Canard means, ‘to sell the ducks by half’. This note is a riposte to a canard.
Vedic people used chandas, poetry par excellence to convey profound thoughts in an extraordinary intellectual inquiry; they venerated Vāk (speech); they also knew that speech was incised, that is, written on wooden or stone or other media tablets.
A Harvard Professor ignores the texts to spread a canard. Here is a ṛca:
त्वां अग्ने प्रथमं आयुं आयवे देवा अकृण्वन्नहुषस्य विश्पतिं
इळां अकृण्वन्मनुषस्य शासनीं पितुरयत्पुत्रो ममकस्य जायते (RV 1.31.11)
RV1.031.11 The gods formerly made you, Agni, the living general of the mortal Nahuṣa; they made Iḷā, the instructress of Manu, when the son of my father was born. [Nahuṣa was the son of Āyus, son of Purūravas, who was elevated to heaven as an Indra. Iḷā institues the first rules of performing sacrifices, hence she is Śāsanī = dharmopadeśakartrī, the giver of instruction in duty]. (Trans. Wilson)
In this ṛca, the word Śāsanī (f.) should be interpreted as a written instruction. Such an interpretation is consistent with the observation of Prof. TP Verma on the phrase takṣat vāk, ‘incised speech’ – a reference to a writing system which used wooden or clay tablets to incise speech as evidenced in Susa for Sumerian.
A word often used in Pali to refer to writing is panna. This is traceable to the Rigvedic term parṇa ‘leaf’ as semantically expanded in Tamil word paṉṉāṭai, ‘Fibrous cloth-like web about the bottom of the leaf-stalk of a palmyra or cocoanut tree’.
To cite the word lipi mentioned by Pāṇini and questionably trace it to an old Persian word, dipi, is a clear instance of suggestio falsi, and suppressio veri indulged in, wearing an academic burqa.
Buhler (Buhler, Georg, 1898, On the origin of the Indian Brahma alphabet, 2nd rev. edn. Of Indian Studies, No. III, Strassburg, Karl. J. Trubner, p.22).had noted that lipi might be a perfectly regular derivative from the verb, lip and could have been used to denote ‘letters’ on writing with ink. In any case, it is a motivated piece of academic burqa to question the illiteracy of Vedic people and to raise false views alleging antagonism to literacy by Vedic people. How can such academics claim to organize Vedic conferences? (http://www.ivw2014.org/
I suggest that the words takṣat vāk,शासन (śāsana) and parṇá are indicative of not only literacy of Vedic people but the importance assigned to ‘writing’ in affairs secular and sacred alike, by elevating vāk to the status of a devī, a feminine divinity, comparable to the sacredness associated with her as an Himalayan glacial river nourishing and nurturing the Vedic people. In his ‘Writing in Vedic Age’ Prof. TP Verma points to the use of the phrase takṣat vāk used in the Rigveda as a reference to ‘incised speech’. (Verma, TP, Writing in the Vedic Age, Harappan and As’okan Writing, in: Itihas Darpan XVIII (1), 2013 Research Journal of Akhila Bhāratiya Itihāsa Sankalana Yojanā, New Delhi, pp. 40-59.http://bharatkalyan97.
The use of the phrase takṣat vāk occurs in RV 9.97.22:
तक्षद यदी मनसो वेनतो वाग़ ज्येष्ठस्य वा धर्मणि क्षोर अनीके
आद ईं आयन्वरं आ वावशाना जुष्टं पतिं कलशे गाव इन्द्रं . 9-097-22
Trans. (Wilson) RV 9.97.22 (Ṛṣi śakti vāśiṣṭa) When the praise of the zealous worshipper sanctifies him as that of a noisy (crowd) in front (praises) a distinguished (prince) for the support (he affords); then the cows come to the excellent exhilarating Indu, the lord (of all, abiding) in the pitcher, eager to gratify him (with their milk). [For the support he affords: dharmaṇi = the reason (nimitta) of the praise; i.e. the duty of acquisition and preservation (or the duty of securing property), yogakṣema visṣayam karma]. Alternative translation by Griffith: What time the loving spirits' word had formed him Chief of all food, by statute of the Highest, Then loudly lowing came the cows to Indu, the chosen, well-loved-Master in the beaker. It is from this ṛca, that the phrase takṣat vāk, is noted, a phrase which is interpreted as ‘incise speech (on wood)’, a possible reference, for example, to an incised vase with a writing system. It is not unreasonable to draw a parallel to Indus writing on incised terracotta tablets or copper plates or seals or pottery. A parallel can also be drawn to the system of using wedge-shaped stylus to incise cuneiform writing on tablets. Some glosses: तक्षणम् takṣaṇam (तक्ष् भावे-ल्युट्] Paring, cutting; दारवाणां च तक्षणम् ‘cutting into wood’ Ms.5.115; Y.1 185. -णी A carpenter's adze. तक्षन् takṣan m. [तक्ष्-कनिन्] 1 A carpenter, wood-cutter (whether by caste or profession); तक्षा रिष्टं रुतं भिषग् Rv.9.112.1
There are two cognate semantic clusters relatable to takṣat meaning ’chiselled’; one relates to the plank which is chiseled [resulting in the word takhti, ‘writing board’ (Hindi)] and the second relates to the chisel used to incise on wood or stone as in: ṭaṅkita -- mañca -- ʻa stone (i.e. chiselled) platformʼ (Pali); ṭaṅkaśālā -- , ṭaṅkakaś° f. ʻmintʼ (Sanskrit)
P تخته taḵẖtaʿh, s.f. (3rd) A plank, a board, a stool, a bench, a bier, a sheet of paper. Pl. تختيْ taḵẖtey. تخته بندي taḵẖtaʿh bandī, s.f. (3rd) Wainscot, boarding. Pl. ئِي aʿī.تختهپوښ taḵẖtaʿh poś̱ẖ or poḵ́ẖ, s.m. (2nd) A stage, a platform, a wooden floor. Pl. پوښونه poś̱ẖūnah or poḵ́ẖūnah. P تخته نرد taḵẖtah-nard, s.m. (2nd) Back- gammon. Pl. تخته نردونه taḵẖtah-nardūnah. تخڅ taḵẖaḏẕ, s.f. (1st) An adze, a carpenter's tool. Pl. تخڅِ taḵẖaḏẕi. See ترښز
तक्ष् 1, 5. P. (तक्षति, तक्ष्णोति, तष्ट) 1 To chop, cut off, pare, chisel, slice, split; आत्मानं तक्षति ह्येष वनं परशुना यथा Mb; निधाय तक्ष्यते यत्र काष्ठे काष्ठं स उद्घनः Ak. -2 To fashion, shape, form (out of wood &c.). -3 To make, create in general. -4 To wound, hurt; अन्योन्यं च शरैः क्रुद्धौ ततक्षाते परस्परम् Mb.6.45.18. -5 To invent, form in the mind. -6 To make one's own, appropriate. -7 To cover. -8 To peel. -9 To make thin. -With निस् 1 to slice out of. -2 to form, create. तक्ष् a. (At the end of comp.) Paring, cutting &c.; also तक्ष; Bṛi. S.87.2,24; also तक्षक q. v.; R.15.89.तक्षकः [तक्ष् ण्वुल्] 1 A carpenter, wood-cutter (whether by caste or profession). -2 The chief actor in the prelude of a drama (i. e. the सूत्रधार). -3 N. of the architect of the gods.तक्षणम् (तक्ष् भावे-ल्युट्] Paring, cutting; दारवाणां च तक्षणम् Ms.5.115; Y.1 185. -णी A carpenter's adze.तक्षन् m. [तक्ष्-कनिन्] 1 A carpenter, wood-cutter (whether by caste or profession); तक्षा रिष्टं रुतं भिषग् Rv.9.112.1; तक्षाणः पलगण्डाश्च ... Śiva. B.31.18; अताक्षा तक्षा K. P. 'one not a तक्षन् by caste is called तक्षन् when he acts like or follows the profession of a तक्षन् (carpenter); Śi.12.25. -2 N. of the architect of the gods. (Skt.) கல்லுளித்தச்சன் kal-l-uḷi-t-taccaṉ , n. < id. +. Sculptor, stone-cutter; கல்வேலை செய் யுந் தச்சன். (W.) தச்சன் taccaṉ , n. < takṣa. 1. Carpenter; மரத்தில் வேலை செய்பவன். மரங்கொஃ றச்சரும் (மணி. 28, 37). 2. Person of carpenter caste; தச்சுவேலைசெய்யும் சாதியான். தச்சாசாரியம் taccācāriyam , n. < id. +. Status or position of a master-carpenter; தச் சத் தலைமை. (S. I. I. ii, 278, 17.) தச்சு taccu , n. < takṣa. 1. Carpenter's work; தச்சன்றொழில். தச்சு விடுத்தலும் (திருவாச. 14, 3). 2. Day's work of a carpenter; தச்சனது ஒருநால் வேலையளவு.தச்சுவினைமாக்கள் taccu-viṉai-mākkaḷ, n. < id. +. Carpenters; தச்சர். (தொல். பொ. 393, உரை.)
Paṇṇa (=patta) tālapaṇṇa a fan of palm leaves Vv 3343 (=tālapattehi kata -- maṇḍala -- vījanī VvA 147); 2. a leaf for writing upon, written leaf, letter; donation, bequest (see below paṇṇākāra) J i.409 (cp. paṭipaṇṇa); ii.104; iv.151 (ucchangato p. ˚ŋ nīharati); DhA i.180; PvA 20 (likhā˚ written message). paṇṇaŋ āropeti to send a letter J i.227; pahiṇati id. Jiv.145; v.458; peseti id. J i.178; iv.169. paṇṇaŋ likhati to write a letter J ii. 174; vi.369 (paṇṇe wrote on a leaf), 385 iṇa˚ a promissory note J i.230; iv.256. -- p. as ticket or label at DhsA 110. -- ākāra "state or condition of writing" (see ākāra 1), i. e. object of writing; that which is connected or sent with a letter, a special message, donation, present, gift J i.377;ii.166; iii.10; iv.316, 368; vi. 68, 390; SnA 78; DhA .184 326, 392, 339: ii.80; iii.292 (dasavidha dibba˚, viz. āyu etc.: see ṭhāna)(Pali) parṇākāra ʻ having the form of a leaf ʼ. [parṇá -- , ākāra -- ] Pa. paṇṇākāra -- m. ʻ special message, gift ʼ; Si. panara, pan̆ḍura ʻ present, taxʼ (CDIAL 7927). parṇá n. sg. or pl. ʻ plumage, foliage (of tree) ʼ RV., ʻ betel leaf ʼ lex., m. ʻ Butea frondosa ʼ RV. 2. pārṇa- ʻ made of wood of Butea frondosa ʼ TāṇḍBr., ʻ made of leaves ʼ lex. 1. Pa. paṇṇa -- n. ʻ leaf ʼ, °aka -- n. ʻ green leaves, written leaf ʼ, paṇṇikā -- f. ʻ green leaves ʼ; Pk. paṇṇa -- n. ʻ leaf ʼ, Ash. pār, Kt. pår, pōn (← Ind.), Pr. párəg, Kal.rumb. puŕə̃, pŕũ (< *puṇ G. Morgenstierne FestskrBroch 151), Mai. "páṇa" NTS xviii 124; K. pan m. ʻ leaf (esp. of a tree) ʼ; S. panu m. ʻ leaf ʼ, pano m. ʻ page of book ʼ, panī f. ʻ tinfoil ʼ; L. pannã̄, (Ju.) panã̄ m. ʻ page of book, sheet of paper ʼ; P. pannā m. ʻ leaf, page ʼ, pannī f. ʻ gilt leather ʼ; N. pānu ʻ leaf, page ʼ; Bhoj. pān ʻ leaf ʼ, OAw. pāna m.; H. pān m. ʻ leaf ʼ, pannā m. ʻ leaf, page ʼ, pannī f. ʻ metal foil, grass for thatching ʼ; Marw. pān m. ʻ leaf ʼ; G. pān n. ʻ leaf ʼ, pānũ n. ʻ blade ʼ, pã̄dṛũ n. ʻ leaf ʼ, °ṛī f. ʻ petal ʼ; M. pān n. ʻ leaf ʼ, Ko. pānu; Si. pana ʻ leaf, bulrush ʼ. -- In sense ʻ betel leaf ʼ poss. < pārṇa -- , which would however collide with parṇá -- except in the North -- west: Ku. N. A. B. pān ʻ betel leaf ʼ, Or. pāna, Bi. Mth. Bhoj. H. pān m. (whence pānṛī f. ʻ betel plant ʼ), Marw. pān m., G. M. pān n.2. K. pān m. ʻbetel leafʼ, S. pānu m. (if not ← H.); <-> poss. all the words for ʻ betel leaf ʼ in 1. S.kcch. pann m. ʻ leaf ʼ, panã̄ m.pl. ʻ pages ʼ, pano kaḍhṇū ʻ to sharpen ʼ; Md. fan ʻ coconut leaves ʼ; -- read Ko. pāna n. (CDIAL 7918). பன்னாடை paṉṉāṭai , n. < பன்னு- + ஆடை. [K. pannāḍe, M. pannāṭa.] 1. Fibrous cloth-like web about the bottom of the leaf-stalk of a palmyra or cocoanut tree; தெங்கு பனை இவற்றின் மட்டைகளை மரத்தோடு பிணைத்துநிற்கும் வலைத்தகடு போன்ற பண்டம். (Tamil) Jātaka (Rhs Davids, No. 23, Fausboll, Vol. I, p.178) refers to a letter of defiane sent to a king by his adversaries. The letter is called paṇṇa. Another Jātaka refers to the word as a promissory note. (Rhys Davids, No. 40, Fausboll, Vol. I, p. 227, 1.3f., and p.230, 1.1ff.)
పన్నము [ pannamu ] pannamu. [Tel.] n. One verse in a chapter of the Vēdas. వేదములో అష్టకములోని భాగము.
पार्ण pārṇa a. (-र्णी f.) 1 Relating to or made of leaves, leafy. -2 Raised from leaves (as a tax). -र्णः A hut made of leaves.
शासनी f. an instructress RV. i , 31 , 11 शासन n. a royal edict , grant , charter (usually a grant of land or of partic. privileges , and often inscribed on stone or copper)
Ya1jn5. Ka1v. Ra1jat. &c n. any written book or work of authority , scripture (= शास्त्र) ib.n. teaching , instruction , discipline , doctrine (also = " faith " , " religion ") MBh. Ka1m. Katha1s.n. a message (» comp.)(Monier-Williams, p. 1069).
शास् 2 P. (शास्ति, शशास, अशिषत्, शासिष्यति, शासितुम्, शिष्ट) 1 To teach, instruct, train (governing two accusa- tives in this sense); माणवकं धर्म शास्ति Sk.; Bk.6.1; शिष्य- स्ते$हं शाधि मां त्वां प्रपन्नम् Bg.2.7. -2 To rule, govern; अनन्यशासनामुर्वी शशासैकपुरीमिव R.1.3;1.1;14.85;19.57; Ś.1.25; Bk.3.53. -3 To order, command, direct, enjoin; इति रामो वृषस्यन्ती वृषस्कन्धः शशास ताम् R.12.34; त्वामागतः शासितुम् Mv.6.2; Ku.6.24; Bk.9.68. -4 To tell, communicate, inform (with dat.); तस्मिन्नायोधनं वृत्तं लक्ष्मणायाशिषन्महत् Bk.6.27; Ms.11.83. -5 To advise; स किंसखा साधु न शास्ति यो$धिपम् Ki.1.5. -6 To decree, enact. -7 To punish, chastise, correct; तान् शिष्याच्चौरदण्डेन धार्मिकः पृथिवीपतिः Ms.8.29;4.175; V.5. -8 To tame, subdue; सौमित्रेश्चरणौ न चेत्तदिषुभिः शासिष्यसे दुर्मदः Mv.6.2. -9 To wish, desire. शासन a. 1 Teaching, instructing; इति मे न तु बोधाय कल्पते शासनं वचः Bhāg.1.8.5. -2 Punishing, chastising. -नम् [शास्-ल्युट्] 1 Instruction, teaching, discipline. -2 Rule, sway, government; अनन्यशासनामुर्वीम् R.1.3; so अप्रतिशासन. -3 An order, a command, direction; तरुभिरपि देवस्य शासनं प्रमाणीकृतम् Ś.6; R.3.69;14.83. 18.28. -4 An edict, enactment, a decree. -5 A precept, rule. -6 A royal grant (of land &c.), char- ter; अहं त्वां शासनशतेन योजयिष्यमि Pt.1; Y.2.24.295. -7 A deed, writing, written agreement शासनप्रधाना हि राजानः स्युः Kau. A.2.9. -8 Control of passions. -9 A written book of authority. -1 A (religious) doctrine. -11 A message. (At the end of comp. शासन often means 'punisher, destroyer, killer'; as in स्मरशासनः, पाक- शासनः). -Comp. -अतिवृत्तिः f. violation of commands, disobedience. -द्रूषक a. disobeying a command. -धरः a messenger, envoy. -पत्रम् 1 a plate (usually of copper) on which a grant of land &c. is inscribed. -2 a sheet of paper on which an order is written. -पराङ्मुखa. disobedient to an order. -लङ्घनम् transgression of order. -हरः a royal messenger. -हारिन् m. 1 an envoy, a messenger; तमभ्यनन्दन प्रथमं प्रबोधितः प्रजेश्वरः शासनहारिणा हरेः R.3.68. -2 a conveyer of royal writs.
Kalyanaraman
Sarasvati Research Center
July 16, 2013
Addenda, Comments:
No amount of evidence can convince a dogmatic
Praiseworthy familiarity with ancient Sanskrit literature, but a perverted perspective! That is what characterizes Michael Witzel. His academic ‘honesty’ is fairly exposed to academia by now. The way he misinterpreted a verse (18.44) of the Baudhayana Shrauta-sutra to ‘get an invasionist story out of it’ is well-known.
The fact is that Vedic literature and Harappan archaeology, both, show that literacy was known but quite limited in those early days.
Only a section of the Mature Harappan society (mainly artisans and traders) are known to be literate. Early Harappans and Late Harappans appear to be totally illiterate.
This matches fairly well with the Rigedic literary picture wherein only a few suggestive evidence of literacy are discernible.
T. P. Verma seems to be quite justified in taking ‘takshat vaak’ (in Rigveda 9.97.22) to stand for incised writing. Yet another reference to writing by incision is met with in Rigveda (6.53.5-8). The Rishi prays Pushan to ‘pari trindhi’ the hearts of the Pan.is with arah (a pointed stick) to render them complacent towards priests. Aras (pointed sticks) were used to draw deep lines (groves) in the soil for sowing seeds. ‘Pari trindhi’, therefore, in my view, seems to have here the sense of ‘carving’ better than ‘piercing’ or ‘tearing up’ as understood respectively by Wilson and Griffith. ‘Arah’ in this context obviously stands for a ‘stylus’.
Then, again, Rigveda (7.6.3) designates the Pan.is as ‘granthinah’, and V. S. Pathak states that the Pan.is were so called because they possessed some sort of account-books. Pathak may be quite correct. The term ‘granthinah’ does literally mean ‘one possessing book (that is, folios probably of bark strung together)’, and it’s quite probable that the Pan.is, well-known for trade and marketing, had some such means of maintaining accounts in writing howsoever crudely. Needless to add that the terms ‘pan.a’ (coin), ‘aapan.a’ (shop), ‘antaraapan.a’ (market), etc. are related to and derived from the name of janas known to Rigveda as Pan.is, and so scholars agree that Pan.is were famous traders of the time.
Long ago (in 1997) Bhagwan Singh, the Marxist author of Vedic-Harappans fame, had dealt with in detail with Rigvedic references to literacy. The pieces of evidence, taken individually, are suggestive indeed. But the cumulative impact leaves no room to doubt. Literacy was there in the Rigvedic times howsoever limited in scope.
In subsequent literature solid evidence for literacy begin to appear and gradually abound.
Michael Witzel’s efforts to overlook this testimony is a proof of his dogmatic approach, to say the least.
Prof. Shivaji Singh
July 16, 2013
1. Singh, Bhagwan, The Vedic Harappans (New Delhi : Aditya Prakashan, 1995).
2. Singh, Bhagwan 1987-97, Harappan Sabhyata aur Vaidika Sahitya, New Delhi. Radhakrishna Prakashna.
RV text and translation referred to by Prof. Shivaji Singh:
पारि तृन्धि पणीनां आरया दया कवे
अथें अस्मभ्यं रन्धयRV 6.53.5
वि पूषस्नारया तुद पणेरिच्छ दियिं
अथें अस्मभ्यं रन्धय 6.53.6
आ रिख किकिरा कच्चणु पणीनां दया कवे
अथें अस्मभ्यं रन्धय 6.53.7
यां पूषन क्लृह्रू चोदनीं आराम्बिभष्य्र आघृणे
तया समस्य दयं आ रिख किकिरा कच्चणु RV 6.53.8
(Translation: Wilson)
RV 6.053.05 Pierce with a goad the hearts of the avaricious, wise Pūṣan and so render them complacent towards us.[Pierce with a goad: pari tṛndhi ārayā: ārā is described as a stick with a slender point of metal; pratoda, a goad; the common vernacular derivative, ārāh, is a saw. āra, arā_: 1 n. brass BhP. x , 41 , 20 ; iron L. ; a sting Comm. on TS. ; an angle ; a corner ; m. cavity Su1ryas. ; N. of a tree L. ; N. of a lake KaushUp. ; the planet Mars; the planet Saturn L. ; ({A}) f. a shoemaker's awl or knife ; a bore ; a probe RV. Sus3r.&c. ; an aquatic bird. Ara: n. v.l. for{ara} q.v. , a spoke MBh. i , 1498 (ed. Bomb. i , 33 , 4 reads {ara}) (Cologne Sanskrit Dictionary)].
6.053.06 Pierce with a goad, Pūṣan, the heart of the avaricious; generate generosity in his heart, and so render him complacent towards us.
6.053.07 Abrade, wise Pūṣan, the hearts of the avaricious; relax (their hardness), and so render them complacent towards us. [This shows the purpose of ārā, to abrade, to smoothen, as an abrasive].
6.053.08 Resplendent Pūṣan, with that food-propelling goad which you bear, abrade the heart of every miser, and render it relaxed. [kikirā= to tear into pieces , rend into rags and tatters RV. vi , 53, 7 and 8.]
Kalyanaraman