and bishops.
Indeed some observers dismissed any misgivings, hailing the relationship as a sign of the Pope's humanity and warm rapport with women.
"I would not be the slightest bit disturbed," Prof Breda Ennis, a lecturer at the American University of Rome, told BBC Radio 5 live.
"He was a very intense person... a passionate kind of individual. It doesn't surprise me that he would have this kind of relationship, but I would never see anything beyond [that]."
However, others have cast doubt on whether the relationship could have really been platonic - and asked whether it was appropriate for the leader of the worldwide Roman Catholic Church.

'I belong to you'

"I think there are some serious questions about the relationship," says religious affairs commentator Clifford Longley.
"My first reaction is, seeing it from her husband's point of view, I certainly wouldn't be relaxed about the whole thing.
"My impression was that she was in love with [the Pope]. That should have been a warning for him to back off, but it does not appear that he did."
Anna-Teresa Tymieniecka with her husband Hendrik HouthakkerImage copyrightPhotograph provided by Bill and Jadwiga Smith
Image captionAnna-Teresa Tymieniecka with her husband Hendrik Houthakker
When a single man takes Holy Orders to become a priest, he relinquishes the right to marry in order to devote himself completely to God and the Church.
"True" celibacy means a life with neither sex nor a spouse or partner.
However, celibacy is not strictly only about not engaging in sexual encounters, Clifford Longley says.
Hurt and disruption can be caused as much by an emotional relationship as a physical one, he adds.

Find out more

The Pope at the Vatican with Anna-Teresa TymienieckaImage copyrightPhotograph provided by Bill and Jadwiga Smith
Image captionThe Pope at the Vatican with Anna-Teresa Tymieniecka
In the UK, you can watch Ed Stourton's Panorama report: The Secret Letters of Pope John Paul II on BBC One on Monday 15 February at 20:30, and you can catch up via the iPlayer.
And read the full story of Pope John Paul II and Anna-Teresa Tymieniecka
For some Catholic leaders and commentators, the story will be another example of the need for the current rule mandating priestly celibacy to change.
Celibacy is a discipline not a doctrine or dogma - religious beliefs or principles - so the Church is free to alter that practice if or when it believes this is necessary.
Jesus' surviving words in the Gospels include very little about sex, and the shift towards celibacy within Christian practice came later, in part because of remarks in Paul's First Letter to the Corinthians. It was re-affirmed from the Second Century as some men and women began living celibate lives as monks and nuns.
Since the 11th Century, the Roman Catholic Church has required priests to remain celibate, while other churches, including the Eastern Orthodox churches, have permitted married men to be ordained.
But some Catholic leaders and commentators have called for a rethink. Former priests have said it is not just the physical aspect of remaining celibate that they struggled with, but the loneliness.
Last year Pope Francis was reported as saying celibacy is "a gift for the Church, but since it is not a dogma, the door is always open," and that the issue of married priests is in his "diary".
It has been suggested he is open to the idea of married men being ordained priests amid a lack of new recruits.
His predecessor, Pope Benedict XVI, created an exemption from the celibacy rule for married Anglican priests, unhappy at the Anglican Communion's ordaining of women, converting to Catholicism.
Pope John Paul II meanwhile dedicated much of his writing to the importance of celibacy, in particular focusing on the idea of being married to the church.
His letters to Ms Tymieniecka do not reveal any transgressions that would have been an obstacle to his canonisation in 2014.
What they do show is a relationship of warmth and friendship that he valued for many years.

http://www.bbc.com/news/world-europe-35577944
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Former DU lecturer Geelani arrested on sedition charges, to be produced before court

February 15, 2016, 7:32 pm
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Former DU lecturer Geelani arrested on sedition charges, to be produced before court

By: PTI | New Delhi | Updated: February 16, 2016 8:22 am
JNU, JNUSU, SAR Geelani, sedition, kanhaiya kumar, anti-national, patiala house court, delhi police, jawaharlal nehru university, afzal guru, anti-India slogans, student politics JNU, Press club of india, ram manohar lohia hospital, breaking news, JNU news, JNU row, JNU issue, JNU caseFormer Delhi University Professor SAR Geelani. (Source-ANI)
Former Delhi University lecturer SAR Geelani was arrested on Tuesday on sedition and other charges in connection with an event in New Delhi in which anti-India slogans were raised, police said.
“Geelani was arrested around 3 AM at the Parliament Street police station under IPC sections 124A (sedition), 120B (criminal conspiracy) and 149 (unlawful assembly),” DCP (New Delhi) Jatin Narwal said.
Geelani was called to the police station on Monday night where he was detained and questioned for several hours, and later arrested. After his arrest, he was taken to RML Hospital for a medical examination, he said.
His arrest comes amid the raging row over the arrest of JNU students’ union president Kanhaiya Kumar over sedition charges in connection with an event on February 9 against the hanging of Parliament attack convict Afzal Guru.
At a Press Club event on February 10, in which Geelani was present on the dais along with three other speakers, a group allegedly had shouted slogans hailing Afzal Guru. Taking suo motu cognisance of the matter, the police registered a case against Geelani and other unnamed persons on February 12.
Police had claimed that Geelani was booked as he is presumed to be the “main organiser” of the event.
“Request for booking a hall at the Press Club was done through Geelani’s e-mail and the nature of the event was proposed to be a public meeting, which did not turn out to be so,” a senior official had said.
Following the registration of the FIR, the police questioned for two consecutive days DU professor Ali Javed, a Press Club member, under whose membership number the hall for the event was booked.
In 2001, Geelani was arrested by Delhi Police in connection with the Parliament attack case but acquitted for “need of evidence” by the Delhi High Court in October 2003, a decision upheld by the Supreme Court in August 2005, which at the same time had observed that the needle of suspicion pointed towards him.
http://indianexpress.com/article/india/india-news-india/former-du-prof-geelani-arrested-on-charges-of-sedition-to-be-produced-before-court/
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RSS Karyakarta hacked to death in Kerala

February 16, 2016, 8:02 am
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Sujith (27)  was murdered by the CPI(M) killers in spite of the pleadings by his parents to spare his life. This is a routine affair in Kerala. There are PARTY VILLAGES in the districts of Kannur, Kasargod and Kozhikode  which are under the direct control of the CPI(M). The Communists will not allow  villagers in these party villages to follow any other parties or ideologies. The only newspaper permitted in these vilages are DESHABHIMANI, the mouthpiece of the CPI(M). If anyone is following the RSS ideology, he would be finished then and there. All these villages are administered by the CPI(M) and nobody is allowed to contest elections to Panchayath or District Panchayath other than the CPI(M) members.. This news is usually blacked out by the mainline media.

Published: February 16, 2016 09:35 IST | Updated: February 16, 2016 11:52 IST  KANNUR, February 16, 2016

RSS worker killed in attack in Kannur

  • Special Correspondent
A Rashtriya Swayamsevak Sangh (RSS) worker was hacked to death at his house at Pappinissery here late night on Monday.
The deceased has been identified as P.V. Sujith (27). His parents who had tried to prevent the assailants from attacking their son were injured in the attack. The incident occurred at around 11.30 p.m. A group of assailants with weapons stormed into the house at Aroli near Pappinissery under the Valapattanam police station. Having received multiple stab injuries in the attack, Sujith was rushed to hospital. He was brought dead at the hospital.
The Bharatiya Janata Party district leadership alleged that the attack was carried out by CPI(M) workers. BJP has called for a ‘hartal’ in Kannur, Pappinessery and Azhikode areas to protest against the killing.
Police have internsified law and order measures in view of the tension following the incident.
(With inputs from PTI)


BJP wins two assembly by elections in Karnataka in spite of negative campaign by the Congress and the Communists


In yet another shocking incident of Red Terrorism, young 27 year old RSS karyakartha Sujith was hacked to death by suspected CPI(M) goons at Papinesseri, Kannur district, Kerala. According to police, 10 persons barged Sujjith’s house and attacked in front of his aged parents late night.  He suffered injuries in the attack and succumbed to death. Police booked a case and begun investigation.  




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Posted By VSK Tamilnadu to Vishwa Samvad Kendra - Tamilnadu at 2/16/2016 04:18:00 PM
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Subramanian Swamy demands closing of JNU for 4 months

February 16, 2016, 8:44 am
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Subramanian Swamy demands closing of JNU for 4 months

  • PTI
  • Published: February 16, 2016 19:06 IST | Updated: February 16, 2016 19:06 IST  New Delhi, February 16, 2016
BJP leader Subramanian Swamy on Tuesday demanded that the Jawaharlal Nehru University should be shut down for four months after the final examinations in May for “fumigating” the hostels by rejecting students who do not swear allegiance to the Indian constitution.

“But those having proven record of being jihadis, naxalites and LTTE terrorists must be expelled from the university,” he said in a statement.

Mr. Swamy also said those students who have not graduated from bachelor’s courses and those who have not got their master’s degrees in three years should be expelled.

He said JNU is hundred per cent financed by government and is accountable to Parliament and CAG. Academic freedom like all freedoms in a democracy is subject to reasonable restrictions and the government is entitled to enforce restrictions.
http://www.thehindu.com/news/national/subramanian-swamy-demands-closing-of-jnu-for-4-months/article8245197.ece
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Sedition in JNU Close down JNU temporarily or stop subsidising anti-nationals?

February 16, 2016, 4:36 pm
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    1. JNU students agitating for the release of the Students Union President Kanhaiya Kumar at the JNU. (Photo: PTI)

      JNU’s shadow looms over Budget Session of Parliament

      By editor
      Created 17 Feb 2016 - 00:00
      The Jawaharlal Nehru University row is likely to cast a shadow over the coming Budget Session of Parliament as the Congress — at Tuesday’s meeting called by Prime Minister Narendra Modi to seek the cooperation of all parties to run both Houses smoothly — questioned the filing of sedition charges against JNU Students Union president Kanhaiya Kumar.
      While all other parties are learnt to have assured the PM of their cooperation in running Parliament peacefully, the JNU controversy was the main topic of discussion at the meeting. The Congress and Left parties urged the Centre to rein in BJP leaders and those in constitutional posts who were “vitiating” the atmosphere in the country.
      The meeting was the first of its kind called by Mr Modi after becoming Prime Minister. It was seen as an effort to reach out to political rivals and seek their help to run the coming Parliament session smoothly. The Budget Session is due to begin from February 23.
      At the meeting, Mr Modi told the parliamentary leaders of all major parties: “I am not the Prime Minister of the BJP alone but (of) the entire country.” He expressed the hope that Parliament will function and assured the Opposition parties that the government will work to address their concerns. Parliamentary affairs minister M. Venkaiah Naidu later said there was a general consensus that the Houses should run smoothly.
      The Opposition leaders gave notice that they will raise issues like the JNU controversy, the constitutional crisis in Arunachal Pradesh and the suicide of a dalit scholar in Hyderabad Central University, as well as farmers’ issues. Briefing reporters after the meeting, Mr Naidu said the PM told the leaders that the government was open to discussion on all issues.
      He shared the Opposition leaders’ concern over the use of terms like “anti-national”, but he also referred to the “Hitler” jibes targeting the Prime Minister, and urged all parties to show restraint.
      Mr Naidu said all parties had spoken in one voice that Parliament should be allowed to function. “Frustration is rising among people due to the stalemate in Parliament... Issues are not being debated,” he said.
      Leader of the Opposition in the Rajya Sabha Ghulam Nabi Azad made it clear his party “disassociates” with students who shouted slogans at JNU against India’s unity and its Constitution but insisted there was no proof of sedition against JNUSU president Kanhaiya Kumar. The Left parties concurred with him.
      Mr Azad also accused the BJP leaders of “defaming” the party leadership with their “anti-national” jibes and said the government should restrain them. He told the media after the two-hour meeting that the atmosphere in the country had been vitiated since the BJP came to power and its government had taken no action against people responsible for it.
      “His arrest on the sedition charge is unfair... Action should also have been taken against those who vitiated the country’s atmosphere. If people holding constitutional positions are vitiating the atmosphere, then it will find a reflection in Parliament. Had action been taken against them, then many things which we see today would not be happening,” the senior Congress leader said.
      Leader of the House in the Rajya Sabha and finance minister Arun Jaitley explained the government’s position on the JNU row, and spoke about the slogans and posters on the controversial event, calling them highly objectionable. He said the implications of the JNU incident should be understood properly. He asked whether any political party could endorse the slogans raised at the so-called protest meeting in JNU and everyone should wait for the inquiry report on the matter.
      The meeting also saw the Trinamul Congress pushing for passage of the GST Bill, Mr Naidu told reporters. But Mr Azad said the GST Bill was not discussed in the meeting.
      An all-party meeting has been called on February 22, the day before the session starts, where the bills likely to be tabled and other related issues will be discussed.
      The BJP has, meanwhile decided to launch a three-day nationwide “Jan Swabhiman Abhiyan” from Thursday to create awareness that the Indian Constitution must be respected by all and “separatist voices” are not included in the right to freedom of speech and expression. It is seen by many as an effort by the saffron party to keep up the momentum generated from the ongoing “nationalist versus anti-national” debate that has arisen out of the JNU row.
      “This campaign is for national unity, integrity and progress. It will be a positive campaign,” said BJP general secretary Bhupendra Yadav.



























































    61. All parties tell PM Parliament should run.


      1.  7 hours ago
        Lawyers after getting caught bluffing quote judgments as fig leaf. Cite a single judgment which says S 124a "only if it incites violence"
        499 retweets580 likes

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      2.   Retweeted
         12 hours ago
        Shut down JNU for 4 months, filter the hostel of anti-nationals: Subramanian Swamy, BJP
      3. http://bharatkalyan97.blogspot.in/2016/02/subramanian-swamy-demands-closing-of.html


      4.  

        Subramanian Swamy demands closing of JNU for 4 months

        New Delhi, February 16, 2016
        BJP leader Subramanian Swamy on Tuesday demanded that the Jawaharlal Nehru University should be shut down for four months after the final examinations in May for “fumigating” the hostels by rejecting students who do not swear allegiance to the Indian constitution.

        “But those having proven record of being jihadis, naxalites and LTTE terrorists must be expelled from the university,” he said in a statement.

        Mr. Swamy also said those students who have not graduated from bachelor’s courses and those who have not got their master’s degrees in three years should be expelled.

        He said JNU is hundred per cent financed by government and is accountable to Parliament and CAG. Academic freedom like all freedoms in a democracy is subject to reasonable restrictions and the government is entitled to enforce restrictions.
        http://www.thehindu.com/news/national/subramanian-swamy-demands-closing-of-jnu-for-4-months/article8245197.ece
      5. IBTL @IndiaBTL
        We saw it in FTII hostels. Same in JNU. Leftists usurp more subsidies than parliamentarians at cost of taxpayers-pic.twitter.com/7wTQ4HR0xi
      6. View image on Twitter
      7. DynastyCrooks @DynastyCrooks
        Liberals are graduated using your taxpayers money to abuse you..Shut down JNU,FTII ..These insti are good for nothingpic.twitter.com/5qy0e084LY
      8. View image on Twitter
       Feb 15
      Read d Law.Judge for yourself if slogans of 'Tearing Apart India'+ & eulogising convicted terrorist is not criminal?
        1.  3 hours ago
          Raising the fact that JNU is a tax-funded institution and taxpayers would like accountability has touched raw nerves, triggered outrage.
          77 retweets39 likes

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        2. 1 more reply
        3.  3 hours ago
          Because taxpayers are busy toiling to earn their bread and have no time for details, subsidies have escaped scrutiny of those who foot bill.
          44 retweets27 likes

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        4.  3 hours ago
          That does not mean subsidised higher education is your 'right'. It is a privilege accorded to you by taxpayers. Please keep that in mind.
          View conversation
          54 retweets29 likes

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        1.  3 hours ago
          A fine example of the Leftlib-dictated culture of democracy, tolerance and free speech in tax-funded JNU.
          View summary
          64 retweets33 likes

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        2.  3 hours ago
          A fine example of free speech throttled by Modi Sarkar. Press freedom at stake. Saffron Emergency is on.

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    Indus Script signboards: Bharhut, Sanchi, Dholavira. Bharatam was Sheffield of Ancient Bronze Age. Date palm spathe sippi yields the cipher.

    February 16, 2016, 5:59 pm
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    Mirror: https://www.academia.edu/s/abeef0b49e

    Bharatam was Sheffield of Ancient Bronze Age. Three monolithic hoardings of Bharhut, Sanchi and Dholavira are discussed in this monograph.

    The idiom 'Sheffield of Ancient Bronze Age' is taken and adapted from the Illustrated Weekly News of Nov. 21, 1936 which reported the discovery of Chanhudaro by Ernest Mackay and called the site 'Sheffield of Ancient India.'

    Sanchi stupa Northern Gateway Torana Hieroglyph multiplex, showing date palm spathes, hanging down the pair of sippi, 'shells'. The spathe of datepalm is also sippi, as a phonetic determinant of the word sippi which the artisan wants to convey through the hoarind on the torana welcoming prospective customers who want to acquire the metal and s'ankha artifacts made by the Sanchi artisans. The fins of fish are also hieroglyphs read rebus: ., 'wing' Rebus: . Thus the hieroglyph multiplex as hypertext signifies a mint and artificers' metalwork at the workshops of Sanchi.

    Date palm spathe is called sippi. This Prakritam gloss yields the Indus Script cipher. The word signifies sippi 'artisan, craftsman'.(Old Awadhi). The hieroglyph of sippi, spathe of date palm adorns the signboard on Sanchi and Bharhut stupa toranas. The proclamation is to invite prospective buyers to witness the handicrafts of the Bronze Age sculpted, forged by the artisans of the Sarasvati_Sindhu civilizational continuum.

    The tradition of creating signboards as proclamations of artifice dates back to Sarasvati-Sindhu civilization, exemplified by the monolithic Dholavira Signboard with 10 Indus Script Hieroglyphs. Size of each hieroglyph on the Dholavira signboard measures 35 to 37 cm. high and 25 to 27 cm.wide. This signboard could have been seen by seafaring merchants coming on their boats from the Ancient Near East navigating through the Persian Gulf.
    Dholavira Gateway
    Dholavira Signboard on gateway. A reconstruction.




    Back to Chanhudaro on the banks of Vedic River Sarasvati ca. 2500 BCE

    Illustrated London News 1936 - November 21st
    Chanhudaro. Sheffield of Ancient Near East. Metalware catalog in London News Illustrated, November 21, 1936.A 'Sheffield of Ancient India: Chanhu-Daro's metal working industry 10 X photos of copper knives, spears, razors, axes and dishes. The words used in the lingua francaof such tin-processing families constitute the words invented to denote the Bronze Age products and artifacts such as tin or zinc or the array of metalware discovered in the Sheffied of the Ancient East, Chanhu-daro as reported in the London News Illustrated by Ernest Mackay.
    This pictorial motif gets normalized in Indus writing system as a hieroglyph sign:
    Hieroglyph: karaṁḍa -- m.n. ʻ bone shaped like a bamboo ʼ, karaṁḍuya -- n. ʻ backbone ʼ (Prakrit) Rebus: करडा [karaḍā] Hard from alloy--iron, silver &c. (Marathi)
    Pk. karaṁḍa -- m.n. ʻ bone shaped like a bamboo ʼ, karaṁḍuya -- n. ʻ backbone ʼ. *kaṇṭa3 ʻ backbone, podex, penis ʼ. 2. *kaṇḍa -- . 3. *karaṇḍa -- 4. (Cf. *kāṭa -- 2, *ḍākka -- 2: poss. same as káṇṭa -- 1] 1. Pa. piṭṭhi -- kaṇṭaka -- m. ʻ bone of the spine ʼ; Gy. eur. kanro m. ʻ penis ʼ (or < káṇṭaka -- ); Tir. mar -- kaṇḍḗ ʻ back (of the body) ʼ; S. kaṇḍo m. ʻ back ʼ, L. kaṇḍ f., kaṇḍā m. ʻ backbone ʼ, awāṇ. kaṇḍ, °ḍī ʻ back ʼ; P. kaṇḍ f. ʻ back, pubes ʼ; WPah. bhal. kaṇṭ f. ʻ syphilis ʼ; N. kaṇḍo ʻ buttock, rump, anus ʼ, kaṇḍeulo ʻ small of the back ʼ; B. kã̄ṭ ʻ clitoris ʼ; Or. kaṇṭi ʻ handle of a plough ʼ; H. kã̄ṭā m. ʻ spine ʼ, G. kã̄ṭɔ m., M. kã̄ṭā m.; Si. äṭa -- kaṭuva ʻ bone ʼ, piṭa -- k° ʻ backbone ʼ. 2. Pk. kaṁḍa -- m. ʻ backbone ʼ.(CDIAL 2670) مرکنډئِي mar-kanḏḏaʿī, s.f. (6th) The throat, the windpipe, the gullet. 2. The end of the backbone where the neck joins. Sing. and Pl.(Pushto)
    खरडा [ kharaḍā ]  A leopard. खरड्या [ kharaḍyā ] m or खरड्यावाघ m A leopard (Marathi).

    Image result for leopard weight shahi tumpLeopard weight. Shahi Tump. H.16.7cm; dia.13.5cm; base dia 6cm; handle on top. Lead, cire perdue. http://bharatkalyan97.blogspot.in/2015/10/indus-script-corpora-of-lost-wax.html?view=classic
    Metonymy as an organizing principle for the writing system of Indus Script Corpora
    Three artefacts with Indus writing are remarkable for their definitive intent to broadcast the metallurgical message: 1. Dholavira signboard on a gateway; 2. Shahdad standard; and 3. Tablets showing processions of three standards: scarf hieroglyph, one-horned young bull hieroglyph and standard-device hieroglyph. Thus, the three artifacts embody metonymy as an organizing principle for a writing system.
    Rebus readings of the inscriptions relate to and document the metallurgical competence of Meluhhan lapidaries-artisans. Some other select set of inscriptions from the wide, expansive area stretching from Haifa to Rakhigarhi, from Altyn Depe (Caucus) to Daimabad (Maharashtra) are presented to show the area which had evidenced the use of Meluhha (Mleccha) language of Indian sprachbund.

    Hieroglyphs deployed on Indus inscriptions have had a lasting effect on the glyptic motifs used on hundreds of cylinder seals of the Meluhha contact regions. The glyptic motifs continued to be used as a logo-semantic writing system, together with cuneiform texts which used a logo-syllabic writing system, even after the use of complex tokens and bullae were discontinued to account for commodities. The Indus writing system of hieroglyphs read rebus matched the Bronze Age revolutionary imperative of minerals, metals and alloys produced as surplus to the requirements of the artisan communities and as available for the creation and sustenance of trade-networks to meet the demand for alloyed metal tools, weapons, pots and pans, apart from the supply of copper, tin metal ingots for use in the smithy of nations, harosheth hagoyim mentioned in the Old Testament (Judges). This term also explains the continuum of Aramaic script into the cognate kharoṣṭī 'blacksmith-lip' goya 'communities'.

    Indus-Sarasvatī Signboard Text. Read rebus as Meluhha (Mleccha) announcement of metals repertoire of a smithy complex in the citadel. The 'spoked wheel' is the semantic divider of three segments of the broadcast message. Details of readings, from r. to l.:
    Segment 1: Working in ore, molten cast copper, lathe (work)
    ḍato ‘claws or pincers of crab’ (Santali) rebus: dhatu ‘ore’ (Santali) 
    eraka ‘knave of wheel’ Rebus: eraka ‘copper’ (Kannada) eraka ‘molten cast (metal)(Tulu). sangaḍa 'pair' Rebus: sangaḍa‘lathe’ (Gujarati) 

    Segment 2: Native metal tools, pots and pans, metalware, engraving (molten cast copper)

    खांडा [ khāṇḍā ] m  A jag, notch, or indentation (as upon the edge of a tool or weapon). (Marathi) Rebus: khāṇḍā ‘tools, pots and pans, metal-ware’.
    Harappa seal (H-73)[Note: the ‘water carrier’ pictogram] Hieroglyph: fish + notch: aya 'fish' + khāṇḍā m  A jag, notch Rebus: aya 'metal'+  khāṇḍā ‘tools, pots and pans, metal-ware’. kuTi 'water-carrier' Rebus: kuThi 'smelter'.

    aḍaren, ḍaren lid, cover (Santali) Rebus: aduru ‘native metal’ (Ka.) aduru = gan.iyinda tegadu karagade iruva aduru = ore taken from the mine and not subjected to melting in a furnace (Kannada) (Siddhānti Subrahmaṇya’ śāstri’s new interpretation of the Amarakośa, Bangalore, Vicaradarpana Press, 1872, p. 330) 

    koṇḍa bend (Ko.); Tu. Kōḍi  corner; kōṇṭu angle, corner, crook. Nk. kōnṭa corner (DEDR 2054b)  G. khū̃ṭṛī  f. ʻangleʼ Rebus: kõdā ‘to turn in a lathe’(B.) कोंद kōnda ‘engraver, lapidary setting or infixing gems’ (Marathi) koḍ ‘artisan’s workshop’ (Kuwi) koḍ  = place where artisans work (G.) ācāri koṭṭya ‘smithy’ (Tu.) कोंडण [kōṇḍaṇa] f A fold or pen. (Marathi) B. kõdā ‘to turn in a lathe’; Or.kū̆nda ‘lathe’, kũdibā, kū̃d ‘to turn’ (→ Drav. Kur. Kū̃d ’ lathe’) (CDIAL 3295)  A. kundār, B. kũdār, ri, Or.Kundāru; H. kũderā m. ‘one who works a lathe, one who scrapes’, rī f., kũdernā ‘to scrape, plane, round on a lathe’; kundakara— m. ‘turner’ (Skt.)(CDIAL 3297). कोंदण [ kōndaṇa ] n (कोंदणें) Setting or infixing of gems.(Marathi) খোদকার [ khōdakāra ] n an engraver; a carver. খোদকারি n. engraving; carving; interference in other’s work. খোদাই [ khōdāi ] n engraving; carving. খোদাই করা v. to engrave; to carve. খোদানো v. & n. en graving; carving. খোদিত [ khōdita ] a engraved. (Bengali) खोदकाम [ khōdakāma ] n Sculpture; carved work or work for the carver. खोदगिरी [ khōdagirī ] f Sculpture, carving, engraving: also sculptured or carved work. खोदणावळ [ khōdaṇāvaḷa ] f (खोदणें) The price or cost of sculpture or carving. खोदणी [ 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. खोद खोदून विचारणें or –पुसणें To question minutely and searchingly, to probe. खोदाई [ khōdāī ] f (H.) Price or cost of digging or of sculpture or carving. खोदींव [ khōdīṃva ] p of खोदणें Dug. 2 Engraved, carved, sculptured. (Marathi)
    eraka ‘knave of wheel’ Rebus: eraka ‘copper’ (Kannada) eraka ‘molten cast (metal)(Tulu).
    Segment 3:  Coppersmith mint, furnace, workshop (molten cast copper)

    loa ’fig leaf; Rebus: loh ‘(copper) metal’ kamaḍha 'ficus religiosa' (Skt.); kamaṭa = portable furnace for melting precious metals (Te.); kampaṭṭam = mint (Ta.) The unique ligatures on the 'leaf' hieroglyph may be explained as a professional designation: loha-kāra 'metalsmith'; kāruvu  [Skt.] n. 'An artist, artificer. An agent'.(Telugu). 
    khuṇṭa 'peg’; khũṭi = pin (M.) rebus: kuṭi= furnace (Santali) kūṭa ‘workshop’ kuṇḍamu ‘a pit for receiving and preserving consecrated fire’ (Te.) kundār turner (A.); kũdār, kũdāri (B.)
    eraka ‘knave of wheel’ Rebus: eraka ‘copper’ (Kannada) eraka ‘molten cast (metal)(Tulu).

    Size matters. Archaeological context matters. How could one interpret the utility for the people of Dholavira, of 10 large glyphs (35 to 37 cm. high and 25 to 27 cm.wide) carefully laid out, in sequence, using gypsum pieces on an inscription which was a Signboard mounted on a gateway? Maybe, the Signboard text was visible from a distance for seafaring merchants and artisans from Dilmun or Magan or Elam. How can one assume it to be oral literature, for the guidance of tourists or merchants entering the citadel or even for the people of Dholavira (Kotda)? Why should any pundit conceive of the text, arbitrarily, to be non-linguistic? The glyphs are not randomly drawn but are repetitions from several tablets and seals which carry one or more of nearly 500 such distinct glyphs on nearly 7000 inscriptions of Indus writing. Why can't the glyphs be read rebus as hieroglyphs as a cypher code for the underlying sounds & semantics of words in Meluhha (Mleccha) language -- comparable to the rebus reading of N'r-M'r palette which used N'r 'cuttle-fish' and M'r 'awl' hieroglyphs to be read together as Narmer, the name of an Egyptian emperor?

    Dholavira Gateway as seen from the citadel. "The first quake hit the township around 2800 BC, the second around 2500 BC, and the third around 2000 BC," said Bisht.

    One gateway had a signboard. "It is believed that the stone signboard was hung on a wooden plank in front of the gate. This could be the oldest signboard known to us," said Bisht. http://tinyurl.com/l3cszrr 

    Dholavira Signboard on GatewayThe citadel had two gateways: one on the northern and the other on the eastern side. Each gateway had an elaborate staircase. The landing of the staircase was at a depth of 2.3 m. After ten steps and a further descent of 2 m., the staircase led to a passage way which was 7 m. long On either side of the passage, there was a chamber which had a roof resting on stone pillars. In one of the chambers, a unique inscription was discovered. The ten letters of the inscription had a height of about 35 to 37 cm. and a width of 25 to 27 cm. The letters wee made of sliced pieces of some 'crystalline material, maybe rock, mineral or paste'. Perhaps mounted on a wooden board, the inscription might have constituted a sign-board. Ring-stones were used to support the pillars.

    [quote] RS Bisht opined that the Harappans were a literate people. The commanding height at which the 10-sign board had been erected showed that it was meant to be read by all people.Besides, seals with Indus signs were found everywhere in the city – in the citadel, middle town, lower town, annexe, and so on. It meant a large majority of the people knew how to read and write. The Indus script had been found on pottery as well. Even children wrote on potsherds. Bisht said: “The argument that literacy was confined to a few people is not correct. You find inscriptions on pottery, bangles and even copper tools. This is not graffiti, which is child’s play. The finest things were available even to the lowest sections of society. The same seals, beads and pottery were found everywhere in the castle, bailey, the middle town and the lower town of the settlement at Dholavira, as if the entire population had wealth. [unquote] http://varnam.nationalinterest.in/2010/06/the-sign-board-at-dholavira/

    The Dholavira Gateway Signboard text is perhaps the world's first advertisement hoarding by any artisan or merchant.

    Mirror: http://tinyurl.com/gwh9zj6

    This monograph demonstrates the continuum of Indus Script writing system in both Sanchi and Bharhut as evidenced by the hieroglyph-multiplexes as hypertexts on sculptures and friezes.

    The hieroglyph components on Sanchi stupa and Bharhut stupa are:
    1. lotus; 2. mollusc; 3. spathe (of palms); 4. fish fins, wings on lions; 5. rope tying pair of fishes; garland 6. elephant; 7. tiger; 8. lion; 9. spoked wheel; 10. tree.

    Hieroglyph: tAmarasa 'red lotus' Rebus: tAmra 'copper
    Hieroglyph: sangi, hangi 'mollusc' Rebus: sangin 'shell-cutter'
    Hieroglyph: , 'wing' Rebus: 
    Hieroglyph: 
    Hieroglyph: ; dula 'pair' rebus: dul 'cast metal'
    Hieroglyph: ibha 'elephant' kariba 'trunk of elephant' Rebus: ib 'iron' karba 'iron'
    Hieroglyph: kola 'tiger' Rebus: kol 'working in iron' kolle 'blacksmith' kolhe 'smelter
    Hieroglyph: arya 'lion' (Akkadian) Rebus: Ara 'brass' PLUS 'wing' Rebus: 

    Hieroglyph: eraka 'knave of wheel' Rebus: eraka 'moltencast, copper' Hieroglyph: arAm 'spokes' Rebus: Ara 'brass'.

    Hieroglyph: kuTi 'tree' Rebus: kuThi 'smelter'Hieroglyph: .

    The galleries signifying these hieroglypha are presented in the context of continued use of Indus Script cipher tradition of rebus rendering of Prakritam words to compile metalwork catalogues.

    The torana (gateways) of Sanchi and Bharhut which are adorned with one or more of these hieroglyph-complexes are a proclamation of the metalwork rendered at these worskhop sites. Bharhut, for example, displays a frieze declaring it to be a copper city, copper town.

    Not far from Sanchi and Bharhut are Eran and Vidisha which were mint towns, where thousands of punch-marked and cast coins of various metals have been found. The artisans and artists who had created the Begram ivory bronzes with Indus Script hieroglyphs had contributed to the building of the Sanchi and Bharhut stupas and related artifacts and sculptures as proclamations of their artisanal competence and metal workshops.

    Why was the hieroglyph-multiplex signifying two fins of a pair of fishes called s'rivatsa, 'child of wealth'? The metallurgical excellence achieved by the Sarasvati-Sindhu civilization artisans was indeed a celebration in metalwork as children of wealth. So it is that VAgdevi claims in the Devi Sukta of Rigveda: I am Rashtri (sovereign) carrying along the wealth of the people: aham rashtri sangamanI vasUnAm'.
    Phoenix dactylifera
    Phoenix dactylifera fruit - dates. Spathe of date palm


    Sanchi stupa torana, Northern gateway.
    Hieroglyph-multiplex atop Sanchi torana, Northern gateway. The spathe of palm hang down the pair of molluscs which tie into a rope holding two fins of fish.\

    Hieroglyph:  Pali sippī- pearl oyster, Pkt. sippī- id., etc. (DEDR 2535). sippī f. ʻspathe of date palmʼ Rebus: sippi 'artificer, craftsman'. śilpin ʻ skilled in art ʼ, m. ʻ artificer ʼ Gaut., śilpika<-> ʻ skilled ʼ MBh. [śílpa -- ] Pa. sippika -- m. ʻ craftsman ʼ, NiDoc. śilpiǵa, Pk. sippi -- , °ia -- m.; A. xipini ʻ woman clever at spinning and weaving ʼ; OAw. sīpī m. ʻ artizan ʼ; M. śĩpī m. ʻ a caste of tailors ʼ; Si. sipi -- yā ʻ craftsman ʼ.(CDIAL 12471) சிற்பியர். (சூடா.) சிற்பம்¹ ciṟpam , n. < šilpa. 1. Artistic skill; தொழிலின் திறமை. செருக்கயல் சிற்பமாக (சீவக. 2716). 2. Fine or artistic workmanship; நுட்பமான தொழில். சிற்பந் திகழ்தரு திண்மதில் (திருக்கோ. 305). சிற்பர் ciṟpar , n. < šilpa. Mechanics, artisans, stone-cutters; சிற்பிகள். (W.)சிற்பி ciṟpi, n. < šilpin. Mechanic, artisan, stone-cutter; கம்மியன். (சூடா.)சிற்பியல் ciṟpiyal , n. < சிற்பம்¹ + இயல். Architecture, as an art; சிற்பசாஸ்திரம். மாசில் கம் மத்துச் சிற்பியற் புலவர் (பெருங். இலாவாண. 4, 50).

    Sanchi stupa. Eastern gateway

    Sanchi stupa. Western gateway.
    Bharhut Stupa. Eastern gateway. Centrepiece: sippi 'shell' rebus: sippi 'artisan' eraka 'nave of wheel' rebus: eraka 'moltencast copper'. tAmarasa 'lotus' rebus: tAmra 'copper'. kola 'tiger' rebus: kol 'working in iron' kolle 'blacksmith' kolimi 'smithy, forge'. For reading of 'srivatsa' hieroglyph, see details of Sanchi Stupa torana with identical hieroglyph components.


    ताम्र-पट्टी on Bharhut frieze on a coping rail. 



    A kuravan is one of 5 kurava who are teachers, upadhyaya; the word also connotes a basket maker: குரவன் kuravaṉ , n. < guravahguru. 1. Elderly person qualified by age, family connection, respectability, knowledge or authority, to give advice and exercise control; any one ofaiṅ-kuravar; அரசன், உபாத்தியாயன் அல்லது குரு, தாய், தந்தை, தமையன் என்ற ஐங்குர வருள் ஒருவர். நிகரில் குரவரிவர் (ஆசாரக். 17). 2. Minister; மந்திரி. (பிங்.) 3. Brahmā, as the father of all; பிரமன். (திவா.)குறவன் kuṟavaṉ 
    , n. < id. [T. korava, K. koṟava, M. kuṟavan.] 1. Inhabitant of the hilly tract; குறிஞ்சிநிலமகன். குறவரு மருளுங் குன் றத்து (மலைபடு. 275). 2. Inhabitant of the desert tract; பாலைநிலமகன். (பிங்.) 3. Kuṟava, a caste of fowlers, snake-catchers, basket-makers and fortune-tellers; வலைவைத்தல் பாம்புபிடித்தல் கூடைமுடைதல் குறிசொல்லுதல் முதலிய தொழில்கள் செய்யும் சாதியினன். 4. Pretender, cringing hypocrite; பாசாங்குபண்ணுகிறவன். Colloq. 5. Mercury, quicksilver; பாதரசம். (மூ. அ.)

    Note on rebus reading of svastika hieroglyph on Sanchi stupa and Jaina Ayagapata

    Pali etyma point to the use of 卐 with semant. 'auspicious mark'; on the Sanchi stupa; the cognate gloss is: sotthika, sotthiya 'blessed'. 

    Or. ṭaü ʻ zinc, pewter ʼ(CDIAL 5992). jasta 'zinc' (Hindi) sathya, satva 'zinc' (Kannada) The hieroglyph used on Indus writing consists of two forms: 卐卍. Considering the phonetic variant of Hindi gloss, it has been suggested for decipherment of Meluhha hieroglyphs in archaeometallurgical context that the early forms for both the hieroglyph and the rebus reading was: satya.

    The semant. expansion relating the hieroglyph to 'welfare' may be related to the resulting alloy of brass achieved by alloying zinc with copper. The brass alloy shines like gold and was a metal of significant value, as significant as the tin (cassiterite) mineral, another alloying metal which was tin-bronze in great demand during the Bronze Age in view of the scarcity of naturally occurring copper+arsenic or arsenical bronze.

    I suggest that the Meluhha gloss was a phonetic variant recorded in Pali etyma: sotthiya. This gloss was represented on Sanchi stupa inscription and also on Jaina ayagapata offerings by worshippers of ariya, ayira dhamma, by the same hieroglyph (either clockwise-twisting or anti-clockwise twisting rotatory symbol of svastika). Linguists may like to pursue this line further to suggest the semant. evolution of the hieroglyph over time, from the days of Sarasvati-Sindhu civilization to the narratives of Sanchi stupa or Ayagapata of Kankali Tila.

    स्वस्ति [ svasti ] ind S A particle of benediction. Ex. राजा तुला स्वस्ति असो O king! may it be well with thee!; रामाय स्वस्ति रावणाय स्वस्ति! 2 An auspicious particle. 3 A term of sanction or approbation (so be it, amen &c.) 4 Used as s n Welfare, weal, happiness.स्वस्तिक [ svastika ] n m S A mystical figure the inscription of which upon any person or thing is considered to be lucky. It is, amongst the जैन, the emblem of the seventh deified teacher of the present era. It consists of 卍. 2 A temple of a particular form with a portico in front. 3 Any auspicious or lucky object.(Marathi)

    svasti f. ʻ good fortune ʼ RV. [su -- 2, √as1]Pa. suvatthi -- , sotthi -- f. ʻ well -- being ʼ, NiDoc. śvasti; Pk. satthi -- , sotthi -- f. ʻ blessing, welfare ʼ; Si. seta ʻ good fortune ʼ < *soti (H. Smith EGS 185 < sustha -- ). svastika ʻ *auspicious ʼ, m. ʻ auspicious mark ʼ R. [svastí -- ]Pa. sotthika -- , °iya -- ʻ auspicious ʼ; Pk. satthia -- , sot° m. ʻ auspicious mark ʼ; H. sathiyā, sati° m. ʻ mystical mark of good luck ʼ; G. sāthiyɔ m. ʻ auspicious mark painted on the front of a house ʼ.(CDIAL 13915, 13916)

     Nibbānasotthi (welfare). saccena suvatthi hotu nibbānaŋ Sn 235.Sotthi (f.) [Sk. svasti=su+asti] well -- being, safety, bless ing A iii.38=iv.266 ("brings future happiness"); J i.335; s. hotu hail! D i.96; sotthiŋ in safety, safely Dh 219 (=anupaddavena DhA iii.293); Pv iv.64(=nirupaddava PvA 262); Sn 269; sotthinā safely, prosperously D i.72, 96; ii.346; M i.135; J ii.87; iii.201. suvatthi the same J iv.32. See sotthika & sovatthika. -- kamma a blessing J i.343. -- kāra an utterer of blessings, a herald J vi.43. -- gata safe wandering, prosperous journey Mhvs 8, 10; sotthigamana the same J i.272. -- bhāva well -- being, prosperity, safety J i.209; iii.44; DhA ii.58; PvA 250. -- vācaka utterer of blessings, a herald Miln 359. -- sālā a hospital Mhvs 10, 101.Sotthika (& ˚iya) (adj.) [fr. sotthi] happy, auspicious, blessed, safe VvA 95; DhA ii.227 (˚iya; in phrase dīgha˚ one who is happy for long [?]).Sotthivant (adj.) [sotthi+vant] lucky, happy, safe Vv 8452.Sovatthika (adj.) [either fr. sotthi with diaeresis, or fr. su+atthi+ka=Sk. svastika] safe M i.117; Vv 187 (=sotthika VvA 95); J vi.339 (in the shape of a svastika?); Pv iv.33 (=sotthi -- bhāva -- vāha PvA 250). -- âlankāra a kind of auspicious mark J vi.488. (Pali)
    [quote]Cunningham, later the first director of the Archaeological Survey of India, makes the claim in: The Bhilsa Topes (1854). Cunningham, surveyed the great stupa complex at Sanchi in 1851, where he famously found caskets of relics labelled 'Sāriputta' and 'Mahā Mogallāna'. [1] The Bhilsa Topes records the features, contents, artwork and inscriptions found in and around these stupas. All of the inscriptions he records are in Brāhmī script. What he says, in a note on p.18, is: "The swasti of Sanskrit is the suti of Pali; the mystic cross, or swastika is only a monogrammatic symbol formed by the combination of the two syllables, su + ti = suti." There are two problems with this. While there is a word suti in Pali it is equivalent to Sanskrit śruti'hearing'. The Pali equivalent ofsvasti is sotthi; and svastika is either sotthiya or sotthika. Cunningham is simply mistaken about this. The two letters su + ti in Brāhmī script are not much like thesvastika. This can easily been seen in the accompanying image on the right, where I have written the word in the Brāhmī script. I've included the Sanskrit and Pali words for comparison. Cunningham's imagination has run away with him. Below are two examples of donation inscriptions from the south gate of the Sanchi stupa complex taken from Cunningham's book (plate XLX, p.449). 

    "Note that both begin with a lucky svastika. The top line reads 卐 vīrasu bhikhuno dānaṃ - i.e. "the donation of Bhikkhu Vīrasu." The lower inscription also ends with dānaṃ, and the name in this case is perhaps pānajāla (I'm unsure about jā). Professor Greg Schopen has noted that these inscriptions recording donations from bhikkhus and bhikkhunis seem to contradict the traditional narratives of monks and nuns not owning property or handling money. The last symbol on line 2 apparently represents the three jewels, and frequently accompanies such inscriptions...Müller [in Schliemann(2), p.346-7] notes that svasti occurs throughout 'the Veda' [sic; presumably he means the Ṛgveda where it appears a few dozen times]. It occurs both as a noun meaning 'happiness', and an adverb meaning 'well' or 'hail'. Müller suggests it would correspond to Greek εὐστική (eustikē) from εὐστώ (eustō), however neither form occurs in my Greek Dictionaries. Though svasti occurs in the Ṛgveda, svastika does not. Müller traces the earliest occurrence of svastika to Pāṇini's grammar, the Aṣṭādhyāyī, in the context of ear markers for cows to show who their owner was. Pāṇini discusses a point of grammar when making a compound using svastika and karṇa, the word for ear. I've seen no earlier reference to the word svastika, though the symbol itself was in use in the Indus Valley civilisation.[unquote]

    1. Cunningham, Alexander. (1854) The Bhilsa topes, or, Buddhist monuments of central India : comprising a brief historical sketch of the rise, progress, and decline of Buddhism; with an account of the opening and examination of the various groups of topes around Bhilsa. London : Smith, Elder. [possibly the earliest recorded use of the word swastika in English].
    2. Schliemann, Henry. (1880). Ilios : the city and country of the Trojans : the results of researches and discoveries on the site of Troy and through the Troad in the years 1871-72-73-78-79. London : John Murray.

    http://jayarava.blogspot.in/2011/05/svastika.html

    Bharhut sculptural relief. The center-piece is the slab with hieroglyphs (sacred writing) held on the platform which holds a pair of 'srivatsa' hieroglyph compositions. The artist is conveying the key interpretative message that the composition contains inscribed, engraved, written symbols (hieroglyphs). The hieroglyphs are read rebus using Meluhha glosses to explain the veneration of ayira-ariya dhamma. A related life-activity reading: ayira 'fish' rebus: aya 'metal alloy'; karada 'saffower' rebus: karada 'hard alloy of metal'. This is work done in kole.l 'smithy' rebus: kole.l 'temple'.

    The central hieroglyphs flanked by two 'srivatsa' hieroglyphs are a pair of spathes:
    Hieroglyph: दळ (p. 406)[ daḷa ] दल (p. 404) [ dala ] n (S) A leaf. 2 A petal of a flower. dula 'pair'
    Rebus: metalcast: ढाळ [ ḍhāḷa ] Cast, mould, form (as of metal vessels, trinkets &c.) dul 'cast metal'. The three 'x' on this frame are also hieroglyphs: kolmo 'three' Rebus: kolami 'smithy' dATu 'cross' rebus: dhatu 'mineral'. Thus, the sculptural composition is a narrative of work in a Meluhha smithy.


    Many reliefs depict life-activities of people. Many symbols are hieroglyphs read rebus, related to dharma and archaeometallurgy, lapidary work on semiprecious stones and work with sea-shells (turbinella pyrum).
    Fire altar. Smith at work. In front of the hut, smithy. Tree on field. Swan or goose on field. kanda 'fire-altar' (Santali)

    Sanchi sculptural relief: What is the fire altar flanked by two roofed huts?
    Veneration of the tree, surrounded by dwarfs, gaNa. kuTi 'tree' Rebus: kuThi 'smelter'
    Hieroglyph composition of spathe+ molluscs clanked by elephants.

    Hieroglyph: spathe, buds flanked by molluscs -- atop a ring flanked by two petas, dala 'petal'. DhALako 'ingot'
    Venerated tree, garlanded. gaNa and worshippers. Tree atop ingot slab.




    Lakshmi flanked by elephants. Divinity of wealth. Hieroglyphs: ibha 'elephant' rebus: ib 'iron' (Santali) kariba 'trunk of elephant' rebus: karba 'iron' (Kannada) dula 'pair' rebus:dul 'cast metal'. Hence, dul ib 'cast iron'.


    Foliage motif. Fish tied in a pair of molluscs, flanking two arches 'M' shaped enshrining two slabs (with script) hangi 'molusc' Rebus: sanghi 'member of sangha, community' dAma 'tying' Rebus: dhamma 'dharma, consciousness-cosmic ordering'. ayira 'fish' rebus: ayira, ariya 'person of noble character, dharmin'.
    Sanchi relief. Monkeys, tree, archer.
    Sanchi reliefs. Adoration of tree with garlands.
    Prof. of Religion, Carthage College
    Buffalo heads on field of sculptural relief together with tree, bulls, antelopes, archers. Sanchi relief.Western gateway. Top right: a fire altar is flanked by two huts, smithies, brick-kilns.
    Bharhut. Cock on tree and lion (tiger?) in front of smithy brick-kiln. kola 'tiger' rebus: kol 'working in iron' kolhe 'smelters' (Santali)
    A smith at work. Relief also shows roof of smithy with a base or bricks. On the left is the pair of inerted fish-tails. Bharhut coping from stupa, Cleveland Museum, Sunga, India, 2nd Century, B.C., Sculpture and painting- The Cleveland Museum, ACSAA

    Mirror: https://www.academia.edu/s/8b7d08b10d

    Mounted as a pair of 'srivatsa' symbols atop two pillars of the Sanchi stupa torana (north gate), the proclamation is: aya kammaṭa 'metal mint' PLUS dhāvḍā 'smelter', the two components of the message are signified by: daürā 'rope' tying the fins of fishes khambhaṛā 'fin'. dula 'pair' rebus: dul 'cast metal'.

    This remarkable hypertext is thus a continuum of Indus Script cipher and Prakritam used by Bharatam janam, 'metalcaster people'.

    There are two hieroglyph components in the hieroglyph-multiplex (hypertext) atop Sanchi stupa. They are: 1. fin (tail) of a pair of fishes; 2. rope tying the two fishes together. These components are clearly seen in the orthographic variants signified on Jaina Ayagapattas.



    Hieroglyph: khambhaṛā m. ʻ fin ʼ (Lahnda):*skambha2 ʻ shoulder -- blade, wing, plumage ʼ. [Cf. *skapa -- s.v. *khavaka -- ] S. khambhu, °bho m. ʻ plumage ʼ, khambhuṛi f. ʻ wing ʼ; L. khabbh m., mult. khambh m. ʻ shoulder -- blade, wing, feather ʼ, khet. khamb ʻ wing ʼ, mult. khambhaṛā m. ʻ fin ʼ; P. khambh m. ʻ wing, feather ʼ; G. khā̆m f., khabhɔ m. ʻ shoulder ʼ.(CDIAL 13640)

    Rebus: Ta. kampaṭṭam coinage, coin. Ma. kammaṭṭam, kammiṭṭam coinage, mint. Ka. kammaṭa id.; kammaṭi a coiner. (DEDR 1236)

    skambhá1 m. ʻ prop, pillar ʼ RV. 2. ʻ *pit ʼ (semant. cf. kūˊpa -- 1). [√skambh]
    1. Pa. khambha -- m. ʻ prop ʼ; Pk. khaṁbha -- m. ʻ post, pillar ʼ; Pr. iškyöp, üšköb ʻ bridge ʼ NTS xv 251; L. (Ju.) khabbā m., mult. khambbā m. ʻ stake forming fulcrum for oar ʼ; P. khambh, khambhā, khammhā m. ʻ wooden prop, post ʼ; WPah.bhal. kham m. ʻ a part of the yoke of a plough ʼ, (Joshi) khāmbā m. ʻ beam, pier ʼ; Ku. khāmo ʻ a support ʼ, gng. khām ʻ pillar (of wood or bricks) ʼ; N. khã̄bo ʻ pillar, post ʼ, B. khām, khāmbā; Or. khamba ʻ post, stake ʼ; Bi. khāmā ʻ post of brick -- crushing machine ʼ, khāmhī ʻ support of betel -- cage roof ʼ, khamhiyā ʻ wooden pillar supporting roof ʼ; Mth. khāmh, khāmhī ʻ pillar, post ʼ, khamhā ʻ rudder -- post ʼ; Bhoj. khambhā ʻ pillar ʼ, khambhiyā ʻ prop ʼ; OAw. khāṁbhe m. pl. ʻ pillars ʼ, lakh. khambhā; H. khām m. ʻ post, pillar, mast ʼ, khambh f. ʻ pillar, pole ʼ; G. khāmm. ʻ pillar ʼ, khã̄bhi, °bi f. ʻ post ʼ, M. khã̄b m., Ko. khāmbho, °bo, Si. kap (< *kab); -- X gambhīra -- , sthāṇú -- , sthūˊṇā -- qq.v.
    2. K. khambürü f. ʻ hollow left in a heap of grain when some is removed ʼ; Or. khamā ʻ long pit, hole in the earth ʼ, khamiā ʻ small hole ʼ; Marw. khã̄baṛo ʻ hole ʼ; G.khã̄bhũ n. ʻ pit for sweepings and manure ʼ. *skambhaghara -- , *skambhākara -- , *skambhāgāra -- , *skambhadaṇḍa -- ; *dvāraskambha -- . Addenda: skambhá -- 1: Garh. khambu ʻ pillar ʼ.(CDIAL 13639)

    Hieroglyph: daürā 'rope' Rebus: dhāvḍā 'smelter'

    Hieroglyph: daũ̈rā, daürā ʻ rope ʼ(Oriya): dāˊman1 ʻ rope ʼ RV. 2. *dāmana -- , dāmanī -- f. ʻ long rope to which calves are tethered ʼ Hariv. 3. *dāmara -- . [*dāmara -- is der. fr. n/r n. stem. -- √dā2]
    1. Pa. dāma -- , inst. °mēna n. ʻ rope, fetter, garland ʼ, Pk. dāma -- n.; Wg. dām ʻ rope, thread, bandage ʼ; Tir. dām ʻ rope ʼ; Paš.lauṛ. dām ʻ thick thread ʼ, gul. dūm ʻ net snare ʼ (IIFL iii 3, 54 ← Ind. or Pers.); Shum. dām ʻ rope ʼ; Sh.gil. (Lor.) dōmo ʻ twine, short bit of goat's hair cord ʼ, gur. dōm m. ʻ thread ʼ (→ Ḍ. dōṅ ʻ thread ʼ); K. gu -- dômu m. ʻ cow's tethering rope ʼ; P. dã̄u, dāvã̄ m. ʻ hobble for a horse ʼ; WPah.bhad. daũ n. ʻ rope to tie cattle ʼ, bhal. daõ m., jaun. dã̄w; A. dāmā ʻ peg to tie a buffalo -- calf to ʼ; B. dām, dāmā ʻ cord ʼ; Or. duã̄ ʻ tether ʼ, dāĩ ʻ long tether to which many beasts are tied ʼ; H. dām m.f. ʻ rope, string, fetter ʼ, dāmā m. ʻ id.,garland ʼ; G. dām n. ʻ tether ʼ, M. dāvẽ n.; Si. dama ʻ chain, rope ʼ, (SigGr) dam ʻ garland ʼ. -- Ext. in Paš.dar. damaṭāˊ, °ṭīˊ, nir. weg. damaṭék ʻ rope ʼ, Shum.ḍamaṭik, Woṭ. damṓṛ m., Sv. dåmoṛīˊ; -- with -- ll -- : N. dāmlo ʻ tether for cow ʼ, dã̄wali, dāũli, dāmli ʻ bird -- trap of string ʼ, dã̄wal, dāmal ʻ coeval ʼ (< ʻ tied together ʼ?); M. dã̄vlī f. ʻ small tie -- rope ʼ.
    2. Pk. dāvaṇa -- n., dāmaṇī -- f. ʻ tethering rope ʼ; S. ḍ̠āvaṇu, ḍ̠āṇu m. ʻ forefeet shackles ʼ, ḍ̠āviṇī, ḍ̠āṇī f. ʻ guard to support nose -- ring ʼ; L. ḍã̄vaṇ m., ḍã̄vaṇī, ḍāuṇī(Ju. ḍ̠ -- ) f. ʻ hobble ʼ, dāuṇī f. ʻ strip at foot of bed, triple cord of silk worn by women on head ʼ, awāṇ. dāvuṇ ʻ picket rope ʼ; P. dāuṇ, dauṇ, ludh. daun f. m. ʻ string for bedstead, hobble for horse ʼ, dāuṇī f. ʻ gold ornament worn on woman's forehead ʼ; Ku. dauṇo m., °ṇī f. ʻ peg for tying cattle to ʼ, gng. dɔ̃ṛ ʻ place for keeping cattle, bedding for cattle ʼ; A. dan ʻ long cord on which a net or screen is stretched, thong ʼ, danā ʻ bridle ʼ; B. dāmni ʻ rope ʼ; Or. daaṇa ʻ string at the fringe of a casting net on which pebbles are strung ʼ, dāuṇi ʻ rope for tying bullocks together when threshing ʼ; H. dāwan m. ʻ girdle ʼ, dāwanī f. ʻ rope ʼ, dã̄wanī f. ʻ a woman's orna<-> ment ʼ; G. dāmaṇ, ḍā° n. ʻ tether, hobble ʼ, dāmṇũ n. ʻ thin rope, string ʼ, dāmṇī f. ʻ rope, woman's head -- ornament ʼ; M. dāvaṇ f. ʻ picket -- rope ʼ. -- Words denoting the act of driving animals to tread out corn are poss. nomina actionis from *dāmayati2.3. L. ḍãvarāvaṇ, (Ju.) ḍ̠ã̄v° ʻ to hobble ʼ; A. dāmri ʻ long rope for tying several buffalo -- calves together ʼ, Or. daũ̈rā, daürā ʻ rope ʼ; Bi. daũrī ʻ rope to which threshing bullocks are tied, the act of treading out the grain ʼ, Mth. dã̄mar, daũraṛ ʻ rope to which the bullocks are tied ʼ; H. dã̄wrī f. ʻ id., rope, string ʼ, dãwrī f. ʻ the act of driving bullocks round to tread out the corn ʼ. Addenda: dāˊman -- 1. 1. Brj. dã̄u m. ʻ tying ʼ. 3. *dāmara -- : Brj. dã̄wrī f. ʻ rope ʼ.(CDIAL 6283)

    Rebus: dhāvḍī ʻ composed of or relating to iron ʼ (Marathi) धवड [ dhavaḍa ] m (Or धावड) A class or an individual of it. They are smelters of iron.धावड [ dhāvaḍa ] m A class or an individual of it. They are smelters of iron. धावडी [ dhāvaḍī ] a Relating to the class धावड. Hence 2 Composed of or relating to iron. (Marathi) dhāˊtu n. ʻ substance ʼ RV., m. ʻ element ʼ MBh., ʻ metal, mineral, ore (esp. of a red colour) ʼ Mn., ʻ ashes of the dead ʼ lex., ʻ *strand of rope ʼ (cf.tridhāˊtu -- ʻ threefold ʼ RV., ayugdhātu -- ʻ having an uneven number of strands ʼ KātyŚr.). [√dhā]Pa. dhātu -- m. ʻ element, ashes of the dead, relic ʼ; KharI. dhatu ʻ relic ʼ; Pk. dhāu -- m. ʻ metal, red chalk ʼ; N. dhāu ʻ ore (esp. of copper) ʼ; Or. ḍhāu ʻ red chalk, red ochre ʼ (whence ḍhāuā ʻ reddish ʼ; M. dhāū, dhāv m.f. ʻ a partic. soft red stone ʼ (whence dhā̆vaḍ m. ʻ a caste of iron -- smelters ʼ, dhāvḍī ʻ composed of or relating to iron ʼ); -- Si. dā ʻ relic ʼ; -- S. dhāī f. ʻ wisp of fibres added from time to time to a rope that is being twisted ʼ, L. dhāī˜ f. (CDIAL 6773)
     Srivatsa with kanka, 'eyes' (Kui). 
    Begram ivories. Plate 389 Reference: Hackin, 1954, fig.195, no catalog N°. According to an inscription on the southern gate of Sanchi stupa,
    it has been carved by ivory carvers of Vidisha.Southern Gateway panel information:West pillar Front East Face has an inscription. Vedisakehi dantakarehi rupa-kammam katam - On the border of this panel – Epigraphia Indica vol II – written in Brahmi, language is Pali –  the carving of this sculpture is done by the ivory carvers of Vedisa (Vidisha). http://puratattva.in/2012/03/21/sanchi-buddham-dhammam-sangahm-5-1484 
    Ta. kaṇ eye, aperture, orifice, star of a peacock's tail. Ma. kaṇ, kaṇṇu eye, nipple, star in peacock's tail, bud. Ko. kaṇ eye. To. koṇ eye, loop in string. Ka. kaṇ eye, small hole, orifice. Koḍ. kaṇṇï id. Pe. kaṇga (pl. -ŋ, kaṇku) id. Manḍ. kan (pl. -ke) id. Kui kanu (pl. kan-ga), (K.) kanu (pl. kaṛka) id. Kuwi (F.) kannū (S.) kannu (pl. kanka), (Su. P. Isr.) kanu (pl. kaṇka) id. (DEDR 1159).

    śrivatsa symbol [with its hundreds of stylized variants, depicted on Pl. 29 to 32] occurs in Bogazkoi (Central Anatolia) dated ca. 6th to 14th cent. BCE on inscriptions Pl. 33, Nandipāda-Triratna at: Bhimbetka, Sanchi, Sarnath and Mathura] Pl. 27, Svastika symbol: distribution in cultural periods] The association of śrivatsa with ‘fish’ is reinforced by the symbols binding fish in Jaina āyāgapaṭas (snake-hood?) of Mathura (late 1st cent. BCE).  śrivatsa  symbol seems to have evolved from a stylied glyph showing ‘two fishes’. In the Sanchi stupa, the fish-tails of two fishes are combined to flank the ‘śrivatsa’ glyph. In a Jaina āyāgapaṭa, a fish is ligatured within the śrivatsa  glyph,  emphasizing the association of the ‘fish’ glyph with śrivatsa glyph.

    (After Plates in: Savita Sharma, 1990, Early Indian symbols, numismatic evidence, Delhi, Agama Kala Prakashan; cf. Shah, UP., 1975, Aspects of Jain Art and Architecture, p.77)

    Khandagiri caves (2nd cent. BCE) Cave 3 (Jaina Ananta gumpha). Fire-altar?, śrivatsa, svastika
    (hieroglyphs) (King Kharavela, a Jaina who ruled Kalinga has an inscription dated 161 BCE) contemporaneous with Bharhut and Sanchi and early Bodhgaya.





    clip_image003
    clip_image004[3]Tree shown on a tablet from Harappa.
    [Pl. 39, Savita Sharma, opcit. Tree symbol (often on a platform) on punch-marked coins; a symbol recurring on many tablets showing Sarasvati hieroglyphs].

    Kushana period, 1st century C.E.From Mathura Red Sandstone 89x92cm
    books.google.com/books?id=evtIAQAAIAAJ&q=In+the+image...

    Ayagapatta, Kankali Tila, Mathura.


     

    Mirror: http://tinyurl.com/gr9qpmo

    The two hieroglyph-multiplexes signified by s'ankha 'mollusc or shell' and by sippi 'spathe of date palm' are signifiers of 1. shell-cutter; 2. artisan, artificer. Thus the multiplex shown on Bharhut and Sanchi sculptural panels are a celebration of the artisan's competence in communicating the message of metalwork and shell-work by craftsmen, Bharatam Janam. See: http://bharatkalyan97.blogspot.in/2016/02/indus-scrip-hieroglyphs-tamrapatti.html 

     The name Besanagara may relate to yuechi, vais'ya traders who had their domain of seafaring mercantile activity across Eurasia.


    Zoom: 52996 (cf. John Huntington database) Standard carried by horse-rider. In Indian tradition, kinnara is a celestial musician. Possibly, the s'ankha shown as a mollusc on the standard is a semantic reinforcement of the s'ankha as a trumpet. 
    Procession on Horseback
    Bharhut, c. 100 BCE 
    Indian Museum, Calcutta
    Hackin 1954, p.169, figs.18 Ivory? Size: 10.6 x 15.8 x 0.4 cm Begram rectangular plaque depicting three palmettos with curled-up ends, held together by rings made up of lotus petals. Between the palmettos elongated fruit is shown . This scene is bordered by a band depicting a series of four-leaved flowers set in a square frame. In this hieroglyhphic multiplex, there are three distinct orthographic components:

    Mollusc 1. mollusc (snail) pair depicted by a pair of antithetical S curved lines: sã̄khī Rebus: sã̄kh ʻconch-shell-cutterʼ
    Palmetto or Spathe 2. spathe of a palm or palmetto: sippī f. ʻspathe of date palmʼ Rebus: sippi 'artificer, craftsman'. It could also be seen as a chisel:śaṅkula Rebus: sangin 'shell-cutter'.
    Tied together, cord 3. a thread or cord that ties the mollusc pair and spath in the centre together into a composite orthographic unit. dām ʻropeʼ Rebus: dhamma 'dharma' dham̄a ʻemployment in the royal administrationʼ.  http://bharatkalyan97.blogspot.in/2015/06/deciphering-indus-script-meluhha.html

    The Meluhha gloss which signifies the series is: ధోరణి [ dhōraṇi ] dhōraṇi. [Skt.] n. A series, line, range; వరుస. A way, style, tradition. పద్ధతి dhorani [ dhoranî ] f. uninterrupted series (Samskritam) The semantics of this gloss is demonstrated by a series of hieroglyphs on the Begram ivory plaque and on Bharhut and Sanchi Stupa Toranas (Architraves on gateways). See also: దోరణ [ dōraṇa ] or దోరణము Same as తోరణము. (q. v.) దోరపాక or ఓరపాక a shed with a pent roof. (Telugu)
    Sanchi Stupa. Northern Gateway Toraṇa, 'row of hieroglyphs on the top architrave.

    From a Jaina AyAgapatta. Fish tied with  a rope and a pair of molluscs. aya 'fish' rebus: ayas, ayas 'iron, metal' sangi 'mollusc' rebus: sangi 'shell-cutter'; dAman 'rope, garland' rebus: dhAvaD 'smelter'. sippi 'shell' rebus: sippi 'artisan'.

    S. Kalyanaraman
    Sarasvati Research Center
    February 17, 2016









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    Lord Krishna's Studies Bulletin, India Science Monitor (Feb. 2016)

    February 16, 2016, 6:31 pm
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    Communist leaders of all hue are anti-national,they follow Charu Mazumdar & support terrorists agenda -- Anirban Ganguly. NaMo, nationalise kaalaadhan.

    February 16, 2016, 6:38 pm
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    MARCH OF THE ANTI-INDIA BRIGADE

    Wednesday, 17 February 2016 | Anirban Ganguly | in Oped
    The ‘constitutional patriotism' oozing intellectuals and historians who have only tried to understand India either ‘before' or ‘after' Mahatma Gandhi, are consciously pushing forth agendas that aim to destabilise India and halt her march towards self-reliance
    Those preaching ‘constitutional patriotism’  whatever that means  have generally and always kept silent when the actual idea of India has been challenged, threatened and attacked. Having built careers in the sanitinised confines of Ivy-league institutions and having survived on political doles thrown to them by patrons who expect to be shielded and eulogised for the stupidest or unkindest moves, these ‘finest public intellectuals’ live on obfuscation, intellectual subterfuge and hermeneutical dishonesty.
    Those using their letter-power and hollow logic to ‘support’ the celebration of terrorists in the hallowed precincts of a leading educational institution in the country and thereby encourage the further replication of these acts across the land, those justifying the abuse of the constitutional institutions of the land and the incitement to violence against these institutions “Afzal, your killers are still at large” is not an innocent cry but a blood-thirsty howl to eliminate all those who work to uphold the unity and sovereignty of India  also fall in the league of anti-nationals, anti-national intellectuals who owe allegiance not to the all-encompassing and inspiring idea of India but rather to themselves first, to India-haters next, to a section of their political patrons who have only the interest and welfare of a particular dynasty or family in mind, a welfare and benefit to be accrued at the cost of India, at the cost of her well-being, at the cost of the security of her millions of ordinary citizens.
    Such an ‘avant garde’ intellectual action by these ‘free-thinkers’ has generated a peculiar spectacle where worshippers of Mao and Stalin — the two crudest genocidal leaders in the history of mankind  and members of a family which, following Adolf Hitler, blacked out democracy in India in 1975 and allowed a mass-killer of Indians, Warren Anderson, to escape India with impunity after having committed his genocide, articulate definitions of nationalism and patriotism. It was thus a hugely ironical spectacle to see comrade Sitaram Yechury, whose ideological ancestors had opposed India’s freedom movement and were active in subverting that freedom once it was achieved. speak of freedom, free expression and democratic rights. Or was it ironical, comrade Yechury was just loyally following the footsteps of these ancestors of his by remaining true to his ideological indoctrination which has taught him to see India not as a nation but as a sub-continent where a ceaseless clash of class continues and which needs dismemberment at the first instance so that there could be ‘true liberation’. Weren’t the communists the ones who cried in 1947: “Ye azadi jhuta hai (this freedom is false)” and took up arms to oppose free India?
    No column space or ink is spilled on asking a few fundamental questions; the Ivy-league and world-certified intellectuals are busy justifying why it is necessary to allow a group to create unrest and celebrate the ‘martyrdom’ of those elements who worked, in collusion with forces inimical to India, to wrack her apart. Ironically these intellectuals, many of whom have survived over the years on doles from the nodal Indian Council for Social Science Research, the Reserve Bank of India and other such ‘hated state’ institutions, have risen to support the breaking of India, “tukde tukde”, the dissolution of India, the severance from India and freedom for Jammu & Kashmir  the azadi that the JNU sloganeers demanded for Kashmir was the azadi as defined by the actions of “Maqbool, Afzal and Hurriyat” the first two terrorists who conspired to dismember India and the other a discredited self-styled people’s front supported by Pakistan and dreaded terrorists outfits. Any sane and impartial observer would discern that the sloganeers have honed their skills elsewhere and where not the usual ‘made in JNU’ types who stick posters and take out marches in support of some far-off revolution.
    The appeal to join the ‘cultural evening’ on February 9 in support of terrorists said, “We appeal to you to join a cultural evening in rage against the occupation of Kashmir by the Indian state, and in solidarity with the valiant struggle of the people of Kashmir for their inalienable right to self-determination.” The appeal also cited with certain aplomb, “Comrade Charu Mazumdar” (CM), an ideological relic from a hoary past, and his call for dismembering India, “The slogan, ‘Kashmir is an inalienable part of India’, is given by the ruling class in the interest of plundering. No Marxist can support this slogan. It is the essential duty of Marxists to accept the right of self-determination by every nationality. On questions of Kashmir, Nagas etc, the Marxists should express their support in favour of the fighters.” Comrade Karat, comrade Sita and the hordes of Marxists thus, both, expelled and liberated, strove hard to stay true to the vision of ‘CM’ and have also accepted in that act that Kashmir was an ‘occupied state’.
    It was this evening that gradually manifested itself through slogans that demanded the not only the ‘liberation’ of Kashmir but also of Assam, ‘Nagalim’, Manipur and ,of all places, the Indian state of Kerala. In no other democratic nation, whose leading lights had toiled so hard to give the people a stellar Constitution, would one witness the vulture-like convergence of political leaders and Members of Parliament who have taken oath on the Constitution of India, in support of those who have essentially and unequivocally called for the dissolution of India. Thus comrades Yechury, Sudhakar Reddy, D Raja and that lost and confused scion of the Congress first family, himself a ‘comrade’ of sorts, Mr Rahul Gandhi  under whose grandmother’s premiership Maqbool was hanged and under whose party’s rule later Afzal was tried and hanged  had essentially converged to support the ‘vision’ of Charu Mazumdar and present-day terrorists whose sole objective is to see India broken and fragmented. For them nothing is sacrosanct in the Indian constitutional set-up, the Supreme Court of India  hich had passed the judgements  least of all. No one asks, for example, how is it that parliament member and Communist Party of India leader D Raja’s daughter was an active and leading part of a demonstration that called for India’s destruction. Hasn’t Mr Raja owed his allegiance to the Constitution while taking oath as member of Parliament? Or is that too a diversionary tactics for the adoption of revolutionary methods to dupe the Indian constitutional framework?The ‘constitutional patriotism’ oozing intellectuals and historians who have only tried to understand India either ‘before’ or ‘after’ Mahatma Gandhi, are consciously pushing forth agendas that aim to destabilise India and halt her march towards self-reliance. The argument for freedom of expression is just a smokescreen.

    Yes indeed, the struggle and ‘jung’ shall continue  but not until “India is destroyed”; until India triumphs and the enemies of her civilisational soul are relegated and dissolved for perpetuity.
    http://www.dailypioneer.com/columnists/oped/march-of-the-anti-india-brigade.html
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    Horse and parasol hieroglyphs on Bharhut torana and other friezes in Indus Script tradition elucidate sippi 'artisan' eraka 'copper' workshops

    February 16, 2016, 7:28 pm
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    Mirror: https://www.academia.edu/s/b73a4cd2bd

    Many hieroglyphs can be seen on sculptural friezes of the historical periods in sites such as Sanchi, Bharhut, Nagarjunakonda, Goli, Amaravati, which are interpreted as Indus Script metalwork catalogues.
    An "eight-angled" (    astasri) Yupa pillar seen in Binjor yajna kunda at the archaeological site  (ca. 2500 BCE) continues to be a signature tune in central architrave of the eastern gateway of Sanchi stupa. The octagonal pillar is topped by: dAma 'garland' rebus: dhAvaD 'smelter'; eraka 'nave of wheel' rebus: eraka 'moltencast copper' kolmo 'three' rebus: kolimi 'smithy, forge' kola 'tiger' rebus: kol 'working in iron' kolhe 'smelter' thus reinforcing the octagonal pillar as a signifier of metalwork in a yajna kunda. The tree on a platform is a background architectural iconograph signifying kuTi 'tree' rebus: kuThi 'smelter'.

    Other Indus Script hieroglyphs identifiable in the following gallery of artwork and read rebus as metalwork catalogues are:

    kariba 'elephant trunk' rebus: karba 'iron' ibha 'elephant' rebus: ib 'iron'
    tAmarasa 'lotus' (Prakritam) rebus: tAmra 'copper'    meDha 'ram' Rebus: meD 'iron'khambhaṛā m. ʻ fin ʼ (Lahnda CDIAL 13640) rebus: kammaTa 'mint, coiner, coinage' (Kannada)
    sippi 'spathe of date palm' rebus: sippi 'artisan, artificer'
    sangi, hangi 'mollusc, shell' rebus: sangin 'shell-cutter'.    tāmrapaṭṭī ताम्र-पट्टी, 'copper-city, copper-town': Bharhut भरहुत is identified on a set of hieroglyph multiplexes signifying copper tablets with inscriptions in the Indus Script tradition of a mlecchita vikalpa writing system or Indus Script cipher. 



    Great departure of the Buddha. Central architrave
    (outerface), East gateway. Sanchi stupa. Photo: Wendy Holden.






    Vessantara jataka, both faces of lowest architrave, east
    gateway. Sanchi stupa (After Schlingloff)




    Top: Vessantara Jakata. Goli. 3rd cent. (After Shlingloff). Detail of 13b, 14b. 14a Story of Nanda.Nagarjunakonda. 3rd cent. (After Schlingloff)



    Chaddanta Jataka. Amaravati. 2nd cent. Photo: ASI

    Bharhut. Photo: ASI




    Presnajit Pillar. Bharhut. Photo: ASI. Ajatasatru pillar. Bharhut. Photo: ASI
    Narrative from Asilakhana Jataka. Bharhut. Photo: AIIS.
    Narrative Kukkuta Jataka. Bharhut. Photo: AIIS


    Seen as a narrative of Vessantara Jakata. Bharhut coping, ca. 100 to 80 BCE (cf. Vidya Deheja) http://rubiqhosting.com/vidya-dehejia/wp-content/uploads/2015/08/Modes-of-Narration-Vidya-Dehejia.pdf Source: Vidya Deheja, 1990, On the model of visual narration in early Buddhist Art, in: The Art Bulletin, Vol. 72, No. 3, Sept. 1990, pp. 374-392




    tāmrapaṭṭī ताम्र-पट्टी, 'copper-city, copper-town': Bharhut भरहुत), Besanagara बेसनगर 

    The centre-piece of the Bharhut frieze on a coping rail is a fillet flanked by lotus flowers and srivatsa hieroglyph multiplex. The centre-piece is a rectangular piece or plate connected to a thread, not unlike the fillet (with a dotted circle) shown on the foreheads of Priests of Mohenjo-daro metalwork guild. Since the three lotus flowers are: tAmara, the rebus reading of the flowers is: tAmra 'copper'. Nestled within the three lotus design is the tāmrapaṭṭa 'copper plate' fillet. In Indian sprachbund, tāmrapaṭṭa has a cultural connotation signifying the recognition of leadership of a guild, a tradition later applied to the anointing of kings of janapada-s. The wife of a king is referred to as पट्टः-देवी, -महिषी, -राज्ञी the principal queen, i.e. wife of a person who is anointed king with a paTTa. पट्ट [p= 579,2]  m. (fr. पत्त्र?) a slab , tablet (for painting or writing upon) MBh.(esp.) a copper plate for inscribing royal grants or orders (cf. ताम्र-) a bandage , ligature , strip , fillet (of cloth , leather &c ) MBh. Sus3r. a frontlet , turban (5 kinds , viz. those of kings , queens , princes , generals , and the प्रसाद-पट्टस् , or turban of honour ; cf. VarBr2S. xlix) , tiara , diadem MBh. Ka1v. Ra1jat. (ifc. f(आ).)  पट्टी f. a city , town (cf. निवसन). 
    (Monier-Williams).पट्टकः 1 A plate of metal used for inscriptions or royal edicts. -2 A bandage. -3 A document; (also n.)

    The ends of the thread end up with a small cylindrical band shown at the bottom of the figure below:

    In the context of the tāmrapaṭṭī ताम्र-पट्टी, the flanking srivatsa hieroglyph multiplex can be read rebus: aya'fish' rebus: aya, ayas 'iron, metal'; xolA 'tail' rebus: kolle 'blacksmith', kol 'working in iron', kole.l'smithy'. The srivatsa is: aya kole.l 'metal smithy'.

    That the entire frieze is devoted to cataloguing metalwork is reinforced by the following hieroglyphs shown on adjacent frames: 1. signifying metal ingot (ox-hide type); and 2. blacksmith at work in a smithy



    Thus, the frieze hieroglyph multiplex frame sends a clear message: aya kole.l 'metal smithy', tAmra 'lotus' rebus: tAmra 'copper'; tāmrapaṭṭī 'copper-city, copper-town'.

    Section of a coping rail. 30.5x122 cm. 2nd cent. BCE Sunga. Bharhut. The Indian sculptural tradition, which began during the Indus Valley period, continued to flourish under the patronage of the early historical dynasties and is closely associated with the development of Buddhism. The major Buddhist monument of the Shunga dynasty was the Bharhut stupa in Madhya Pradesh. Although it did not survive to our time, many sculptural fragments from Bharhut exist in different collections around the world, among which the Indian Museum in Calcutta is the leader. The Cleveland Museum of Art has two sculptures from Bharhut, this section of a stupa's coping rail and a crossbar decorated with a lotus medallion on each side.The winding lotus stalk divides the central portion of the coping into compartments that alternate everyday genre scenes with representation of jewels. The stalk symbolizes a wish-fulfilling creeper (kalpa-lata or kalpa-vrksa), and the jewels are the auspicious symbol of abundance and wealth. The necklace on the left is of particular interest and consists of a large bead with two side pendants. The plain center bead is flanked by two side pendants in the form of triratna (three-jewels), a very popular early Buddhist symbol. The second jewel, on the right, is a regular five-string bead necklace.The genre scenes, from left to right, show a man beside an architectural enclosure trying to catch a small animal climbing the lotus stalk. The second scene shows a man (sadhu or ascetic type, with an elaborate coiffure of matted hair) seated beside a wood hut. He attends a fire at an open hearth, surrounded by the baskets of chapati(s) (bread pancakes) that he is baking. It should be remembered that this early phase of Buddhism, frequently referred to as "anicomic," predates the representations of Buddha in anthropomorphic from and employs the language of various symbols and scenes based on daily life.The frieze below the center section of the coping is decorated with a row of bells suspended from crossed chains--a motif typical of Bharhut. The upper portion of the coping,now missing, was almost certainly decorated with a frieze of a step-merlon pattern alternating with a stylized palm tree--another standard motif on Bharhut copings.The style of sculpture is characteristic of Bharhut: a relatively deep relief, but on oneplane, without graduation in depth. The figures are charmingly naive, wear minimal clothing, and are adorned with heavy jewelry, turbans, or hairdos. Their gestures are somewhat angular yet successfully convey movement. It is obvious that the artist tookgreat delight in their portrayal. CMA 1972.366
    Source: http://bharatkalyan97.blogspot.in/2015/06/on-bharhut-frieze-on-coping-rail.html

    A face is shown on a sculptural relief, in a venerated temple arch flanked by two ox-hide ingots and close to a tree (rebus: kuThi 'smelter'). The copper ingot is: muh 'face' rebus: muhA 'quantity taken out of furnace, ingot'.

    Addendum to: http://bharatkalyan97.blogspot.in/2016/02/indus-script-signboards-bharhut-sanchi.html


    The centrepiece stake of the central hieroglyph-multiplex is the skambha, kambha rebus: kammaTa 'mint, coiner, coinage'.

    Torana from Mathura and Mathura lion capital which incorporates many hieroglyph elements later to be found in Bharhut-Sanchi: Pair of tigers (lions?), molluscs, srivatsa 

    khambhaṛā m. ʻ fin ʼ (Lahnda CDIAL 13640) rebus: kammaTa 'mint, coiner, coinage' (Kannada)




    Thus, Bharhut is proclaimed on the signboard of the Bharhut torana as a copper town with workshops of artisans.








     The pair of horses on the Bharhut torana carrying parasols is read rebus:





    sadom 'horse' rebus: sadana 'seat, dwelling' koDe 'parasol' rebus: koD 'workshop'




    ``^horse'':
    Sa. sadOm `horse'.
    Ma. sadOm `horse'.
    Mu. sadOm `horse'.
    Ho sadOm `horse'.
    Bh. sadOm `horse'.
    Dh. sadOm `horse'.
    KW sadOm
    @(V070,M093)
    sádana n. ʻ coming to rest, seat ʼ RV. 2. sāˊdana -- n. ʻ setting down (of vessels &c.) ʼ ŚBr., ʻ seat, dwelling ʼ MBh. [√sad] 1. Gmb. sã̄ ʻ chair, stool ʼ.2. M. sāṇ f. ʻ appropriate spot for the palanquin of Hoḷī Devī on the day of burning the Hoḷī ʼ (LM 418 < chādana -- ), sāṇā m. ʻ the spot where a ferry boat plies ʼ.(CDIAL 13117)

     śabdayati ʻ calls ʼ Śaṁk. 2. śabdāpayati R. [śábda -- ]1. Pa. saddita -- ʻ called ʼ (cf. saddāyati ʻ calls ʼ), Pk. saddaï, K.ḍoḍ. śadṇō, S. saḍ̠aṇu, L. saddaṇ, mult. saḍaṇ, pres. part. saḍẽdā, (Ju.) saḍ̠ḍ̠aṇ, P. saddṇā, bhaṭ.sadṇā, WPah.bhal. śaddṇū, (Joshi) śādṇu.2. S. saḍ̠āiṇu ʻ to have called ʼ; L.awāṇ. sadāvuṇ ʻ to call ʼ; P. caus. sadāuṇā; WPah.cur. śadāṇā ʻ to call ʼ, M. sādā̆viṇẽ. (CDIAL 12300)
    Ta. kuṭai umbrella, parasol, canopy. Ma. kuṭa umbrella. Ko. koṛ umbrella made of leaves (only in a proverb); keṛ umbrella. To. kwaṛ id. Ka. koḍe id., parasol. Koḍ. koḍe umbrella. Tu. koḍè id.
     Te. goḍugu id., parasol. Kuwi (F.) gūṛgū, (S.) gudugu, (Su. P.) guṛgu umbrella (< Te.). / Cf. Skt. (lex.) utkūṭa- umbrella, parasol. (DEDR 1663)
    Rebus: koD 'workshop' (Kuwi) Ta. koṭṭakai shed with sloping roofs, cow-stall; marriage pandal; koṭṭam cattle-shed; koṭṭil cow-stall, shed, hut; (STD) koṭambe feeding place for cattle. Ma.koṭṭil cowhouse, shed, workshop, house. Ka. koṭṭage, koṭige, koṭṭige stall or outhouse (esp. for cattle), barn, room. Koḍ. koṭṭï shed. Tu. koṭṭa hut or dwelling of Koragars; koṭya shed, stall. Te. koṭṭā̆mu stable for cattle or horses; koṭṭāyi thatched shed. Kol. (Kin.) koṛka, (SR.) korkā cowshed; (Pat., p. 59) konṭoḍi henhouse.Nk. khoṭa cowshed. Nk. (Ch.) koṛka id. Go. (Y.) koṭa, (Ko.) koṭam (pl. koṭak) id. (Voc. 880); (SR.) koṭka shed; (W. G. Mu. Ma.) koṛka, (Ph.) korka, kurkacowshed (Voc. 886); (Mu.) koṭorla, koṭorli shed for goats (Voc. 884). Malt. koṭa hamlet. / Influenced by Skt. goṣṭha-.(DEDR 2058)

    S. Kalyanaraman
    Sarasvati Research Center
    February 17, 2016

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