National seminar on “Minor Deities in Indian Art,” held at the C. P. Ramaswami Aiyar Institute of Indological Research, Chennai on March 28th and 29th 2024 (1).

National seminar on “Minor Deities in Indian Art,” held at the C. P. Ramaswami Aiyar Institute of Indological Research, Chennai on March 28^th and 29^th 2024 (1).

C. P. Ramswami Aiyar Institute of Indological Research: C. P. Ramswami Aiyar Institute of Indological Research (CPRIIR) have been regularly conducting conferences and seminars on the important topics connected with Indology[1]. They also bring out a journal, “The Journal of Indian History and Culture” regularly[2]. Some of the journals can be downloaded from here[3]. They have also brought out many books during the course of time. It is also affiliated to the University of Madras for doing PhD. Now, they organized a seminar focused on “Minor Deities in Indian Art,” on March 28^th and 29^th 2024 at their premises, Eladams Road, Chennai. Their circular gave the details of the seminar, theme etc as follows.

Seminar on the “minor deities”: Indian art and culture have been profoundly influenced by a multitude of deities, each with its own unique attributes, symbolism, and significance. While major deities like Vishnu, Shiva, and Devi have received extensive attention in both art and scholarship, there exists a rich tradition of minor deities that play vital roles in Indian religious and artistic traditions. These minor deities, often associated with specific regions, communities and narratives, have their own captivating stories and iconographic representations. In the ancient world, the veneration of natural powers was embodied by deities, both male and female, held prominence. The examination of archaic sources and archaeological remains has unveiled compelling evidence of reverence for nature manifesting through trees and animals and the symbolic significance of sacred symbols. Minor deities encompass a wide spectrum of beings, including local deities, demi-gods, guardian spirits and divine attendants. They represent the plurality and syncretism of Indian religious traditions, with each region and community often having its own set of minor deities.

“Minor deities” – related issues: Minor deities in Indian art are characterized by unique iconographic features and symbolism. Their depiction in sculpture, painting and other artistic forms reveal intricate details of specific attributes and narratives. These symbols and attributes serve as a visual language that conveys the deity’s role, personality and significance. Some examples of minor deities include the Ashtadikpalakas, Navagrahas, 12 Adityas as well as lesser-known forms of the main gods, such as Shastha, forms of Devi and the avataras of Vishnu, demi-gods in Buddhism and Jainism. This seminar aims to delve into the less-explored world of minor deities in Indian art, providing a platform for researchers to share insights into their iconography, mythology and regional significance.The seminar will encompass a wide range of themes related to minor deities in Indian art, including, but not limited to –

1. Iconography and Symbolism of Minor Deities
2. Regional Variations in Depictions
3. Minor Deities in Hinduism, Buddhism and Jainism
4. Minor Deities in Folk and Tribal Art
5. Rituals and Worship of Lesser-Known Deities
6. Literary Sources on Minor Deities

The proceedings of the seminar would be published to serve as a valuable resource for researchers and enthusiasts interested in the study of minor deities in Indian Art. Additionally, it would foster collaborations among scholars and institutions for future research endeavours in this field.

About the papers: The CPRIIR invited scholars and academics to submit their abstracts of research papers on or before February 25, 2024 emphasizing that the abstracts should be in English and within 500 words in Times New Roman font, 12 point.  It should include the title of the paper, name of the author, institutional affiliation, e-mail address and five keywords.  A short bio-data of the author (s), not exceeding half a typed page, should be sent along with the abstract.  The acceptance of the abstracts would be notified by February 28, 2024. The abstracts should be sent to cpriirconference@gmail.com on or before the closing date. Any other information may be obtained from the same mail address. Outstation participants are advised to make their own arrangements for accommodation. Participants should register themselves on or before March 15, 2024, as they were limiting the number of participants.

28-03-2024 inaugural session – Nandita speaking……….

28-03-2024 inaugural session – Nandita speaking……….another view

28-03-2024 inaugural session – Nandita speaking……….yet another view

28-03-2024 – First day proceedings: On March 28^th, the seminar was inaugurated by Prof Maruti Nandan Prasad Tiwari, Chairman, Indian Art History Congress, Professor Emeritus, Banaras Hindu University. With the introduction by Dr Nandita Krishna Director of the Institute and the traditional lighting of “Kuttuvilakku,” the seminar was started. Dr Nandita Krishna explained the theme of the seminar with examples of “minor deities.” Her booklet “Groves and Gods of Tamilnadu” was also circulated. In his hey-note address, Prof Tiwari talked about, “Minor deities and pacifying goddess of diseases – Shitala in Indian tradition and art” and his paper was circulated. Then, the invited speakers presented their papers.

28-03-2024 inaugural session – audience LHS from the podium..

28-03-2024 inaugural session – audience RHS from the podium..

op 28-03-2024 inaugural session – audience LHS from the podium..middle and backside

Sitaladevi – Prof Maruti Nandan Prasad Tiwari: Prof Tiwari explained about the Sital devi and compared it with Mariamma of South India. The “Saat Sahelis”, or “Seven Sisters or Friends,” generally depicted that included Sïtalå devi. They were ˜Sïtalå, Masånï, Basanti, Mahå Mål, Polamde, Lamkanijå, and Agwanï. Elsewhere, they are ˜Sïtalå, Phulmatï, Camariyå, Durgå Kålï, Mahå Kålï, Bhadrå Kålï and Kålikå Bhavånï. The tradition of the group of seven, with minor variations in names, was thus widespread. There is one Temple at Modhera in Gujarat. Sitala is also depicted with a twelve-armed nude figure is riding on an ass. The few surviving hands have varadåkamudrå, trisula, àamaru, pitcher, and a winnowing fan in the uppermost pair of hands. The sculptors delighted in the classical shape of the dagger, with its efficient double curvature for greater lethal effect, and gutters to drain off blood. But on the other hand, the winnowing fans and brooms, never the stock-in-trade of art, have rustic forms. The literary and inscriptional evidences point to 7th and 13th centuries CE. He concluded that the iconographic features of the goddess were standardized in the 11th century and that images mostly occur with te textual prescriptions in respect of her ass mount and the distinguishing attributes, winnowing basket, sweeping broom, and water-vessel. Though, the majority goddesses Parvti, Lakshmi, Saraswati and others are there, Sitaladevi also became popular.

For illustrative purposes, these photos are added here for understanding the topic, but, not that of the author and they are available in the public domain.

Chitra Madhavan’s Satyaki[4]: Dr. Chitra Madhavan Historian and Writer, Chennai presented he paper on “Satyaki – A lesser known deity.” The Parthasarathi Svami temple in Thiruvallikeni is one of the 108 Divya Desams, praised in the Tamil verses (Pasuram) of the Azhvars or Vaishnava saints. Pey Azhvar, Thirumazhisai Azhvar and Thirumangai Azhvar have sung about the deities enshrined inside the temple complex. It is the processional image (utsava-murti), known as Parthasarathi, from whom the temple takes its name.This east-facing deity is thus called as he is Krishna the charioteer (Sarathy) of Partha (Arjuna). The marks on his face are believed to be caused by arrows shot by the Kauravas having pierced this weaponless charioteer in the Kurukshetra war. The main image on the east side, seen with a white moustache, is worshipped as Venkatakrishnan. This two-armed deity holds the conch (Sankha) but the discus (Chakra) is not seen which is rather rare in a Vishnu image. This is because Krishna did not use weapons in this war. Inside this sanctum are five more deities namely goddess Rukmini, Krishna’s consort; Sankarshana (Balarama), Pradyumna (Krishna’s son), Aniruddha (Krishna’s grandson) and Satyaki (also called Yuyudhana, a warrior and Krishna’s friend)[5]. Yoga Narasimha, facing west, is also a main deity with a flag-post (dvajastambha) in front, just like Venkatakrishnan[6].

Satyaki in the Literature: Yuyudhana (युयुधान), better known as Satyaki (सात्यकि), was a powerful Yadava chieftain of Narayani Sena, belonging to the Vrishni clan to which Krishna also belonged. According to the Puranas, he was the grandson of Shini of the Vrishni clan, and son of Satyaka, after whom he was named. A valiant warrior, Satyaki was devoted to Krishna and was a student of Arjuna. Satyaki strongly and passionately favors the cause of the Pandavas over the Kauravas in the Kurukshetra War. Prior to the war, Satyaki accompanied Krishna to the Kuru capital, with Krishna as the Pandavas’ emissary of peace. He is a witness to Duryodhana’s attempt to arrest Krishna and Krishna’s Vishwaroopa form, though he is not mentioned as one of the few persons not blinded by the apparition. After talks break down, Satyaki leads the Sivi and Vrishni army to the Pandava’s camp. While Satyaki, along with others like Chekitana and Syenajita joins the Pandavas, Krishna promises his army to Duryodhana. Hence, Yadavas sworn directly to Dwarka like Kritvarma fight for the Kauravas, meaning Satyaki has to fight his kinsmen in the war. He provides 1 Akshauhini army to the Pandavas. During the war, Satyaki is the commander of one akshauhini of the Pandava army. According to Bhishma, he is capable of fighting 12 Atirathis alone. After the Kurukshetra war, Gandhari curses Krishna that his clan will be destroyed 36 years later in a fratricidal massacre. Accordingly, the Dwaraka clans fought with each other and killed themselves.

There is a sculpture suggesting how Satyaki protected the Pandavas, when Aswathama wanted to kill the Pandavas by sleeping at the camp of the enemies…

R.K.K. Rajarajan’s “Rare Forms of Gaṇapati”[7]: Next, Dr. R.K.K. Rajarajan  Assistant Professor in Fine Arts, Gandhigram Rural University delved upon, “Rare Forms of Gaṇapati – With Reference to Notes in Tamil ‘Bhakti’ Literature.” Mainly, he relied upon the Tamils of Tamilnadu of even recent day manipulations and tried to show how Ganapati had attracted the Tamilnadu sculptors to accommodate different form in the gopurams, side-wall depictions and wooden chariots / rathas. Treating the origin of “Pillaiyar” (whose child), he brought it under two streams  northern Sanskritic and Southern Tamil. He relies upon Asko Parpola for pointing out that the name Pillaiyar finds its root in the Central Dravidian languages of the Proto-Dravidian family. With later day and recent sculptures, he links Ganapati with Vyasa, Parasurama[8], Vygapada etc., obviously with chronological itch. Moreover, these stories were spun just 100-200 years back and have been lesser than mythologies. In newly constructed temples, the modern sculptures go on add such sculptures, just for present popularity or as per the wishes of some devotees. The illustrative sculptures taken have to be given their dates to compare such depictions are available in the Sanskrit or Tamil literature. When Upanishad mentions about the roots of Ganapati, then, antiquity has to be decided accordingly.

Technical Paper reading session: After lunch, the paper reading session started with the paper reading proceedings. The first technical session was headed by Prof. Choodamani Nandagopal, Art historian, UNESCO Fellow and Tagore National Fellow, Bengaluru. For presentation of papers, 15 minutes time was given. The following papers were presented:

1. Dr. J. Soundararajan  & Mr. K. V. Ramakrishna Rao  – “The precept, concept and evolution of “Minor Deities” in India”
2. Mrs. R. Ramya[9] – “Devmogra – Goddess of worship for Satpuda Tribal people”
3. Dr. Amrita Chakraborty – “Dikpālas: Eastern Indian Variations”
4. Dr. Ramadevi Sekhar[10]  – “Guardian of the Skies: Garuda’s Multifaceted Presence in Texts and Practices”

The Technical Session – II was held at the Main Hall in Parallel chaired by Dr. Chitra Madhavan, Historian and Writer, Chennai and the following papers were presented:

1. Mr. K. Sridharan[11]  – “Annapurani and Annamurti in Art and Temple Rituals”
2. Dr. Parthiban Rajukalidoss[12]  – “Lord of five houses in the hamlet of ten scarlet ixora: syncretism of a folk deity and its temple in Ceṭṭiyapattu, Uṭaṉkuṭi”
3. Dr. S.P. Prem Singh Muthubalan – “Mythology of Isakki Amman Worship in Southern Tamilnadu”
4. Dr. P.C. Muralidharan  – “Worship of deities Garuḍa and Sudarśana as enunciated in Śeṣasamhitā”

© K. V. Ramakrishna Rao

30-03-2024.

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[1]  About the Institute- https://cprfoundation.org/CPRIIR pamphlet-2023.pdf

[2]  About the Journal – https://cprfoundation.org/CPRIIR.html

[3] Journal of Indian History and Culture (JIHC)

• Listed in UGC – CARE (ISSN: 0975-7805) –https://cprfoundation.org/modify_new2022.png ; https://journalcpriir.com/previous-issues/

[4] Abstracts, sl.no.1; p.7.

[5] Indian Express, A Vishnu temple, unique in more ways than one, Chithra Madhavan,Updated on: 08 Feb 2017, 11:15 am.

[6] https://www.newindianexpress.com/chennai/2017/Feb/07/a-vishnu-temple-unique-in-more-ways-than-one-1568080.html

[7]  Abstracts, sl.no.6; pp.14-15

[8]  Reportedly Brahmanda Purana, it is evident that this myth resembles, Dhakshayini / Parvati story and thence, created later period, may be during medieval peiod,

[9] Abstracts, sl.no. 24; p.41

[10] Abstracts, sl.no. 23; p.39

[11] Abstracts, sl.no. 28; p.45.

[12] Abstracts, sl.no. 20; p.36.

Analysis of Archaeological Material Remains through Geoarchaeology, Geo-Micro Fossils and Literary Sources of South India (1)

Analysis of Archaeological Material Remains through Geoarchaeology, Geo-Micro Fossils and Literary Sources of South India  (1)

Research and seminar under RUSA: The Department of Ancient History and Archaeology, University of Madras conducted a two-day seminar on how geological survey, fossil and literature studies with archaeological remains could contribute to history,, archaeology and related disciplines. The topic is Analysis of Archaeological Material Remains through Geoarchaeology, Geo-Micro Fossils and Literary Sources of South India[1]. This study is being carried out under Rashtriya Uchchatar Shiksha Abhiyan (RUSA)[2], a holistic scheme of development for higher education in India programme with funds received. Departments of Ancient History and Archaeology, Geography, Tamil Literature and Mathematics participated work together in this project. Thus it is a multidisciplinary research seminar organized and held on 17th and 18th of August 2023 in the University campus.

The announcement made in June 2023 about the Seminar: About this seminar, there was a news note appeared in Dinamalar, “On behalf of the Department of Ancient History and Archeology of the University of Chennai, next month, on the 13^th and 14^th,  (now dates changed to August 17^th and 18^th) research papers are invited in the international seminar on the topic ‘Geoarchaeology, Geomicroforms’. For this, comments including ‘Geo microfossils, Geoarchaeology’ should be sent to the address ‘Head of Department, Department of Ancient History and Archaeology, University of Chennai, Chepakkam Campus, Chennai – 05’ by 30th. For more details, contact on mobile number 94456 28813 or email ‘jsrajan2013@gmail.com’.

Instructions to paper presenters: As the subject matter has been multi-disciplinary, the papers should be theme oriented by the researchers and experts.

• The papers should be specific on the theme chosen.
• Inter-disciplinary approach can be there, but, the respective experts can emphasize their field of study and research.
• The received papers would be scrutinized, processed and selected for presentation.
• The paper presenters are requested to present papers with PPT bringing out their new findings hitherto published so far.
• New, current and updated facts and figures; data and information; interpretations and results are expected.
• No generalizations may be made.
• Already known facts, details and information etc., need not be compiled and repeated.
• Papers should be based on original research of the author with primary sources.
• The final paper should not exceed 10 pages excluding foot notes and references (to be given at the end of the paper).
• 12 points can be used of any font.

The sub-themes are as follows: – considering the multidisciplinary approach and academic cooperation of different departments and experts, the following topics are also considered for the paer presentation.

• the scientific study of archaeology of the earth in all aspects
• sedimentology (study of sediments)
• stratigraphy (study of adding of rocks),
•  their part in identifying the actual qualities of the excavations,
• Comparing and differentiating geoarchaeology and archaeology in the context
• uses of geospatial technologies such as GIS
• Indian maritime contacts with ancient civilizations since c.7000 YBP.
• Palaeolithic to Neolithic cultures and their correlation with the human evolution.
• Literary evidences for the above in the Indian literature.
• Correlation, corroboration and correspondence of the above evidences.

Theme of the seminar: Though the studies on Geoarchaeology and Geo-Micro Fossil started and its mineral properties in early 19^th century, a complete and holistic understanding of Geoarchaeology and Geo-Microfossil and its formation predictions lacks till date. Most of the study on Geoarchaeology and Geo-Microfossil is centered upon dating the Geoarchaeology and Geo-Microfossil on stylistic grounds, of a particular region without taking all the available evidence. In India the Geoarchaeology and Geo-Microfossil study is usually carried on the basis of formal methods to date them.  Dating the Geoarchaeology and Geo-Micro Fossil is considered to be the most important aspect in the study of Geoarchaeology and Geo-Micro Fossil, whereas, other aspects like the meaning and message behind the Geoarchaeology and Geo-Micro Fossil along with mathematical models in predictions of its age and pigments are usually not given importance because of the lack of insight passed on directly or indirectly from those who made and used the Geoarchaeology and Geo-Micro Fossil (informed method).

Micro-fossil studies in India: Till date, all the reported Geoarchaeology and Geo-Micro Fossil from the district is dated back to the prehistoric times on stylistic grounds, other associated finds in and around the Geoarchaeology and Geo-Micro Fossil site has been overlooked. Microorganisms are known to impact aquifers by modifying their rates of dissolution. In the karstic Edwards Aquifer, microbes colonizing the aquifer surfaces enhance the dissolution rates of the host rock. In the oceanic crustal aquifer, the largest aquifer on Earth, microbial communities can impact ocean productivity, seawater chemistry as well as geochemical cycling throughout the geosphere.  The mineral make-up of the rocks affects the composition and abundance of these sub-sea-floor microbial communities present. Through bioremediation, some microbes can aid in decontaminating freshwater resources in aquifers contaminated by waste products.

Archaeological investigations and Chronology: The detailed biological and palaeontological analysis of microfossils in such contexts may be an important source of archaeological data.  By critically reviewing a range of specialized cross-disciplinary analyses, it is shown how microfossils can be used to provenance inorganic artifacts, reconstruct aspects of their manufacturing technology, and infer their function. In Tamilnadu, excavations have been carried on at different sites and our archaeologists have been getting very important evidences. The script has been dated to c.6th cent.BCE and iron usage go back to c.1200 BCE. Thus, the historical chronology changes with the findings. The Poompuhar underwater excavations might reveal new results that might change the existing position also. Here, the geoarchaeology, micro-fossils and other scientific studies could bring results correlating, corroborating and corresponding with the Sangam Tamil literature. In this way, I hope all the concerned departments come together in this seminar to proceed further.

Updating of subjects is necessary: The updating of any subject has been making it current / recent and bringing to the usage with progressed, developed and advanced information and innovation. 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. If “publish or perish” has been common among the researchers, “update or perish” has been an axiom among the science and technology users, as the gadgets, instruments, tools, and machinery get outdated day by day. The exact position and condition 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. Therefore, this multidisciplinary approach would pave way for new findings and interpretations.

© K. V. Ramakrishna Rao

20-08-2023

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[1]  Seminar brochure – https://www.unom.ac.in/webportal/uploads/seminar_conference/archaeology_seminar_20230609115934_95211.pdf

[2] The Rashtriya Uchchatar Shiksha Abhiyan is the central government’s contribution to further the promise held by the rich expanse of India’s state universities. The country’s future lies in empowering these campuses with all that it takes to enhance learning, better research and promote innovation. A centrally sponsored scheme, RUSA understands that sometimes the most important lessons of life are learnt outside the classroom. So whether it is upgrading libraries or computer laboratories, promoting autonomous colleges or clubbing them to consolidate their strength and forming cluster universities, this programme realizes that every institution holds the power to enrich lives through top-class education. With universities, to prepare universe-ready scholars. http://rusa.nic.in/

Recent Advances in South Indian Archaeology – The 2nd International Symposium in memory of Iravatham Mahadevan – Dravidian – known and unknown (2)

Recent Advances in South Indian Archaeology – The 2^nd International Symposium in memory of Iravatham Mahadevan – Dravidian – known and unknown (2)

10-03-2023 – Friday – Continuance of paper reading session: After the Minister’s visit, Appasamy Murugaiyan delved upon the nuances of syntax, grammar, linguistics, prosody, etc. With Sangam literature, he was explaining such linguistic traces, glosses and interpretations. Next, Pitchappan while presenting his views on the “Evolution of Dravidian – known and unknown” mainly repeating already published matter “out of Africa” hypothesis and theory and maintaining his stand that Dravidians came from Africa. He also claimed that “Dravidian is inclusive of language, culture and gene code”  Men originated from Africa and by 60,000 YBP spread out from Africa, unidirectionally, the Y-chromosome was spreading. Polymorphism – first man appeared in Veerumandi, near Madura, in Tamilnadu. In other words, the African primate, hominid came here to settle and evolve into a Dravidian. All the Sangam tribes Kadan, Kurumban etc., of all categories came from Africa. He undertook the 1-million-dollar project in 20006-2015 on the “Genography” project 10,000 Indian samples taken and research conducted to arrive at such results. Three unidirectional migrations represent Dravidian at different periods.  Neolithic people came from outside. How the migrated were mixed, languages cannot be determined. Root words spread occurred by 15,000 YBP. Murugan is considered as “Tamil god” Neolithic god, but, it was known in Gandhara before Sangam period. Caste system in Sangam period is noted with male domination. With chromosomes and their connection with the language speaking people are pointed out. Yet, nothing can be said definitely. Even asper the dating c.6^th cent.BCE does not help this chronology.

He was arguing that “Dravidian” evolved at different periods………………………..

For the questions asked, he maintained that humanity originated only from Africa: He claimed that he worked with the “Genographic project” and the DNA results show that humanity originated in Africa and spread to other continents. Was there any origin of man from South India and such questions were asked, but, he maintained that that humanity originated in Africa and spread to other continents. This is studied after 2500-3500 YBP, thus, much of miscegenation could have taken place. It is believed that man originated from Africa and spread to other parts of the world. He sticks to the theory, as obviously, he has been working for the project. Europeans do not accept that they originated from Europe and therefore, if they originated from India, then, evidences have to be produced.

He was stressing how humanity originated from Africa and spread……..

Tamil monkey or Dravidian monkey?: TH CM was reacting euphemistically, “Our minds become energized and happy when we say Tamil Nadu Tirunal. Nevertheless, some people tease us by saying the first monkey born in the world was the Tamil monkey. However, we are not concerned about that. Whatever we say, it is scientifically based,” he said[1]. TH CM was telling that “the first monkey on the earth was a “Tamil” monkey and such claim is scientifically based”[2], but, he (Pitchappan) says, it was a Dravidian monkey. Thus, the Tamil-Dravidian wrangle has been there linguistically and scientifically among the DNA-scientists and the Dravidian experts. As the Europeans try to have their own “Neanderthal,” Dravidians want their “Tamil counterpart.” Therefore, the hypothesized monogenetic or multi-genetic origin of hominid, homoerectus, monkey, ape, chimpanzee etc., would continue with scientific research.

Aryan invasion and Dravidan invasion or migration?: Indian history has been with the Aryan race, invasion and then, migration (through invasion and various means) hypotheses and theories. Thus, whenever the word “Arya, Aryan, Ariyan”, etc., was read, Indians think about some nomadic race coming from Central Asia entering India through the northwest and defeating the Dravidian people of the area, particularly, the Indus Valley. Though, initially, “Dravida, Dravidians, Dravidar” were not thought of, after the advent of Caldwell, such hypotheses and theories have also become popular. Thus, the Aryan-Dravidian hypotheses and theories have been part and parcel of the history books taught for the last 100 hears. As for as the Tamilnadu is concerned, such hypotheses and theories have become not only history, but also, art, archaeology, dance, drama, cinema etc., at one side and politics, political party, political ideology and so on., at the other side. Now, if the DNA research claims that Dravidian also came from Africa, then, what exactly happened in history?

Rakhigarhi or Africa? – how the archaeologists decide?: According to recent reports, with the latest works (archaeological and genetic) in and around Rakhigarhi, Sinauli, etc, the Aryan invasion hypothesis surely died its deserved death. But another theory became prevalent that said that Homo sapiens first emerged in Africa and by around some 70-50,000 years ago, a small group (possibly as few as 150 to 1,000 people), crossed the Red Sea. They travelled along the coastal route around the coast of Arabia and Persia until reaching India. This proposition was popularly called the Post Toba Theory. As per the existing models, the modern human dispersals are primarily based on lithic assemblages, a few fossils remains and genetics. According to the most popular model (MIS 5), the modern humans left Africa around 120,000 years ago and colonised the rest of the whole world by 40,000 years ago. But the recent studies tell us that as per the fossil evidence from Apidima Cave in Greece (Harvati et al., 2019[3]) and Misiliya cave in Israel[4] (Hershkovitz et al., 2018) the modern human existence outside Africa goes older than 210,000 years ago.

Pre-Toba models and other claims about the origin: However, these findings do not yet ascertain the dispersal to South Asia earlier than 120,000 years ago. The scholars of the field attribute the Middle Palaeolithic technologies’ presence in India and the rest of South Asia to the modern humans that arrived from Africa between 120,000 and 70,000 years ago (Petraglia et al., 2007). This conclusion came from a very interesting finding from the 74,000-year-old Toba Tuff deposits at the Jwalapuram site. These were the Middle Palaeolithic artefacts and resembled almost the African Middle Stone Age artefacts (Petraglia et al., 2007; Haslam et al., 2012). And that is how the Pre-Toba model (Petraglia et al., 2007) became popular to explain the initial modern human colonisation of India.

Toba, pre-Toba etc.,: Next the luminescence age testing was further carried out in various sites, and they further reinforced the pre-Toba model. The Middle Palaeolithic assemblages from Katoti in Rajasthan and Sandhav in Kutch, were found to be around 96 ± 13 and 114 ±12 thousand years old respectively (Blinkhorn et al., 2013; Blinkhorn et al., 2019). Even the research from a site in the middle of the Son Valley called Dhaba showed out middle Palaeolithic assemblages dating to around 80,000 years, thereby bringing more buttresses for pre-Toba model (Clarkson et al., 2020). These studies utilising reliable chronometric ages of Middle Palaeolithic assemblages ranging from 120 to 40 thousand years ago, hint to the notion that the South Asian Middle Palaeolithic expertise was familiarised by the modern humans as a part of the Eurasian colonisation after having branched out of Africa. Then we have the studies which show that the youngest age for the Late Acheulean assemblages from Patpara going to 137 ± 10 thousand years ago and 131 ± 9 thousand years ago in Bamburi respectively (Haslam et al., 2011). These studies corroborate the notion about the existence of archaic hominins just before the appearance of modern humans in South Asia, as understood by the Out of Africa theory.

Why not Attirampakkam?: But there is something beyond those studies which somehow has not been taken into academic consideration. At Attirampakkam Middle Palaeolithic assemblages were found which dated to around 385 thousand years ago (Akhilesh et al., 2018). As per the latest studies, it has been understood that Middle Palaeolithic technology in South Asia goes way older than academic consensus on the footprint of modern humans outside Africa (Devara et al., 2022). But just the presence of Middle Palaeolithic assemblages is not enough to decide for the existence of Homo sapiens in India a lot before the alleged dispersal around 75,000 years ago from Africa and at least simultaneous existence.

Africa or Europe?: Stringer, Chris, and Lucile Crété conclude carefully[5], “Recent progress in the recovery of environmental DNA from cave sediments promises to revolutionize our under­standing of population relationships on the ground as H. sapiens and H. neanderthalensis groups interacted with each other. Few European sites in the time period between 40–60 ka contain human fossils, but many more of them could contain traces of human presence in the form of mitochon­drial and nuclear genomic material. Research so far dem­onstrates that sediment DNA can identify humans at the species and individual levels, and this could potentially map the co-existence of different populations, their sex, their kinship relations, and the extent of intermixture be­tween the different populations (Vernot et al. 2021; Zavala et al. 2021). Such breakthroughs could not have been an­ticipated even a few years ago, and no doubt there will be many more surprises to come. There is still much to learn about the ancient encounters that we have discussed in this paper, which left an indelible genetic mark on humanity today, and which makes their study so intriguing”.

10-03-2023 – Friday – Continuance of paper reading session: Last session was chaired by Ravi Korisettar and Exavation officers of the state archaeological department presented papers.

• Ramesh – Keeladi
• J. Baskar – Excavation at the settlement site of Adichanallur (2019-20 and 2020-21)
• Prabhakaran – Sivagalai
• J. Ranjith – Kodumanal excavation -2019-21
• Rangadurai  – Korkai excavation

And the details of their papers have been available in the public domain and internet, as such information has been well publicized by the TN Government.

© K. V. Ramakrishna Rao

12-03-2023.

---

[1] Indian Express, Tamil Nadu Day: CM MK Stalin recalls DMK’s role in naming State, Published: 19th July 2022 03:19 AM  |   Last Updated: 19th July 2022 03:19 AM.

https://www.newindianexpress.com/states/tamil-nadu/2022/jul/19/tamil-nadu-day-cm-mkstalin-recalls-dmks-role-in-naming-state-2478079.html

[2] The dailies and media translated his speech as, “At that time, some people would tease us saying, “The first monkey born in the world was the Tamil monkey”. We are not worried about that. Whatever we say, we say it scientifically. Isn’t it a shame? The day that shame was wiped away, this 18th of July!”.

[3] Harvati, Katerina, et al. “Apidima Cave fossils provide earliest evidence of Homo sapiens in Eurasia.” Nature 571.7766 (2019): 500-504.

[4] Harney, É., May, H., Shalem, D., Rohland, N., Mallick, S., Lazaridis, I., Sarig, R., Stewardson, K., Nordenfelt,

S., Patterson, N., Hershkovitz, I. and Reich, D. (2018). Ancient DNA from Chalcolithic Israel reveals the

role of population mixture in cultural transformation. Nature Communication 9(1): 3336, DOI:

10.1038/s41467-018-05649-9

[5] Stringer, Chris, and Lucile Crété. “Mapping Interactions of H. neanderthalensis and Homo sapiens from the Fossil and Genetic Records.” PaleoAnthropology 2022.2 (2022).

“Moral Values depicted in Sanskrit literature” – National Seminar held at Sri Poornaprajna College, Udipi on December 19th and 20th, 2014.

“Moral Values depicted in Sanskrit literature” – National Seminar held at Sri Poornaprajna College, Udipi on December 19^th and 20^th, 2014.

The National seminar on “Moral Values depicted in Sanskrit literature” was inaugurated in the Poornaprajna auditorium situated on the left side of the Poornaprajna College campus.

2. Poornaprajna auditorium where the seminar eas inagurated

The Poornaprajna auditorium was constructed and inagurated[1] in commemoration of the 50^th birthday of H. H. Sri Vibhudhesa Theertha Swamiji of the Admar Mutt on 24-10-1986.

3. Poornaprajna auditorium – 24-10-1986 started

The delegates were accommodated at the Admar Mutt Guest House situated very near to the Udupi Krishna Temple and the venue of the seminar.

1. Admar Mutt Guest Houre-where the delegates accommodated

The seminar was sponsored by the UGC and organized by the Department of Sanskrit, Poornaprajna College, Udupi in association with the Mangalore University Sanskrit Teachers’ Association.

Breakfast served by the smiling students-volunteers

The registration of the delegates was done at the entrance separately for the Resource persons, lecturers and others.

4. Registration of the delegates 19-12-2014

They categorized and kept the kits ready accordingly.

5. Registration of the delegates-Dec.19,2014

Inaugural function: The program started on December 19^th morning with invocation prayer song “Peenayamom Vasudevam” by Gargi Shabharya & party. Dr. Ramesh T. S. HOD Sanskrit Department PPC welcomed the delegates, invitees and others[2]. Dr. Shrinivasa Varkhedi, Hon’able Vice Chancellor of Karnataka Sanskrit University, Bengaluru and Dr. G. S. Chandrashekhar Hon. Secretary, PCMC, Udupi were the guests of honour[3]. Dr. B. Jagadeesh Shetty gave introduction of the guests and Prof. K. Sadashiva Rao Principal of the college presided over the function. The VIPs  on the dias were – Swamiji, Manjunatha Bhatta, G. S. Chandrasekhar, Srinivasa Varkhedi, Vishnu Potty, K. Sadashiva Rao, T. S. Ramesh Udupa.

6. During prayer-19-12-2014

Sri Vishnupriya Theertha Swamiji graced the inaugural function – standing up for prayer.

7. Prayer-Ramesh, Chandarsekhar, Varkhedy

Dr / Prof Ramesh Udupa, Chandarsekhar, Varkhedy addressing the gathering after the sppech of Swamiji.

8. H H Sri Viswapriya Swamiji came to inaugurate

First Swamiji came and then the VIPs also came to the dais.

9. Section of the audience-before inauguration

K. Sadasiva Rao, Varkhedy, Vishnu Pothy, and Pradeepkumar

10. Section of the audience- inauguration-other view

Another view of the audience.

11. Lighting the lamp for inaugurating the seminar

Lamp was lit traditionally.

12. Swamiji giving speech

After lighting lamp, Swamiji started his speech.

13. Swamijis characteristic speech

Swamiji’s expressive and characteristic speech.

10.30-10.42 am: Sri Vishnupriya Theertha Swamiji, president, Udupi Sri Admar Math Education Council, inaugurated the Seminar with his inspiring speech in Sanskrit. The language spoke by him had been so lucid that could be understood by everybody. Of course, he spoke in between in English and Kannada also driving the point. He pointed out that the etymological roots of Sanskrit were there in all languages of the world. The pure language was Sanskrit and when it was mixed with local speeches of the local people at different parts, it became less Sanskrit like Hindi, Marathi, Gujarathi and so on. Hindu culture nurtures Samskaras and lives with Samaskaras followed. Nowadays, there was a demand for the appointment of Archakas in temples to conduct pujas reciting in local languages. No doubt, it could be done, so that the local people could understand, yet, the importance and significamce of Sanskrit cannot be ignored. As we speak different mother tongues, Sanskrit was spoken by all, when there was Vedic culture. At that time Sanskrit was the serving language to the God, but, slowly, it was changed. Now Sanskrit is going out of India, as could be noted from a claim of an American professor[4], who claimed that he could teach Sanskrit to Indians. Without naming, he pointed out how he arrogantly declared calling, “Hey, Bharatiya, come to me, I shall teach Sanskrit to you”! Ironically, our Indians clapped for such sanctimonous and pompus speech. Should we not have felt shame for that, Swamiji asked. Now, the mention of “Bhagawat Gita” as national book has provoked many and they started objecting to it, but, they knew that our national song, animal, bird etc., had been so. Therefore, there is nothing wrong in it. He stressed that Indians should follow Samskaras to protect their culture and inculcate moral values.

10.45 to 11.15 am: Vishnu Potty, Vice Chancellor of  Sri Chandrashekhara Saraswati Mahavidyalaya, Kanchipuram, Tamil Nadu spoke pointing out the significance of Indian family system. As it was broken, there was degradation of moral values in all spheres of society. He said that the country was known for its strong family values. The family was its core institution. But due to increasing Western influence, the family as an institution was collapsing. This was a cause for concern. Along with education, it was necessary to teach skills to students, which would give them courage and confidence to deal with different types of situations[5]. The modern gadgets have also been affecting the youngsters, he pointed out giving an example of “missed call” syndrome. An individual looses morality and discipline because of the collapse of value system. As he tried to speak extempore, deviating from his prepared sppech, he started telling generalised issues. However, his paper “Modern Problems and Ancient Solutions” was circulated. He concluded that the Sanskrit literature was replete with lots of positive prescriptions to every sort of practical modern day challenges that an individual encounters in his personal, family, social and professional relationships.

11.15 to 11.45 am: Srinivasa Varkhedi, Hon’ble Vice Chancellor of Karnataka Sanskrit University, Bengaluru started with the details of Macaulay’s design to Westernize Indians with English education[6].  He also mentioned about the values of Indians. He said that we should change the education system to change the people at large. We should teach moral values and humanity to educated people rather than non educated one. One language can control the thinking of human. There need to proceed good moral values in life along with the education. In order to maintain our moral values in life one can understand the language of Sanskrit[7]. He expressed his anxiety that nowadays, all boys and girls entering schools might be subjected to checking before allowing inside (implying the killing of school children in Pakistan). It was the literate and educated people who needed to be told about moral values than illiterate and uneducated persons, he said[8]. He also revealed about a printed card circulated  to the foreign visitors travelling in aeroplanes. The card warned that the women should be csareful and they should not go to streets alone. This he compared with the Macaulays statement that there was no thief in India[9]. Now, what the foreign women would think about Indians, he asked. The warning “Beware of…….” Made Indian men “dogs”! He explained the nuances of the title of the Seminar as mentioned in Sanskrit and English. The expression, “Sanskrutavangmeya varnani naitikamaulyani” had been the translation of “Moral values depicted in Sanskrit literature”, but there was no such expression “naitikamaulyani”, as it was nothing but “Dharma”. He gave one example of a sentence, “A glass broken” translated in the different European languages. As language was linked to thinking of man and it is called “thinking language”, only few languages could match the real translation conveying the exact meaning to others. He also elaborated the word “darshan” in the temple context, as it is different from seeing, observing, looking at etc. He also lamented as how Indians had forgotten about the values in treating women. Taking the response of Swami Vivekananda, he pointed out that Indians should respect women. When Swami Vivekananda was asked as tro why he did not marry, he replied that he could see only “Durga” in every woman and therefore, he could not marry.

Dr. Ananda Acharya proposed vote of thanks while Mrs. Vijayalakshi Department of Economics and Mrs Harinakshi Shetty Department of English compeered the program[10]. After lunch, the technical sessions started at three different places.

14.Special session – 19-12-2014 morning

Sanskrit scholars for Special session

15. Audience during the special session morning 19-12-2014.another view

Audience during the special session morning 19-12-2014

16. Audience during the special session morning 19-12-2014

Paper reading sessions (19-12-2014): The following papers were presented in parallel sessions:

From 4.00 to 6.30 pm at the Poornaprajna Mini Auditorium, the following papers were presented in Sanskrit:

A. Sekhar Reddy, Tirupati, Seemandhra	The Concept of Teaching in the Puranas
Aswathi Sudham Vamsi, Guntur, Seemandhra	Moral values depicted in the Krishna Yajurveda-Dharmasutras
Y. S. Gayathri, Bangalore	Moral values depicted in the Upanishads
A. Kumarasubsramanya Bhat, Mangalore	Moral values depicted in the Taitriyaranyaka – second book
A. Lakshmi Arya, Tirupati, Seemandhra	Moral values depicted in the Brahmanas
Sathyakrishna Bhat, Katilu	Moral values depicted in the Rigvedic Akhsa-sukta
Vedaprakash Joshi, Tirupati, Seemandhra	Moral values depicted in the Manusmriti
Sheikh Jamal Bhasha, Tirupati, Seemandhra	Moral values depicted in the Sanskrit literary World.
Jayamanickya Shastri, Kanchipuram	Sutras from Nyayadharshana usel to Human Life.

17. M. K. Sridhar speaking in English 19-12-2014

From 4.00 to 6.30 pm at the PIM Auditorium, the following papers were presented in Sanskrit:

K. S. Lakhsminarayana, Hyderabad	Moral values in Abhignana Sakuntala
Krishna Kakalvar	National progress as propounded in the Sanskrit Literature
H. R. Lakhsminarayana Bhatt, Mangalore	Moral values depicted in Malavikaknimitra of Kalidas
M. Ravikishore, Tirupati	Moral values in Abhignana Sakuntala
P. S. Mahaganapathi, Ujere	Moral values depicted in Ramayana drama of Bhasya.
Manjunatha Bhat, karkal	Moral values depicted in Bhaimiparinaya drama.
Shantala Viswas, Mangalore	Moral values depicted in Panchatantra
N. Sridhar Bhat, Ujere	Moral values depicted in Sanskrit literature in general
Vikanth keelkar, Sringeri	Moral values depicted in Sanskrit literature.

18 Jena of Kanchipuram reading his paper 19-12-2014

From 4.00 to 6.30 pm at the Seminar Hall, the following papers were presented in English:

Debajyoti Jena, Kanchipuram	Moral values as reflected in the characters of Abhijnanashakuntalam.
Manoranjan Senapati, Kamchipuram	Human contentment – Psychological approach.
G. V. Kallapura, Keladi	Keladi Chennamaji’s Preachings
K. V. Ramakrishna Rao, Chennai	A Critical Study of “Kalivarjyas” or thr prohibitions introduced during the Kali Age.
Surekha, Kateelu	The Eternal love of Parvati in Kumarasambavam.
Umesh Sastri, Kumuta	Moral values depicted in Pratijnayougandharayanam and Swapnavasavadattam.
M. Venkatesh Giri, Karwar	Moral values depicted in Hitopadesa.
Manjunatha M. Bhat, Subramanya.	Life-value- A reading of the Mahakavya-Kiratarjuneyam.
Sujatha Raghavan, Kanchipuram	Contro of sences in Viduraniti.

19. Paper reading session-English.2

Paper reading session (English)- a view of the audience.

20. 19-12-2014 -music programme

Dec.19th evening, Carnatic music was rendered by Mrs Bhat at the Udupi temple auditorium.

21. 19-12-2014 evening -Karnatic at Udupi temple Auditorium

Closer view of the singer and instrumentalists.

22. Paper reading session-English.3

Another section of the audience during the paper reading session

Paper reading session 19-12-2014 English.another view

Another view of the audience

Paper reading session 19-12-2014 English

Paper reading sessions on December 20, 2014: The second day also, the papers were presented in parallel sessions in Sanskrit and English.

From 8.30 to 10.30 pm at the Poornaprajna Mini Auditorium, the following papers were presened in Sanskrit:

23. Paper reading session-English

Amrutesh Acharya, Udupi	Moral values depicted in Harvamsam.
Vikash Swayi, Shimogha	Moral values depicted in Purnagnana Grantham.
D. Ravindra Babu, Tirupati	Moral values depicted in Udhyogaparva of Mahabharata.
Vinayaka Bhat, Galimane	Moral values depicted in Bhagawat Gita
P. K. S. Pawan Kumar, Tirupati	Moral values depicted in Mahabharata
Ramakrishna Udupa, Udupi	Moral values depicted in Bhagawat Gita
Guru Madhwacharya, Kalabhurgi	Success in Life according to Madhvoktayaha.
Srikanth R. Ballitallaya, Mysore	Moral values depicted in Mahabharata according to Saints.

24. Swamiji attends each session listening to paper presentation

From 8.30 to 10.30 pm at the PIM Auditorium, the following papers were presened in Sanskrit:

Gayathri, Mysore	Moral values depicted in Raghuvamsa of Kalidsas
Kanduri Rajiv Kumar, Tirupati	Moral values depicted in Santesh-kavyas
Priyadharshini Mallula, Tirupati	Moral values of Family as depicted in Ramayana.
H. Padhbhanaha, Shivamogha	Moral values depicted in Naishadhe sahadhayanande.
Sambhulinga, Mysore	Moral values depicted in Sundarakanda of Valmiki Ramayana.
C. H. Gururaja, Mysore	Moral values depicted in Sri Rukminish-vijaya-mahakavya
N. Sridhar, Mysore	Varmekhaha: Guniputraha
Vinayaka Bhat, Shirasi	Moral values depicted in Nitisataka of Bharthahari

25. Upanyaya-ghosti-Sanskrit session-20-12-2014

From 8.30 to 10.30 pm at the Seminar Hall, the following papers were presented in English:

H. N. Veena, Hassan	Composition of Ethical values through education- The Vedic example.
Jayaram Bhat, Kumuta	Moral values in ancient Sanskrit literature and Modern world
Laxmikantha Mohrir, Belagavi	Moral values as stated in Panchatantra
H. N. Vidya, Hassan	Born to Die? Escalating girl child atrocities in India – Reflections on the Vedic lessons for girl child protection.
Parimala Chittor, Bengaluru	Moral values depicted in Sanskrit Literature
M. K. Shreesha Kumar, Outtur	Moral values depicted in Akshasukta of Rigveda.
R. Suresha, Mysuru	The Vedas – from the perspective of Moral values.

26. Upanyaya-ghosti-Sanskrit session-20-12-2014-audience.2

Upanyasaghoshti – Special lectures in Sanskrit: From 10.30 to 1.00 pm, special lectures in Sanskrit were arranged as follows at the Poornaprajna mini auditorium:

T. N. Prabhakar, Bangaluru	Moral values depicted in Vedas
Virupaksha Jaddipal, Tirupati	Moral values depicted in Ramayana.
V. Prabhanjan Acharya, Bangaluru	Moral values depicted in Mahabharata
T. V. Sathyanarayana, Mysuru	Moral values depicted in Niti-kavyas

27. Upanyaya-ghosti-Sanskrit session-20-12-2014-audience.3

Upanyaya-ghosti-Sanskrit session-20-12-2014-view of the audience.

28. Upanyaya-ghosti-Sanskrit session-20-12-2014-audience

Valedictory funcgtion (2.30 to 4.30 pm): Valedictory function was held in the same hall. Dr. N. Radhakrishna Bhat Rtd Prof and Chairman, DOS in Sanskrit, KSOU, Mysuru and Shri Pradeep Kumar Hon Treasurer, PCMC, Udupi were the guests of honour. Swamiji blessed the concluding function with his inspiring speech again. He presented mementoes personally to all the paper presenters with akshadha and fruit. He also blessed each and everyone in the hall with akshadha and fruit. His presence was there from the inauguration to valedictory of the seminar including paper reading sessions. Ramesh Udupa thanked all for the conduct of the seminar at every level.

29. Valedictory session-prayer-20-12-2014

On 20th afternoon, the valedictory function started with a prayer and graced by the Swamiji.

30. Valedictory session-Swamiji addresses-20-12-2014

After prayer, the Swamiji addressed the delegates giving his message.

33. Swamiji gives memento to K. V. Ramakrishna Rao

The Swamiji blessed the paper presenters with a memento, akshada and fruit.

Audience during the valedictory function 20-12-2014

Audience during the valedictory function on 20-12-2014.

Papers presented in Sanskrit: The following obervations are made about the papers presented in Sanskrit:

1. The Subject dealt with was repeated again and again by others, as could be seen from the title of the papers and the proceedings.

2. Even the same topic, subject matter was taken by more than one or two persons and they did not change to tell something different from others.

3. The Acharyas, Pundits and the like either spoke or presented papers as if they were addressing their equals who knew everything in Sankrit. They had indulged in their skill to recite slokas, explain the literary nuances etc., instead of reaching out all audience, particularly, who do not know Sanskrit.

4. The slokas / verses recited, quoted or read have been so popular and known to researchers and others and therefore, they could have been avoided and spent the time in driving their point.

5. Some had spent more time in explaing the slokas from kavyas about sringara and other aspects of God and Goddess; Hero and Heroine; and other characters, that amount to 80-90% of their presentation and then started listing out that so and so “moral values” were also depicted.

6. They were making very generalized statements, presenting facts from the literature, instead of specifically pointing out their new findings or interpretations.

7. Very few touched upon the necessity of the moral values depicted in Sanskrit literature useful to the current period.

Papers presented in English: The following obervations are made about the papers presented in English:

1. The points 1,2, 4 and 5 as mentioned above are applicable here also.

2. On 19^th, the last speaker of the English session held at seminar hall started talking that all of the earlier speakers had already covered all points from Vithuraniti, Panchatantra, Hitopadesa etc., and nothing was left to him and therefore, he declared that he would talk anything he wanted. Thus, he started talking in a very general manner. Ironically, he did not bring any prepared paper.

3. Scholars like Varkhedi, Bhat had been very specific that the presentation should be in such a way covering the seminar theme. They also pointed out that the so-called “moral values” had been changing with the times and therefore, emphasis should be given in the context instead of delving much on the texts as authority or otherwise.

4. However, most of the paper presenters had not brought out the points as to how the moral values would help the society now; how it would solve the current social aberrations; If the Indians had deviated from the traditional system of individual, family, society and nation, then, that aspect should be pointed out and remedy discussed to bring back the morality under current conditions of modernization, westernization, industrialization or the present LPG regine with the market economy targetting the Indian consumers affecting all aspects.

5. The impression created about the language Sanskrit, its alleged monopolization by the Brahmins, its secretive nature and non-availability to others etc., should have been cleared off. The opt-repeated accusations like Shudras and women should not read Vedas, if anyone tried to learn them under disguise like Karna (being Khastriya, but posing as a Brahmin) or Ekalaivaya (forest dwellinng tribe, but posing as Khastriya), Sambuka (being a Shudra but posing as a tantric) why they should be punished or killed and such other issues should have been discussed threadbare to clear off doubts.

Some points for consideration: Many of the Indians may not know the following facts:

1. The TTD has Acharya, Vidwan, Archaka and other courses, where, 18% and 7.5% reservations have been made to SC and ST Hindus.

2. The Rashtriya Sanskrit Sansthan has been conducting correspondence courses for learning Sanskrit and it is open to all Indians, that is, anybody, who is interested can join and learn Sanskrit.

3. The Supreme Court of India has held that teaching of Sanskrit, Vedic Astronomy, Vedic Mathematics in schools and colleges has been in consonance with the Constitution[11]. Earlier in 1994 also, the Hon’ble Court held that teaching Sanskrit is not against the principles of secularism[12].

4. Learning Sanskrit can be made as an hobby also, as it is now picking up through Vedic Mathematics, Vedic Astrology, Vasthu and so on. There the Pundits should exercise their authority and control to point out to what extent, they have been “Vedic” or done just for commercialization, so that the exploitation carried on would not affect Vedas or Sanskrit, as the criticizers would jump to accuse immediately.

5. It has a great potential among women and children, as they have been custodians of Indian culture, heritage, tradition and civilization.

[1] Inaugurated by the then Chief Minister of Karnataka, K. Gundu Rao.

[2] http://www.konkanworld.com/local-news/922/moral-values-depicted-in-sanskrit-literature%E2%80%99-seminar-inaugurated

[3] http://canaranews.com/news/canara/Two-days-National-Seminar-on-Sanskrit-at-PPC-Udupi/

[4] He could be Michael Witzel, as in Chennai meeting, he claimed that Rigvedic Sanskrit was different from the Sayana and the present day Sanskrit and scholars like him only could read and understand Rigvedic Sanskrit.

[5] http://www.thehindu.com/todays-paper/tp-national/tp-karnataka/indepth-study-on-moral-values-in-sanskrit-literature-needed/article6726868.ece

[6] The full text of  “Minute by the Hon’ble T. B. Macaulay, dated the 2nd February 1835” can be read from here – http://www.columbia.edu/itc/mealac/pritchett/00generallinks/macaulay/txt_minute_education_1835.html

[7] http://www.manipalworldnews.com/2014/12/20/udupi-one-can-study-sanskrit-language-easily-shri-vishwapriya-theertha-swamiji/

[8] The Hindu, ‘In-depth study on moral values in Sanskrit literature needed’, Udupi, December.26, 2014.

[9] Incidentally, the quotation circulated by some enthusiastic Hindus, “I have traveled across the length and breadth of India and I have not seen one person who is a beggar, who is a thief. Such wealth I have seen in this country, such high moral values, people of such calibre, that I do not think we would ever conquer this country, unless we break the very backbone of this nation, which is her spiritual and cultural heritage, and, therefore, I propose that we replace her old and ancient education system, her culture, for if the Indians think that all that is foreign and English is good and greater than their own, they will lose their self-esteem, their native self-culture and they will become what we want them, a truly dominated nation.”, is not found in the minutes!

[10] http://www.manipalworldnews.com/2014/12/20/udupi-one-can-study-sanskrit-language-easily-shri-vishwapriya-theertha-swamiji/

[11] Supreme Court of India: Ms. Aruna Roy and Others vs Union of India and Others on 12 September, 2002, Author: Shah; Bench: M.B. Shah. http://indiankanoon.org/doc/509065/

[12] Supreme Court of India -Santosh Kumar And Others Etc., vs The Secretary, Ministry Of Human … on 4 October, 1994; Equivalent citations: AIR 1995 SC 293, JT 1994 (6) SC 454, 1994 (4) SCALE 391, (1994) 6 SCC 579, 1994 Supp 4 SCR 139, 1995 (1) UJ 165 SC; http://indiankanoon.org/doc/1305668/

National Seminar on “Historicity of Ramayana” held at Ongole, Andhrapradesh on November 8th and 9th 2014.

National Seminar on “Historicity of Ramayana” held at Ongole, Andhrapradesh on November 8^th and 9^th 2014.

Historicity of Ramayana – stage

The question of writing Indian history from “national perspective”: “The Hindu” reported that as part of efforts to write Indian history from “national perspective”, Bharatiya Itihas Sankalana Samiti (BISS) held a seminar on Ramayana here on November 8^th and 9^th 2014 at Ongole, Andhrapradesh[1]. BISS State unit secretary K. Lakshmana Rao said “Indian history had been distorted during the British rule”. Research papers were invited from scholars on various topics, including Ramayana’s historicity, by October 15 to BISS functionary there in Ongole P. Ramachadramurthy, whose contact no. was given – on 9640300507[2]. Writing history in the “national perspective” cannot be questioned, criticized or suspected, when “Indian history” written down and available in the print has been incomplete, unfinished and imperfect, as many important dates have not been fixed conclusively, but arrived at in a hurried way ignoring many material evidences and thus forced on Indians, during the last 100-150 years. Just because writing of Indian history the “national perspective” is anathema, others cannot think that what has been written has been not in the “national perspective”. In fact, such proposition becomes precarious in the academic circles[3], as some of them have already made such divide among themselves involving Rama, Ramayana and historicity[4]. The delegates were accommodated at the Swati Kalyanamantapam, Ongole and the entire proceedings of the seminar academic and as well as hospitality were held there comfortably.

Registration of the delegates at the Swati Kalyanamandapam

Theme of the National seminar and the subjects suggested: Topic Earlier, the organizers invited to present your research papers with an insight into the following topics in Ramayana:

 

Ramayana period The Sages and Rishis (Scientists) Administration Urban Culture & Social Life Public life Dharma (Duties) Special Women characters Lakes & Rivers Tribal Life Genealogical Histories & Kingdoms

Astrological & related sciences Path of Rama’s Journey Geographical science Science of Weapons Science of Industries Marital relations Military Strategies and Techniques Science of Mantra Sastra Rearing of children Influence of Ramayana on other countries

Organizers at the Seminar hall before inauguration on 08-11-2014

They also gave the following Instructions to submit Research Papers and Registration :

1. Research Paper should not exceed 5pages of A4 size one side pages in Font Size 12. Both the soft and hard copies have to be submitted on the first day of the seminar.
2. To register, send one page synopsis of your topic emphasizing your key points on or before October 15th to the email id: yogabalug@gmail.com. Participation is strictly based on registrations made in this format.
3. The entire paper cannot be read during the seminar. Please project only the highlights within the allotted 10 minutes duration.
4. A registration fee of Rs.200/- towards participation in the seminar is to be paid on the first day of the seminar.
5. Research Papers can be submitted in any of Telugu, Sanskrit, Hindi or English languages.

Getting ready to light lamp for inauguration

Inauguration of the seminar (08-11-2014): The seminar was inaugurated as per the schedule on 8^th morning, though the Chief Guest Hon. Sri Siddha Raghavaa Rao, Ministry of Roads and Buildings, A. P. did not turn up. As Sri P. Ramulu, the key-note address presenter was also not turned up, Sri M. M. Rao spoke. The organizing secretary of ABISY, Sri Balamukund Pandeya also did not come with his preoccupation.  The Sectional presidents Dr / Sri D. Ramanadha Sastry, Nelamraju Pardhasarthi, J. Janakirama Sharma, A. Hanumantha Rao, K. Srinivas, and B. V. Subba Rao were present. The lighting of lamp and other rituals went on and then the technical sessions started.

Lighting lamp

Ramayana is no myth, claim experts at seminar (as reported by “The Hindu”[5]): “Ramayana is no myth. It is very much an historical account of the great emperor Rama who shaped the character of Indian civilization for centuries and also the Indian diaspora elsewhere including southeast Asia.” This view was articulated by speakers at a seminar on the historicity of Ramayana organised by Bharatiya Itihas Sankalana Samiti (BISS) here on Saturday (08-11-2014). Speaking during the inaugural session, archaeologist[6] M.M. Rao said archaeological evidence was abundant both in India and southeast Asia, Egypt and Afghanistan to prove the historicity of the Lord Ram. Indian history should be rewritten from Indian perspective, he added. The Indian Council of Historical Research (ICHR) should promote research in India and other countries including Southeast Asia to enlighten people on facts of history, BISS organising secretary D. Mohan Rao said. Over 100 research papers were presented at the seminar on various aspects including the lives of women during the Ramayana era, seminar organising committee president P. Ramachandramurthy said[7].

A section of the audience

The front and back cover of the Abstract volume issued to the delegates –

Abstract volume issued to the delegates – front cover

The papers and paper presenters: The paper presenters had been from the Universities of SCSVMC, Kanchipuram, Rastriya Sanskrit Vidhyapeet, Tirupati, Osamania, Sri Venkateswara, Krishnadevaraya, and the Institute for the Study of Ancient Indian Arts and Sciences, Chennai.  More than 85  / 100 papers were received, most of them were in Telugu and Sanskrit one in Hindi and few in English[8] as listed below.

	Title of the paper	Paper presenter
	Sanskrit papers
1	Srimad Valmiki Ramayana manusrutyavisheshstri patrani	Mahatnti Rajyalakshmi
2	Valmiki Ramayane – Suktisamiksha	Gowri sankara Shenai Devadas
3	Adhunikale Ramayanavaishisytyam – Ekamadhyayanam	Balakrishna
4	Bharatashya bhatrubakti: ekam anusilanam	Jayamanikya Shastri
5	Ramayane-stri-patra	Harikrishna Kondapalli
6	Srimadramayane srushyaha: (Bhrahmarsharshyaha).	Sujatha Raghavan
7	Abhinandhakruta ramacarita me nyayadharshana	Sridhar
8	Ramayane pramukh stripatranam parisilanam	Hiralal Dash
9	Ramayane dharmastatha naitikta	Thakur Rana
10	Ramayane pramukpatranam rastrabakti	Sudeshana Dash
11	Valmiki: bharatiya samkruti	Lanka Venkatasubramanyeswar Sharma
12	Purushata catushtayam – srimath valmiki ramayanam	Pawan Kumar
13	Ramayanashya Pandulipivishyakamekam sarvekshanam (A Manuscript survey on Ramayana)	G. Arjun Kashyap
14	Ramayane sainikavyavasta	Narendrakumar
15	Srimathramayane jyotisham	Harikeshasahu
16	Adharsharamarajyastapane – sitayashsasyogaha	Asavadi Sudhama Vamsi
17	Ramayana yatra	Shivanag Sandip
18	Ramarajyam	Shekar Reddy
19	Valmikiyaramayane jyotisham	Pradeep Sharma
20	Jyotishashastranusare ramavayavarnanam	Rojalin Sahu
21	Ramayanadhyastaya haridhasidhantavagishaviracitram vadakiyatapanatakasyam anushilanam	Sumanta pramanik
22	Srimathrramayane dharmapatipadhanam	Lakshmi Tulasi
23	Ramayane adhyanini samajikam adhyayanam	Charan
24	Srimatharamayane rushinam varnanam	Kasturi VVSAR Chandekhar
25	Vidhyaparinayananatakadhyashtaya	Shaik. Jamal Basha
26	Mimamsamatdhyataya (ritya) ramayane yaga	Venkat Narayana
27	Hanuman uttamo dhuta	Ravi Teja
28	Srimathramayane yagaha: tadhmarshyaca	Nageswar Rao
29	Srimathramayane sharanagatitatva	T. G. Ranga Ramanujacharlu
30	Srimathramayane ramalakshmanyo: adharshabhraturtatvam	Lakshminarayanan
31	Ramayane prashasanatatram	H. Arya
	Telugu papers
32	Ramayanamulo Stripatrala jautityam	SeshavaraLakshmi
33	Strinityachaitanyaspurti-Baktasabari	Nareshkumar Naik
34	Ramayanamulo vishista strilu (Sita)	Dasaratha Ramaraju
35	Sundarakandaloni hanumanthuni karyanirvahana dakshyata	Ramanujula Reddy
36	Sri Ramayanamulo nadhinadhamuli	Mrs and Mr Chiralavamsa Vamsi Krishna
37	Ramayanamulo Viswamitradu	Jagadesh
38	Ramayanumulo Ramuni Vanavasam	Sasikumari
39	Ramayanam Mallayudddham leka Bahuyuddham	Jayalakshmi
40	Ramayanumulo Rishulu	Venkateswarlu
41	Srimath Ramayanamu – Ramarajyam – Rajadharmam	Narasimha Acharya
42	Ramayanam – Dhanurvigyanam	Himachalam
43	Prabhuswamyamlo Prajasamyam	Ravishankar
44	Sri Ramayanam – Baktirasam	Ravi Kishore
45	Mahasadhvi Mandodhari	Sudharshan
46	Mahabalasali Vali	Dheena Dayal
47	Ramayanmulo Naitika Vilavulu	Mukkaranna and D. Nallanna
48	Ramayana kalamulo Vidhyavidhanam	Murali Mohan
49	Srimathramayanulo dharmika samastalapalanaku sampadhincina vishesharta	Sriramulu
50	Ramayanumulo vishesha stri patralu	Mallikarjuna
51	Ramayanumulo Jatayu patra	Ashok Kumar
52	Ramayanumulo Rishulu	Venkateswaraulu and D. Prurosottam
53	Ramayanamu – Dharmalu	V. Sai Babu
54	Ramayanamulo Maharishilu	Siva Prasada Reddy
55	Ramayanakalamulo Manavasambandalu	Ramakanta Sharma
56	Ramayanumulo Pakshilu	K. S. Pavan Kumar
57	Ramayanumulo Vishista Stripatralu	Ravindra Babu
58	Ramayanam – Strijivanam	Sampurna
59	Ramayanumulo Vyvahika jivanam	Siva Praveen
60	Ramayanumulo Manavata Dharmalu mariyu viluvalu	L. Narasimha Prasad, M. Ramachandra Murty
61	Ramayanumulo Stripatralu:  Auicityamu mariyu pradharnayata	R. lalita and M. Ramachandra Murthy
62	Ramayanamulo kutumpa vivasta	Gurujada
63	Ramayanumulo Rishilu	Mallikarjuna
64	Ramayanumulo Pillala pempakam	Sitaramamurthy
65	Ramayanamulo Ramuni Toliprayanam	Alamvali
66	Ramayanamulo Samajika Jivanam	Muthiyalappa
67	Badhradhri Ramudu Ayodhya Ramuda, vera?	S. G. Hanumath Prasad
68	Ramayana sandhesham	M. Tharakeswar
69	Ramnayanam – Ayodhyakandam – Acharya-bavavisleshana	Malakondaiah
70	Ramayana Samajam – Samajikata	Samiulla
71	Ramayanam – Matrutvam	Mrudula
72	Women in Ramayana – Selected characters	Sharanya
73	Rama – the perfect role model for Dalit liberation: A counter, native and efficacious theology.	K. Sathyapraksh Rao
74	Monkey God in the Ancient Cultures of the World	K. Chirta Rao
75	Social Status as depicted in Ramayana	Debajyoti Jena
76	Tribal characters in Ramayana	Srresamulu
77	Ramayanamulo Dharmalu	Venkateswarlu
78	Ramayanamulo Vishesha Strtpatralu	Bhardwaja
79	Ramayanamulo – Rishulu	Kameswari
80	The Historicity of Ramayana and its spread in the West	K. V. Ramakrishna Rao
81	Ramayana, Mahabharata and Gilgamesh	K. Vivekananda Rao

Abstract volume issued to the delegates – back cover

During the paper reading session, there was some discussion about the “Historicity of Ramayana”, but by and large, that aspect was not taken care of, as had been mentioned. The first day seminar was concluded with a Bharatanatyam performance by the young girls of Manimekala Natya Sanga of Ongole.

A section of the audience – another view

The nature of papers and paper presenters: The paper presenters in Sanskrit had been HOD, Professor, Assistant Professor, lecturer, Research Scholar in Sanskrit of various branches like sahitya, nyaya, vyakarna, mimansa and so on. They talked, discussed, debated and argued in Sanskrit (So none could say that Sanskrit is dead). So also, the paper presenters in Telugu had such positions. As the titles reveal, not only the topics, but also the subject matter dealt with by the paper presenters show that they were about the literary glib, scholarly discourse, bookish syntax, epical prosody, poetic fantasy, lyrical rhyming, prosaic flow and so on. Though, it was a national seminar, the brief of the paper presented was not given in a language understandable to others. In fact, the research scholars have to give their brief in English even for the academic purposes. They had been of repetitive, monotonous and customary. They never touched upon the seminar theme the “Historicity of Ramayana”. When I conversed with them, I understood that they were not aware of the books written by H. D. Sankalia[9] (noted archaeologist), B. B. Lal[10] (former Archaeologial Survey of India Director General), D. C. Sircar[11] (eminent epigraphist) and others, the WAC-3 proceedings (New Delhi, 1995)[12], excavations conducted at the traditional sites connected with Ramayana and connected issues. Most of them did not know about the existence of Jaina and Buddhist versions of Ramayana and their interpolations[13], modification and recast of Ramayana in different ways[14]. The paper presenters even did not mention about the papers and proceedings volumes brought out by the earlier conferences and seminars conducted at national and international levels. Though some of them lamented for the mythologization of the epic, they never brought out the methods for demythologization in historical perspective.

A section of the audience – yet another view

inauguration went on with rituals.

P. Ramachandramurthy managing the show

Technical session.

Dr Sujatha Raghavan of SCSVMV presenting a paper

The paper reading session went on with active participation of the delegates.

Audience view – technical session morning 08-11-2014

The delegates were attending the session with enthusiasm.

Audience – another view – technical session morning 08-11-2014

The Sanskrit and Telugu papers reading sessions went on simultaneously.

Sanskrit session – Sastry of SCSVMV presenting a paper

From Sri Chandrasekhara Saraswati Viswa Vidhyalaya, Enathur, Kanchipuram one group of Sanskrit scholars had come and presented papers.

Sanskrit session –

Sri Hanumantha Rao, Sanskrit Pundit was heading another session

Sri Hanumantha Rao, Sanskrit Pundit was heading another session

On 08-11-2014 evening, there was a “Bharata natyam” program performed by Manimekhalai Dance Academy.

Young girls performing Bharata natyam

Cultural programme – another view

Young girls performing Bharata natyam

A request to Sanskrit pundits, scholars and experts: The Sanskrit professionals of all fields should tackle the question of dating and chronology of Vedas, Itihasas and Puranas. They should bring out the correct interpretation of the Kruta, Treata, Dwapara and Kaliyuga periods and correlate and corroborate with the events mentioned in the scriptures. As the “Indian history writers” of the Europeans used the data given in the Sanskrit literature about the dynasties and kings ruled, and corresponded with that of inscriptions, they should be rechecked to verify the correctness. As many Kings and Kingdoms were rejected as myth by them in spite of their recordings in the literature and inscriptions, they should be reassesses and scrutinized thoroughly. When the Jains, Buddhists, Greeks, Moghuls[15] and Europeans started interpolating the scriptures and the purpose should be exposed categorically. The myths that Dasaratha had 60,000 wives, Rama ruled for 10,000 years, Rana had many wives[16] etc., should be demythologized and the facts brought out. Other aspects like the existence of Pushpaka Vimana, three-four tusked elephants, dinosaurs like strange animals and birds etc., also should be fixed within the dating framework of geology if not history. The pseudo-works can also be identified and categorized accordingly, so that any vested persons or groups tried to exploit, the fact would be recorded to check them.

A scholar from SCSVMV presenting a paper on 09-11-2014 morning

Fundamental concepts, precepts, hypotheses and theories could have been taken into consideration: Unfortunately, except 5 papers all delved upon the routine matters of Rama-bakti, popularity of Ramayana, characters, etc., without touching upon chronology, dating, archaeology or historicity. Though many delved upon the “female characters” of Ramayana, they did not discuss critically and decisively in the modern context and the social issues, the Indian society facing today. Many fundamental concepts, precepts, hypotheses and theories were taken into consideration –

1. that Bharat / India of Ramayana period was different from that of today in all aspects;
2. the geographical setting, location of the places, hills, rivers etc., were different (historical development of knowledge of geography, geology, astronomy, longitude-latitude to locate the places etc);
3. chronological correlation and corroboration of events consonance with the archaeological evidences;
4. sculptural depiction of Ramayana, characters and other related aspects in India and outside and their correlation and corroboration;
5. the dating of Vedas, Epics and Puranas connecting with Ramayana characters and events;
6. overcoming or refuting the hypotheses and theories that Valmiki copied from Homer, Gilgamesh etc., effectively with the expertise of Sanskrit;
7. the issues related to the origin and development of script, language and literature –
   1. script, language and literature used in the epical context,
   2. origin of philosophy (which is considered as the origin of all modern subjects) and its dating
   3. correlation and corroboration of literary evidences with the material evidences in historical perspective.
   4. the importance of recitation (or recording literature in memory),
   5. necessity of writing down an some material medium,
   6. the lag between such transitional periods, the nature and longevity of the memory and the material medium used,
   7. the continuity of preserving the “writing down” material, availability of them etc.,

Here, the dating of the present-available “written-down” material medium could not be the date of the historical processes went on in stages.

Second day morning session – audience

The second day session was also conducted first jointly and then, separately to cover all papers.

audience – another view

Sri Ramakanth Sarma, Tirupati presenting his paper.

Sri Ramakanth Sarma, Tirupati presenting his paper.

The paper reading session.

09-11-2014 paper reading session

Though, there was rain on the second day, some local delegates joined and presented papers.

09-11-2014 paper reading session

A large number of women-scholars participated and presented papers.

A large number of women-scholars participated and presented papers.

The VIPs on the stage during the valedictory function held after lunch.

Sri Ramanadha Sastry, Janakirama Sastry, Hanumantha Rao, Chidambaram Sastry on the stage during valedictory function

The second day proceedings and Valedictory function (09-11-2014): The technical session of paper reading continued on the second day (Sunday, 09-11-2014). Suddenly, the climate was changed in Ongole  and there was heavy downpour of rains. After paper reading session and lunch the valedictory function started. During the valedictory function, some important points were brought out by the scholars who presided over different sections of the proceedings.

1. Original Ramayana composed by Valmiki contained only 24,000 verses.

2. The Jains and Buddhists manipulated the epic Ramayana to throw slur on Rama, Sita, Agalya and other characters, as Ramayana was so popular with the mass even during those periods.

3. Rama and Sita were considered as “Anna sakti” i.e, “power of food”. Sita was born out of earth and during ploughing of land, she was discovered as baby. So also Rama in giving life to Agalya, so that the stone turning into life from the dry and parched land to fertile. The “payasam” producing Rama, Lakshmana, Bharata and Catrugana has been also involving such “power of food”[17].

4. The controversies like killing of Chambuka by Rama were one of them[18].

5. Most of the paper presenters did not stick to the theme of the seminar, “Historicity of Ramayana”.

6. Translations of Ramayana also played an havoc for misinterpretations in other languages[19].

The first four points were clarified by Sri Chidambaram Sastry, five by J. Janakirama Sharma.

audience during the valedictory function

The work of organizing and conducting of seminar or conference has been involving man and material. When much money, energy and others were spent on the conduct of seminars, it is not known why and how they are become emaciated on such repetitive issues that have been well-recorded already in many-many books. The papers received could have been scrutinized before and the presenters could have been advised to revise, reorient and redraft their papers in the thematic frame work of the seminar. Sri J. Janakirama Sharma pointed out this.

Sri Mohan Rao briefing the proceedings

All the persons – from philanthropists to volunteers who worked for the conduct of the seminar were honoured with mementos.

…………………………, …………….., Koti Lakshmana Rao, M. M. Rao

During the valedictory function, the scholars brought out some important points as mentioned above.

Janakirama Sastry, Ramanadha Sastry, Hanumantha Rao

Sri Mohan Rao was clarifying some points.

Sri Mohan Rao was clarifying some points.

The audience during the valedictory function

The audience during the valedictory function

Particularly, the food offered by Baba Ramdev group was produced by natural manure and healthy. Food packets were provided to the outstation delegates by them. By 5 pm evening, the seminar proceedings were over and the delegates started moving out to catch buses and trains, as the climate was rainy. They may be meeting again in another seminar or conference with their past memories.

the AP – BISS group

Rewriting of Indian history: P. Ramachandramurthy, president of the committee that organised a national seminar on ‘The Historicity of Ramayana’ said, “Much of Indian history has been distorted, and this needs to be corrected”[20]. Briefing reporters on Monday (10-11-2014), he said 120 papers were presented during the two-day seminar by scholars, and that they would be brought out in the form of a book later[21]. However, how it has to be rewritten has not been brought out. As already, historians have been divided on this issue also[22] as reflected in the IHC proceedings, RJB-BM and Ramasethu Court cases, and then, as happened in the case of CBEC books as to what constitutes “right” or “scientific” history[23] etc, a consensus may have to be arrived at immediately, as the objections raised by the historians who accused “saffronization” of text books was held void already. Enough has been pointed out as to how the accusing group of historians has also been indulged in the ideologization of historiography without any balance[24] and therefore, again, such outpour need not be brought to the public domain. As now youngsters, particularly who pursue and pursued and qualified in the subjects of science and technology, have been exposed to knowledge, they have capacity to think scientifically and understand what is right or wrong and they would not be worried about “right” or “left” as “centre” in India has never identified by itself or by others, as only “left” dominated[25]. In the Supreme Court judgment dated 12^th September, 2002, pronounced in the matter of “The National Curriculum Framework for School Education, 2000”. the following issues were discussed and the Court decided that there was nothing in the issues[26]:

1. Regarding Sanskrit language.
2. Regarding Vedic astrology.
3. Regarding Vedic Mathematics.
4. Regarding Hindu festivals being treated as National Festivals.

Therefore, now historians need not confuse the issues of nationalism, Marxism, secularism, communalism etc., and come forward for updating the Indian history with the material evidences obtained during the last 60 years.

.

[1] http://www.thehindu.com/todays-paper/tp-national/tp-andhrapradesh/seminar-on-ramayana-from-tomorrow/article6572756.ece

[2] http://www.thehindu.com/todays-paper/tp-national/tp-andhrapradesh/seminar-on-ramayana/article6227448.ece

[3] The suspecting of writing history in the “national perspective”, may pose a counter question of anything “written down in anti-national perspective”. Sir Robert Eric Mortimer Wheeler, 5000 years history of Pakistan: An archaeological outline, London, 1950. He was in Pakistan during 1949 and 1950, as an archaeological adviser in Pakistan helping to establish the Archaeological department of Pakistan and National Museum of Pakistan at Karachi. As Pakistan paid him, he faithfully wrote such history for Pakistan!

[4] The WAC-3 proceedings, the Court cases and judgments of Ramajanmabhumi and Ramasethu give enough proofs and evidences to prove how the responsible Indian historians behaved differently and strictures passed by the courts for their wrong presentation of facts.

[5] The Hindu, Ramayana is no myth, claim experts at seminar, Ongole, November 9, 2014.

[6] M. M. Rao is not an archaeologist, but as “The Hindu” has mentioned, it has to be taken seriously as to whether it mentioned euphemistically or otherwise.

[7] http://www.thehindu.com/todays-paper/tp-national/tp-andhrapradesh/ramayana-is-no-myth-claim-experts-at-seminar/article6579469.ece

[8] This is based on the “Summary / abstract” book provided to the delegates with the kit.

[9] H. D. Sankalia, Ramayana Myth or Reality?, Peoples Publishing Company, New Delhi, 1973.

.……………, The Ramayana in Historical Perspective, MacMillan India Limited, New Delhi, 1982.

[10] B. B. Lal conducted excavations at traditional Ramayanic sites.

B.B. Lal, ‘Was Ayodhya Mythical City’, Puratattva, #X, 1978-79, pp. 45-49.

B.B. Lal ‘ Ayodhya of the Valmiki Ramayana: An Energising Debate on its Identification’, Puratattva, #XVI, 1985-86.

3. B. Lal, A Note on the Excavations at Ayodhya with reference to the Mandir Masjid issue, paper presented during the WAC-3.

B.B. Lal, Director General (Retd.) Archaeological Survey of India

[11] D. C. Sircar, Problems of Ramayana, A. P., Govt. Museum Series No.19, Hyderabad, 1979, p.28.

…………………, Select Inscriptions, Vol.I, 1965, pp.77-78.

For the name “Rama” in earlier records, he draws attention to –

Luders’ List of Inscriptions, Nos.125I, 979.

[12] Jack Golson, What went wrong with WAC 3 and an attempt to understand why, Australian Archaeology, Number 41, 1995, pp.48-54.

[13] During valedictory function, Sri Chidambaram Sastry pointed out this point.

[14] However, I found that ABVP and others opposed the inclusion of “Three Huindred Ramayanas” of A. K. Ramanujam in the curriculum. This essay was taken from – Many Ramayanas, edited by Paula Richman, 1991, University of California Press, USA, pp.22-49.

[15] Allahupanishad, Yasur Vedam etc., composed by the Mohammedans and Christians for various purposes. The interpolations made in Bhavishya Puranam about the prediction of Jesus, Mohammed etc., should be pointed out.

[16] B. R. Ambedkar, The Riddles of Hinduism, Bombay.

[17] The origin of Ramayana as an “agricultural myth” has been pointed by many scholars already. Interestingly, the Zend Avesta mentioning Rama Hvastara also substantiate the myth.

[18] It is not found in the Valmiki Ramayana. Uttara Ramayana and other versions of Ramayana contain many manipulations that are not in the original Valmiki Ramayana.

[19] This aspect  was pointed out earlier in April 2014 by Gottumukkala Venkata Satya Narasimha Sastry. Those who translated Valmiki Ramayana into different languages had interpreted the epic in their own way and it led to a series of controversies over the essence of Ramayana, according this scholar and president of ‘Aaswadana’ literary organization.

http://www.thehindu.com/news/national/andhra-pradesh/translations-of-ramayana-led-to-controversies-says-scholar/article5892070.ece

[20] The Hindu, Time to rewrite history from Indian perspective, Ongole, November.11, 2014

[21] http://www.thehindu.com/todays-paper/tp-national/tp-andhrapradesh/time-to-rewrite-history-from-indian-perspective/article6585105.ece

[22] Makkan Lal, The NCERT Social Science Books – False propaganda, Political Agenda and the “Eminent Historians”, Aligarh, 2002.

[23] Makkan Lal, A Review of the Class VI Text book of History (Ancient) published by the Govt. of West Bengal, Aligarh, 2002.

[24] Meenakshi Jain, Flawed Narratives – History in the old NCERT textbooks – A Random survey of Satish Chandra’s Medieval History of India, Delhi historians Forum, New Delhi, 2003.

[25] Atul Rawat, Prof. Arjun Dev: “An Eminent Historian” or a Fraud?, Delhi historians Forum, New Delhi, 2002.

[26] Supreme Court judgment dated 12^th September, 2002, pronounced in the matter of “The National Curriculum Framework for School Education, 2000”, NCERT, New Delhi, 2002.