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

Tortoises and Turtles: myth and reality, their Scientific importance in the traditional cultures of the world! [2]

Tortoises and Turtles: myth and reality, their Scientific importance in the traditional cultures of the world! [2]

Maharashtra calls off turtle festival: In Maharashtra’s Velas and Anjarle villages in the state’s Ratnagiri district along the Konkan coast, the gram panchayat (village committee) and local community members were unanimous in calling off the turtle festivals that span through March each year, in the wake of the COVID-19 outbreak. In Ratnagiri out of 14 nesting sites, the festival is organized only in two villages, Velas and Anjarle, The turtle festival was initially started as a one-day event by SNM in 2006 in Velas as part of community conservation. Along the Konkan coast where the nesting happens, local communities would eat the turtle eggs. Thus, the contradiction is exposed. How the tamasha of celebration of protection of turtles, eggs etc., at one end and eating of turtle eggs could go together. In Assam, the nature-lovers have found a method of leaving “Black turtles” in the temple tanks, so that they grow easily and freely.

Importance of Olive Ridley Turtle:  Hindu Mythology worships sea / oceanic turtles as incarnation of God. Thus, most fishing communities do not consume turtle’s eggs or meats for this reason.  Modem science shows that sea turtles have been swimming the ocean for well over 100 million years even predating many Dinosaurs.  It symbolizes in mythologies of many indigenous cultures. Thus proving the antiquity of the tortoises and turtles. It represents creation, longevity and wisdom.  It forms an integral part in maintaining marine eco-system.  It is an indicator of the vitality of the overall marine environment. Even, in international turtle day and other depictions, the impact can be noticed that turtles and tortoises are always associated with the globe, cardinal points and oceans. But, all these factors are easily taken into account when they are made as God, that too, incarnation of Vishnu. That many saints, Ramanujacharya, Narahari Thirtha, Caitanya and others had been visiting these sacred places for centuries prove that all these eco-factors were already taken care of by them.

Difference between Tortoise and Turtle:  Many many not know the difference between tortoise and turtle, but, they have specific differences as follows:

Tortoise	Turtle
Tortoise live primarily on land	Turtle, live primarily in sea and freshwater
Tortoises are herbivorous	Turtles are omnivorous
Shell of Tortoise is dome-shaped and heavier	The shell of Turtles is more or less flat and lighter
Tortoise generally does not swim and dive and generally stay in one area	turtle swim, dive and migrate from one area to other.
The tortoise can withdraw the entire part inside the shell	Turtle cannot do so.
Tortoise is having normal feet without webbing	Turtle is having webbed toes with a flipper to facilitate swimming
On an average Tortoise lays 1-12 eggs	whereas Turtle lays 100-150 eggs.

The Global Positioning System (GPS): That turtles would return to the same place has already been pointed out as mentioned in the Indian literature, whereas, scientists have proved now. Scientists have long known that the turtles, like many animals, navigate at sea by sensing the invisible lines of the magnetic field, similar to how sailors use latitude and longitude[1]. But they didn’t know how the turtles were able to return to the very spot where they were born[2]. They reported that it was because the turtles rely on Earth’s magnetic field to find their egg-laying beach. Each part of the coastline has its own magnetic signature, which the animals remember and later use as an internal compass. Sea turtles use the earth’s magnetic fields to navigate back to the area where they were born decades earlier, according to a new study that used loggerhead genetics to investigate their travels[3]. The turtles can perceive both the magnetic field’s intensity and its inclination angle, the angle that the field lines make with respect to the Earth’s surface, earlier research has shown[4]. It is good that science and religion go together.

World ancient civilizations and cultures had the myth of earth supported by a turtle: According to the North American folklore, the continent of America is referred to as “Turtle Island,” as they believed that the weight of the continent was carried on a turtle’s back. The Wyandot thought that earthquakes were caused by the turtle’s shifting of his weight when got tired. Iroquoian belief that earth is supported by a turtle has been discussed by many anthropologists. In Chinese mythology, the turtle is the only living sacred animal and considered a symbol of wisdom, longevity, and wealth. They also believed that the shell of a turtle has markings of heaven, earth and the universe. They even used turtle shells at ceremonies to predict the future. According to Converse and Parker, the Iroquois faith shared with Hindu and other religions the “belief that the earth is supported by a gigantic turtle.” Here, the point has been that the turtles and tortoises resemble men, teach lessons and exhibit proof for their integrity and honesty. They live with the earth withstanding all-natural disturbances and disasters. They come to their places, lay eggs, hatch and go away, but, again come back to the same places.

Indians had their own educational methodology to teach difference audiences: That Indians had Vedas, Vedangas, Upanishads, Itihasas, Puranas, Siddhantas etc., prove that they had various audience or students for learning different subjects[5]. The Puranas had / have been to address different types of common men with varied interests, avocations and vacations. Thus, the choice of a temple for Kurmam has been well thought of by the experts and accommodated in their religious sacraments, rituals and pujas, during the first centuries and well developed in the medieval period. Of course, the disturbances of the Mohammedans and Colonial forces have been more than that of the natural disturbances and disasters and hence, it has been very difficult to demythologize and understand and bring out history. Throughout the world, the tortoise has been used as a base or supporting the upper portion of statue, sculpture etc., can be seen in many monuments. Now, other people might forget their significance. But, in India, in the temple worship itself, it is preserved and continued. And that is why, if a careful study is conducted, the facts are being verified, confirmed and made matching with the ancient literature. In India, it is possible even today. The colonial forces and the western expertise in Indology knew very well about the scientific content couched inside the puranic garb. But they wanted to dub them as myth, characterizing the devout Hindus as four blind men describing an elephant idiotically. Whereas, the elephant and tortoise myth many more scientific studies conducted, but, perhaps, suppressed from or known less among Indians, as none of the material evidences are here.

The fossil background of the Tortoise, Siwalik range etc: Col. Wilford, F. E. Pargiter, D. C. Sircar, S. M. Ali[6], Maya Prasad Tripathi[7], and others have dealt with the geography, geology and cosmology as described in the Itihasas and the Puranas. They have shown that the authors of the Puranas have been updating and incorporating the geographical and geographical knowledge in the Puranas, in their own way. D. C. Sircar[8] has used inscriptions also to locate ancient cities and places. D. N. Wadia has shown the geological approach to study India and recorded the presences of fossils of men, fauna and flora also. Hugh Falconer[9] (1808-1865) discovered a fossil of a huge tortoise at the Himalayan range and he explained its significance with the “Hindu mythology”. The Siwalik Fossil Fauna contained monkeys, camels, giraffes, mixed with Anoplotherium, Sivatherium and other mammiferous remais[10].  Though his findings, interpretations and drawings were discussed, they are not known in India[11]. In fact, the material evidences and his papers have also been not accessible to Indian researchers. The particular genus Megalochelys, known as Colossochelys fossil of a tortoise, has spread to coasts of Bay of Bengal down to SEA countries till Timor islands. Thus, it explains the maritime contacts of these countries since early times. Pratik Chakrabarti and Joydeep Sen have pointed out the work done by Falconer and the significance Kurma in Indian context[12].

The exploitation of tortoise in modern days: The concept, precept and global orientation of tortoise have been incorporated in the many ancient cultures. The Jain and Buddhist literature, paintings and sculptures vividly depict such features. The caityas and stupas incorporate the Kurma concept of cardinal points. Now, Vastu experts exploit the concept of a tortoise. The conduct and celebration of “International Turtles Day” have been the commercialization of the periodical egg-laying acts of tortoises coming back to their places. Just like “”Jallik kattu,” it is explotied, in the sense, as the supporters of “Jallikkattu” eat beef etc., of cattle, they cannot be vegetarians and sathvigavdi. Irony has been, those who eat all sorts of meat and flesh propagate “Jeevakarunyam,” i.e, showing utmost sympathy, empathy and feelings towards all living things on the earth. That “Turtle” celebrates eat turtles themselves has been pointed out above. Therefore, instead of making tall claims, at least one can show a little sympathy to living creatures or keep quite.

© K. V. Ramakrishna Rao

24-05-2020

[1] National Geographic, How Do Sea Turtles Find the Exact Beach Where They Were Born?, BY CARRIE ARNOLD, PUBLISHED JANUARY 16, 2015.

[2] https://www.nationalgeographic.com/news/2015/1/150115-loggerheads-sea-turtles-navigation-magnetic-field-science/

[3] New York Times, Sea Turtles Use Magnetic Fields to Find Their Birthplace Beach, By Karen Weintraub, April 13, 2018.

[4] https://www.nytimes.com/2018/04/13/science/sea-turtles-magnetic-field.html

[5] It is not that the student of history should not read the books of mathematics or astronomy and vice versa, but, they may not understand without knowing and understanding the fundamentals.

[6] S. M.Ali, Geography of Puranas, New Delhi, 1966.

[7] Maya Prasad Tripathi, Development of Geographic Knowledge in Ancient India, Varanasi, 1969.

[8] D. N. Wadia, Geology of India, MacMillan, London, 1944.

[9] Probey T. Cautley (ed.), Fauna Antiqua Sivalesis being the Fossil Zoology of the Sewalik Hills in the North of India, Smith, Elder and Co, London, 1846.

 

[10] Article V, Abstract of a Discourse by Falconer on the Fossil Fauna of the Sewalik Hills, in Journal of the Royal Asiatic Society of Great Britain and Ireland, John Paker, London, 1866, Volume 8, pp.107-113.

[11] Charles Murchison (ed.), Palaeontological memoirs and notes of H. Falconer, with a biographical sketch of the author, Robert Hardicke, London, 1868, Vol.I.

[12] Chakrabarti, Pratik, and Joydeep Sen. “‘The World Rests on the Back of a Tortoise’: Science and mythology in Indian history.” Modern Asian Studies 50.3 (2016): pp. 808-840.

Study of Vedanga Jyotisha and Sulba Sutras: How historians have to approach taking historical evidences [1]

Study of Vedanga Jyotisha and Sulba Sutras: How historians have to approach taking historical evidences [1]

How ancient Indian professors, scientists, technologists, engineers, doctors and other professionals were picturized compared to the Greek counterparts: The western, European, EIC (East Indian Company engaged[1]) and other Indologists, historians and experts picturize the ancient Indian professors, scientists, technologists, engineers, doctors and other professionals as Rishis, munis, sages, hermits and above all brahmins with tuft and hence, most of the readers still think that the books of science and technology were written by brahmins and only Brahmins could read them, whereas, the Vedangas and the subjects thereof, were dealt with non-brahmins[2]. On the contrary, the Greek counterparts also more or less depicted and appeared naked in sculptures like Indians, but only with beard and hair covered. Moreover, man times, they were depicted as scientists working in laboratories and workshops, whereas, the Indian counterparts engaged in yagnas, building fire altars, going on arranging bricks in the geometrical forms for such yagnakundas and so on.  Ironically, when the Greeks were nude in the most of the original sculptures, the Indians well-dressed. Incidentally, the symposium was the place, where all participants should come and participate nude. Here, the classes were conducted in the Ashrams and forests like Naimisaranyam. The Universities, Dakshasila, Nalanda, Kanchi and others have not surprised them. Readers have not surprised or questioned as to how Alexander could ride horses without a girdle, saddle, stirrup, browband, noseband etc., However, annoyed by the arrogance of the “gymnosophists,” he killed or kidnapped them[3]. This type of bias has to be removed in research, to analyze and find out the facts. Here, some of the ancient Indian astronomical works are taken up for study.

From Vedas to Vedangas: Jyotisha connotes not astrology alone, but, astronomy and related subjects, as could be verified and appreciated from the Siddhantic works. Vedanga Jyotisha[4], has been the most ancient astronomical text of some handbook available today in the human history. The position of solstices mentioned in the text is dated to 1400-1100 BCE by different scholars. The work locates the summer solstice in the middle of the constellation Aslesa and the winter solstice at the beginning of Dhanistha. Calculating backwards from the present position of the solstices, this would give a date c. 1340 BCE. Moreover, reading of the text proves that it is not complete but the only recession of the earlier text or texts existed. The Sulba Sutras[5] also contain many geometrical and few astronomical references, which has been dated to c.800-50 BCE. The word “sulba” is a cord, rope, thread or string, is regularly called by them “rajju”[6]. The work was famous among different schools like Baudhayana[7], Apastamba, Katyayana, Manava. Maitrayaniya[8] etc. But, it is actually with a stick / pole and rope, the geometrical figures were drawn, manipulated and analyzed. Such methods were used in the art and architecture of temples palaces and other structures. Thus, the existence of such science and technology could have only been derived from their predecessors. The fragmentary or incomplete works suddenly could not have appeared in c.1350 BCE period.

Astronomical texts existing from Vedic to Siddhantic periods: The Rgvedic hymn 1.164, on the cosmic times-wheel by sage Dirghatamas, speaks of a wheel of time, with a year consisting of twelve lunar months and 360 lunar days (RV 1 164.1) and starts the year with the autumn star Agni (Krittika, Alcyone, long. 59°.5) which on calculation gives a date c 2350 B C.

In another Rgvedic hymn 3.99, which also mentions Krittika as the autumn star (c. 2350 B C.), sage Visvamitra worships 3339 (371 x9) devas and apparently refers to a period of 30 years consisting of 371 lunar months. This would give a year of 371 lunar days, working out to 365.19 solar days. Then, comes Vedangas.

The Vedanga (वेदांग) implied as parts of Vedas have been the subjects of science and technology applicable from time to time and place to place. Thus, it is very clear that at all places, Brahmins were not available.

Vedanga (वेदांग)	What they teach
शिक्षा  / Shiksha	Phonetics, etymology, the science of languages
कल्प / Kalpa	Ritual Canon, the study of sound, acoustics, time, period
व्याकरण / Vyakaran	Grammar, of language, literature
निरुक्त  / Nirukta	Explanation, analysis, exposition, research
छन्द  / Chhanda	Vedic meter, metrics[9], prosody[10], mathematics, binary, digital
ज्योतिष  / Jyotisha	Astrology, cosmogony, cosmology, astronomy, geology

How chandas / metrics have been handled by the Sanskrit scholars with and with mathematical, astronomical interpretation could be noted from the works of Arti Mitra and Anundoram Burooah (Their books are mentioned in the footnotes).

According to tradition, there existed 18 early siddhantas composed by –

1.    Surya, 2.    Pitamaha, 3.    Vyasa, 4.    Vasistha, 5.    Atri, 6.    Parasara,

7.    Kasyapa, 8.    Narada, 9.    Garga, 10. Marici, 11. Manu, 12. Angiras,

13. Lomasa, (Romaka), 14. Paulisa, 15. Cyavana, 16. Yavana, 17. Bhrgu and S 18. Saunaka

Most of these have gone out of vogue and lost, but five are available in the form of summaries or, what is more likely, abstracts. These are totally astronomical works with clear-cut theorems, and explanations about the planets, asterism, planetary conjunctions, the mathematics involved etc. Siddhantas were followed by Karanas (commentaries, explanations) and Yantras (instruments, gadgets, used for observation, experiment and practical usage). The Ganges Valley Civilization (GVC) had been the origin of the ancient Indian arts, science and technology. That is why the European scholars were locating the “Brahmins” there[11].

From Ganges to Bogazkoi: Of course, the Vedas have many astronomical references and dated to different periods from many thousands to 3000-1500 BCE by various authorities depending upon varieties of interpretations based on the internal and other evidences. Boğazköy[12] inscription dated to c.1400-1300 BCE period, has been the treaty between the Mittanis and the Hittites. The groups invoked the Vedic gods – Mitras(il) (Mitra), Uruvanass(il) (Varuna), Indara (Indra) and the Nasatianna (Nasatyas) (Ashwins). The Bogazkoi and Indraprastham or Delhi have been situated about 3800 km apart. Yet, the people there to remember, invoke and respect the same gods prove that they belonged to the same civilization, culture, tradition and heritage. Historians, archaeologists and related experts should ponder over how the people groups speaking different languages separated by such lengthy distances could invoke the same gods, unless some commonality had existed among them. The historical evidence of Boğazköy inscription is enough to prove the fact. Thus, historians have to study Indian history taking all evidences into account.

© K. V. Ramakrishna Rao

07-05-2020

[1] East Indian Company engaged scholars, translators, historians, and host of other experts, have no doubt done excellent work in Indology and shown the research methodology. However, their bias and anxious about Indian chronology of the subjects and disciplines is revealed when they tried to reduce Indian chronology and bring within their Alexander invasion and the Greek borrowal hypotheses and theories.

[2]  The expressions “Brahmin” and “non-brahmin” are used only to drive out the point and not for any other interpretation.

[3] As per the Greek translations given by the McCrindle and others about the “Alexander invasion” and of course, there has been a literature “Alexander Romance, ” with which also, all these narratives have been circulated as histotory.

[4] K. V. Sarma (Ed.), Vedanga Jyotisha of Lagada – in its Rk and Yajus recensions – with the translation and notes of Prof T.S.Kuppanna Sastry, Indian National Science Academy, New Delhi, 1985, preface, pp.13-14.

[5] S. N. Sen and A. K. Bag, The Sulbasutras, Indian National Science Academy, New Delhi, 1983, pp.224-233.

[6] G. Thibaut, The Siulvasutras, The Baptist Press, Calcutta, 1875.

[7] Satyaprakash and Ram Swarup Sharma (Ed.s). Buadhayan-Sulbasutram, with Sanskrit commentary by Dwaraka Nath Yajvan and English translation and critical notes by G. Thibout, the Research Institute of Ancient Scientific Studies, New Delhi, 1968.

[8] Shankar (Commentator), The Maitrayaniya-Sulbasutram – ith the commentary by Shankar, Smt.Priyavada Jha, V V R I Press, Sadhu Ashram, Hosiapur,2001.

[9] Arati Mitra, Origin and Development of Sanskrit metrics, The Asiatic Society, Calcutta, 1989.

[10] Anundoram Baorooah, Prosody, Publication Division, Gauhati, Assam, 1975.

His work, A Comprehensive Grammar of the Sanskrit Language – Analytical, Historical and lexicographical, Vol.X, 1882, has been issued as “Prosody” as above.

[11]  Leon Poliokov, The Aryan Myth: A history of races and nationalist ideas in Europe, translated by George W. Howard, Chatto, Heinemann for Sussex University Press, London, 1974,. See Chapter.9. Quoting Cassini, Bailly, Voltaire, Alexander Dow, Holwell,

[12] Boğazköy, (Turkish: “Gorge Village”)modern Boğazkale, also spelt Boghazkeui, village, north-central Turkey. Located 17 miles (27 km) northwest of Yozgat, it is the site of the archaeological remains of Hattusas (Hattusa, Hattusha, or Khattusas), the ancient capital of the Hittites, who established a powerful empire in Anatolia and northern Syria in the 2nd millennium BCE. Mitanni’s north-western border with the Hattian kingdom of the Hittites was fluid and constantly subject to aggression except when the two rivals concluded a peace treaty – one that invoked the Indo-Iranian pantheon of Mitra, Varuna, Indra and the Nasatyas – but also one that marked the decline of the Mitanni kingdom and a decrease in size. The Mitanni and Hittites were closely related.

Adurru, the ancient Buddhist site in Andhra Pradesh: What it teaches us! [2]

Adurru, the ancient Buddhist site in Andhra Pradesh: What it teaches us! [2]

Vedic / Hindu, Jain and Buddhist religions and their chronology: Buddhism was evolved only out of Vedic or Hindu religion opposing certain principles, but, adapting and adopting most of the other basics of all subjects[1]. They continued to live with them, in all other aspects. Thus, they used the then existed principles of science and technology in constructing their viharas, chaityas, stupas, palaces and other structures. Incidentally, there is no difference found between the Jain and Buddhist Stupas, sculptures, icons etc., and thus the western, European and British Indologists, historians and exerts could not recognize Jainism as separate faith. But, the Jaina faith, icons and their material evidences should predate the Buddhist counterparts. The Jaina stupa, temples, sculptures and other artifacts found at Mathura had been more refined, artistic and excellent than others found[2].

• Jainism preceded Buddhism, however, again historians do not give any decided or conclusive dates for Vardhamana Mahavira[3].
• The approximate and provisional date is 599-527 BCE (commonly accepted) / 549-477 BCE (Hermann Jacobi[4]), though Buddha’s date is c.623-544 BCE (B. V. Bapat, 1977) / 567-487 BCE (Vincent Smith, 1923).
• The date of Pasvanatha, the 23^rd Tirthankara is given as c.872-772 BCE. As this is going beyond the “sheet anchor of Indian history,” i.e, “Akexader’s invasion,” 326 BCE, they did not like it.
• The hundreds of dates given by La De Poussin[5], A. B. Keith[6], H. Jacobi, J. F. Fleet[7], Vincent Smith[8], MaxMueller[9], Jas Burgess[10], prove that they desperately wanted to nail these with that Chandragupta exploiting the divergent versions found in the Jain and Buddhist literatures about the Nirvana of Mahavira and hearing it by Buddha.
• In fact, there are scholars who could not find any difference between Jaina and Buddha faiths and so also in the Idols of their Masters[11].
• Then, slowly, they accepted Jainism as a separate religion different from that of Buddhism.
• Starting with 9^th-7^th centuries BCE, hardly anything is mentioned about Jaina art and Architecture.

First, for understanding, a square with 64 inner squares is taken. A circle is inscribed touching the four sides. As the area of the circle gets reduced, the uncovered portions of the four corners are to be added with the area of the circle, so that both the areas of square and circle would be equal.

So the areas marked black are removed. And they are added, the circle is obtained.

For converting square into a circle, the reverse method is followed.

Squaring a circle and circling a square, pixel etc: If you enlarge any picture in computer, you could see only squares. In digital imaging, a pixel, pel, or picture element is a physical point in a raster image, or the smallest addressable element in an all points addressable display device; so it is the smallest controllable element of a picture represented on the screen or printed on paper. The smallest part of any digital picture is square only. However, without circle, square cannot be created. It is understood in the conversion of analog signal into digital, where circle is squared. In other words, it is reduced to zero and one, where, from nothing the wholesome is created, just like numbers are evolved out of zero.

History has to be understood with other subjects: History cannot read, taught and understood in isolation, but it has to be read with the basics of other subjects for complete understanding. In fact, no subject could be read in isolation. I do not claim that I am a marine archaeologist, maritime expert, and so on, but, I have an attraction towards many maritime living animals since my childhood. The Dasavatara and its concept of evolution haunted me. J. B. S. Haldane[12] suggested that Dashavatara gave a “rough idea” of vertebrate evolution: a fish, a tortoise, a boar, a man-lion, a dwarf and then four men (Kalki is not yet born).

Of course, I did Biology and Botany in my PUC. I used to read a lot of books on evolution to find out how man could come out of the monkeys, apes or chimpanzees. Here, the physics gives answer about the conversion of mass and energy, E = mc². Though, such things, historically cannot be shown, but, scientifically proved with much difficulty in a laboratory, but, easily understood in the birth of a child. Similarly, through cosmology, astronomy could be understood with certain examples – symbolism couched with scientific principles. Thus, though, the same subject is taught, depending upon the audience, the narratives differed. The Puranas were meant for common people and therefore, much scientific explanation was not required. In the case of Vedangas, Siddhantas and karanas scientific explanations were required. Thus, the books of Vedangas, Siddhantas and karanas too describe cosmology, cosmogony, geography, geology etc., technical terms were used.

The Indian principles of cosmology, cosmogony, geometry etc., were used in the building of Borobudur in Indonesia.

Thus, the symbolism of “earth or globe on the tortoise, tortoise on the four elephants, and the entire thing is surrounded by a snake” was interpreted differently for various students. The construction of temples, palaces, houses ……and the concepts involved in them made me look at tortoise particularly. The Indian cosmogony was / has been phoophooed by western / European / British Indologists, scientists and astronomers knowingly to fool Indians. But, the cardinal points, location of them, calculation of day and night, eclipses, lunar month, six seasons etc., without any clock, aligning body and mind with them and such other concepts are revealed by reading Veanga Jyotisha, Subha sutras, Surya Siddhanta, and the works of India astronomers.

© K. V. Ramakrisna Rao

04-05-2020

Appendix – Adurru Excavation Report[13]

EXCAVATION AT ADURRU, DISTRICT EAST GODAVARI.— The Hyderabad Circle of the Survey under the direction of H. N. Singh, assisted by D. Hanumantha Rao, M.V. N. Krishna Rao, R.S. Kulkarni, T. Chenchuratnam and Gayasuddin, carried out excavation at Adurru with a view to expose the Buddhist stupa and monastery complex. The Buddhist remains cover an area of 3200 square m Approximately 2.04 acres with a 4m high mound.

The excavation revealed a sprawling stupa built on a plan of spoked wheel within a wheel together with its components. Out of the concentric circles the outer consisted of twenty-four spokes and twenty-four cells and the inner sixteen spokes and sixteen cells. The diameter of the hub was 5.30 m. The dome raised over the outer concentric circle left a lime-plastered 1 m wide space on the drum as an offset. The circumference of the stupa was 64 cm with a diameter of 20.40m with an extant height of 3.45m from the plinth level. Below the plinth level, it had eight brick courses, the last one resting over the natural sand. On all the cardinal directions, the stupa was provided with projected platforms, a salient feature of the Andhra stupas.

There is no evidence for the existence of a railing around the stupa. But there exists a brick wall, 0.60m in breadth, at a distance of 6m from te eastern platform, its function could not be ascertained due to limited excavations. Towards the northern side of the stupa an apsidal chaitya-griha, measuring 16.10 m in length and 6.55m in width, was exposed. The have portion measures 8.80m in length and 3.45m width. Within the chaitya griha, there is a provision for a miniature stupa with a diameter of 2.35m. The chitya has an entrance doorway measuring 1.00m in width. The longitudinal brick wall of the chitya has ten brick courses pl. 1 .

Towards the north eastern side of the stupa a circular shrine in brick was exposed. The shrine had an entrance porch measuring 2.45 X 1.30 m. The diameter of the shrine was 6.30m. The circular wall of this shrine, which was 1.04m in breadth, had eight extant brick courses. It was enclosed within a broad brick wall of 6.20m in length on the northern and southern sides functioning probably as the boundary wall for the entire complex.

The southern endabutted the shrine. The east-west and the north-south sections of the stupa and chaitya revealed 5 layers, of which layer 1 was composed of very thick compact brownish earth. Layer 2 was composed of compact brownish soil, mixed with brick bats and was the sealing layer of the stupa-chaitya and circular shrine and part the stupa and platforms. Layer 2 a being debris was composed of loose brownish soil with brick bats whereas layer 3 was a structural layer composed of brownish soil with small brick-bats which sealed the floor of stupa-chaitya. Layer 4 was composed of brownish earth of rammed floor with brick-bats which was the working level of the stupa, whereas layer 5 was the natural riverine sand. Pottery was recorded in limited quantity. Sherds of jars, troughs, dishes and bowls of red and kaoline potteries were recovered. Only a few antiquities were found. The noteworthy amongst them was a fragment of a carved chalcedony with lime plaster sticking on its back. On the basis of the pottery types and stupa architecture the structures are datable to second-third century AD.

[1] J. G. Jennings, The Vedantic Buddhism of the Buddha – A collection of historical texts from the original Palli  and edited by the author, Geoffrey Cumberlege, Oxford University Press, London, 1948.

[2] Vincent A. Smith, The Jaina Stupa and other Antiquities of Mathura, Archaeological Survey of India, New Imperial Series, Vo.XX, Printed by Frank Luker, Superintendent, Government Press, North-Western Provinces and Oudh, 1901.

[3] Vincent A. Smith, Oxford History of India, 1927 edition.

[4] Hermann Jacobi, SBA, 1930, pp.557-568.

[5] De La Vallee Possin, Indo-europeens et Indo-iraniens, pp.238-248;

……………………., L’ Inde aux Temp des Mauryas, p.50.

[6] A. Berriedale Keith, Mahavira and Buddha, Bulletin of Oriental studies, 1932,Vol.9, pp.859-866 (here, the purpose of this article is to discredit the Jain and Buddhist traditions).

[7] John Faithful Fleet, The Date of Buddhas Death, as Determined by a Record of Asoka, Journal of Royal Asiatic Society, 1904, pp.1-26 (the exercise has been to read a line “Iyam cha savane vivuthena duve sa-pamnalati sata vivutha ti” / “vyuthena, savane kate sata vivsa ta” / “iyam cha sava.. sa..p..te vyuthena” of Sahasram, Rupnath and Brahmagiri inscriptions respectively as “The Buddha departed 256 years before this sermon”, i.e, Buddha died 256 years before the edict of Asoka, thus bringing down Buddha’s niryana from c.544 BCE to c.440 BCE, though such words are not in the inscriptions. In fact, no word for “years” is available in the inscriptions to consider date or chronology. Different scholars have read as follows only in the context of Buddism:

1. Oldenberg – and the number “256” denotes only “256 beings have appeared” 256 have departed for nirvana” / “the number of the departed on the earth is 256”.

    Buhler – 256 men have gone on missions / there have been 256 setting out of missionaries /  the teaching is promulgated by the missionary 256.

    Rice – And this exhortation has been delivered by the society 256 times.

……………….., The Day on Which Buddha Died, JRAS, 1909, pp.1-34.

[8] Vincent Arthur Smith, The Authorship of Piyadasi Inscriptions, JRAS, 1901, pp.481-512.

………………………., The Identity of Piyadasi (Priyadarsin) with Asoka Maurya and Some Connected Problems, JRAS, 1901, p.821-829.

………………………., The Meaning of Piyadasi, IA, 1903, pp.19-23.

[9] Max Mueller, The True Date of Buddha’s Death, Indian Antiquary, 1884, pp.148-151.

[10] Jas Burgess, The Date of Buddh’a Nirvana, IA, 1884, p.117.

[11] Brahmachari Sital Prasadji, A Comparative Study of Jainism and Buddhism, The Jaina Mission Society, Madras, 1932, p.286-287.

[12]  Science Reporter, “Cover Story: Haldane: Life Of A Prodigious Mind”, Council of Scientific & Industrial Research. New Delhi, 29: 46. 1992.

[13] Adurru, Excavation Report, Reference Number: AP14007450; Date/Period: C.1000 – 600 B.C.;

http://nmma.nic.in/nmma/builtDetail.do?refId=7450&CultAff=14

Chronology of India – Proceedings of the two day National seminar held at Bangalore on February 18th and 19th 2019 [1]

Chronology of  India – Proceedings of the two day National seminar held at Bangalore on February 18^th and 19^th 2019 [1]

Maharani Lakshmi Ammani College entrance, where the seminar was held…………………..

Maharani Lakshmi Ammani College entrance, where the seminar was held…………………..banner hanging…

Sri Sastry founder of the college….

College reception……

National Seminar on chronology: The two day National seminar on “Chronology of  India” was held at Bangalore on February 18^th and 19^th 2019 at the premises of Maharani Lakshmi Ammani College, malleshwaram 18th cross, Bangalore, India 560055, Bangalore. MLACW (now mLAC) is located in the vicinity of national institutes of repute such as Indian Institute of Science, Institute of Wood Science & Technology, National Institute of Advanced Studies, Raman Research Institute and Central Power Research Institute. It was organized by the Bharatiya Itihasa Sankalana Samiti[1] in association with the Indian Council of Historical Research. Actually, the BISS of various states have already conducted seminars on chronology and I have attended most of them [held at Chennai, Tirupati, Dhanbad etc[2]] and my papers published in their proceedings since 1985[3]. The delegates were accommodated at different places – Yadava Smruti, Kaveri Hostel etc.

Invitation and program…..

The Theme of the Seminar: The organizers moted that “Main Theme: Chronology of Indian History” and the Sub Themes would be as follows:

• Chronology of South India (Karnataka, Tamilnadu, Andhra Pradesh, Kerala & Maharashtra)
• Chronology of Archaeological evidences in India
• Chronology of Astronomy in India
• Chronology of Santha Parampara in Indian society
• Chronology of Evolution and development of Indian languages
• Distortion in Indian Chronology & Errors in dating
• Chronology of Construction of Forts in India
• Chronology of Construction of Dams in India
• Chronology of development of Ancient and Medieval science in India
• Chronology of development of Mathematics in India
• Chronology of Development of Society and Archaeological evidence.
• Chronology of Temple construction in India

The paper presenters had not covered all the themes, instead restricting to three or four. On archaeological evidences, there was only on paper and so also on other language-literature- Tamil.

Stage before inauguration…..

Before inauguration – audience RHS from the stage……..

Before inauguration – audience LHS from the stage……..

Students sitting……

The objective of Akila Bharatheeya Itihasa Sankalana Yojana (ABISY): The objective of  ABISY is to write Bharatheeya history from a national perspective. The British distorted Bharatheeya history; destroyed / perverted the tradition, heroes, culture, literature and language. Hence ABISY coordinates patriotic, bold and incorruptible scholars & historians to write history truthfully on the basis of facts and evidences. In order to systematically compile all available facts comprehensively, regional chapters of ABISY have been established throughout the country. The regional chapters are functioning under the name “Bharatheeya Itihasa Sankalana Samithi (BISS)”. Akila Bharatheeya Itihasa Sankalana Yojana is actively involved in bringing out the history of Bharath for the past 5000 years i.,e from 3102 BC, the beginning of kaliyuga onwards.

preparing for lighting a lamp……..

lighting a lamp with a lamp……….

Kotresh – Introducing the theme of the seminar: Prof Kotresh,  ICHR member, pointed out explaining the theme of the seminar that the traditional chronology proposed is questioned by the modern scholars. They say that Ramayana and Mahabharata were myth. Badami inscription clearly recorded the Mahabharat war had taken place in 3102 BCE. Therefore, research has to be done to bring out the facts. The seminar was intended for the purpose. Abhishek Avdhani started the function with chanting of Vedic  mantras.

During prayer – standing-sitting – it appears common………………………….knowingly or unknowingly………………………..

Balamukund Padey – Inaugural address: Balamukund Pandey, National Organizing Secretary, ABISY spoke inaugurating the seminar that he did not know Kannada, not comfortable with English and therefore, he wanted to talk in Hindi. Stressing that they do not write without evidences (Namulam likyate kinchit). He claimed that before the Chartered Act, there were less distortions in Indian history, but after the Act, much distortion started, particularly with the establishment of Royal Asiatic Society. As the British wanted to divide people, the restricted the chronology within 4000 BCE, when the world was supposedly created by god as per the Bible. Accordingly, no date could go beyond that date. The date of Buddha, Adi Sankara have been disputed referred to by traditional and modern scholars with their respective dates, i.e, 18^th cent BCE or 563-483 B.C.E, Adisankara 506-477 BCE or 788-820 CE and so on[4]. As Sankara did not mention Christians and Mohammedans, it is clear that he lived before them…Saraswati valley civilization goes beyond 5000 YBP. Thus he spoke. The last point that “. Tamil literature did not give details about local evidences” is totally wrong, of course, a paper was presented in the seminar on the topic that was discussed below. Ironically, that was the last paper read with one person as audience, besides the sectional president R. Sridhara.

The Chartered Acts introduced: Though, Pandey did not specifically mentioned the Act, the enacted act after 1857 had been the crucial in the context. By the Charter Act of 1793, the Company’s commercial privileges were extended for a further period of twenty years. The Charter Act of 1833 by abolishing the Company’s commercial monopoly altogether completed the earlier step in this regard taken by the Charter Act of 1813. Abolition of slavery was also a very commendable feature of the Act of 1833. The Charter Act of 1853 renewed the authority of the Company and allowed it to retain possession of its Indian territories to be “held in trust for Her Majesty (Queen Victoria) and her heirs and successors”, until the Parliament should otherwise decide. The Charter Act of 1853 by extending Company’s authority over its territories until the Parliament would decide otherwise kept it open for the Parliament to step into authority over the Company at any time. The revolt of 1857-58 offered the opportunity as the demand for divesting the Company of its authority over the Company’s territories.

D. Srinivas – Key-note address: Next, M. D. Srinivas, former ICHR member, gave key-note address introduced himself as a specialist in philosophy and astrophysics. He was never seen in any of the IHC, SIHC, TNHC, APHC, THC etc. He suggested to Sudharshan Rao that all the mss should be digitized. And so also all the inscriptions should be published. Only 1/3 inscriptions have only been published implying that 2/3 not published. Similarly 60,00,000 [6 million / 6 lakhs] mss have not yet been published. Therefore, National Commission should publish all inscription and digitize mss. The other things he spoke about Indian astronomy, Kerala School etc., have been repeated, as he used to mention them in his speech, where he goes. They can be summarized as follows: Thirteen and a half naks.atras ending with Visakha were situated in the northern hemispheres; these were called devanaks.atras. The remaining naks.atras ending with Bharani. that were in the southern hemisphere were called yamanaks.atras (yama: twin, dual). This classification in the Taittirıya Brahman. a (1.5.2.7) corresponds to 2300 BCE. The Satapatha Brahman. a speaks of a marriage between the Seven Sages, the stars of the Ursa Major, and the Krttikas; this is elaborated in the Puran. as where it is stated that the r.s.is remain for a hundred years in each naks.atra. In other words, during the earliest times in India there existed a centennial calendar with a cycle of 2,700 years. Called the Saptarsi calendar, it is still in use in several parts of India. Its current beginning is taken to be 3076 BCE. On the other hand, notices by the Greek historians Pliny and Arrian suggest that, during the Mauryan times, the calendar used in India began in 6676 BCE.

audience listening to M. D. Srivivas, key-note address………

I asked him, quoting –

Shastabdhanam shastardha vyatitastrashyam yugapadha|

Trayadhika vimsatirabdhastdheha mama janmanoatita||

“When sixty times sixty years and three quarter yugas (of the current yuga) had elapsed, twenty three years had then passed since by birth”

That the verse 10. of Kalakriya was also subjected to criticism is evident from the interpretation of the verse. There had been different versions in reading and interpretation of the verse as expressions found in the manuscripts:

1. 60 x 60 = 3600 – 3101 = 499 – 23 = 476 AD / CE.

1. 60 x 60 = 3600 – 3101 = 499 + 78 = 554 AD / CE.

1. AD 522 according to Saka 444; thus, 444 + 78 = 522 AD / CE.

1. 3623 years elapsed; 3600 – 3101 = 522 AD / CE.

1. 60 x 6 = 360; 3101 – 360 = 2741 – 26 = 2715 BC / BCE.

—————————————————————————————————————————————

Srinivas continued, “It is very likely that this calendar was the Saptarsi calendar with a beginning at 6676 BCE. Thus, the Indian astronomical chronology could be fixed in three periods:

1. Rgvedic astronomy (c. 4000? – 2000 BCE).
2. Astronomy of the Brahman. as (2000 – 1000 BCE).
3. Early Siddhantic and early Puranic (1000 BCE – 500 CE)’…………………

When asked about the two dates assigned to Aryabhata based on the interpretation of verse, he did not commit, but stick to 499 CE and not 2742 BCE, as BISS tried to promote. It has to be mentioned here that Sri Ram Sathe has written and published a series of books arguing for the 2742 BCE date and of course, it was in turn pointed ut earlier by Kota Venkatachalam[5].

 

© K. V. Ramakrishna Rao

27-02-2019

[1]  अखिल भारतीय इतिहास-संकलन योजना / Akhil Bharatiya Itihas Sankalan Yojana – http://www.abisy.org/, https://itihasabharati.org/, https://en.wikipedia.org/wiki/Akhil_Bharatiya_Itihas_Sankalan_Yojana  and http://daniela.berti.free.fr/RiSS.pdf

[2] The proceeding volumes of Chennai, Dhanbad were published immediately and distributed during the seminar itself.

[3] However, in Tamilnadu, a peculiar attitude has emerged with certain individuals, who have been projecting themselves as Secretary, President and so on and working for the BISS, though, they have not been head, seen anywhere in the meetings, seminars or conferences. Those who have been working since 1980s have been neglected.

[4] In 1988 CE a symposium named “The Dating of the Historical Buddha” took place in Gottingen, Germany. The dates proposed by a group of experts who attended goes from 486 BCE to 261 BCE for the decease of the Buddha. Though, different  dates were suggested, the death of the Buddha according to different sources are as follows:

• Long chronology (Ceylonese): 544-543 BCE
• Corrected long chronology: 487-486 BCE
• Short chronology (Indian chronology): 368 BCE
• Buddhist t. Ramaradition (non-scholar): ranges from 2420 to 290 BCE
• Succession of the five patriarchs: Five succession of teachers before Ashoka

[5] Actually, it was the books of Kota Venkatachalam that inspired the members of ABISY and BISS and they started their research. Earlier, Krishnamachariar, T. S. Narayana Sastri, Triveda, and others have published their books mentioning the traditional dates.