The origin, development and importance of Memorial-stones in India (1)

The origin, development and importance of Memorial-stones in India (1)

K. V. Ramakrishna Rao, IRS (Retd.,)

Guest Faculty and Research scholar,

Department of Ancient History and Archaeology,

University of Madras,  Chepauk, Chennai – 600 005.

Cell: 98402 92065; e- mail: kopallerao@yahoo.co.uk

Stone memorial, rock memorial for the dead: The stones erected whether they were with or without inscriptions and sculptures to commemorate the death or dead persons particularly that of warriors, fighters or soldiers are considered as Hero stones.

• The origin of the commemorative stones are mentioned with different names and expressions – Nadukal, Virakal, Hero-stone, Satikal, Govardhan pillars, Chaya-stambhas, stele, Jaya-stamba, Kirti-stambha etc., in India.
• They are also traced back to megalithic burial practices[1], where the dead were buried or cremated with their favourite goods. Where, the heroes are found to fighting with tiger, horses, elephants, camels etc. Battle field scenes on the land and sea[2] have also been depicted.  
• Considering the vast area of India of the ancient period, the location of such sites spread from Central Asia from the west to Cambodia in the east and down south to Sri Lanka.
• During the last 5500 YBP period, many changes have been taken place and therefore, the available material evidence at present and the accounts recorded in the secondary sources have to be relied upon.
• A big or identifiable stone of weight is placed at the place, where the last rites were conducted, so that the spot could be identified, remembered and yearly rites conducted.
• Irrespective of place, culture and belief system, such tradition, and liturgical practices appeared to have been taking place in the world[3].

Hero-stone, memorial stone or stele in the context: For a comparative study, the western practices are also should be taken into consideration. In the Western context, a stele or occasionally stela, is a stone or wooden slab, generally taller than its width, erected in the ancient world as a monument. The surfaces of the stele often have text, ornamentation, or both and they are inscribed, carved in relief, or painted. A traditional Western gravestone (headstone, tombstone, gravestone, or marker) may technically be considered the modern equivalent of ancient stelae. Equally, stele-like forms in non-Western cultures may be called by other terms, and the words “stele” and “stelae” are most consistently applied in archaeological contexts to objects from Europe, the ancient Near East and Egypt, China, and sometimes Pre-Columbian America. Incidentally, India is not mentioned here. A comprehensive and integrated study of the memorial stones is made, the connection among them could be noted. As this is depended upon the religious beliefs like soul, transmigration of soul, life after death, rebirth, karma and other related issues, generally, such belief system points to the East. It is well known that Hindu, Buddhist and Jains believed in them. As Buddhism was dominant during the first centuries and spread far and wide throughout the world, such ideas were also spread along with them[4]. The Pythagorean, Aesop’s fables[5] and other connections have already been accepted by the scholars[6]. Through Pythagoras, the concept soul, transmigration of soul etc., were transmitted to the west[7]. Thus, the commonality can be noted in the global perspective, in the memorial stone erection culture also.

Stone usage continues from Paleolithic to 21st century culture: Stone, forms of stone, stone structures, stone implements etc., have been a common feature of Indians used even today in 21st century. The grinding, crushing, pounding and milling processes are carried on by stones only, but with various forms and fitted with mechanical, electro-mechanical systems for mechanization. Domestic electrical appliances like – Mixies and grinders have been changing their names, sizes, shapes, colours and technology (mechanical, electrical, electronic), but stone cannot be replaced with any other thing[8]. Grinding characteristics of raw and parboiled rice were evaluated in various wet grinding systems, namely, mixer grinder, stone grinder and colloid mill[9]. The rotation of the stone is made vertical or horizontal with one or two or more rotating stones, but, stones continue to form part and parcel of such Domestic electrical appliances. Now, miniaturized kitchen stone tools are also made and sold in the market. Thus, the usage of stone has been part and parcel of man since the Paleolithic age.

Lithic form and size may vary, but purpose did not change: Coming to burial, the other forms are studied. A menhir, standing stone, orthostat, or lith is a large upright stone also comes under this category. Here, menhir = man + hir = man + tall = tall man or man of repute, thus, a person did something marvellous and thus to be remembered. In the European context, they are called as cromlech (ring of standing stones), dolmen[10] (type of single chamber megalith tomb), henge (type of Neolithic earth work), stone circle etc., conveying and denoting the same depending upon the language and area. As the Paleolithic man and society also believed that man had rebirth and he would be reborn etc., they arranged such stone structures aligning with the cardinal points. Or the sacrificial days had to be remembered once or twice in a year and thus, the near and dear used to come there and pay homage to their fathers, forefathers etc.  In Buddhist rituals, stone circles were used that is pointed out below. As these structures continued to exist for many millions or thousands of years, they would have been subjected to disturbances. Particularly, the grave goods would have been taken away by the categories of tomb raiders and grave looters. Whatever left was discovered by the local village people and archaeologists and studied by the researchers.

For whom the stones were erected?: Researchers on Hero-stones have studied about the cause of erecting memorial stones for the people as follows[11]:

• people who died to protect their livestock from theft; while retrieving it after the attack
• people involved themselves were killed in cattle raiding
• people who died while defending their community and ruler from external attack; people died on the onslaught of a stronghold
• people who died to defend women and children
• people devoured by wild animals, most commonly tigers;
• people who freed the village from the threat of wild animals and died thereafter,
• people who died after a snake bite
• people who committed religious suicide
• women who died in pregnancy or childbirth / suicide victims.
• The warriors / soldiers who sacrificed their lives for saving their villages, towns, state, or territories.

For all these categories, hero-stones / memorial stones were erected and venerated to glorify their sacrifice.

© K. V. Ramakrishna Rao

09-05-2024

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[1] The Megalithic burials have pits or stone chambers or rock-cut chambers or urns or sarcophagi, etc., externally marked by either one or a combination of more than one of the features like cairn-heap, cairn-circle, stone-circle, kodakkal, topikkal, menhir, etc., and some of the burial types like dolmen are partly buried and partly above the ground and pit burials and urn burials, in some cases, do not have any surface markers. At several sites monuments such as menhirs, kodakkals  and dolmens are without any artefactual remains and appear to be symbolic.

[2] The hero stones kept at the Archaeological Museum, Old Goa, Goa (12^th century CE) and Eksar (11^th century CE) in Mumbai have the depiction of naval warfare. The Old Goa hero stones belong to the Goa Kadambas who ruled Goa from 950-1300 CE. The Eksar hero stones were depicted during the reign of king Bhoja of Malwa in 1020 CE.

Tripati, Sila. Ships on hero stones from the west coast of India,  International Journal of Nautical Archaeology 35.1 (2006): 88-96.

[3] Construction of tomb, tomb worship etc., of the day have not changed much with all modern day embellishments, as the stone parts of the tomb are manufactured in the factories with sophisticated machinery.

[4] Pococke, Edward. India in Greece; Or, Truth in Mythology... Griffin, 1856.

[5] Aesop’s Fables, or the Aesopica, is a collection of fables credited to Aesop, a slave and storyteller who lived in ancient Greece between 620 and 564 BCE and they were imitated from the Panchatantra stories of India.

[6] Richrd von Garbe,  The Philosophy of Ancient India (2nd ed.; Chicago: The Open Court Publishing Company, 1899).

…………………………, India and Christianity: An Investigation of Religious and Historical Connections, Tübingen, Germany: Verlag von J. C. B. Mohr (Paul Siebeck), 1914.

[7] Arthur B. Keith, The Religion and Philosophy of the Vedas and Upanishads, ed. C. R. Lanman nHarvard Oriental Series,” Vol. XXXII; Cambridge: Harvard University Press, 1925).

[8]  The manufacturers of mixies and grinders of different categories have R & D sections, where research has been going on about the usage of stones, their sizes and shapes, weight etc. The  body might have been changed with metal sheet, plastic, fibre-glass and other materials for cost-effective, the stones cannot be replaced.

[9] Sharma, P., Chakkaravarthi, A., Singh, V., &  Subramanian, R. (2008). Grinding characteristics and batter quality of rice in different wet grinding systems. Journal of food engineering, 88(4), 499-506.

[10] A dolmen  or portal tomb is a type of single-chamber megalithic tomb, usually consisting of two or more upright megaliths supporting a large flat horizontal capstone or “table”. Most date from the Late Neolithic period (4000–3000 BCE) and were sometimes covered with earth or smaller stones to form a tumulus (burial mound). Small pad-stones may be wedged between the cap and supporting stones to achieve a level appearance.In many instances, the covering has eroded away, leaving only the stone “skeleton”.

[11] Trinco, Letizia. Heroes Beyond the Texts: Sacrifice, Death, and After life, in the Iconography of Southern Maharashtra’s Hero-Stones.” Indologica Taurinensia 40 (2014): 341-363.

Indian antiques in the London Museum – to be returned to India or not? Is it ASI’s folly or colonial bungling?

Indian antiques in the London Museum – to be returned to India or not? Is it ASI’s folly or colonial bungling?

The CAG, ASI, DAP and the Parliament: During the decade, there have been many attempts made for the return of Indian antique objects and in fact, they have been returned with official, friendly and diplomatic efforts. Therefore, such narratives and discourses increased and the claims have gone to the extent of asking the “Kohinoor” back. Meanwhile, there have been the Audit reports of the Comptroller and Auditor General every year about the functioning of the Archaeological Survey of India (ASI) and related divisions. Definitely, the findings and objections of the auditors have been interesting, and informative and they amount to some sort of research paper. Their methodology and procedure followed at every level could be noted to be appreciated. How they raise the objections from the field level to the Parliament can be noted carefully. Definitely, the auditors have read the related Acts and Rules, history, archaeology and related subjects and that is why they could raise such informative objections.

700 pieces of the Aural Stein Collection not returned to India:  About 700 pieces belonging to the Aural Stein Collection of Central Asian antiquities owned by the Archeological Survey of India (ASI) were lent to the Victoria and Albert Museum in London about 100 years ago[1].  The artefacts are still lying with the borrower in the United Kingdom and the ASI has not made a single effort to get hold of the noted assortment dating between 200 BCE and 1200 CE despite the issue being flagged by the CAG in its two previous audit reports in 2013 and 2022[2]. Non-action of the ASI has apparently upset the Committee of Parliamentarians[3]. Taking note of the position of the national watchdog of national monuments, the 31-member parliamentary standing committee on transport, tourism and culture has recently asked the ASI to establish contact with the London Museum and set off the process of repatriating the collection[4].

How tones and tones of Indian antiquities could have gone out of India?: Any Indian would be surprised and astonished also to find out how the tones and tones of Indian monuments, sculptures, parts of temples and even temples in CKD conditions could have been smuggled out of India and displayed there at thousands of museums t the EU, USA and other countries. Perhaps such items could have been more that are displayed in the Indian museum. How it could have happened, definitely, the European Company directors, officers, traders and others have taken such items out of India, whenever, they left India for vacation, function or official sojourn. Perhaps, before the introduction of the acts and rules, there was no legislative control over their movement in India. Anyway, ships loaded with such articles went out of India. Even for exhibition, borrowal, lending and other exigencies, Indian artefacts were given away, but not received back. The “committees” formed and all have been the politicians and they would have had a trip of visiting London on this account, but, slowly forgotten and silently suppressed.

CAG pointed out in audit several times: Auriel Stein, a British-Hungarian archaeologist, collected a large number of artefacts — Chinese, Tibetan and Tangut manuscripts, paintings, Buddhist sculptures, textile fragments, and ceramic objects during his archaeological expeditions to Central Asia at the beginning of the 20^th century. A part of Stein’s collection consisting of nearly 600 textile fragments and over 70 ceramic and Buddhist objects were loaned to the museum by the Indian Government through ASI between 1923 and 1933. The Committee in its recent report titled “Heritage Theft – the illegal trade in Indian antiquities and the challenges of retrieving and safeguarding our tangible cultural heritage—has also expressed dissatisfaction over the response of the Culture ministry.

The routine action of the Committee: The ministry stated that ‘there was no record or document in the National Museum regarding the loan of the 700 objects of the Aural Stein collection to the museum’ since it was taken away before Independence. The ministry additionally submitted the Temporary Export Permit (TEP) rule didn’t for the same reason. “The Committee is well aware that since the objects of the collection were taken out of the country prior to independence, the TEP did not apply to them…as per records these antiquities were still ‘owned by the ASI’ and were on loan but there was no evidence of any efforts of ASI to retrieve them…It is noted that the ASI has not even taken the basic steps to try and ascertain the background in which these objects were loaned to the museum and make efforts for their retrieval,” read the report. TEP authorises the Central Government of any authority or agency authorised by the Government to temporarily export any antiquity or art treasure for a certain period.

CAG objections and settlements: The Committee highlighted in its report that the website of the Museum in London acknowledges that the antiquities are ‘on loan from the Government of India’. The Panel has further recommended that the ministry and ASI make efforts to find out other cultural objects loaned to foreign museums or collections before the independence or 1972 and initiate action for their retrieval. After all, the “committee” comprises politicians and they do such rituals to “make efforts,” and ASI would submit a report of such “efforts made,” by writing letters, sending reminders and if possible, a visit to the “London museum” with government expenses. But the condition and position would not change. The CAG may convert into DAP and they would be discussed in the parliament.  Mostly, these are discussed and settled within the respective ministries.

In 2019, a British barrister pointed out that the London Museum has the world’s largest receiver of stolen property: The British Museum has been likened to a criminal operation by one of Britain’s most famed barristers, who called the London institution the “world’s largest receiver of stolen property”. Geoffrey Robertson QC, a human rights barrister and author, criticised the landmark for showcasing objects taken from “subjugated peoples” by “conquerors or colonial masters”. Robertson made the blistering comments in his new book, Who Owns History? Elgin’s Loot and the Case for Returning Plundered Treasure, which was released today[5]. “The trustees of the British Museum have become the world’s largest receivers of stolen property, and the great majority of their loot is not even on public display,” he wrote, according to The Guardian[6].

In 2010 Britain rejected the Indian claim and demand of returning antiquities: Britain has rejected Archeological Survey of India’s demand for the return of artifacts that were carted away from India, mostly illegally, during British colonial rule[7]. The British foreign office said domestic laws prevented museums from removing items from their collection[8].‘‘The British Museum Act 1963 prevents our national museums from removing items from their collections, with the exception of human remains and objects lost during the Nazi era, and government has no plans to change the law,’’ a spokesperson of the Foreign & Commonwealth Office said. The spokesperson said people felt strongly about the restitution debate and that museum trustees take decisions relating to the items vested in their care and politicians don’t interfere. ‘‘It’s a long-established principle in the UK, supported by successive governments.”

Reality, fact and narratives: Like the British writer, nowadays, in India also, several writers have come up with books, by compiling all data gathered from the government documents and newspapers, but, in reality, nothing happens. India has been a huge country with 130-140 crores population with varied interests. Though, most of them have been Indian conscious, some 1, 2, 3 or 4% people of groups have been manipulating the processes of many happenings. Days by day, morality comes down and people think that they could get what they want through power, money, politics and such other factors. Thus, disciplined, controlled and faithful continue to follow their path, do their duties and continue their lives. With them only, Indian lives forever. Of course, there have been undisciplined, uncontrolled and unfaithful groups, they create problems and carry out their activities with their negative powers,  destructive forces and harmful tendencies. Thus, India carries on her journey to the future.

K. V. Ramakrishna Rao

13-08-2023.

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[1] Indian Express, About 700 ASI antiquities lent to London museum a century ago yet to return, Published: 07th August 2023 09:08 AM  |   Last Updated: 07th August 2023 03:42 PM.

[2] https://www.newindianexpress.com/nation/2023/aug/07/about-700-asi-antiquities-lent-to-london-museum-a-century-ago-yet-to-return-2602787.html – :~:text=New%20Indian%20Express-,About%20700%20ASI%20antiquities%20lent%20to%20London%20museum%20a%20century,hold%20of%20the%20noted%20assortment.

[3] MSN, About 700 ASI antiquities lent to London museum a century ago yet to return, Published: 07th August 2023 09:08 AM  |   Last Updated: 07th August 2023 03:42 PM.

[4] https://www.msn.com/en-us/news/world/about-700-asi-antiquities-lent-to-london-museum-a-century-ago-yet-to-return/ar-AA1eSM5k

[5] The National, British Museum is the world’s largest receiver of stolen property,’ claims top barrister, Nov 05, 2019

[6] https://www.thenationalnews.com/arts/british-museum-is-the-world-s-largest-receiver-of-stolen-property-claims-top-barrister-1.933622

[7] Times of India, ‘Britain rejects ASI demand for artifacts, Ashis Ray / TNN / Jun 4, 2010, 02:12 IST.

[8] https://timesofindia.indiatimes.com/india/britain-rejects-asi-demand-for-artifacts/articleshow/6008374.cms

Recent Advances in South Indian Archaeology – The 2nd International Symposium in memory of Iravatham Mahadevan – 12-03-2023 – Maritime contacts between south India and SEA, temple structure, – etc (8)

Recent Advances in South Indian Archaeology – The 2^nd International Symposium in memory of Iravatham Mahadevan – 12-03-2023 – Maritime contacts between south India and SEA, temple structure, –  etc (8)

12-03-2023 – Sunday- Third-day session: First, the archaeology officers of the department presented papers about the excavation works carried on at different places for the year 2021-2022 with photographs, as announced by the organizer, Rajan.. These details have been reported in the media regularly and much publicity has already been given by the CM, Ministers, MPs etc.  Now, the following presented their papers:

1. Asaithambi – Excavation at Mayiladuparai, Krishnagiri dist, 2021-2022.
2. S. Paranthaman – Perumbalai excavation, Dharmapuri dist, 2021-2022.
3. Nandagopal, Gangaikonda Chalapuram,, Udaiyarpalayam, Ariyalur, 2021-2022.
4. Vasanthakumar – Tulukkarpatti, Radhapuram Taluk, Tirunelveli, 2021-2022.

After the presentation, Rajan also briefed about the excavations and informed that the officers were presenting their papers for the first time. About “Tulukkarpatti,” there was some discussion – how the place got the name, were thee any Islamic activities there and so on. Actually, V. Selvakumar started asking such questions.

Veena Mushrif Tripathy and Mhachami Ovung presented a paper on “Human skeletal studies on partial collection from Kondagai site, Tamilnadu: its future scope.”

Berenice Bellina presented her paper on “Early maritime exchange between South India and South East Asia – Mid 1^st Millennium BCE – 1^st Millennium CE”: During the period under study, India witnessed the emergence of several mature states: the Mauryas, Kushanas and the Guptas in North India, and the Satavahanas in the Deccan. South India also contained some powerful chiefdoms such as the Cheras, Cholasand the Pandyas, some of which emerged as urbanized kingdoms such as that of thePallavas, who ruled modern-day Tamil Nadu during the third/fourth to the ninth centuries CE. Despite the political plurality, what mattered for trade was the codification of crafts under guilds, which acted as banks and places for investment and the monetarization of parts of the economy, as shown by the wide range of coins issued by cities in different areas. Trade based on profit is well described in the Arthasastra, and an elaborate bureaucracy developed, especially in the Mauryan state. There was a considerable development of both overland and maritime trade routes, although with many regional variations in the organization of trade. The period also saw the rise of specialized trading communities (vanijas and setthis) in the middle Ganga Valley, dealing in salt, textiles, metals and pottery.

She was comparing the artefacts…

The newly spreading cults of Buddhism and Jainism accepted the accumulation and reinvestment of wealth; a concept quite alien to the culture of the earlier Vedic period in which reciprocal exchange of the “prestige goods” type had been the normal method of distributing exotic and luxury items. Long-distance trade between the agricultural hinterland of the middle Ganga Valley, ports such as Gange and Tamralipti in the Delta,and those at the mouth of the Narmada Valley on the west coast such as Broach (Barygazain the Periplus), developed rapidly at this time. The gem fields and gold-rich deposits of South India were quickly integrated into these trading systems.

analysis of industries, products….

With a lack of written records, we cannot analyse in the same detail as India, the structure of exchange within Southeast Asia for the thousand years from the fifth century BCE onwards. Good archaeological documentation is still scarce and we depend over-much on models based on analogies from more recent historical and ethnographic situations. For instance, Bronson, Wheatley, Wolters, Miksic and Wisseman Christie have all proposed evolutionary or structural models for Southeast Asian exchange systems.6 Although useful, these are generalized and abstract and, for the most part, lack firm support from empirical data from the past. However, we know that late prehistoric settlements of the second and early first millennia BCE in Mainland Southeast Asia regularly occur in small stream valleys which feed the major river systems.

locally produced goods with Indian technology……………………….

These, perhaps quite isolated, villages were linked by far-reaching exchange networks which saw marine shell ornaments being taken over 1,000 km from the coast, and copper and tin ingots and artefacts entering communities far removed from the ore sources. Marble, marine shell, serpentine and other rare stone material, ceramics and doubtless many perishable items exchanged hands along the river systems. As Higham makes clear, the middle of the first millennium BCE in southeast Asia was a period of profound economic, social and political change. The Iron Age in Southeast Asia was marked by increases in wealth and social complexity leading to powerful territorial polities. Large or valuable objects, such as Dong Son bronze drums and nephrite ornaments from Vietnam, arrived by sea to enter long-established exchange routes along the rivers. Thus, it is evident that intra and inter-regional exchange routes were well-developed before they were linked to the more developed South Asian trading systems. Wisseman Christie has argued for the emergence of three clusters of producer-trading states in Peninsular Malaysia during late centuries BCBC.7 But throughout most of Southeast Asia at this time, the highest level of political organization was what might be called chiefly society, or at best some nascent states in which and barter and gift-giving were likely to have been the principal modes of exchange, since there is no evidence for coinage. In central Vietnam, the Sa-Huynh Culture probably represented a culturally-related series of chiefdoms which were closely involved in overseas trade, as shown by the theSa-Huynh, or Sa-Huynh influenced, artefacts and urn burials widely distributed in the Philippines, northern Indonesia and parts of Thailand.

imports, exports common…

The technological study presented here concludes that the adaptation of what was perceived in foreign cultures as a carrier of modernity and sophistication resulted in the creation of a ‘trans-regional ’élite whose identity was based on common reinterpreted foreign cultural values and practices. This study has also identified some of the social groups involved as well as characterising the exchanges. In particular, it identified the circulation of Indian productions made to order, as well as the direct involvement of some Indian craft castes (the Brahmans). Both raise the question of the Indian response to South-east Asian demands. They imply that the South-east Asian agencies were far from passive in the process since they werein position to orientate the exchange by their specific orders.

trade guilds worked together……

The transfer of Indian politico-religious features as well as of manufacturing techniques imply periods of close and lasting interaction between India and South-east Asia. It is likely that the South-east Asian élite not only wanted to possess the status markers but also the means to produce them, such as the craftsmen who could transfer their knowledge or the Brahmans who could provide legitimising rituals. The identification of the possible presence of Indian craftsmen in South-east Asia, as I propose for the early port site of Khao Sam Kaeo, could provide clues on the modes of transfers and on the nature of interactions. Now it remains to define the stages of these interactions, a goal to which the study of the site of Khao Sam Kaeo could provide answers. This study of the earliest evidence for exchange between India and South-east Asia also anticipates an affect on the economy, urbanisation and state formation – matters which remain to be investigated.

With ceramic, glass, metallic artefacts found, she was pointing out that there were contacts between the trading people of the Coastal areas of the Bay of Bengal and that of the SEA countries. The artefacts were locally manufactured perhaps with the expertise received from the Indians, as they exhibited clear Indian influence. Even required raw materials could have been imported from India that included Ceylon / Sri Lanka in those days. An alliance among / between the ports of Bay of Bengal could have also been existing, as the traders were moving periodically from the Indian coasts and travelling across the ocean to reach SEA countries and China also. The trade guilds that existed clearly point to such fact.

Ramakrishna Pisipathy – Recent Archaeological investigations in Lower Palar river: Palar is a river of southern India. It rises in the Nandi Hills in Chikkaballapuradistrict of Karnataka state and flows 222 km southeastward through Tamil Nadu before reaching its confluence into the Bay of Bengal at Vayalur about 100 km south of Chennai. Of the seven tributaries, the chief tributary is the CheyyarRiver and the Vegavati. Kanchipuram, one of the ancient cities is located on thebanks of the Palar and Vegavti river.Kanchipuram (13.40’N & 76.25’E 12.98°N 79.71°E,) is one of the important centers and hub for many satellite centers with urban features in the south by the time of early centuries of the present era. Like all ancient cities in India,Kanchipuram is also situated on the banks of river, Vegavati, a split channel ofthe Palar river which is connected to the Bay of Bengal (east coast). It has anelevation of 83.2 m (273 ft) above sea level and the flat land with slopes towards the south and east. All suitable geographical setup of the region has been utilized by the human beings from the very beginning. Recent studies are further strengthening the potentiality of the region in not only as an early lithic centre but also a hub of continues human activities in the region, even till now.

V. Selvakumar – Architecture of Southern India and roof-tiles of Historical period: he described various roof-tiles used in different periods starting with prehistoric period. Of course for such period, there was no evidence. Fr Neolithic and other periods were also, roof might have been there, but not tiles. With the existing medieval structures, he was trying to interpret that older structures too had such tiled-roof. Here also his interpretation that “Katrali” to have a roof was a privilege and so on.

Santhalingam (on-line), Madurai. Recent epigraphical evidences in Pandyanadu: He was interpreting with different inscriptions.

Shanti Pappu – Excavations at Sendrayanpalayam (SEN), Tamilnadu: New perspective on the Lower Paleolithic: They have been doing the work for the last 25 years with facilities of laboratory and studies. They have been carrying out prehistoric excavations, research, teaching and educating with training also. They have been excavating at different pprehistoric sites by locating using scientific methodology. The “Site” itself becomes crucial in archaeology, to definite and realize specifically.  Sendrayanplayam is about a two-hour-drive from Chennai in southern India. The Sendrayanpalayam site is fairly well-preserved and represents a slightly different environment relative to Attirampakkam. Studying more such places could help show when and how humans came to live and adapt in south India.

Kumar Akhilesh, Mohamed Sahrumi, Prchi Joshi and Shanti Pappu – Excavations at Senarayanpalayam (SEN), Tamilnadu: New perspective on the Lower Paleolithic:..The group presented the above details in different perspective…and most of these details are available in the internet.

Ansumali Mukhopadhyay – Indus script signs for gold, gold measuring unit, and treasury: Taxed commodities and tax collecting entities encoded in Indus inscriptions: Taking some symbols, she tried to interpret .Ansumali Mukhopadhyay  has alredy published the same and similar papers and they are available in the internet for downloading. S. Kalyanaraman and others have also been working on the same lies for more than 40-50 years and their published papers and books are also available.

Satyamurthy taking the example of Veppattur temple, he explained how an old temple existed…..

The depilated super structure on an elevated place….

T. Satyamurthy: Architectural tradition of Tamilnadu: Distinctions and recent trends: Temple structures could not have come into existence suddenly. There must have been many processes of evolution for such structure to come into existence. Based on the inscription of Mahendr varman (610-630 CE), “This brickless, timberless, metalless and mortarless mansion of Laksita was caused to be made by king Vicitracitta for Brahma, Isvara and Visnu”, it is believed that temple architecture came into existence in Tamilagam only during 7^th cent.CE. So here, except metal, other materials are perishable and hence during the course of times, they were disappearing and temples rebuilt. There are many references in Sangam literature about the existence of structures. With the Veppattur depilated temple taking scnned pictures, three-layered paintings, size of the bricks used etc., he proved that the Sanpam period temple was in existence and it was abandoned due to some reason and now, it has been renovated and restored.

he compared the super structure, bricks etc.,

how it existed through, Pallava, Chola and Vijayanagara………..is shown with evidences…..

© K. V. Ramakrishna Rao

16-03-2023.

Recent Advances in South Indian Archaeology – The 2nd International Symposium in memory of Iravatham Mahadevan – 11-03-2023- Animal remains, ideology, orientalism etc (6)

Recent Advances in South Indian Archaeology – The 2^nd International Symposium in memory of Iravatham Mahadevan – 11-03-2023- Animal remains, ideology, orientalism etc (6)

Arti Deshpande talked about the animal remains…..

says these topics are not dealt with……………………

she started explaining the megalithic burials………………….

the principles involved………………..

all animal remains have been given to their laboratory………………………………….

they study them to identify the animals and listed…………………………

with the bones,bone pieces,cut marks on them…etc….interpretations are made……………………………

Arti Deshpande – animal remains of Tamilnadu: Prof Peddaiah had to make his presentation on-line, but, as there was some technical problem, it was delayed. It was postponed to after lunch session. Again, there was some delay, therefore, the paper reading session started with Arti Deshpande and the session was headed by Marxia Gandhi. Arti Deshpande was trying to delve upon the animal remains found at different sites. She claims that the Subject was new in Tamilnadu, it has not been studied by others so far. Archaeology of Tamilnadu, the human burials were studied under all types of megalithic monuments, but not much attention as given to the excavated animal remains. She claimed that Lack of information about what they were eating during ancient period and the archaeo-zoology domestication of animals, deals with such issues. Excavations have going on at different places and samples were sent to them for study ..work is going on and her observations are preliminary…only lab in south Asia, all international; protocols are followed…..Therefore, he was making this paper even visiting the sites, as she was telling. She was showing slides with photographs giving the statistical details of animals…She-goat found more than he-goat exploited as could be noted from the recovered bone pieces.

Observation: However, it has to be mentioned that the Sangam literature has been vivid with the different flesh, meat and animal products eaten by them and there have been published papers also. As long as the human activities have been going on, such remnants are bound to occur.

Prof Peddaiah- on-line – ideology, orientalism etc: There was a lot of delay before his starting speech…..his voice was not clear, his paper was not distributed to follow him. He used no slides. …it appears that he was talking against ideology etc.. Researchers in Asia, Africa and other parts of the world that experienced prolonged periods of colonial rule by European powers may adopt divergent intellectual positions regarding the nature and extent of the contribution made by the colonizing powers to the study of the historical past and cultural heritage of their respective colonies. Perceptions of this contribution will have to take into account a variety of factors such as the nature of the colonialism practised in a given region, the ultimate motives and interests the colonial rulers had in mind while initiating studies of the region’s past, the world-view of those who actually conducted the studies and, of course, the time-depth and character of the past available for study. Moreover, evaluations of the role played by Europeans, far from remaining static, will undergo periodic revisions resulting from changes experienced in academic perspectives in general, and even changes in the world order from time to time. ……..

The question of the social relevance of the study of the past is one which historians and archaeologists in India can no longer overlook. Public attitudes towards the study of the past, the role of the mass media and museums in bringing knowledge of the past to society at large, and the use of the study of the past for discussion and the display of power in professional institutions are other questions which, sooner or later, Indian archaeology will have to confront.  Did the study of India’s archaeological heritage exert any influence of its own? The answer is once again positive. The magnificent discoveries of the last century, involving scores of prehistoric and historic sites, won for the country a high degree of esteem and respect among European archaeologists—an attitude of mind which many parts of Asia and Africa clearly failed to evoke.

Observation: Whatever, he wanted to convey, he could have told openly without mincing words. Moreover, most of the audience was very indifferent and they were not listening to him also.

Alok Kumar Kanungo headed the next session and the following presented their papers:

she has been studying this for many years……………………………..

Sharada srinivasan on iron and steel of Tamilagam: The iron and steel artefacts uncovered from the sites Adichanallur, Tamilnadu, Kadebakele, Karnataka and other places in southern India span the early phases of occupation radiocarbon dated from 800 to 400 BCE. These site has been excavated by a collaborative team from the respective Departments of Archaeology. The site was occupied from at least the early 1st millennium BC until the early centuries CE. Radiocarbon dates from the Iron Age period span from c.800 to 400 BCE and it is thought that iron/steel artefacts from these levels may rank among the very early well-dated examples of higher carbon steels. Cementation, case hardening and forge hardening are several terms in use to describe essentially similar processes. Wrought iron produced by the bloomery process could be carburised by heating it in charcoal for a long time. Typically this lasted several days, resulting in the solid-state absorption or dissolution of carbon into the wrought iron. This process is very slow because it is a reaction in the solid state. Pieces or sheets of wrought iron were packed with charcoal or other organic materials into a closed refractory container and heated between 1050-1100ºC from five to seven days. This process could result in the incorporation of varying degrees of carbon between 0.6 and 2%. It would have resulted in a heterogeneous steel of intermediate composition. Such diffusion is less likely to have resulted in a homogenous steel of higher carbon content. The steel thus produced could have been evened out by hammering, annealing, and folding the steel many times over. There was always a significant decrease in the carbon content away from the exposed surfaces. The stringers from the slag remained in the final steel causing brittleness.

Cholas’ bronzes………………….

Decarburisation dilutes the carbon content of cast iron. This can involve the mixing of wrought iron with molten cast iron. In China, the heating of bundles of cast and wrought iron together followed by forging and heating led to complete diffusion and  homogenisation. This would result in the partial melting of cast iron. Some carbon would diffuse into wrought iron that was repeatedly forged and heated again. The finery process breaks cast iron into small lumps, followed by heating to high temperartures in an oxidising air blast. The iron melts and carbon burns out as carbon dioxide and the decarburised iron droplets sink to form a bloom below the hot zone.

technical details explained……

It is generally believed that the original crucible steel-making technique was developed primarily in India leading to wootz steel. The use of iron was well established in south Indian megalithic cultures by at least about 1100 BC at sites such as Hallur in Karnataka. The megalithic site of Kodumanal, ca 300 BC, in Tamil Nadu may have been a site for ferrous crucible processing. After the forging of swords at high temperatures, an important step in hardening blades lies in their being quenched. This step is important because it enables a martensitic transformation to take place in the steel, which contributes to improved toughness and strength. One of the methods that Indian blacksmiths seem to have used for quenching, is to plunge the red hot blade into the tree trunk of a banana or plantain tree, one of the most universal of Indian trees which is full of sap, which was followed by cooling it overnight.

traditional manufacture of bronze, brass, …….articles……………………

Tamil Nadu Process: Some of the earliest metallurgical finds to date are those found in Adichanallur, Tamil Nadu – now stored in the Government Museum, Chennai. For her research, Prof Srinivasan studied these artefacts quite closely. She studied these metallic artefacts under an electron microscope, only to find an intricate, perforated design that could only be achieved through the use of sophisticated metallurgical processes. This means those who made the alloy not only knew exactly what they were doing but had perfected the method through trial and error. Previously, alloys like these were thought to be made either by fusing cast iron and wrought iron or by adding carbon to wrought iron through various means. But it has been difficult to find clinching evidence to prove with certainty which technique made the ultrahigh-carbon steel of the Tamils all those centuries ago. she states that her research has indicated that this type of high carbonaceous steel could only be achieved by packing the iron blooms with carbonaceous materials like wood, and firing the furnace at high temperatures, not less than 1,400°C for a long time.

Her field study……..

Mel Siruvalur: An alloy of copper and tin, the bronze from the forges in Adichanallur was also rated very highly.Adichanallur’s beta bronze had a very high percentage of tin, some 23%. This composition increases the malleability of the alloy, which can then be worked on to a considerable degree at high temperatures, followed by rapidly cooling, improving the tensile strength and tonality of the bronze……… they could create alloys with such high proportions of tin was by heavy hot-forging. That is, the temperature of the crucible in which the alloy was made had to be very high and consistent…..Investigations on the crucible fragments of Mel Siruvalur have shown that these crucibles are made of ‘hypereutectoid’ or ultra-high carbon steel.

Smriti Haricharan – Archaeological landscape of Amur: The site Amoor / Amur near Siruthavur has been in news very often, as it is continuously vandalized by many people, regularly for various reasons. The archaeologists used to lament and the media used to carry even full page articles, but, such vandalism continues. Incidentally, the archaeological research also continues with the site coming out with more and moe papers being presented at the international conferences and even published in the form of books.

Siruthavur Siruthavoor lies in Kanchipuram district, situated along the northern coast of Tamilnadu, India and is adjacent to the Bay of Bengal. The area in which the Iron Age-Early Historic burials are located is bounded by the Siruthavoor lake (tank) towards the south and a hillock of around 31m asl towards the north, with a smaller hillock (below 15m asl) to the east. The geology of the area is represented by Archaean to Precambrian crystalline formations such as charnockite, granite gneiss and ultrabasic rocks, overlain by Mesozoic and Tertiary sedimentary rocks (Rajmohan & Elango 2005). Most of the megalithic burials at the site are built using charnockite, granite gneiss and lateritic rocks. Exploration, mapping and excavation were conducted at the site from 2007–2009. Although innumerable burials have been destroyed at this site by sand quarrying, over 500 burials remained during the survey. Of these, 166 were of the cairn circle type, 141 were dolmens, 157 were dolmens within a stone circle, 38 were cists and 57 were of cist-withcircle type. The urn burials were harder to map since most of them have no stone appendage visible on the surface. Eight burials were excavated. Burial 1 was a cairn circle type; burial form and fabric difficult. Most of the anthropogenic disturbance of the burials at Siruthavoor was in the area around burials 2 and 3. A large percentage of what remains of the burials in this area indicates that they were cist burials. The surface material collected is similar to the material excavated in burial 3 including iron objects, carnelian beads and pottery (Figure 8). Between burials 2 and 3 and burials 4, 5 and 6, large boulders are indicative of possible dolmen type burials, but the surface finds here are very sparse.

points out the dating methods…

how laboratory dates differ………………….

Morethekoi – on-line: When potteries were sent for TL dating, different dates are obtained. Therefore, samples from the same layer, were sent for C-14, they gave different dates. Thus, both methods do not tally. He was pointing out that the TL dates given for potteries do not tally with the dating of the objects found at the same stratigraphy who dates are found to be different as dated by C-14. In other words, the dating by these two do not tally with each other. Therefore, error analysis done to correct the error that is supposed to have occurred in dating the pottery.  

this or that…………………….source…………………

which it right or wrong?…..

error analysis to rectify differing dates for the same sample…………………………………

these are the dates………………………………………………………..rectifications…………………………..

.

Observation: When lot of things are talked about the scientific study of archaeology, multi-disciplinary approach, engineers started studying archaeological objects, etc., it is right time that the details of samples recovered from the excavated sites sent to the laboratories, results obtained etc., should be available to the public, as different claims are made in the media by the involved. Many times, such media reports are exaggerated and turning out to be manipulated also. Therefore, transparency should be maintained.

their team with foreign links……………………..

G. Kumaresan – on-line: He presented his paper on “Exploring the Genomics, proteomics and organic molecules of the excavations from Tamilnadu.” Says that they are having a laboratory to study the excavated materials from Keeladi, Sivalai, Konthagai etc. He was explaining about the team, advisors, consultants, the laboratory etc with slides.

© K. V. Ramakrishna Rao

14-03-2023.

Recent Advances in South Indian Archaeology – The 2nd International Symposium in memory of Iravatham Mahadevan (1)

Recent Advances in South Indian Archaeology – The 2^nd International Symposium in memory of Iravatham Mahadevan (1)

Photo courtesy – http://www.varalaaru.com/design/article.aspx?ArticleID=745.

Tracing Tamil-Brahmi cave inscriptions: Second Field Expedition (Tiruvadavur 1992)

Iravatham Mahadevan – his methodology: The Tamilnadu State Archaeological department and the Rojah Muthaiah Research Library jointly organized this three day International conference to commemorate Iravatham Mahadevan. In his last paper, he showed the way that the Drvidian proof can be given via the Rigveda.

Postscript: Dravidian Proof via the Ṛgvēda   I began studying the Indus Script in 1968 and published my first paper in 1970. It is after the publication of the ASI Concordance (1977) that my studies became more rigorous. I have continued to publish my findings since then, most of them based on the method of bilingual parallels (1975, 2008). I have not claimed to have deciphered the Indus Script. I have been content to study individual signs and sign pairs and interpret them through bilingual parallels. I have obtained some interesting results published by me periodically (see References).   The present paper appears to me to be the most productive I have so far written. The quality and quantity of interlocked findings at the three levels described in the paper have transcended the level of mere evidence and attained the level of proof: the Dravidian proof of the Indus Script via the ṚgVēda! I hope to demonstrate the validity of this thesis with further examples in my forthcoming papers.   I conclude with a prayer to Pūṣan, the knower and guide of Paths, which is to be uttered, according to Sāyaṇa, by one in search of lost things: O Pusan, bring us to the man who knows, who shall direct us straight, and say unto us: it is here (yaḥ ēva idam)! (RV. 6.54.1).

Now, all talk only in term of “Dravidian model” with the belief in “Dravidian stock,” and thus, obviously, many have forgotten or tried to avoid such facts and pose as “Pro-Dravidian” scholar in the context.

The Indus Research Centre (IRC): It is a research initiative set up by the RMRL Trust to undertake scientific investigations, without any ideological bias, into various aspects of the Harappan or Indus Valley Civilization, and in particular the Indus Script which still remains undeciphered[1]. IRC is open to all bona fide scholars who wish to undertake research in this field. Scholars can work in a free academic environment and pursue their own areas of interest in the field. Scholars are free to publish their findings. The resources available at IRC include computerized data files, photographic card catalogues, books, monographs and research papers collected from various sources in India and abroad gifted by Late Dr. Iravatham Mahadevan (1938-2018), a well-known researcher in the Indus script and the first Honorary Consultant to IRC, on whose initiative IRC was created. A collection of papers of Dr. Gift Siromoney on this subject has been added to the IRC. Other resources include books and papers on Indus Valley Civilization and Linguistics. These resources are being maintained separately within IRC for easy access by scholars. IRC also organizes courses and seminars to support research on Indus Script. A Bulletin of the IRC is brought out as a biannual periodical.

Photo courtesy – http://www.varalaaru.com/design/article.aspx?ArticleID=745;

First public announcement of the decipherment of the Pandya and Chera inscriptions of the Sangam Age at the First World Tamil Conference at Kualalumpur, Malaysia (April 1966).

Institution of an international seminar on ancient Tamil culture and tradition in the memoy of Iravatham Mahadevan: It was decided in 2019 that an international seminar on ancient Tamil culture and tradition will be held annually in memory of Airavatham Mahadevan at a cost of Rs.30 lakh. Airavatham Mahadevan was the most important inscription researcher in Tamil Nadu. Born in 1930 at Manachanallur in Trichy, he was in the Indian Civil Service (IAS) for about 27 years from 1954 to 1981 before joining research. After that he worked as editor of Dinamani newspaper. He has done research on Indus script and Brahmi script. In 1970, he received a Nehru scholarship to study Indus Valley scripts. Iravatham Mahadevan was awarded the Jawaharlal Nehru Fellowship in 1970 for his research in Indus script and the National Fellowship of the Indian Council of Historical Research in 1992 for his work on Tamil-Brahmi inscriptions. In 1998, he was elected the president of the Annual Congress of the Epigraphical Society of India and in 2001 he became the general president of the Indian History Congress. He received the Padma Shri award from the Government of India in 2009 for arts. He was conferred the Tolkappiyar award for lifetime achievement in classical Tamil by the Government of India for the year 2009–2010. He was conferred the Campbell Medal by the Asiatic Society of Mumbai, formerly the Royal Asiatic Society, in November 2014. A bronze bust of Mahadevan was created by artist G. Chandrasekaran and placed at the Roja Muthiah Research Library.

The 2^nd International Symposium in memory of Iravatham Mahadevan: The 2^nd International Symposium in memory of Iravatham Mahadevan, a former editor of Dinamani newspaper and a scholar of inscriptions, jointly organized by the Tamil Nadu Department of Archeology and the Roja Muthiah Research Library, began on Friday 10-03-2023 at the Kotturpuram Anna Centenary Library Complex in Chennai. The delegates, paper presenters, participants, observers and others gathered by morning and waiting for the TN Miniter to come and inaugurate. However, time was ticking and there was no sign of his coming. So the organizers decided to proceed with it, as it was an “international conference.” So they started with the presentation of papers. 

Photo courtesy – TOI – age does not deter him to pursue script…..

10-03-2023 – Friday – Inauguration – Conference started as there was a delay by the minister: Rajan introduced the speakers of the first session, “…..Ravi Korisettar, D. Dayalan, Appasamy Murugaiyan this academic session will continue for some time till the minister comes here…Ranathunga will head the session.” Ravi Korisettar stated talking about the millets, “The archaeology of millets goes back to 5000 YBP…..” The evidence presented above suggests that native species were domesticated before the arrival of introduced species. It is therefore possible that south India represents a region of independent agricultural origins, albeit rather late by comparison to other world regions. While the evidence of this study does not come from the earliest phase of the Southern Neolithic (dated to the beginning of the 3rd millennium b.c.), nor from the transition from hunting-and-gathering to herding-and-cultivating, the evidence is suggestive. After his presentation, the rival of the minister was known……

Stage set-up, the moment Minister came: The moment, they heard that Minister was coming, they were arranging the stage by arranging the chairs, lifting the PPT screen etc. Minister came late and he apologized for his late coming. He spoke in English inaugurating the conference. “I apologize for coming late…….as I was preoccupied with………I had a wonderful association with Iravatham Mahadevan though it was brief that I had along with Sundar………. I will stick to my script and started reading from his prepared speech. Keeladi museum was inaugurated by the CM. the museum was constructed according to international standards. The invitation of the museum was also sent to TN archaeology dept late”.

More excavations would be done: Archeology Minister Thangam Thannarasu said that the Tamil Nadu government is taking steps to reconstruct the ancient history of Tamil with reliable data and information obtained through scientific research. Inaugurating the International Seminar on ‘Recent Advances in South Indian Archaeology’, Minister Thangam Thanarasa said: “Keezadi Museum was recently inaugurated by Chief Minister M.K.Stalin. Steps are being taken to bring the museum up to international standards, which showcases the archaeological elements of Tamil. The Government of Tamil Nadu is taking steps to reconstruct the history of Tamil with reliable data and information obtained through scientific research. The State Department of Archeology has carried out excavation work at 8 locations on the land and seabed of Korkai. While carrying out extensive excavation work and preservation of the artefacts obtained therefrom, on the other hand we are also giving importance to uncovering our cultural and time-concentration gaps. Similarly, the research work of excavating the stone age monuments before the pottery period will soon be carried out in the Bodhinantham area. . Through this we will get some important sources of ancient myths and through it we will be able to know the path of Tamil culture.

Documentation of he historical evidences: The Minister continued his speech, “ As far as documentation of Tamil fonts is concerned, more than a hundred have been completed. Tamil Nadu has the highest number of over one lakh inscriptions dating back to the 6th century BCE down to the Vijayanagar Empire than compared to any other State[2]….. a great amount of effort was made to publish the inscriptions. Several volumes had been published in this regard and the publications of other volumes were still in progress[3]… The State government has been taking all efforts to reconstruct our past based on reliable data supported by scientific analysis. Recent archaeological explorations undertaken as part of the Neolithic project brought about several Neolithic settlements and grinding grooves used for the preparation of Neolithic tools. One among them is the Boothinatham site near Dharmapuri and we are going to initiate excavation shortly, hoping to get some much needed evidence on the cultural transformation from hunter-gatherer to food producer… The documentation of more than 100 rock art sites had been completed and the remaining ones would be documented in near future…..The rest will be completed soon. He said that Korkai sea trade and cultural exploration will be completed soon”.

Documentation of 3,000 graffiti-bearing potsherds: K. Rajan, academic and research advisor, Department of Archaeology, said there was a plan to document the entire graffiti-bearing potsherds and the Tamil-Brahmi potsherds. “So far, we have documented more than 3,000 graffiti-bearing potsherds and the list is growing by the day. We are expecting to cross 5,000 specimens. The documentation may give a new direction to decipher graffiti and the Indus script,” he said. There was evidence of paddy cultivation being taken up in Adichanallur, Sivakalai, Porunthal and Konthagai in as early as 1155 BCE. The presence of Tamil-Brahmi inscribed potsherds in capital cities, port towns, trade centres and remote villages demonstrated the existence of a literate society, he said.

How Iravatham Mahadevan is remembered before and after his demise: When Iravatham Mahadevan was there, few recognized him till he started recognizing that some of the IVC symbols are proto-Dravidian, Tamil and so on. Mahadevan started his research on the Indus script following a brush with W. W. Hunter’s book on the Indus Script at India’s Central Secretariat Library in Delhi. In 1970, Mahadevan was offered the Jawaharlal Nehru Fellowship to do his doctoral research on the Indus Script. Mahadevan continued his research even after his fellowship ended and published his first book Indus Script: Concordance and Tables in 1977. Following a break from 1991 to 2003 to complete his research on Tamil epigraphy, Mahadevan resumed his studies again in 2003. Gregory Possehl called Mahadevan a “careful, methodical worker, taking care to spell out his assumptions and methods. … ‘Tentative conclusions’ and ‘working hypotheses’ are more his style than set ideas and fait accompli” When he was working with “Dinamani” as an editor, he was criticized by others ideologically. He has been careful in deciphering the Indus script and he always used to add the tag, “neti, neti,” but, it was finalized. Now, he has been forgotten, as new friends started pronouncing his name. When his last journey was going, only some of his friends and others participated and other did not care. Now, International conferences are held in his name…so old friends like us have to say, “neti, neti”!

© K. V. Ramakrishna Rao

12-03-2023.

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[1] https://rmrl.in/the-indus-research-centre-2/

[2] The Hindu, T.N. has highest number of inscriptions compared to any other State: Minister, March 10, 2023 08:40 pm | Updated 10:08 pm IST.

[3] https://www.thehindu.com/news/cities/chennai/tn-has-highest-number-of-inscriptions-compared-to-any-other-state-minister/article66603979.ece

The proceedings of the National seminar Buddhism and Sectarian Religious faith in India or Buddha and Anti-caste Bhakti Saints held at Acharya Nagarjuna University on March 1st and 2nd 2023 (4)

The proceedings of the National seminar Buddhism and Sectarian Religious faith in India or Buddha and Anti-caste Bhakti Saints held at Acharya Nagarjuna University on March 1^st and 2^nd 2023 (4)

Caste system in Burma / Myanmar: The Burmese authorities presently recognise no fewer than 135 separate ethnic groups out of 55 million population, living within the union. Of these, the Bamar are easily the largest. Myanmar’s first national census in over 30 years. The other six main ethnic groups are –

1. the Shan, 2. Kachin, 3. Kayin,

4. Rakhine, 5. Chin and 6. Mon,

each of which has its own state. These seven main ethnic groups together constitute about 92 per cent, with the remaining 8 per cent divided between a fascinating patchwork of minority tribes. Jane Fergusson discussed the issue as follows[1]: The system of caste, or a hierarchical social system based on occupation, prestige, and ideas about pollution, had been considered a master trope in the framing of the imperial census[2] (Kumar 2006:387), and one which colonial officers had grown accustomed to in British India. Census officials even noted that caste could be tested by ‘actual existing facts and beliefs to a far greater extent than is possible with respect to race’ (Webb[3] 1912:250). However, the categories of caste simply did not gain traction for census officials working in Burma; thus they struggled to find another way to approach human differences and quantify race in Burma. The nine ‘race’ categories used by the British census-takers were:

1. Burmese; 2. Other indigenous race; 3. Chinese;

4. Indians born in Burma; 5. Indians born outside Burma; 6. Indo-Burman race;

7. Europeans and allied races; 8. Anglo-Indians; 9. Other race.

According to C.C. Lowis[4] (1902), the Burman is ‘so absolutely enamoured of freedom that he cannot abide the bonds that caste demands’ (Lowis 1902:107). Without the category of caste, and where religion ‘indicates but little’, colonial surveyors concluded that language would therefore be the most ‘obvious and surest criterion of difference’ (Lowis 1902:112): If the speech of a particular community cannot be assigned to a particular group, that community is, ipso facto, isolated, whatever similarity its customs, dress and physical traits may have with the customs, dress and physical traits of any other community, neighbouring or otherwise.

Caste thennic groups, ethnicity, denomination, sect and such other classification based on race, racism and racialism, religion, theology, philosophy etc., exist in Thailand……..

Sectarian, sectarianism, sectarian faith etc: The words and sect, expressions sectarian, sectarianism, sectarian faith etc., have not been positive, but negative and bad in connotation in the western or western religious context. Throughout American history, “sectarian” has been used to exclude and to ostracize. It is a term that is used to disparage and marginalize particular groups of Americans and particular kinds of thinking. That “sectarian” is hardly a flattering term is evident from even a cursory look at any standard dictionary. Among its more common synonyms are “bigoted,” “narrow-minded,” “heretical,” “parochial,” and “dogmatic.” Christians have used the word to describe Pharisees, atheists, and other Christians; Unitarians to put down Presbyterians and Roman Catholics; political liberals and conservatives to insult each other[5]. Richard A. Baer, Jr explains that[6], “The reason is really quite simple. Even though the term “sect” can have the relatively neutral meaning of “a group of persons having the same principles, beliefs, or opinions or can be employed technically in a non-pejorative sense by sociologists of religion, the ordinary usage of “sectarian” is derogatory. Indeed, “sectarian” more often than not is what we might call “caste language.” It is a term that has been used throughout much of American history to keep religious and social “untouchables” in their proper place. Just as ruling elites have used racial and sexual epithets to put down blacks and women, so they have used “sectarian” to exclude and marginalize those individuals and groups whose religious or philosophical beliefs or social practices did not correspond to their own vision of what was appropriate in the cultural marketplace”.

The theme of the seminar changed from “Buddhism and Sectarian Religious faith in India,” to   “Buddha and Anti-caste Bhakti Saints”: Though, the topic was “Buddhism and Sectarian Religious faith in India,” (as appeared in the brochure first) most of the paper presenters were trying to interpret the present ideology on the medieval period and even the prehistoric and protohistoric past. It also appears that the theme was changed to “Buddha and Anti-caste Bhakti Saints” suddenly, as noted later on the banner, “Abstract,” scribbling pad etc. Actually, I prepared my paper only based on the such theme and sent my full paper on 31-01-2023 itself. The theme, “Buddhism and Sectarian Religious faith in India,” has been entirely different from that of,   “Buddha and Anti-caste Bhakti Saints.” It is a fact that during the transitional period 7th century to the medieval period till the advent of the Mohammedans and the European colonial forces, all the sectarian faiths had to suffer by them. The ruling and dominant faiths Janism and Buddhism had to suffer from their attacks, in spite of their oversea and inland business and commercial authority. When religious dominance and excesses started, these two could not match up with them (Islam and Christianity). Moreover, the interaction among the believers of Andhra, Karnataka and Tamilagam showed the intra and inter-faith and religious debates, polemics and wrangles, leading to physical sometimes. Obviously, the organizers must have realized from my paper and changed the theme. Therefore, it is evident that they changed the theme itself, perhaps, without informing.

Under the Ambedkarite Constitution, Caste should continue or not: Eleanor Zelliot (1992), Uma Chakravarthi (1996), Gail Omvedt (2003) and others cleverly avoided the continuance of caste in spite of opposing caste, supporting reservation, though opposing positive discrimination, exclusion etc., Thus, the ideological egalitarianism, theoretical Utopianism and sermonized equality always try to and evade the legal, constitutional and judicial position and condition of the prevalent issues. The restricted reservation for SCs has been continuing. The reservation after conversion for the neo-Buddhists, and Sikhs continues, as they are “Hindus” only as per Article 25 of the Constitution. Thus, the Christians and much later the Muslims too started demanding the amendment of the Constitution Order, 1950 to accommodate the converted Christians and Muslims also. Though, these ideologists claim that “The Ambedkar Constitution,” they want to amend it, without realizing the judicial implications.

What is required by the believers in a “Secular state or country”?: Dialogue is required for understanding other and the point of view of others, whether, in a family, society or anywhere, where human interaction takes place. Thus, it is imperative and implied that such a process is possible with all family and societal members. Discussion, debate and deliberation always involve mutual, reciprocated and two-way flow of thought, thought processes and conclusion. Monologue is considered as a speech presented by a single dramatist character, theoretical expert or ideologized professional most often to express their thoughts aloud, though sometimes also to directly address another character or the audience. In theatre, a monologue may be enjoyed when delivered by favourite character or person, as none is going to ask him.   Monologues are common across the range of dramatic media (plays, films, etc.), as well as in non-dramatic media such as poetry, literary narratives, political discourses and other verbose. Monologues share much in common with several other literary devices including soliloquies, apostrophes, and asides. There are, however, distinctions between each of these devices, audience and ideologists. Many times such monologues, particularly thrusted, imposed and forced to listen lead to autocratic, dominating and dictatorial. Free speech is talked about and sermonized blaming others as despotic, tyrannical, repressive, oppressive and so on, but, how such whistle-blowers indulge.

In dialogue, the engaged parties should listen to and understand the other party / parties also: There is a maxim Audi Alteram Partem and it is not known whether monologuers could understand and realize it. It means hear the other side; hear both sides, in other words the authority hearing the matter must be afforded hearing to the party who is likely to be affected by its decision. In judicial, quasi-judicial or any sensible legal process, it is expected. Therefore, those who talk about thesis, anti-thesis and synthesis should not avoid or be afraid of Audi Alteram Partem. Here, most of the speakers have predetermined mind-set and they spoke even any prepared paper about certain premises and conditions only in their perspective, that too blaming Brahmin, Brahman, Brahminism, Brahminical system, and even Brahminical virus and so on. Inside, “Acharya Nagarjuna University,” though such seminar was taking place under the auspices of “The Mahayana Buddhist Study Centre,” the sectarian bias had been explicit and aggressive and combating.

Justice, natural justice, social justice, equity, equality etc: Though, often Justice, natural justice, social justice, equity, equality etc, are talked about, they are not obviously discussed judicially. There are mainly two Principles of Natural Justice. These two Principles are:

• ‘Nemo judex in causa sua’. No one should be made a judge in his own cause, and the rule against bias.
• ‘Audi alteram partem’ means to hear the other party, or no one should be condemned unheard.

The historians, archaeologists, anthropologists, archaeo-anthropologists, Anthropo-archaeologists, sociologists, psychologists and related experts do not deal with these important conditions to pass any remarks or come to conclusions. Going to extremes, violating the norms that are framed the ideologists by themselves, and jumping to conclusions with biased views have been the hall-mark of many such studies.

How the audience was responding to the Buddhist prayer……..

How the audience was responding to the Buddhist prayer…………………..

How I struggled to reach and left Vijayawada Railway Station: How I reached Vijayawada Railway station was explained above on Fenbruary 28^th midnight and March 1^st early morning. On 2^nd March also, I had a different experience to reach the Vijayawada station. The seminar paper presentation was going on, as I had to catch the train, I came out of the hall searching for the driver. He was there, and we had lunch quickly and about to leave, but, I was informed that some other driver and vehicle would come. So I was waiting…….and the time was 2.00 pm. I asked the convener many times and I was informed “the vehicle would come.”  It was 2.30 PM and then, realizing the situation, I was taken by a car. Of course, the driver and car were there only[7]. Anyway, the driver could drop me at the end of the platform, so that I could walk to the platform[8]. Slowly, I started walking with the bag to the Platform No.10 where, the JanSatabdi was to come. When I reached PF.No.10, the passenger started running back, shouting at me, that it was here at PF.No.8. Some stranger helped me taking my bag and I started walking slowly. It took me perhaps 10 to 15 minutes and the train was about to start. I was waving my hand towards the train, as if I was doing it for a bus to stop. But, the driver was looking at me and showed his finger “1,” obviously, he might wait for one minute. Meanwhile that stranger handed over my bag to another stranger and went away. When I came near to the train, he (the second stranger) suggested me to gt into the first carriage and pushed my luggage inside. The moment I entered the train and started requesting to the TTR, one youth asked me to sit in one seat, as he was not travelling and got down……….The train started…..So finally, I settled down there in the same compartment, instead of my regular / confirmed seat away from the first compartment[9]. At last I could reach Chennai with 20 minutes delay. My regular Auto driver came and I could reach home by 11.40 PM.

© K. V. Ramakrishna Rao

05-03-2023

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[1] Ferguson, Jane M. “Who’s Counting?: Ethnicity, Belonging, and the National Census in Burma/Myanmar.” Bijdragen tot de taal-, land-en volkenkunde/Journal of the Humanities and Social Sciences of Southeast Asia 171.1 (2015): 1-28.

[2] Kumar, M. Satish (2006). ‘The census and women’s work in Rangoon, 1872–1931’, Journal of Historical Geography 32:377–97.

[3] Webb, C. Morgan (1912). Census of India, 1911. Vol. ix, Burma Part i. Report. Rangoon: Office of Superintendent, Government Printing and Stationery.

[4] Lowis, C.C. (1902). Census of India, 1901. Volume xii, Burma. Part i. Report. Rangoon: Office of Superintendent, Government Printing and Stationery

[5] Richard A. Baer, Jr. The Supreme Court’s Discriminatory Use of the Term “Sectarian”, Originally published in The Journal of Law & Politics, Vol. VI, No. 3, Spring 1990.

[6] https://blogs.cornell.edu/envirobaer/publications/the-supreme-courts-discriminatory-use-of-the-term-sectarian/

[7]  In other words, instead of keeping me waiting there for nearly one-and-half hours, I could have been sent earlier with the same driver and car. Why I was kept delayed was known to God only.

[8]  Actually, the driver helped me in reaching the station in time and also dropping at the right place. Of course, when we reached the Guest House to take the luggage, the other person / Assistant Professor was making unwanted comments that I would miss the train and so on. Though, he had also to come with me, he was delaying, so the driver took the decision to proceed, as the time was already 2.30 PM. Why the learned Asst.Prof was delaying was also known only to God.

[9] I can write a story about this, as how many strangers helped me to get into a train, sit comfortably in a seat and reach my home at one side, whereas, at the other side – all learned professors etc., but made me tensed fully knowing my health problems. Of course, I informed my travel plan, my health problem etc through e-mails and letter also (with many phone calls in between).

The proceedings of the National seminar Buddhism and Sectarian Religious faith in India or Buddha and Anti-caste Bhakti Saints held at Acharya Nagarjuna University on March 1st and 2nd 2023 (2)

The proceedings of the National seminar Buddhism and Sectarian Religious faith in India or Buddha and Anti-caste Bhakti Saints held at Acharya Nagarjuna University on March 1^st and 2^nd 2023 (2)

Objectives of the Seminar: There are serious studies available purely either on Buddhism or Bhakti movement and anti-caste traditions. But, it is noticed that deliberations on continuity of non- Vedic and anti-caste intellectual tradition, initiated by Buddha in another forms and their variations are absent. In view of absence of comparative studies on Buddha and other anti-caste philosophers during lhe subsequent period, present seminar is proposed. Present Two Day National Seminar is aimed at serious deliberations on the impact Buddhist egalitarianism on other sectarian religious faiths after the defeat of Buddhism in India. And it is also intended to identify the basic differences and resemblances of all anti-caste sectarian religious movements.

Sub- themes: The subthemes and others are also listed out for illustrative purpose:

1. Buddhism — Buddhist anti- caste Philosophy

2. Vajrayana/ Siddha cults in South India

3. Sectarianism — Medieval Bhakti movements and anti-casse philosophy

4. Virasaivism- Basaveswara, Akkamahadevi, Panditaradhya

5. Vaishnavism —Ramanuja, Brahmanaidu

6. Pothuluri Virabrahmam- Vemana

7. Nasarayya- Dunna Iddasu- Yadla Ramadasu

8. Sufi saints

9. Tukaram- Sant Ravidas- Chokkamela

10. Meerabai- Kabir- Bhima Boi

11. Any other relevant theme Submission of Papers

01-03-2023 (Wednesday): The seminar was inaugurated with a prayer to Buddha sung by the Buddhist students followed by the prayer song of the University invoking Acharya Nagarjuna. The seminar convener Ch. Swaroopa Rani invited the dignitaries, the guests and delegates, introducing the Mahayana Buddhist centre and explaining the theme of the seminar. Prof Rajasekar, VC, talked about the theme with examples. Then, P. D. Satya Paul delved upon the communal Hinduism criticizing P.V. Kane who carried on the Maxmueller’s project, Dr S. Radhakrishan for his opinion about Buddha (Buddha’s movement was a protestant type of reformative Hinduism) and Swami Vivekananda for perpetuating caste. He was suggesting about a “proto-sramanic” tradition before IVC, based on which, the Buddhism could have been evolved. Dr Ramabhadra Kumar pointed out delving upon some books that caste problem has been spread to all other countries, now working in 33 major countries. He emphasized the consolidation of caste, annihilation of caste and dissolution of caste. K. S. Chalam, the key-note speaker spoke about many issues and they have been printed in the “abstract” booklet. K. S. Chalam was sarcastically talking about “Brahminical virus” / brahmin diaspora virus spreading in the “Diaspora” countries throughout the world, it is more dangerous than Carona virus and so on.

Brahmin  diaspora virus – S.K. Chalam: First, Ramabadhrakumar was telling that caste has been there in 33 countries of the world and then, S. K. Chalam mentioned about “Brahmin diaspora virus,” affecting and it is more dangerous than Carona virus. Incidentally, such idea has been floated by the left-oriented media in the internet[1]. The Wire came out with a story[2] that “Communal Virus Injected into Diaspora, and the Culture is Growing” and claimed that it was published originally somewhere[3], giving a link. That link contains another story[4], “Supreme Court Pulls Up Union Govt & TV For Allowing Hate Speech; Communal Virus Injected Into Diaspora And The Culture Is Growing.” So they could find virus suddenly comparing it with caste. S. K. Chalam directly christened it as “Brahmin diaspora virus”! As usual, it is not known, why “Khastriya diaspora virus,” “Vaisyha diaspora virus,” and “Sudra  diaspora virus,” are not found or located in their narratives and discourses. Talking about “hate speech,” they are producing more “hate speech” and it is not known as to whether they understand or not.

“Abstracts” of papers: The “Abstracts” contain 35 papers and full papers of key-note and valedictory addresses.

Speaker / paper presenter	Title of the paper	Page no.
K. S. Chalam, Key-note address	Impact of Buddhism on Anti-caste Egalitarian movements in India[5] (Key note address)	1-19
M. Koteswara Rao	Buddhism:  a philosophy of social transformation.	25
Pannasami	Caste system in Theravada Buddhist perspective.	26
M.M. Vinodini	Akkammadevi’s literature that called for women’s emancipation
P. D. Satya Paul	Title – not known, not listed / included in the “Abstracts” He spoke twice for nearly two hours….
K. V. Ramakrishna Rao	The Sectarian encounters between the Buddhist and Jain faiths during the Medieval period for commercialization and communalization	34-35
Yadhava Raghu	Dasa movement and its impact on Telugu villages bordering Karnataka: a case of Pyalakurthy village, Kurnool district[6].	37-38 46
John Weasley	Siddha cults in South India.	57
Sugandha	The Buddhist perspective of social sratification	5 8
N. Kanakaratnam	Caste frevenge on adigas and Malas.	60
Eluri Harshavardhan	Egalitarian ideals of Buddhism: A repository of counter discourse in Andhradesa
E. Sudha Rani, Valedictory address	Women Bhakti saints’ voices: the radical anti-caste movements in medieval India.	20-24

Afternoon first session, the following papers  were presented:

Speaker / paper presenter	Title of the paper	Page no.
K. S. Chalam[7], Key-note address	Impact of Buddhism on Anti-caste Egalitarian movements in India[8] (Key note address)	1-19
M. Koteswara Rao[9]	Buddhism:  a philosophy of social transformation.	25
Pannasami[10]	Caste system in Theravada Buddhist perspective.	26
M.M. Vinodini[11]	Akkammadevi’s literature that called for women’s emancipation

M. Koteswara Rao was talking about caste, case system, Ambedkar etc., in a general manner and explaining the contemporary conditions. He was stressing that the process of thesis, anti-thesis and synthesis should take place.

Pannasami’s paper perplexed some audience because, he was explaining about, “Caste system in Theravada Buddhist perspective,” while the seminar was about how Buddhism could pave way for anti-caste movement. That is Buddhism could not have any type of social discrimination, when it was against caste system.

The last paper presenter was virtually speaking as if she was giving a literary discourse (like pattimanram in the Tamil context) and spoke for one hour explaining the poetic nuances in Telugu, repeating points again and again. Though, he was narrating other stories, she  did not mention that according to legends, she was a beautiful woman with long tresses and Kaushika, the Jain ruler of the region, fell in love with her. However, some accounts suggest that despite Kaushika’s proposal to marry Akka, the latter not only refused, but when forced, renounced her family, discarded her clothes and left the village covered only in her long tresses. Thus, here also, the Jaina-Saiva conflict is known. In other versions, it is claimed that the wedding did actually take place but on the conditions that the king would neither touch Akka without her permission nor hinder her worship. However, when Kaushika failed to honour the agreement, Akka left his palace leaving behind all his presents, including her clothes and acknowledged Lord Chennamallikarjuna as her sole husband.

© K. V. Ramakrishna Rao

05-03-2023

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[1] The Wire, Communal Virus Injected into Diaspora, and the Culture is Growing, Sidharth Bhatia, 23-09-2022.

[2] https://thewire.in/communalism/communal-virus-leicester

[3] Pratik Kanjilal, Supreme Court Pulls Up Union Govt & TV For Allowing Hate Speech; Communal Virus Injected Into Diaspora And The Culture Is Growing, September 22, 2022

[4] https://www.theindiacable.com/p/supreme-court-pulls-up-union-govt?utm_source=email

[5]  Though his paper has been printed in about 20 pagers, it is not complete and of course, he accepted that it was only “abstract,” and he would send his full paper.

[6] His paper has been printed twice as shown – this shows the mechanical way of preparation of “Abstracts” without going into the details.

[7] Prof. Chalam held the position of –

• Vice- Chancellor, Dravidian University, Kuppam (AP) (2005);
• Member, Planning Board, Govt. of M.P., (2002-04);
• Founder Director, UGC Academic Staff College, Andhra University, Visakhapatnam (1987-2005);
•  Director, Swamy Ramananda Tirtha Rural Institute, Pochampally, Hyderabad (1997-98);
• Professor of Economics, Andhra University (1990-2005).
• He is on several Committees as Hon’ble Chairman, Member such as UGC, NCRI, A.U etc.
• He was Search Committee Member for selection of Vice- Chancellor for Telugu and Telangana Universities in Andhra Pradesh.

[8]  Though his paper has been printed in about 20 pagers, it is not complete and of course, he accepted that it was only “abstract,” and he would send his full paper.

[9] Associate Professor, Department of English – Krishna University, Andhra Pradesh.

[10]  Research scholar, Centre for Mahayana Buddhist Studies, ANU, AP.

[11] Associate Professor, Department of Telugu, Yogi Vemana University, Kadapa-516005., Andhra Pradesh

The proceedings of the National seminar Buddhism and Sectarian Religious faith in India or Buddha and Anti-caste Bhakti Saints held at Acharya Nagarjuna University on March 1st and 2nd 2023 (1)

The proceedings of the National seminar Buddhism and Sectarian Religious faith in India or Buddha and Anti-caste Bhakti Saints held at Acharya Nagarjuna University on March 1^st and 2^nd 2023 (1)

Started on February 28^th and reaching Vijayawada on March 1^st, 2023: The National seminar on “Buddhism and Sectarian Religious faith in India,” was conducted at the Acharya Nagarjuna University on March 1 and 2, 2023. Many papers were presented by the academicians delving upon the subject matter mainly interpreting that Buddha or Buddhism was responsible for the creation of anti-Bakti movement. Though, I have come to the ANU for many times to attend the seminars and conferences for presenting papers, now I am visiting here after five years, for various reasons. January 2023, I might have come, but, my paper was not accepted on last minute[1]. Anyway, now I received a mail that my paper had been accepted. So I started preparing to come. As usual my friend Dr Madhusudhana Rao also prepared to come, but, suddenly he was not feeling well because health problem and he had to stay back. With much difficulty, I started travelling towards Vijayawada on 28^th February 2023. Now, as I am a Guest Faculty, I had to apply for leave and attend the seminar. Unusually, the Pinakini Express was late and I could reach Vijayawada by 11.50 PM instead of 9.20 PM. When I reached the Guest House of the ANU, it was 12.40 PM and I had to write March 1, 2023, as the next day started. The following paragraphs contain details that are reproduced from the brochure issued for the seminar.

The Centre for Mahayana Buddhist Studies[2]: The seminar was held under the auspices of The Centre for Mahayana Buddhist Studies. It was established in 1982 under the scholarly guidance of Padma Vibhushan Prof. K. Satchidananda Murthy, the inspiration of late Prof. R. Subrahmanyam, who extensively excavated the Nagarjunakonda site in 1960 and the then External Affairs Minister Dr. P.V. Narasimha Rao. His Majesty the King of Bhutan, Jigme Singye Wangchuk inaugurated the Chair of Mahayana Buddhism and donated an endowment fund. The UGC grant had provision for constructing a Chaitya model building to house the Centre. Padma Vibhushan Prof. K. Satehidananda Murthy is the Honorary Director of the Centre. Teaching Programme: In accordance with the guidelines provided for the Centre by the National Committee of Experts, the Centre lays focus on the multidimensional study of Buddhism in general and Mahayana Buddhism in particular. In 1993, Master degree in Philosophy with emphasis on Buddhism was started. I find many Buddhist students from Myanmar and other countries are studying there.

About Acharya Nagarjuna University: The Name, Acharya Nagarjuna University, is quite significant in that the greatest Buddhist preceptor and philosopher Acharya Nagarjuna founded a University on the banks of river Krishna some centuries ago, and made it great of centre learning, attracting a large number of teachers and students from distant parts of the world[3]. The present Acharya Nagarjuna University is not very far from the hallowed spot, as it derives its moral and intellectual sustenance from Acharya Nagarjuna. In 1967, Andhra University started a Post-graduate centre in Nallapadu, Guntur District, Andhra Pradesh, as an Extension Centre to cater to the needs of higher education of the people of this region. It is in the fitness of things that a university should grow from this Centre to fulfill the desire of the people of this belt. Accordingly, Nagarjuna University came into being in August 1976. Acharya Nagarjuna University since then has grown into a large University with 37 Academic Departments. Its jurisdictions was extended to two districts now having over 400 affiliated colleges offering Under-Graduate, Post- Graduate, Engineering, Education, Law, Pharmacy and Oriental Languages courses. Now it has 55 Post-graduate teaching — cum — research courses on the campus, while around 70 affiliated colleges offer P.G. Courses. The theme of the seminar is explained as follows:

The non-Vedic Sramanic tradition[4]: The contemporary interest in Buddhism is based on its social appeal. Within India Buddhism has appeared as an alternative to the hierarchical and in egalitarian ideology and Hinduism. Buddhism is viewed as a system which was more sympathetic to oppressed groups and social solution to the problem of caste oppression. After a pioneering work of Dr. Ambedkar on the social philosophy of Buddha some scholars like Eleanor Zelliot (1992), Uma Chakravarthi (1996), Rhys Davids (1997), Gail Omvedl (2003) and others worked on the social dimensions of Buddhism. With the social revolution of Buddhism, an alternative culture to the Vedic or Brahmanical culture also evolved in all parts of India. Buddha emerged from the non-Vedic Sramanic tradition and opposed the superstitious belief system and encouraged scientific enquiry.

Medieval Virasaivam and its impact: Though Buddhism was defeated and erased physically from its birth place, it is surviving in several forms of faiths and cults. Buddhist thought has been perpetuating in the form of local religious Traditions and customs. The rise of different sectarian religious movements during the medieval and late medieval periods in India carried forwarded the anti-caste and non-Vedic philosophical notions of Buddha. Those sectarian leaders rejected Vedic Brahmanism and propagated egalitarian ideas within the framework of the religion. Siddha Tradition in South India was evolved out of Buddhist school of Vajrayana was more prevalent among the lower strata, strived to attain equality in religious sphere. Many Siddha cult centres of present Andhra and Telangana states including Siddhavatam, Siddeswaram, Siddula Guttalu etc. are the live examples for this phenomenon. The medieval text (14-15^th CE) in couplet form ‘Navanadha Charitra’ written by Gourana also mentioned about the Siddhas.

The followers of Virasaivam: Virasaivism advocated the notion of equality among all human beings irrespective of caste, creed and gender. Basaveswara, the chief profounder of Virasaiva religious movements is known for his social reforms. Palkuriki Somandha, the Saivate poet also reflected Virasaiva anti- caste philosophy through his works including ‘Panditaradhya Charitra’ and ‘Basavapuranam’. Akkamahadevi, a woman saint and radical challenged all sorts of hegemony including patriarchy has been emerged out of this sectarian movement. A peculiar community by name Jangama among different lower castes has been emerged from the followers of Virasaivism.

How Virasaivam paved way for the upliftment of lower-caste people: Similarly, Vaishnavism also propagated social equality during the medieval period. Ramanuja had admitted lower castes into his Vaishnava fold and mentored them as Maladasu and Madigadasu. Dasari community has been emerged among the lower castes as one of the influential inter sub-caste, maintained some sort of high rank as priestly class within lhe same group. Brahmanaidu, a medieval social reformer and staunch follower of Vaishnava cult has organized inter-dinning among different communities and gave priority to Mala Kannamadasu, the army commander from lower community. Evolution of Chennakesava cult among the lower castes witnesses for this phenomenon. It s interesting to note that the priests of the Chennakesava temples were appointed from the Mala community.

Non-Brahmin Bakti saints: Saint Ravidas, Kabir, Chokkameta, Bhima Boi and others form North India also framed anti caste and non-Brahmin philosophy. A woman saint Meerabai and her Bhakti also considered to be an anti-hegemonic philosophy. Similarly there are many social reformers in Telugu speaking regions. Philosophers from Sudra communities such as Pothuluri Virabrahmam, Yogi Vemana and others revolted against the hypocrisy of Brahmanism in Andhra. There are many spiritual leaders at local level including Nasarayya, Dunna Iddasu, Yadla Ramadasu and others rejected the Vedic Brahmanism and promoted spiritual democracy. There are Sufi saints emerged from Muslim background also propagated equality among all sections of the society. Dargas are the centres acted for social harmony, integrated all communities and strived for the unity among Hindu and Muslim groups.

© K. V. Ramakrishna Rao

05-03-2023

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[1]  Earlier, I used to get the circular by post and based on that paper preparation used to get started. After submitting and getting confirmed about presentation, tickets would be booked and journey planned.  Nowadays, the information about the seminar is sent only to the selected friends. It is posted in the social media one day earlier or on the same day, thereby virtually stopping others, particularly, even willing persons from other states cannot come. Actually, nowadays, I do not understand what has started taking place or going on in conducting seminars or conferences, though, I have been attending more than 650 in the last 40 years different parts of India. May be some sort of “politics,” personal likes-dislikes and such other factors may have started playing role.

[2] Based on the ANU website – https://www.nagarjunauniversity.ac.in/deptdet.php?id=1023

[3] Based on the ANU website- Acharya Ngarjuna University- A profile – https://nagarjunauniversity.ac.in/profile.php; more details – history, location, emblem etc., can be read from website.

[4] A śramaṇa (Sanskrit: श्रमण, or samaṇa (Pali: 𑀲𑀫𑀡; Chinese: 沙門 or 沙门, shāmén) means “one who labours, toils, or exerts themselves for some higher or religious purpose” or “seeker, one who performs acts of austerity, ascetic”. During its development, the term came to refer to several non-Brahmanical ascetic religions parallel to but separate from the Vedic religion. The Śramaṇa tradition includes primarily Jainism, Buddhism, and others such as the Ājīvika. The śramaṇa religions became popular in the same circles of mendicants from greater Magadha that led to the development of spiritual practices, as well as the popular concepts in all major Indian religions such as saṃsāra (the cycle of birth and death) and moksha (liberation from that cycle).The Śramaṇic traditions have a diverse range of beliefs, ranging from accepting or denying the concept of soul, fatalism to free will, idealization of extreme asceticism to that of family life, renunciation, strict ahimsa (non-violence) and vegetarianism to permissibility of violence and meat-eating.

A National Seminar held on “Understanding the Cultural Focus on Thiruvarur Region Heritage of Tamil Nadu – Focus on Thiruvarur region” on March 17th and 18th 2022 at the Central University of Tamil Nadu – CUTN, Thiruvarur (3)

A National Seminar held on “Understanding the Cultural Focus on Thiruvarur Region Heritage of Tamil Nadu – Focus on Thiruvarur region” on March 17^th and 18^th 2022 at the Central University of Tamil Nadu – CUTN, Thiruvarur (3)

17-03-2022 breakfast

The first technical session started after lunch chaired by Prof S. Sundaram, HOD, History department, University of Madras. There were seven paper presenters:

Sl. No	Name of the paper presenter	Title of the paper
1	K. V. Ramakrishna Rao	The Cholas shipbuilding and ship breaking activities, changing river basins and coastal lines 1000 years ago
2	R. Devi	Nageswaraswamy Temple  Kumbakonam
3	G. Aruldas and R. Dinakar	Cholas influence on Southeast Asia and its maritime trade
4	Murugan and Basha	Muslim women’s education in the Vellore district
5	Natarajan	Kalpana and Kalpita in Thavil play – Innovation made in Thiruvrur
6	Madhusudhana Rao and K. V. Ramakrishna Rao	The Architectural link between Thruvaiyaru and Hemavati
7	N. Anita	A Vital role of the Dravidian movement n the abolition of the Devadasi system

Dr Sundaram delved upon “culture,” its definition and detailed its importance quoting from the related literature. From cherished historic monuments and museums to living heritage practices and contemporary art forms, culture enriches our lives in countless ways and helps build inclusive, innovative and resilient communities. Protecting and safeguarding the world’s cultural and natural heritage and supporting creativity and dynamic cultural sectors are fundamental to addressing the challenges of our time, from climate change to poverty, inequality, the digital divide and ever more complex emergencies and conflicts. UNESCO is convinced that no development can be sustainable without a strong culture component. Indeed only a human-centred approach to development based on mutual respect and open dialogue among cultures can lead to lasting peace.

UNESCO’s commitment to culture: UNESCO’s interdisciplinary mandate which includes the natural and social sciences and culture make it uniquely able to explore the diverse values of nature. Biodiversity is central to many cultures and culture itself plays a crucial role in how biodiversity is perceived. UNESCO is the only UN agency with a mandate in the field of culture. UNESCO’s Culture Sector, through its culture conventions and programmes, plays a unique role in promoting human creativity and safeguarding culture and heritage worldwide. UNESCO’s mandate for the social sciences enables exploration of the ethical considerations of nature’s intrinsic value, while  UNESCO’s  work  on gender provides a  space to  examine  how  biodiversity  is  experienced  and  utilized differently by women and men. Finally, the work of UNESCO in culture and communication and information demonstrates that language is key to how we understand and perceive the world, and shows how the concepts of ‘biodiversity’ and ‘nature’ are expressed in many different ways in different languages.

K. V. Ramakrishna Rao presented his paper with PPT, “The Cholas shipbuilding and ship breaking activities, changing river basins and coastal lines 1000 years ago.” Showing the fundamentals of the shipbuilding, he explained that shipbreaking worked as “Reverse engineering,” during the Cholas period, as huge quantity of wood, timber and parts were recovered, salvaged and reclaimed and they were again used for shipbuilding. Shipbuilding was always and also associated with ship-breaking and no researcher has looked into, in the context of the Cholas. Had the Cholas shipbuilding yards been busy with shipbuilding, naturally, they were busy by engaging themselves in the ship-breaking. The ship-breaking gave abundant wooden-ready-made parts that were easily used for the shipbuilding.  However, recycling can be described as making use of an object (such as a vessel) in a different way from its original function. In contrast, discarding is when unwanted objects and materials are simply dumped at some place.

K.V. Ramakrishna Rao presenting his paper

Recycling aims at the resourceful reuse of various materials, therefore, such huge quantity of wood and timber coming out of ship breaking was not discarded, but, used in the rebuilding ships and the rest for the construction of palaces and forts. If a ship anchors at a port, a lot of activities took place. Hundreds of people, mostly, foreigners entered the port cities. As they acted and interacted with the locals, problems had arisen. Therefore, taxes were also imposed to restrict their movements and goods[1]. From Kanyakumari to Bengal, there had been many ports, port-cities, shipbuilding yards and ship-breaking centres on the coast. Nagapttinam, Caddalore, Pulicat, Naasapurpeta, Kaligapatna, Sitakund are to mention a few. The waste from the vessels, cargo, men and materials polluted the port cities and the coast[2]. Therefore, they were also anchored at a distance and only goods were allowed to enter the port through boats. Thus, in Indian ports, boats were very important in handling cargo, of course, catamaran also played an important role, as they had been cheap and easy way of transporting goods from their ships to the coast. Thus, the small islands, atolls, coral reefs and such other areas nearby coastal areas, ports served as transit-temporary staying places for the foreign / incoming vessels / ships.

R. Devi described the features of “Nageswaraswamy Temple  Kumbakonam.”

G. Aruldas and R. Dinakar with the very attractive title, “Cholas influence on Southeast Asia and its maritime trade,” delved much on the literary evidence from the Tamil Sangam literature about the topic. After spending 80% on such literary narrative, they turned to the Cholas, but giving nothing new. The paper presenter was repeating the well-known details again and again.

Murugan and Basha, a joint paper but presented by Basha on, “Muslim women education in the Vellore district,” and it was not at all fitting into any theme of the seminar. The sectional President also pointed out this fact.

Natarajan presented on “Kalpana and Kalpita in Thavil play – Innovation made in Thiruvrur,” With demonstration of notes. He pointed out as to how a new note was added to the traditional seven notes[3].

Madhusudhana Rao and K. V. Ramakrishna Rao, a joint paper presented by Prof Madhusudhana Rao on, “The Architectural link between Thruvaiyaru and Hemavati.” Historians while describing the Ganges campaign of Rajendra Chola (1012-1044 CE), discussed and debated about many “Victory Trophies” brought back from the Ganges to Thanjavur. In the case of Nolambas, the carrying back of Hemavati temple pillars, the authors studied them at the Hemavati and Thiruvaiyaru temples. The 50 carved pillars in the corridors of the Apparsvami shrine of the Chola temple at Thiruvaiyaru have been under discussion in this paper. At Tiruvaiyar seven miles from Thanjavur, is an ancient Chola temple adjunct of which is the Apparsvami shrine. This small temple is associated with the great Saiva – saint who converted the Pallava king Mahendravarman to Saivism and the sacred spot has a temple erected by Rajendra. An inscription on the plinth gives the prasasti of Rajendra Chola. Around the temple are corridors with rows of pillars. There are about fifty exquisitely carved pillars in greenish basalt with intricate carving in a style so different from all around that they stand out distinctive entirely variant from their surroundings, in other words, they were brought from Hemavati and fixed here.

N. Anita, in her paper, “A Vital role of Dravidian movement n the abolition of Devadasi system,” delved upon 95% and suddenly narrated about the women engaged as “Devadasis,” during the Chola period[4].

After tea break, the Technical session – II started and 15 papers were presented. As only five minutes were given, the paper presenters rushed through and most of them had been of compiled and repetitive nature. No new facts or interpretations are given. Evidently, the paper presenters have not taken seriously in going through the sources and bringing out how this area had been so important in promoting the Tamil Heritage in many aspects and standardized during the Chola period. Unfortunately, many of the papers listed were not presented as the authors did not turn up. The hurriedly filled up readers could not do any justice. Thus, the first-day seminar session was over.

© K. V. Ramakrishna Rao

19-03-2022

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[1]  The inscriptions like Mottupalli and Kaifeedus about Cholas Purvapattayams, Pulicat etc., detail the taxes imposed and collected on the goods imported and exported by the foreigners entering the Indian ports.

[2] This has been the most serious problem and even today and incidentally, the important ship-breaking centres have still been in India, Bangladesh and Pakistan.

[3] There are different types of swara sthayis or note pitches that leads to the total number of melakartha ragas. These different variations of swaras leads to more than one combination of musical scale. The different variations in swaras is mentioned below. Using this it is possible to mathematically ascertain the total number of melakartha ragas.

Sa (Shadja) – only one.

Ri (Rishabha) – Shuddha, Chathushruthi and Shatshruti Rishabha in increasing order of pitch.

Ga (Gandhara) – Shuddha, Sadharana, Antara Gandhara in increasing order of pitch.

Ma (Madhyama) – Shuddha, Prathi Madhyama in increasing order of pitch.

Pa(Panchama)- only one.

Dha (Daivata) –Shuddha, Chatushruti, Shatshruti Daivata in increasing order of pitch.

Ni (Nishada)- Shuddha, Kaishiki, Kakali Nishadham in increasing order of pitch.

[4] Of late, Rajaraja Chola is targeted very often for pro-Brahmin and started attacked by the Dravidologists. Recently also without knowing the difference between the script and language, some fringe groups were demonstrating against the arathi inscriptions found in the Big Temple and misinterpreting as if “Sanskrit” inscriptions were inserted and so on without any basis. Here, the accusation has been that Rajaraja was responsible for the increase of Temple prostitutes / Devadasis.

A National Seminar held on “Understanding the Cultural Focus on Thiruvarur Region Heritage of Tamil Nadu – Focus on Thiruvarur region” on March 17th and 18th 2022 at the Central University of Tamil Nadu – CUTN, Thiruvarur (2)

A National Seminar held on “Understanding the Cultural Focus on Thiruvarur Region Heritage of Tamil Nadu – Focus on Thiruvarur region” on March 17^th and 18^th 2022 at the Central University of Tamil Nadu – CUTN, Thiruvarur (2)

The seminar hall

17-03-2022 (Thursday): As usual I got up by 3.45 am, but, I could not do anything here. I could listen to peacocks screaming, as they have been plenty here in and around. Mayiladurai – the place where peacocks dance is also nearby[1]. There was no internet connection also, though it was a Central University. Of course, nowadays all have a wireless internet connection that has become the order of the day. Thus, I was going through the papers and materials that are there in my laptop. Till 8.00 am nobody was there to tell anything about the seminar, inaugural function etc. No arrangement was made for coffee. We came down to the ground floor and saw people going here and there. One person was carrying a steel-flask with tumblers going to VIPs rooms, evidently serving them at their rooms. I saw Dr Rajendran coming after walking. We were talking for some time. I learned that has father Sri M. K. Narayanan aged 91 enjoying life with grandchildren and great-grandchildren also. I am happy to know about him, as he was the principal of our Pachaiyappas’ College.

The banner and backdrop

2020 circular/ brochure

The seminar is held after two years: It was to be held in March 2020 and then perhaps getting on postponed due to pandemic reasons[2].  Thus, as pointed out from January 2022, it was postponed to March 2022. Meanwhile, the faculty, persons involved with the seminar and others were also changed. Thus, with God’s grace, now the delegates have gathered here and the seminar is conducted. I am also happy to see, meet and talk with many old friends and others after two or three years.

Registration of delegates………………….A paper presenter from Tirupati, AP

Lighting the lamp

10.30 am – Seminar hall: All were sitting, perhaps expecting the arrival of the VC of the CUTN, Prof. M. Krishnan. As usual, the lighting of the lamp also started with the VIPs sharing each wick and with shoes and without shoes. The Tamil-Mother praising song was sung with the clear instruction that all should stand. During the facilitation of the VIPs, I could notice that the VC had been generous enough to offer his shawl to a student! And of course, he did it last also, i.e, first the guests, a good gesture noticed.

Tamil Mother Hail song sung…….

Tamil Mother Hail song sung…….all stood up

10.43  to 10.7 am: Then, the VC started describing the importance of Thiruvarur and pointed out that had the delegates come a day before i.e, on 15-03-2022, they could have witnessed the “Great Chariot Festival”. Tiruvarur Chariot festival, known in Tamil as Tiruvarur Therottam, is a historical event that still follows the same rituals and traditions associated with the Thyagaraja Swamy temple, Tiruvarur, in Tamil Nadu. The Lord Veethividangar (வீதிவிடங்கர்) now called as Thiyagarajaswami (Shiva) comes out of the massive ancient temple, with his consort Kondi (கொண்டி) (Parvathi) to bless the devotees who always comes to visit him in his abode, one of the world’s biggest chariots. And this chariot was constructed by Kothanars and it is Asia’s biggest chariot of 95” high,  weighing about 350 MT. After mentioning many temples, he pointed out that Kodikkarai is very near to Sri Lanka.

Importance of Vedaranyam, Kodokkarai etc: Kodiakkarai, also called Point Calimere or Cape Calimere, is a low headland of the Coromandel Coast, in the Nagapattinam district of the Indian state of Tamil Nadu. The Cape is located about 9 kilometres (5.6 mi) south of Vedaranyam in the delta region of the Cauvery River, and marks a nearly right-angle turn in the coastline. Vearanyam is also associated with the Salt Satyagraha conducted by Rajaji. The antiquity of the area is evidenced by the Kodi Kuzhagar temple built during the Chola period, and a Chola lighthouse, which was destroyed in the 2004 Indian Ocean tsunami. Kodiakkarai has been designated as a Ramsar site since August 2002. Point Calimere is also associated with the mythological Hindu epic, the Ramayana. The highest point of the cape, at an elevation of 4 metres (13 ft), is Ramarpatham, meaning “Rama’s feet” in Tamil. A stone slab on the Cape bears the impressions of two feet and is said to be the place where Rama stood and reconnoitred / watched over Ravana’s kingdom in Sri Lanka, which is 48 kilometres (30 miles) to the south of the Point. It is also mentioned by Kalki in his historical novel Ponniyin Selvan.

10.58 to 11.11 am  Prof Bhagabana Sahu[3], HOD History Department, CUTN:  he pointed out that Tamil Nadu has retained her distinctive cultural heritage from the rest of India and Tamil is the oldest classical language. It had an impact on the South East Asian region through maritime activities. R. Balakrishnan in his book, “Journey of a Civilization from Indus to Vaigai” stated the continuity of the culture and it can be traced back to c.500 BCE, Sangam Age.

11.12 to 11.17 am Louis Mushary: He introduced the dignitaries mentioning their qualifications, papers and books published, positions occupied, their management skills etc. The VC of CUTN left, as he was having the UGC meeting.

11.18 to 11.44 am Prof N. Rajendran, Former VC, Alagappa University: He distinguished the IVC, Mauryan and Asokan script, stone at etc with that of the Sangam literature and period. Tamilagam was not secluded from India and the Sangam literature has a pan-Indian identity. P. T. Srinivasa Iyengar points out in one chapter in his book giving many examples from the Sangam literature (the gold of Nandas hidden under the Ganges)  and also from Ramayana and Mahabharata….The inscriptions of Asoka and Kharavela mention about the Tamil kings. In fact, the Kharavela Hatigumpa inscription gives the date of the Tamil kings matching with the Sangam Literature. While the Asokan Brahmi had been already a well-developed script, the Keeladi script had been in the developing stage.

11.44 to 11.8 am Prof Byomakesh Tripathy, VC, Utkal University[4]: he emphasized about the importance of the transfer of archaeological findings to the textbooks, so that it could spread to the academician. Writing history sitting at the tables without visiting the sites cannot bring out the full details and the facts. The intangible culture and cultural heritage have been very important and they should be recorded, as otherwise, many of such evidences may disappear. The elements of change and continuity have also should be noted, taken into account and writing history and historiography.  

11.58 to 12.02 Prof Sulochana Sekhar, Registrar In-charge: Taking a clue from the Tamil words and expressions (திருவாரூரில் பிறந்தாலும், திருவாரூர் என்ற பெயரை சொன்னாலும் முக்தி கிடைக்கும், Jallikkattu, kal thondri man thondra kalattu ‘கல் தோன்றி மண் தோன்றாக் காலத்தே வாளொடு முன்தோன்றி மூத்தகுடி’ என்று புறப்பொருள் வெண்பா … etc..), she explained the cultural heritage of the Tamils.

12.03 to 12.2 pm Dr Dayalan, ex-Director, ASI: He read his paper with the PPT showing the Paleolithic, Mesolithic, microlithic, Neolithic, megalithic evidences and conjectural dwelling of the ancient people. All were expecting his findings of Keeladi, as other dignitaries were referring to him, but he told that he would be restricted to the earlier findings. He also asked the organizers to take copies of his paper and circulated them among the delegates, as he had given his full paper.

After a vote of thanks, the delegates disbursed for a lunch. By 2.30 pm, all assembled for the technical session to begin.

© K. V. Ramakrishna Rao

19-03-2022

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[1] The famous Mayuranatha Svami (Siva) temple in Mayiladuthurai is one among the 275 Padal Petra Sthalams or temples which have been praised in the Tamil verses of the Nayanmars (important devotees of Siva).  It is the thirty-ninth temple on the south bank of River Kaveri to be extolled in the hymns of the Nayanmars. Thirunavukkarasar (Appar) and Thirugnanasambandar of the 7th century C.E. have sung in praise of the main deity here. Mayuranatha Svami is believed to have stopped the floods of River Kaveri to make way for Thirugnanasambandar to visit this temple. The Siva Linga worshipped as Mayuranatha Svami is said to be Swayambhu (self-manifested).

[2] https://cutn.ac.in/events/understanding-the-cultural-heritage-of-tamilnadu-focus-on-thiruvarur-region/

[3] Former President ,Odisha History Congress, Former Professor & Head, Department of History Berhampur University, Professor & Head , Department of History , Central University of Tamil Nadu.

[4] Prof. Byomakesh Tripathy, the professor of the Department of History in Indira Gandhi National Tribal University, Amarkantak in Madhya Pradesh has been appointed as the Vice Chancellor of the Utkal University of Culture in Bhubaneswar, Odisha. Governor and Chancellor Prof Ganeshi Lal issued a notification in this regard. Prof Tripathy, a Ph.D. from Sambalpur University in 1994 has 27 years of teaching experience and out of that he has worked as Professor for 17 years. He is a resource person in ‘Formulation of Courses of Studies in History and Archaeology’.  Prof Tripathy has authored at least five books and edited 13 books. He has attended 24 national conferences and nine International Conferences. He was the topper in History Honours of Sambalpur University in 1984. Besides, he has guided eleven research scholars for Ph. D. Earlier Prof. Tripathy has worked as the HOD of Dept of History, Rajiv Gandhi University, Itanagar, Chairman, Board of Studies, Director (Academics), Indira Gandhi National Tribal University.