What historians and archaeologists could learn from the installation of 108 feet high Adi Shankara statue at Omkareshwar (1)

What historians and archaeologists could learn from the installation of 108 feet high Adi Shankara statue at Omkareshwar (1)

About the 108 feet high Adi Sankara statue: About the construction of the religious complex and the installation of Adi Shankara statue, there had been news coverage for the last one year from July 2022 onwards when the work was entrusted to L&T. However, the people movement started in 2018 itself for the collection of “Astadhatu” for the construction of the statue. The Construction had started on a 108-feet statue of Adi Shankaracharya in Madhya Pradesh’s Omkareshwar, one of the most revered Jyotirlingas in the country, and was likely to be completed by September when it would be unveiled by Prime Minister Narendra Modi just ahead of Assembly elections in the state. The news reports carried the story in their own way. Thus, one daily characteristically reported that “….it is believed that Adi Shankaracharya travelled to Omkareshwar in the heart of India as a child from his birthplace Kerala and attained knowledge at the sacred place. The statue will likely reflect this stage of his life. Checking up on the status of the project, Chief Minister Shivraj Singh Chouhan travelled to the site in Omkareshwar along with his family members to welcome Swami Chidanand Saraswati of Parmarth Niketan Haridwar, Anandmurti Gurumaa along with Manoj Muntashir, Advaita Kala, Markand Paranjape and others.” Thus, here also, one has to keep politics, ideology and biased reporting aside and look into historicity, historiography and related subjects for the benefit of the students of history and archaeology.

Adi Shankara sojourn to be researched historically and archaeologically: How a boy or youth could have travelled to different parts of India learning under Gurus, debating philosophers with others, establishing mutts and settling down to depart away at the age of 33, should also to be thought of in historical perspective. Travelling by foot, bullock cart, horse etc., covering thousands of kms, staying at different places, carrying out daily routines, but following his austerities strictly are also to be studied. Incidentally, “Advaita” is studied, discussed and debated even today, not only in India, but also in many world universities. It is well known that philosophy had been part and parcel of Indian wisdom acknowledged by all world philosophers. In fact, several Greek philosophers reportedly sojourned to India to learn philosophy. Of course, one Indian philosopher reportedly self-immolated during a debate to prove that his spirit lives forever, but, only his body was destroyed. Therefore, the influence of Adi Shankara can be felt in the philosophical, logical, religious, ethical and moral arenas.  The Buddhists had been so envious, resentful and spiteful enough to dub him as “Praccanna Buddha” (the masqueraded Buddhist).

The Ekatma Dham project: Apart from the statue, named the ‘Statue of Oneness’, the project includes an Ekatma Dham. In total, the project will cost the Madhya Pradesh government more than Rs 2,000 crore, out of which the statue is worth Rs 200 crore. While the entire project will be completed by 2026, the statue is expected to be ready by August / September this year, 2023. The Ekatma Dham, to be made on Onkar Parvat, will include a state-of-the-art grand ‘Advaita Lok’ museum, which will show the life journey of Adi Shankaracharya. A public information centre, Nauka Vihar and Vedic Gurukul will also be part of the Ekatma Dham. Once the project is complete, around 3,000 people will be able to attend laser and sound shows through the ‘Shriyantra’. A ‘Sharda Peeth’ will also be designed and materials for the same will be brought in from Kashmir. The teachings of Guru Adi Shankaracharya will also be taught here.

L&T received order for the construction of Adi Shankara statue and the complex – July 2022[1]: Larsen & Toubro, which completed the Statue of Unity in Gujarat, is working on the ‘Statue of Oneness’ as well[2]. It has also been allotted the construction work of the Ram Temple in UP’s Ayodhya[3]. Their press release declared[4], “Further, the Business has secured an order for the Engineering, Procurement & Construction of the ‘Statue of Oneness’ –

• The Statue of Adi Shankaracharya at Omkareshwar in District Khandwa, Madhya Pradesh from the Madhya Pradesh State Tourism Development Corporation Ltd[5].
• The Statue will be bronze cladded and will be placed on a lotus petal base made of stone, which will be placed over a RCC pedestal[6].
• The sole height of statue from base i.e., from the paduka till the apex will be 108 feet[7]. The project is scheduled to be completed in 15 months.”[8]
• The statue and the Shankar Museum will be set up on an area of 7.5 hectares on the Mandhata mountain. A gurukulam will be developed on the other side of the Narmada River in a 5-hectare area and Acharya Shankar International Advaita Vedanta Sansthan will be developed in a 10-hectare area[9].
• The Buildings and Factories (B&F) business of L&T Construction had secured an Engineering, Procurement, and Construction (EPC) order from the Madhya Pradesh State Tourism Development Corporation Limited to construct a statue of Adi Shankaracharya[10].

Spiritual tourism complex: L&T Project Director MV Satish told News18 that 70% concrete work has been completed and the remaining will be completed at the earliest. The concrete base of the statue will be around 28 metres with heavy use of steel and bronze. The design and architectural work has been allotted to Delhi-based firm CP Kukreja. “The project is so sacred that it has changed the way we work. I have seen the positive changes as soon as I got on board with ‘Ekatma Dham’,” said Dikshu Kukreja, chief designer of the project. Officials say that after the Mahakaal Lok in Ujjain, the project in Omkareshwar should also be seen as a mega investment project which will yield good returns. While the project is being completed, the state government will also work to connect Ujjain, Omkareshwar and nearby cities into one spiritual tourism circuit. As per further details, the portrait of Adi Shankaracharya has been made by renowned painter Vasudev Kamat and the sculpting has been done by accomplished sculptor Bhagwan Rampure.

How the prototype was prepared, metals contributed for the statue etc: The selection appropriate picture with which the prototype was prepared has been carried on meticulously engaged with experts from the respective fields:

• Sample statues of Adi Shankaracharya prepared by artists from Mumbai, Gujarat and some other states have also arrived at the Acharya Shankar Cultural Unity Trust’s office located in the Tribal Museum of Bhopal[11].
• The Trust had assigned the task of making sample statues to 20 artists, out of which 10 had made the statues and presented to the Trust[12]. 
• The statue had been prepared on the basis of the picture of Adi Shankaracharya made by the Trust. 
• One of these sample images has been selected and the 108 feet statue built accordingly.
• The statue has been made of Ashtadhatu, a mixture of copper, tin, zinc, lead and other metals 85:5:5:5 collected from 23 thousand panchayats of the state[13]. 
• Weighing 100 ton statue with 50 feet artistic based statue has been installed, facing the south direction i.e. towards Omkareshwar Jyotirling and Narmada[14].
• Famous painter Vasudev Kamat prepaed a picture of the child of 11 year old Shankaracharya.
• Well-known sculptor Bhagwan Rampure is preparing the idol under his guidance.

Thus, every step has been taken care of, to get the best out the contributors.

© K. V. Ramakrishna Rao

22-09-2023

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[1] News18, Work on 108-Feet Tall Adi Shankaracharya Statute Begins at Omkareshwar; PM Modi Likely to Inaugurate in Sept, Reported By: Nikhil LakhwaniCNN-News18, Last Updated: MAY 08, 2023, 10:38 IST,New Delhi, India

[2] https://www.news18.com/india/work-on-108-feet-tall-adi-shankaracharya-statute-begins-at-omkareshwar-pm-modi-likely-to-inaugurate-in-sept-7748239.html

[3] L&T Press Release, L&T Construction awarded (Significant*) contracts for its Buildings & Factories Business, July 2022.

[4]  https://corpwebstorage.blob.core.windows.net/media/46897/2022-07-11-lt-construction-awarded-significant-contracts-for-its-buildings-factories-business.pdf

[5] Economic Times, L&T bags contracts for data center construction, ET Online, Last Updated: Jul 11, 2022, 11:06 AM IST.

[6] https://economictimes.indiatimes.com/industry/services/property-/-cstruction/lt-construction-bags-contracts-for-data-center-service-providers/articleshow/92795745.cms?from=mdr

[7] Business Standard, L&T Construction wins order under its buildings and factories biz, Last Updated : Jul 11 2022 | 2:32 PM IST

[8] https://www.business-standard.com/article/news-cm/l-t-construction-wins-orders-under-its-buildings-and-factories-biz-122071100261_1.html

[9] Free Press Journal, Indore: Assembling of parts of the Idol will begin soon, Staff Reporter, Updated: Thursday, January 19, 2023, 01:16 AM IST

[10] https://www.freepressjournal.in/indore/indore-assembling-of-parts-of-the-idol-will-begin-soon

[11] Bhaskar, Special preparations for the statue to be installed in Omkareshwar: 10 sample statues of Adi Shankaracharya made by artists of Mumbai and Gujarat came to Bhopal, out of these 3 were selected, Bhopal, 2021, Author: Rahul Sharma

[12] https://www.bhaskar.com/local/mp/bhopal/news/108-feet-statue-to-be-installed-in-omkareshwar-10-sample-statues-of-adi-shankaracharya-made-by-artists-from-mumbai-gujarat-came-to-bhopal-out-of-which-3-were-selected-129106415.html

[13] Bhaskar, 108 feet tall statue of Adi Shankaracharya: The statue, weighing 100 tons, will be installed at a height of 50 feet, Uday Mandloi Khandva, 2022.

[14] https://www.bhaskar.com/local/mp/khandwa/news/100-ton-statue-will-stand-on-50-feet-high-base-130449982.html

The updating, revising and correcting history subject – why controversy about it?:

The updating, revising and correcting history subject – why controversy about it?:

What is updating of the subject – history?: The updating of any subject has been making it current/recent and bringing to the usage with progressed, developed and advanced information and innovation[1]. As the “goods and services” that are used now, get updated, such old “goods and services” get “outdated” and therefore, “update or perish” would come into play. The same position and conditions would come to the academician, syllabus and the subjects. If Indians continue to read old subjects, that too, without any updating, they themselves better understand what would happen. History writers have not thought about progressed, advanced and developed stages of man, society, and nation in spite of many developments have taken place.

1. A reached a place B in the first century.
2. C travelled and reached the same place B in the 10^th century.
3. D started the journey and arrived at the same place B in the 20^th century.

How can history be updated here?  A historian has to think about –

• the mode of transport used,
• the route followed,
• the nature of roads and
• other factors.

Historians have to tell explicitly as to whether the travellers used the same transport from the first century to 20th century or whether the mode of transport changed or not.

• Satavahanas produced very fine and excellent jewellery in c.3rd cent.BCE
• Rajaputs produced fabulous and fantastic jewel ornaments in 10^th century CE.
• Indians produced such fine, fabulous and fantastic jewel ornaments in 20^th century CE.

Here, how the same jewel manufacturing technique had been in existence and continuing for more than 2300 years? Therefore, historians have to update the details giving the historical development of transport and the jewellery manufacture. The outcome – reaching destination B and the jewellery reminds the same, but not the science and technology behind them.

What is revising history?: As historians cry, it is not “revisionism,” as they apprehend in the negative perspective[2].  Now revising any subject is – making revisions of the syllabus within a short span of time, so that all the portions are covered and ready for the examination. The students are also relaxed so that they could revise their subjects and portions within a short and specific period and get ready for writing exams. Therefore, it has been very common to delete or exclude certain chapters from the subject books. Or they may declare that they are not included in the “Syllabus for the examination purpose.” Thus, the students are also assured of not getting any questions from the “out of syllabus” or “out of portion.” So when this has been going on for many years in all subjects, including history, why suddenly cry foul nowadays, particularly for the last 70 years.  

Syllabus revision and propaganda: In implementing educational policy, the study of subjects and structuring syllabus, generally, the government takes control. This has been the practice of the nations following the European and then US models of curriculum. However, every nation or country has its own educational system, subjects for study and syllabus suitable to the students with changing times.

• That Indians have been living with their thousands of years of civilization, culture, tradition and heritage confirm the existence of such a well-structured, established and proven system oriented to the public.
• The material cultural evidences of the past thousands of years prove this fact. There could be interference, intervention and revision for imposition, modification and improvement in between, because of the non-Indian domination.
• Yet, most of the Indian teaching, learning and associated processes have been continuing at different levels from villages to metros.
• At the time of examination, “revision” is always talked about, as it is only Re-Visioning of the subject studied and thus getting ready for the re-reading of the subject read again.
• As there is choice system, many students skip certain portions, units and parts and concentrate on scoring more marks. In fact, the teachers themselves advise that certain portions, units and parts are not for examinations, as they are not covered or taught or not necessary for academic importance for higher studies.
• However, revision makes campaigning, agitation and propaganda running riot among the peer groups.

Why history is losing importance and job-market?: In the case of history subject, its importance has been dwindling down, as there have been no takers at the college or University level. As most of the students go for other job-oriented disciplines, these subjects like history, etc., are not felt any importance. Thus, the history subject has been scrapped and the departments closed down. In fact, the irony has been for 5 to 10 students, there have been more staff and it is questioned by the audit and other authorities, as they have to spend lakhs and crores to run the department with staff paying salaries and recurring expenditures. Even for archaeology, questions have been raised about why spend crores for digging and taking out certain objects and say that men lived and used lithic tools etc., again and again. Moreover, the dividing of people with biased ideology, influenced philosophy and predisposed thought have been hallmark of historians after independence.  The utility value is considered of for any subject or discipline.

What is correcting of history?: Many times how historians have been so vociferous, raucous and boisterous about updating, revising and correcting history. In other subjects, there is no problem, as they correct and proceed.

• The word “atom” has been a misnomer, a + tom = one that cannot be divided, but atom can be divided.
• Dalton’s atomic theory said, “Atoms cannot be subdivided, created, or destroyed,” but, it is totally wrong.
• Till Giornado Bruno and others, the Europeans believed that Earth was stationary and all planets revolve around it[3].
• “Flat Earth Theory” has been there and still there are such believers[4].  
• Origin of man (many theories[5])

There have been many examples, but, few important and well-known have been cited for illustrative purposes. These have been corrected and such subjects have been updated for the benefit of humanity. But, historians still believe in race, ethnicity, colour, creed and related issues and hypotheses and theories developed out of such ideas floated before 20^th and 21^st centuries. Therefore, history subject has to be updated with science and technology.

Examinations quell and students excel: As the examinations came near, these objections that appeared in the news and the associated politics also died down. The students started preparing and appeared for the examinations. They scored good marks and they proceeded further accordingly with their scored marks, and merit. In spite of politicization regionalization and other ideological obstructions, the students have come out with laurels proceeding to higher, professional and other studies. Now, they have been well-informed and they know what they want and how to get them. Thus, in spite of other diversions and attractions, they have been marching towards the goals. With their contribution in future, perhaps, the future of India still marches ahead economically and scientifically.

For updating, revising and correcting history: Few illustrations are given for the purpose of updating.

• The evolution of man with lithic and metal has to be periodized with the available archaeological evidences.
• The science and technology behind the metallurgy have to be arranged date-wise.
• The sculptural evidences can be taken to match with the literature and thus for history.
• Indian history has to be written with the two-sided view of the narratives and discourses.
•  History of housing, food, hygiene, medicine, education, science and technology, and all related aspects come into history with chronology.
• The chronology of science and technology has to match with the Indian historical development of man.

Indians and Indian students have been well-informed: Now out of 140 crores / 1400 million, Indian population, 120 crores / 1200 million have cellphones. Ministry of Information and Broadcasting Secretary Apurva Chandra said that India has over 1.2 billion mobile phone users and 600 million smartphone users[6]. Therefore, news, information and details reach more than 100 crores people immediately on any subject. Indians, irrespective of their status, they have been mature enough to understand the issues, problems and controversies. The youngsters and students have been more conscious about their future and thus, the majority of them have been concentrating on their studies and careers.

© K. V. Ramakrishna Rao

06-08-2023

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[1]  If “publish or perish” has been common among the researchers, “update or perish” has been axiom among the science and technology users, as the gadgets, instruments, tools, machinery get outdated day by day.

[2] In historiography, historical revisionism is the reinterpretation of a historical account. It usually involves challenging the orthodox (established, accepted or traditional) views held by professional scholars about a historical event or timespan or phenomenon, introducing contrary evidence, or reinterpreting the motivations and decisions of the people involved. The revision of the historical record can reflect new discoveries of fact, evidence, and interpretation, which then results in revised history. In dramatic cases, revisionism involves a reversal of older moral judgments.

[3] The geocentric and heliocentric theories, their propagators and prosecution of heliocentric scientists by the Church can be read in any book. In fact, we physics students used to read from D. S. Mathur’s “Properties of matter” book.

[4] Flat Earth is an archaic and scientifically disproven conception of the Earth’s shape as a plane or disk. Many ancient cultures subscribed to a flat-Earth cosmography. The idea of a spherical Earth appeared in ancient Greek philosophy with Pythagoras (6th century BCE). However, most pre-Socratics (6th–5th century BCE) retained the flat-Earth model. In the early 4th century BCE, Plato wrote about a spherical Earth. By about 330 BC, his former student Aristotle had provided strong empirical evidence for a spherical Earth. Knowledge of the Earth’s global shape gradually began to spread beyond the Hellenistic world. By the early period of the Christian Church, the spherical view was widely held, with some notable exceptions. It is a historical myth that medieval Europeans generally thought the Earth was flat. This myth was created in the 17^th century CE by Protestants to argue against Catholic teachings. Despite the scientific fact and obvious effects of Earth’s sphericity, pseudoscientific flat-Earth conspiracy theories are espoused by modern flat Earth societies and, increasingly, by unaffiliated individuals using social media

[5]  Out of Africa, Neanderthal etc..

[6] The Secretary informed the audience about the media landscape in India and said that India is a country with a tradition media comprised of 897 television channels, of which over 350 were news channels, and over 80 thousand newspapers coming out in various languages. However he added, recently there has been a shift towards new media with youngsters consuming information from this new media.

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 (3)

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 (3)

01-03-2023 (Wednesday) – afternoon session: Afternoon, the second session, the following papers were presented:

Speaker / paper presenter	Title of the paper	Page no.
P. D. Satya Paul[1]	Title – not known, not listed / included in the “Abstracts” He spoke twice for nearly two hours….	?
K. V. Ramakrishna Rao[2]	The Sectarian encounters between the Buddhist and Jain faiths during the Medieval period for commercialization and communalization	34-35

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.

Getting ready for power-point…..

K. V. Ramakrishna Rao presented his paper, “The Sectarian encounters between the Buddhist and Jain faiths during the Medieval period for commercialization and communalization,” based on the medieval inscriptions, sculptures, paintings and literature. The question of “Himsa and Ahimsa” (violence and non-violence), karma, atma, rebirth etc., the following issues were discussed:

• Why Jainism and Buddhism flourished before and after the “golden period” of the Guptas?:
• What happened between the Arab / Mohammedan invasion and European intrusion during the 12^th to 16^th centuries?:
• The impact of the Europeans on the Jains and Buddhists during the medieval period
• The psychology of Non-violence and violence
• A Dispute between the Mahayana Buddhists and Digambar Jains over Mt Girnar (Gujarat), where all sectarian groups had encounters
• Internal and inherent factors are also responsible for the decline of Jainism and Buddhism
• Transition of faiths in Andhradesa and clash of faiths
• The Jaina-Buddhist conflicts in Karnataka and Tamilagam
• Ahimsavadis – Jains and Buddhists eating flesh
• Vegetarianism, non-vegetarianism and Jaina-Buddha dynasties
• Rivalry among the Business men and Priests
• Dynasties following sectarian faiths and their transition
• Sectarian faiths made talented workers to loose their identity
• Rivalry Among the Jains and Saivites or Sculptors and Agriculturalists?:
• Brahmins versus non-Brahmins
• Sectarian conflicts recorded in the inscriptions
• Oil, oil-mill and their euphemism in Jainism
• Was there any nexus between Jains and extremist groups like Kapalika, Kalamuka etc?:
• Syncretism, eclectism and inculturation
• In-lieu of conclusion – Commercialization and communalization of sectarianism

The Jaina monks that were defeated in the debates were punished based on their agreed condition……

This type of sculptures are found in many temples…….

Then, the following conclusions were drawn:

It could be noted in the most of the sectarian encounters of whatever nature, whether it was philosophical debate, theological polemics, right over property, manufacture and production of goods and services, imports and exports, monopoly of trade route and related issues. Thus, the following features could easily be noted working:

• Commercialization and communalization of sectarianism had been the hallmark of medieval inland and oversea trade and commerce.
• As more and more goods and services had to be manufactured and produced, more labourers, workers and technicians were required for carrying out various assembly, fabrication and construction activities.
• Such experts had to be trained, organized and made to work according the exigencies, emergencies and requirements at national and international obligations.
• Thus, such experts had to be faithful, loyal and obedient to the authority, rulers and government.
• Here, the merchant guilds, trade groups and commercialized communal organizations worked effectively aiding and abetting the rulers.
• Accordingly, most of them had to be polyglots, dubashis, sailors, warriors, pirates and profiteers also.
• Under such compulsions, complexities and commitments, social, political, commercial and maritime set-up, the moral, ethic and code of conduct were relegated to background, operated selectively and sectarianism ruled roost.
• The violators of their own imposed acts and rules were punished, prosecuted and even killed without any mercy, but, all carried on in the name of faith and religion only.
• Finally, syncretism had taken place to accommodate all deities, idols or the defied symbols in the places of worship.

Such depiction is found in the Buddhist paintings also…..

There was a discussion and questions by the Chair and Satya Paul and the paper presenter clarified. They questioned about the mentioning of Chandragupta Maurya, Bindusara and Asoka as grandfather, father and son, but, I do not find any chronological or historical issue in the lineage.

Then, the former HOD of the department, who presided over the session, was facilitated.

Former HOD of the Mahayana Buddhism centre was facilitated.

02-03-2023 (Thursday) – second day proceedings:

Speaker / paper presenter	Title of the paper	Page no.
Yadhava Raghu[3]	Dasa movement and its impact on Telugu villages bordering Karnataka: a case of Pyalakurthy village, Kurnool district[4].	37-38 46
John Weasley[5]	Siddha cults in South India.	57
Sugandha[6]	The Buddhist perspective of social sratification	5 8
N. Kanakaratnam[7]	Caste revenge on adigas and Malas.	60
Eluri Harshavardhan[8]	Egalitarian ideals of Buddhism: A repository of counter discourse in Andhradesa	49

About dasa, dasari, dasari caste etc: Dasari is a Vaishnava mendicant caste in Telangana region and Andhra Pradesh, India. They are involved in various business, trades, poojas, marriage rituals, plays and agriculture. Their traditional work is in temple service. They perform death rites in burial grounds as their main occupation. Some of them work as day laborers. They are landless. Some of the Dasari Mala work in business and agriculture. They use both modern and traditional medicines. They are not vegetarians and eat rice as a staple food. The Dasari Mala prefer marriage between cousins. The bereaved and divorced can marry again. The dead are buried rather than cremated like most Hindus. On the death of the father, sons inherit the property with the oldest son taking charge of the family estate. They observe birth and marriage rituals. They are also known as Poosala Balija, Bukka Dasari, and Krishna Balija in different areas of their habitation. However, in Karnataka, how castes with similar sounding names can be mistaken can be noted. In Karnataka, the Dasari caste comes under Category-1 whereas Channa Dasar is SC. Similarly, Bhoyi is Category-1, but Bhovi is SC. Jangama comes under the general category, but Beda Jangama is SC. Therefore, just with the word, “Dasari,” one cannot come to any conclusion. Moreover, the paper readers started with Kanakadasa story and then switched over to the Pyalakurthy village, Kurnool Dist., to claim that the “Dasari caste” people there could be connected with the “dasaris” of Karnataka. Obviously, he is confused with “dasa” of Madhwa tradition, “Dasari” caste and other “Dasari” tradition (being obedient servant / slave.)

These are some of the Tamil Siddhar as found on the temple pillars etc., dated to later medieval and modern periods….

About Siddha, Siddhi, Cittam etc: The seminar brochure claims, “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.” It is not known what is the proof to claim that “Siddha Tradition in South India was evolved out of Buddhist school of Vajrayana..,” as the Tamil Siddha tradition has nothing to do with any Buddhism.  Taking the word “Siddha”( సిద్ధ), the Telugu scholars, researchers and even historians try to link them with “Siddhar, Siddha medicine” and so on, whereas, the Tamil Siddha (சித்த, சித்தர்) nothing to do with. In the process it attempts to narrate the relationship of places like Mahendragiri (of Srikakulam district, Andhra Pradesh) with sage Agastya (one of the very important Siddhars of Siddha medicine) and possible origins of very old common religion (Siva Siddhanla) propagated by Dakshinamurti, through his four disciples from this place. names like Siddha, Sangam, Nandi which are still used in the same sense as they were used from time immemorial. Without knowing the fundamentals, Tamil language and reading the texts of Tamil Siddhas, they misinterpret taking the words. Many list of the places, cities etc., with “సిద్ధ” in Telugu, go on interpret that all such places are connected with Siddhas since immemorial. Of course, they take the Agastya myth also for strengthening their argument.

© K. V. Ramakrishna Rao

05-03-2023

These are imaginary pictures of 18- Tamil Siddhars…

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[1] Department of Anthropology, Andhra University – Visakhapatnam – appears to be involved in Dalit, Christian and related studies.

[2] Guest faculty, University of Madras and Visiting faculty for Annamalai University, Research Scholar, Department of Ancient History and Archaeology, University of Madras, Chennai.

[3] Asst.Prof, History Dept, Sathya SaiUniversity for Human Excellence, Kalaburagi, Karnataka.

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

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

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

[7]  Professor, History, Kakatiya University, Warangal, Telangana.

[8] Dept. of History and Archaeology, Dravidian University, Kuppam, AP.

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 Conference on Culture, Heritage and Nation Building held at the University of Madras on February 1st and 2nd 2023 (2)

The Conference on Culture, Heritage and Nation Building held at the University of Madras on February 1^st and 2^nd 2023 (2)

01-02-2023 inauguration: Inaugurating the seminar, the registrar of the university S. Elummalai said[1]: “Our country has a long tradition and great culture in the world. Ancestors did not capture any country by war. They fought and protected our country against those who came to capture it. It is not our tradition to quarrel with anyone. Tamils mostly used variety of grains other than rice in their diet. This year has been declared as the Year of Small Grains, a tribute to our heritage. Youngsters should know the pros and cons of processed food before consuming it. Traditional food, dress and culture are what give us pride and security”.  M.P. Damodaran, Head of Department of Anthropology, Chennai University, talked about Indian culture, how culture helped to get freedom and its importance in nation-building process.

India got freedom because of its inherent culture and heritage: Popular Carnatic singer Sirkazhi Sivachidambaram said: “During the Corona period, the entire world has been made aware of cleanliness of hands, feet and clothes. But it is already there in our tradition. In our country, music and folk songs spread health-related ideas. There are many similarities among culture, heritage and nation-building….they are interlinked and enhancing each other. We in India should be proud of our Motherland. Culture –fighting without war, the battle of freedom was fought without sword and blood, as Namakkal Kavinjar pointed out. Satyagraha, alone brought freedom. We know only kings and others, but, we do not read about the masses in history who contributed music. India is the only country that has rich culture, cultural heritage…..what we are today is the what we inherited from our forefathers. History of the patient gives the diagnosis of the patient. Publication is importance for recording history. There is difference between wrought and right information. A nation without culture is considered as a nation with importance.” Then, he sang a song of Bharathidasan about the importance of education. As per the request, he song another song “Temmangu,” a folk-song from a Malayalam film.

01-02-2023 – morning session: After honouring the guests, the special lecture was given by Dr Shaji Baby and he delved upon many issues of climate change, global response etc. With the vote of thanks, the morning session was would up. M. P. Damodaran,  Head of Department of Anthropology, Chennai University, K. Parimurugan, Vanamma Gnanprasuna, Bullaran, Founder of Vanamma Art, Culture and Education Foundation and Prabhukumari Vanamma, Head of Department of History, Bharathi Women’s University participated in the event. Thereafter, the paper presentation started. The afternoon session was held after lunch from 2 to 5 pm with the paper presentation by the participants on various topics. Some were reading their papers for more than half-an-hour.

Nation-building traditional and modern approach: Nation-building is constructing or structuring a national identity using the power of the state in modern context, but for countries with rich tradition, such condition is not required. Then, it is emphasized that nation-building aims at the unification of the people within the state so that it remains politically stable and viable in the long run. For people living together in a geographical boundary for thousands of years, again such exigency does not arise. The rule of and by majority and such other theories are also not applicable, where, people groups have been getting along with some form of democratic society. The importance given to “power” leads to military, arms and such type of martial setups and they are also not required for the traditional democratic societies. Yet, military is continued to be stressed. Nation builders are those members of a state who take the initiative to develop the national community through government programs, including military conscription and national content mass schooling. Nation-building can involve the use of propaganda or major infrastructure development to foster social harmony and economic growth. When the economy is managed by the people without depending upon the government, such society continues to live and “nation-building” principles become redundant.

Afternoon 2.00 to 5.00 pm – academic session: Starting with matriarchy, one paper presenter ended up with Khasi tribes. A paper presented on “Yazh” (stringed instrument, like harp) contains no new information, as all details are available in many books. She started examples of different periods. The Karanthai Tamil Sangam has already brought out one book, “Yazh Nul” (a book on Yazh, the stringed instrument) written by Swami Vibulantha Swamigal. She even did not whisper his name during her presentation. A generalized extempore speech was made by one lady and she covered the position of women from ancient times to modern times without any specifics or data[2]. The person[3] who delved upon Vatican Council and inculturation was talking in general without pointing out the controversies involved in it, particularly in Chennai and Mylapore context. He pointed out how the “Mylapore diocese” evolved and divided into two in 2022 and so on. When questioned by the audience, she could not respond. This type of totally “generalized” extempore speeches can be avoided. Without preparation of paper, simply coming and trying to speak what one knows is not paper presentation at all.

02-02-2023- the second-day session: The second-day session started with academic proceedings of paper presentation by 10.30 am, though they planned to start by 10 am. In fact, the sectional presidents did not come. There were only six persons to listen to the paper. I presented my paper, “Ancient Indian coins of tribes, tribals and Folks –  A critical analysis in the context of diversity and nation-building,” with PPT. As only seven minutes were given, I had to cut short my paper. The current ideologized students have been moulded with certain predetermined ideas settled in their minds. In spite of being the students of anthropology, it is intriguing that they believe in race, racism and racialism operating consciously in their minds. They also confuse race, caste, class, social group, varna, ethnicity, tribe, people group and such other concepts theoretically and in practice. Opposing and supporting caste has always been noted in many narratives, discourses and theorization.

Utopian, egalitarian and excessive equality status and reality: Most of the paper presenters in their enthusiastic approach to many factors dealing with race, ethnicity, ethnos, language, matriarchy, patriarchy, female, male, right, privilege, duty, responsibility, accountability, liability, faith, religion, inculturation, out-culturation and host of related and other issues have drifted away from the “Nation building.”

• In fact, the extremities of such tendencies have now engaged in “nation-breaking” processes.
• Of course, India is not a nation to be manufactured, produced, fabricated, need to be put together or assembled. Yet, the concept “nation in making” has been haunting and daunting Indian minds, irrespective the Indian role in the global scenario.
• Myth, legend, fable, fiction, narrative, story, parable, allegory and such other concepts are not understood properly. Application of them to only a particular religion is noted and such narratives continued with verbose and verbatim.
• Dealing with utopian, egalitarian and excessive equality status, they have gone to the extremities forgetting the social reality, political actuality and democratic realism.
• Realism and idealism are opposite concepts and not equating precepts interpreting imaginary democratic authenticities that are not realizable. Drinking and teetotalism, debauchery and virtuosity, poverty and richness may continue in any society and where no stereotypes, typecasts, photocopies, or Xerox copies can be avoided, removed and eliminated permanently.
• The papers that delved upon the “Dravidian movement” and related topics repeated the well-known narratives and discourses made very often and they had been of more political overtones than academic nature.
• When questions were asked, the paper presenters confessed that they relied upon only secondary sources and personally, they did not know about the issues, implications and reality.

© K. V. Ramakrishna Rao

03-02-2023

valedictory……

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[1]First day inaugural session speeches – YouTube·spotlight MDU ·01-Feb-2023, https://www.google.com/search?q=Vanamaa+Art+Educational+and+Cultural+Trust&source=lnms&tbm=vid&sa=X&ved=2ahUKEwjXgI-ZlPj8AhVG5HMBHXS7BZEQ_AUoAHoECAEQCg&biw=1366&bih=657&dpr=1 – fpstate=ive&vld=cid:4b0c8da6,vid:0-Hz-OtYHxw

[2]  In fact, thousands of books and papers are available on  “The Position of Women in India” published during the last 200 years starting with the colonial discourses.

[3] she was doing this second time doing that – i.e, presenting second paper, extempore, that too, when serious issues of  “inculturation” were talked about in the context of “nation building”.

Dholavira in Gujarat on UNESCO World Heritage list

Dholavira in Gujarat on UNESCO World Heritage list

Dholavaira, how excavated, reported and got recognition: India had submitted the nomination dossier for ‘Dholavira: A Harappan City to the World Heritage Centre’ in January, 2020[1]. The site was on the UNESCO’s tentative list since 2014[2]. It is one of the very few well-preserved urban settlements in south Asia dating from the 3rd to mid-2nd millennium BCE. Spread over 22 hectare, the Harappan-era metropolis is the fifth largest archaeological site of the Indus Valley Civilisation, dating back to around 3000 BC and is believed to have been occupied till 1500 BC. It draws its name from present-day village Dholavira. Locally known as Kotda Timba, the expansive site was discovered in the 1960s by archaeologist Jagat Pati Joshi, who served as director general of Archaeological Survey of India (ASI) between 1987 and 1990. The site was excavated under the supervision of ASI archaeologist Ravindra Singh Bisht in the 1990s. Talking to The Indian Express, Bisht: “This is recognition of my work. I am surely very happy. It is also a great thing as Dholavira is the first Harappan site from India to be inscribed on the world heritage sites list of UNESCO. I am doubly happy because I worked on Rani Ki Vav in Patan which has also been declared as world heritage site of UNESCO.” The 77-year-old retired as joint director general of ASI in 2004.

More details in the archaeological point of view, as given by ASI[3]: Dholavira in Gujarat, which got the tag of a UNESCO World Heritage Site today, is a Harappan-era city sprawled over 100 hectares on Khadir, one of the islands in the Rann of Kutch. One of the five largest cities of the Indus Valley Civilisation, Dholavira is located about 250 km from Bhuj. It has two seasonal streams, Mansar and Manhar, and journey to the site takes one through the wildlife-rich desert plains of Rann of Kutch. The property comprises two parts, a walled city and a cemetery to its west, a government release said, adding that Dholavira flourished for nearly 1,500 years. According to an Archaeological Survey of India (ASI) note on Dholavira[4], excavations at the site have revealed seven cultural stages documenting the rise and fall of the Indus Civilisation. The city, it said, is also remarkable for its planning and architecture. Among the marvels in Dholavira are the remains of two open air stadiums and a water harvesting system. “The salient components of the full-grown cityscape consisted of a bipartite ‘citadel’, a ‘middle town’ and a ‘lower town’, two ‘stadia’, an ‘annexe’, a series of reservoirs all set within an enormous fortification running on all four sides,” said the ASI note. The ASI note says that initial stages of the civilisation show the inhabitants’ preference for colourful clay for plastering buildings, but this came to an “abrupt end…as if under a royal decree or by a resolute public consensus”.The excavations point to a general decline in the city’s maintenance before a temporary desertion. The ASI note says that when the city is populated again, ceramic traditions make an appearance and “classical planning was largely given a go-by”.”Bricks were no longer in use. While many of the pottery forms and decorative motifs were still in vogue, new ceramics in the form of white painted black-and-red and white painted grey wares along with a coarse ware bearing incised or appliqué or both kinds of designs and also some Bara related pottery made their appearance,” it said.

Dholavira in Gujarat on UNESCO World Heritage list:The Harappan city of Dholavira, in present-day Gujarat, was on 27-07-2021, Tuesday named the 40^th Indian site on UNESCO’s World Heritage list[5]. UNESCO’s announcement came just days after another site, Ramappa Temple in Telangana, was admitted to the list on 25-07-2021, Sunday. “The ancient city of Dholavira is one of the most remarkable and well-preserved urban settlements in South Asia dating from the 3^rd to mid-2^nd millennium BCE (Before Common Era). Discovered in 1968, the site is set apart by its unique characteristics, such as its water management system, multi-layered defensive mechanisms, extensive use of stone in construction and special burial structures,” UNESCO said[6].  A range of artefacts of copper, shell, stone, jewellery, terracotta and ivory had been found at the site. “The two newly inscribed World Heritage Sites offer great insight into the knowledge and ways of life of earlier societies, customs, and communities,” UNESCO said. Located in the Kutch district, Dholavira is the larger of the two most remarkable excavations of the Indus Valley Civilisation dating back to about 4,500 years ago. The site had been on UNESCO’s tentative list since 2014 and India had submitted its dossier in January 2020, a Culture Ministry statement said. A World Heritage Site is a location with an “outstanding universal value”, which signifies cultural and/or natural significance which is so exceptional as to transcend national boundaries and to be of common importance for present and future generations of all humanity[7]. Gujarat has a total of four World Heritage Sites now. The other three are Champaner near Pavagadh, Rani ki Vav in Patan and Ahmedabad[8].

Delighted, says PM[9]: Prime Minister Narendra Modi said in a series of tweets that he was delighted by the development[10]. “Dholavira was an important urban centre and is one of our most important linkages with our past. It is a must visit, especially for those interested in history, culture and archaeology. I first visited Dholavira during my student days and was mesmerised by the place. As CM of Gujarat, I had the opportunity to work on aspects relating to heritage conservation and restoration in Dholavira. Our team also worked to create tourism-friendly infrastructure there,” Mr. Modi said.

India has 40 world heritage properties overall, which includes 32 cultural, seven natural and one mixed property: Union Culture Minister G. Kishan Reddy said the inclusion of Dholavira was another feather in India’s cap, putting it in the league of countries with 40 or more World Heritage sites[11]. Ten of these sites had been added since 2014, when the Modi government first came to power, he said. “With this successful nomination, India has 40 world heritage properties overall, which includes 32 cultural, seven natural and one mixed property,” the Culture Ministry said. Gujarat Chief Minister Vijay Rupani said via a tweet[12]: “It is a matter of immense pride that the @UNESCO has conferred the World Heritage tag to Dholavira, a Harappan city in Kutch. This shows the firm commitment of our Honourable Prime Minister Shri @narendramodi ji towards promoting Indian culture and heritage.”

Here’s the list of 40 World Heritage Sites in India[13]: , India has 40 world heritage properties overall, which includes 32 cultural, seven natural and one mixed propertyand they are as follows[14]:

1. Dholavira, Gujarat 2. Ramappa Temple, Telangana 3. Taj Mahal, Agra 4. Khajuraho, Madhya Pradesh 5. Hampi, Karnataka 6. Ajanta Caves, Maharashtra 7. Ellora Caves, Maharashtra 8. Bodh Gaya, Bihar 9. Sun Temple, Konark, Odisha 10. Red Fort Complex, Delhi 11. Buddhist monuments at Sanchi, Madhya Pradesh 12. Chola Temples, Tamil Nadu 13. Kaziranga Wild Life Sanctuary, Assam 14. Group of Monuments at Mahabalipuram, Tamil Nadu 15. Sundarbans National Park, West Bengal 16. Humayun’s Tomb, New Delhi 17. Jantar Mantar, Jaipur, Rajasthan 18. Agra Fort, Uttar Pradesh 19. Group of Monuments at Pattadakal, Karnataka 20. Elephanta Caves, Maharashtra

21. Mountain Railways of India 22. Nalanda Mahavihara (Nalanda University), Bihar 23. Chhatrapati Shivaji Maharaj Terminus (formerly Victoria Terminus), Maharashtra 24. Qutub Minar and its Monuments, New Delhi 25. Champaner-Pavagadh Archaeological Park, Gujarat 26. Great Himalayan National Park, Himachal Pradesh 27. Hill Forts of Rajasthan 28. Churches and Convents of Goa 29. Rock Shelters of Bhimbetka, Madhya Pradesh 30. Manas Wild Life Sanctuary, Assam 31. Fatehpur Sikri, Uttar Pradesh 32. Rani Ki Vav, Patan, Gujarat 33. Keoladeo National Park, Bharatpur, Rajasthan 34. Nanda Devi and Valley of Flowers National Parks, Uttarakhand 35. Western Ghats 36. Kanchenjunga National Park, Sikkim 37. Capitol Complex, Chandigarh 38. The Historic City of Ahmedabad 39. The Victorian and Art Deco Ensemble of Mumbai 40. The Pink City – Jaipur

Indians, as a whole, should know and feel about their antiquity and unity of the Indians living in this vas geographical area touching the boundaries of other ancient civilizations 5000 YBP. Some 3000-2000 years back most of those civilizations disappeared, but the Indian civilization has been living with all the inherent continued factors of culture, tradition, and heritage.

© K.V. Ramakrishna Rao

28-07-2021

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[1] Indian Express, Harappan city of Dholavira listed among UNESCO World Heritage sites, Express News Service | Ahmedabad, New Delhi |July 27, 2021 4:08:58 pm.

[2] https://indianexpress.com/article/lifestyle/art-and-culture/harappan-era-city-dholavira-inscribed-on-unesco-world-heritage-list-7424926/

[3] NDTV, Harappan City Dholavira Gets World Heritage Tag, What You Need To Know, Edited by Saikat Kumar BoseUpdated: July 27, 2021 10:39 pm IST.

[4] https://www.ndtv.com/india-news/harappan-city-dholavira-gets-world-heritage-tag-what-you-need-to-know-2496379

[5] The Hindu, Dholavira in Gujarat on UNESCO World Heritage list, SPECIAL CORRESPONDENTNEW DELHI/AHMEDABAD, JULY 27, 2021 16:34 IST; UPDATED: JULY 28, 2021 01:09 IST

[6] https://www.thehindu.com/news/national/harappan-era-city-dholavira-inscribed-on-unesco-world-heritage-list/article35559688.ece

[7] India Today, Harappan-era city of Dholavira gets Unesco’s World Heritage Site tag,  India Today Web Desk , New Delhi, July 27, 2021; UPDATED: July 27, 2021 16:10 IST

[8] https://www.indiatoday.in/india/story/harrappan-dholavira-unesco-world-heritage-site-tag-1833254-2021-07-27

[9] Deccan Herald, Harappan-era Gujarat city Dholavira inscribed on UNESCO World Heritage List, Satish Jha, DHNS, Ahmedabad,  JUL 27 2021, 17:44 IST; UPDATED: JUL 27 2021, 21:43 IST

[10] https://www.deccanherald.com/national/west/harappan-era-gujarat-city-dholavira-inscribed-on-unesco-world-heritage-list-1013461.html

[11] Economic Times, Harappan-era city Dholavira inscribed on UNESCO World Heritage List, PTI, Last Updated: Jul 27, 2021, 03:59 PM IST.

[12] https://economictimes.indiatimes.com/news/india/harappan-era-city-dholavira-inscribed-on-unesco-world-heritage-list/articleshow/84789331.cms

[13] Hindustan times, Unesco World Heritage tag: Here’s list of all 40 Indian sites after Dholavira addition, By hindustantimes.com | Edited by Kunal Gaurav, Hindustan Times, New Delhi, UPDATED ON JUL 27, 2021 06:30 PM IST

[14] https://www.hindustantimes.com/india-news/unesco-world-heritage-list-here-are-all-40-indian-sites-after-dholavira-addition-101627389792414.html

Horse, killing and eating of Horse, Deification of Horse: The mythologization and demythologization of Horse-God theology in the world civilizations! (1)

Horse, killing and eating of Horse, Deification of Horse: The mythologization and demythologization of Horse-God theology in the world civilizations! (1)

Horse meat a taboo in the US and European countries: In recent years, there have been a lot of speeches and writings about beef eating, the right to eat and so on in India. However, the taboo of horse-meat has never been whispered here in India or discussed. Horse meat was also eaten as part of Germanic pagan religious ceremonies in Northern Europe, particularly ceremonies associated with the worship of Odin. It is not a generally available food in some English-speaking countries such as the United Kingdom, South Africa, Australia, Ireland, the United States, and English Canada. It is also taboo in Brazil, Israel, and among the Romani people and Jewish people the world over. Horse meat is not generally eaten in Spain, except in the north, but the country exports horses both as live animals and as slaughtered meat for the French and Italian markets. Horse meat is consumed in some North American and Latin American countries, but is illegal in some others.

Why the Americans abhors horse meat or Chevaline? No Aswamedha in USA!: Very often, Indians are / have been blamed for having medieval barbaric, heathenish and even satanic practices. How the “beef politics” has been going on is well known. However, historians, researchers and other experts do not tell Indian why the Americans do not eat horse meat or Chevaline! Killing and eating Chevaline (Aswamedha, अश्वमेध ) in the USA has been a taboo. Mohammedans have a taboo about pork and crow stew. The American media has plenty of information for hating horse meat giving the reasons for[1]:

1. Horses became taboo meat in the ancient Middle East, possibly because they were associated with companionship, royalty, and war[2].
2. The Book of Leviticus rules out eating horse, and in 732 CE, the Pope Gregory III instructed his subjects to stop eating horse because it was an “impure and detestable” pagan meat.
3. By the 16^th century, hippophagy—the practice of eating horse meat—had become a capital offence in France.
4. America banned it, as the Pilgrims had brought the European prohibition on eating horse flesh, inherited from the pre-Christian tradition.
5. Besides, horse meat was considered un-American. Nineteenth-century newspapers abound with ghoulish accounts of the rise of hippophagy in the Old World. In these narratives, horse meat is the food of poverty, war, social breakdown, and revolution—everything new migrants had left behind.
6. In early September 2006, the Horse Slaughter Prevention Act passed the U.S. House, with Republican John Sweeney calling the horse meat business “one of the most inhumane, brutal and shady practices going on in the United States today.”
7. The 2014 Obama budget once more ruled out a revival. Meanwhile, the horses continued to be shipped to Mexico and Canada.

The horse-meat politics of the USA has been worse than the beef politics of India, but none points out[3] . And still none has gusts to lift the ban equivocally[4]. There also, very often questions are raised[5].

Till the 19^th century, horse sacrifice was there in Europe: Dr David Anthony gives the reasons why American and Europeans have been uncomfortable in eating horse-meat[6]. The aversion felt by most modern Americans and Europeans originated as a religious taboo in the early Middle Ages. The sacrifice of a horse and the consumption of its sanctified flesh were central parts of very widespread pagan rites in ancient Europe. The early Christian church forbade the consumption of horseflesh because it was so regularly associated with pre-Christian ceremonies. Pope Gregory III (731-741CE) banned the eating of horses as “an unclean and execrable act.” Although the papal ban seems to have greatly reduced the consumption of horseflesh in most of Europe, the ritual sacrifice of horses continued for a surprisingly long time. Horses were slaughtered at the funerals of King John of England in 1216 and the Holy Roman Emperor Karl IV in 1378[7]. As recently as 1781, during the funeral of cavalry General Friedrich Kasimir at Trier, his horse was killed and deposited in his grave. Even more surprising, churches were sanctified with horse sacrifices, perhaps conducted secretly by the workmen who built the church buildings. Modern construction workers found horse bones embedded in the floor of St. Botolph’s at Boston, Lincolnshire, and in the belfry of a church at Elsdon, Northumberland. Eight horse skulls were discovered in 1883 in the stonework of the pulpit at Bristol Street meeting house in Edinburgh, Scotland; others were discovered embedded in the foundation of the choir stalls at Llandraff Cathedral, Wales. As late as the 18th century, Dutch peasants would place a horse skull on the roof to keep bad luck away from the home. Therefore, it is evident that horses were sacrificed before and after the completion f the construction of the Churches, as a practice followed.

The system of belief, non-belief etc: In every believing system, whether theistic or atheistic, agnostic or Gnostic or otherwise, certain beliefs, ideas and viewpoints have been kept in tight, whether they are questioned by others or not. Invariably, the atheistic, agnostic, and such other non-believing ideologies only make a huge noise, as if their belief is superior to others. It is well-known that any person, whether he knows the subject or not, he can go on asking questions, because, he is not bothered about getting any rational, scientific or acceptable answer to his questions, but, interested in asking more questions. Thus, the Indian belief-system has been under attack by many other belief-systems, ideologists and dogmatic experts. And modern, ideologized and politicized Indians have been more fashioned to ask questions. A stage reaches, where, the questioner himself loses his logic of “point of no return,” but, starts again from the beginning.

Horse-headed Deity in Hindu religion: Indians have been celebrating today – 03-08-2020 as Hayagriva Jayanti to commemorate the birth of Horse-God Vishnu! But, the horse was considered as divine by many civilizations. Irish, German, Etruscan, Mycenaean, Minoan, Etruscan, Greek, Chinese, Japan considered horse divine. However, it is not known why they are not celebrating such festivals, every year in their respective cultures and countries. The Horse-headed incarnation of God is traced back to the Vedas by the scholars[8]. The narratives continued through Agama and tantric texts, because of the Jaina and Buddhist intrusion, interpretation and adoption in their worship, rites and rituals. The iconic, sculptural and painting representations also varied accordingly. In the Vedic myth of Dadhyanc Atharvana (Dadhyanc son of Atharvan, horse-headed Vedic Seer) the horse-head is connected with the idea of secret knowledge[9].

The Pravargya Brahmana of Shathapatha narrates a story in which Vishnu himself cuts off of his head and it is replaced with a horse-head. His head becoming Sun, and other parts going to other cardinal points etc., prove cosmic and geological aspects happened figuratively. It also gives these details[10], “The devas were sacrificing and toiling with the headless yagnya. Dadhyanc atharvaNa knew the secret of putting back the head of the sacrifice and hence completing it. Indra warned Dadynac that if he revealed this secret to anybody, he would cut his head off. Ashvins wanted to learn the secret and hence they approached Dadhyanc. He told them about Indra’s warning and hesitated. They told him that they would cut his head off, replace it with a horse’s head and then he can teach them. Once, Indra cuts the head (i.e. the horse’s head), they would fix back the original head. Agreeing to this, Dadhyanc revealed the secret to the Ashvins after they replaced his head with the horse’s head. Indra did as he warned and the ashvins put back his original head.”

Initially, in the Vedic period and literature, there was no sacrifice, but, later, such intrusions were found. It has been interpreted that Brahmans opposed sacrifices. Actually, these narratives could be interpolated and misinterpreted by the Jains and Buddhists to suit their “Matra-tantra-yantra” practices. This points to the important role to be played by Hayagrlva in Tantrism, as was described more by the Dutch scholar H. van Gulik[11]. That the Hayagriva concept could penetrate into the Tibetan, Chinese and Japanese culture through Buddhism proves the impact of Indian philosophy and way of life. The transmission might have taken place through the Buddhist missionaries and the traders through the well-accepted trade routes.

© K. V. Ramakrishna Rao

06-08-2020

[1] The Atlantic,The Troubled History of Horse Meat in America , Susanna Forrest, JUNE 8, 2017.

[2] https://www.theatlantic.com/technology/archive/2017/06/horse-meat/529665/

[3]  USA Today, Ban on slaughtering horses for meat gets last-minute renewal in spending law Trump signed, Erin Kelly, Published: March 16, 2018, 4.12 pm.

[4] https://www.usatoday.com/story/news/politics/2018/03/26/ban-slaughtering-horses-meat-gets-last-minute-renewal-spending-law-trump-signed/459076002/

[5] The Washington Post, Could Congress put horsemeat back on the menu in America?, By Maura Judkis, July 14, 2017 at 11:38 p.m. GMT+5:30

https://www.washingtonpost.com/news/food/wp/2017/07/14/could-congress-put-horsemeat-back-on-the-menu-in-america/

[6] Dr David Anthony, Let them eat horses, http://silkroadfoundation.org/artl/horsemyth.shtml

[7] Duch, Anna Maria. The Royal Funerary and Burial Ceremonies of Medieval English Kings, 1216-1509. Diss. University of York, 2016.

[8]  D. Sridhara Babu, Hayaagriva – The Horse-Headed Deity in Indian culture, Sri Venkateswara University, Oriental Research Institute, Tirupati, 1990.

[9] The horse is head, the source of transcendent knowledge, symbolic of time.Dadhyañc Ātharvaṇa is mentioned in RV in the context of Pravargya (lost head of the then incomplete yajna. The legend is narrated in Jaiminiya Brahmana 3.64 9in fusion with Cyavana legnd in JBr. 3.120-128) and ŚatBr. 14.1.1.1 ff. The JBr.

[10] K. Amshuman, A yajur-vedic legend from shathapatha brAhmaNa, http://www.ibiblio.org/sripedia/ramanuja/archives/oct03/msg00009.html

[11] Robert Hans van Gulik, Hayagrīva: The Mantrayānic Aspect of Horse-cult in China and Japan, Briill, Leiden, Netherlands, 1935.