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 (3).

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 (3).

28-03-2024 (Thursday): As I was expecting some photographs, I could not include them in the earlier postings and now included here. The paper, “The precept, concept and evolution of “minor deities” in India,” was presented first on the day with PPT. As only 15 minutes were given, it was wound up and completed. It covered the theme of the seminar, and it concluded with the following note:

Conclusion: In the Indian context, the question of “minor deities” covers thousands of years with many changes, modifications and incorporation. Thus, their representation in the art differs from time to time. Their position today as appearing in situ, at remote places, in the museums, temples functioning and deserted, inside and outside the temples and momentary worship for the occasion and all other exigencies also cannot decide the finality of the status of “minor deities”. In the modern context, to what extent, the syncretization, inculturation and inter-religious dialogue activities can be accepted has to be analyzed. They have to be two-sided and cannot be carried on in one way.

Only the believers of Gods and Goddesses have to be acceptable enough to accommodate all gods and goddesses, as they live in a secular state, if not a secular society. “If believers of Gods abuse Gods, seekers of Gods destroy Gods, faithful followers of one religion question the faith of others and, against all moral and ethical codes and universal principles, conduct pseudo-spiritual and psychological-religious warfare against another religion, then these activities are not “inculturation” but “outculturation”, as religion and culture are inseparable for Hindus[1].

“Theocentric and theocratic eclectics are as dangerous as nuclear, chemical and other warheads. The concept of “My God is your God, but your God is No God” does not foster understanding, co-operation and goodwill. The concept should be changed to “Your God is my God and my God is your God” and accepted by all religions…This is the only way for humanity today. Super God Rivalry, religious superiority, racial / arrogant theology, theocratic world domination and neo-spiritual globalism cannot make “believers” live in peaceful co-existence with others”[2].

In one way, the concept of “minor deities” creates an inferiority complex among the believers, as they have to accept the existence of “major deities.” However,  when kuladevata worship comes, all have to go there to remote places without any discrimination. Thus, such deities continue forever, as long as the believers are there. Only the families should remember their kula-devatas.

29-03-2024 4 to 5 pm: Technical Session – VI was held at the Gallery, parallel and chaired by  Dr. J. Soundararajan, Associate Professor & Head i/c Dept. of Ancient History and Archaeology, University of Madras and the following papers were presented:

Kandasami temple

The 27 sculptures there…

Sculptures of Vethalas

1. Mrs. Geetha C[3] – “Vedhalas Worship in Cheyyur” – Cheyyur Kandaswamy temple is one of the Least Known temples of Tamilnadu. Cheyyur is a place that is located off the East Coast Road about 80 km from Chennai and the main deity of this temple is Lord Muruga who is worshipped as Kandaswamy. The Kandaswamy temple is an ancient temple that was built during the Chola period and it has no Gopuram at the entrance. The temple faces the South and the main deity faces the East. The main Lord of the temple is Sri Kandaswamy with his wives Valli and Devayanai.

There are 27 Vedalams (Bethals) on the inner side of the compound wall of the temple.[4]. These 27 Vedalams are found with their hands lifted up representing the 27 Birth Stars or Nakshatras worshipping Lord Muruga. These 27 Vedalams that are found here are believed to be the 27 Boodaganas who helped Lord Muruga in fighting the Demon Soorapadman. These 27 Vedalams obey the instructions of Lord Bhairava and so you can see the separate deity of Bhairava alongside the Vedalams. The day of Ashtami, that falls after the Full Moon is called ‘Theipirai Ashtami’. This day is considered to be more auspicious for Bhairava. On this day, the devotees worship the Vedalam that represents their Birth star. On the day of Theipirai Ashtami, the Vedala pooja usually starts with Vinayaka Sankalpa, followed by special Archanai for the Vedalams with Red Arali (Nerium) flower. Then it will be followed by Abishekam and Special Archanai for Bhairava with 8 different types of flowers.

Uma presenting paper on Kubera..

Uma presenting paper – audience………

Uma presenting paper – audience- another view

• Mrs. C. Uma[5] – “Kubera – The Lord of Wealth and his influences in Indian Society” – Kubera – कुबेर, also known as Kuvera, Kuber and Kuberan, is the god of wealth, and the god-king of the semi-divine yakshas in Hinduism. He is regarded as the regent of the north (Dikpala), and a protector of the world (Lokapala). His many epithets extol him as the overlord of numerous semi-divine species, and the owner of the treasures of the world. Kubera is often depicted with a plump body, adorned with jewels, and carrying a money-pot and a club. Originally described as the chief of evil spirits in Vedic-era texts, Kubera acquired the status of a deva (god) only in the Puranas and the Hindu epics. The scriptures describe that Kubera once ruled Lanka, but was overthrown by his half-brother Ravana, later settling in the city of Alaka in the Himalayas. Descriptions of the “glory” and “splendour” of Kubera’s city are found in many scriptures. Kubera has also been assimilated into the Buddhist and Jain pantheons. In Buddhism, he is known as Vaisravana, the patronymic used of the Hindu Kubera and is also equated with Pañcika, while in Jainism, he is known as Sarvanubhuti.

• K. Bakialakshmi[6] – Jyestha (Thavvai) – Jyestha or Jyeshtha = ज्येष्ठा, Jyeṣṭhā, “the eldest” or “the elder”) is the Hindu goddess of adversity and misfortune. She is regarded as the elder sister and antithesis of Lakshmi, the goddess of prosperity and auspiciousness. She is commonly referred to as Moodevi in South India. Jyestha is associated with inauspicious places and sinners. She is also associated with sloth, poverty, sorrow, ugliness, and often depicted with the crow. She is sometimes identified with Alakshmi, another goddess of misfortune. Her worship was prescribed for women, who invoked her to keep her away from their homes. Jyestha appears in the Hindu tradition as early as 300 BCE. Her veneration was at its peak in South India in the 7th-8th century CE. By the 10th century, her popularity had waned, pushing her into oblivion. Today, numerous ancient images of Jyestha still exist, though she is seldom worshipped. She tried to equate Jyesta with Thavvai (Muthevi, Muthadevi etc) with sculptures of Tamilnadu. Nowadays, learned bloggers have been blogging on different subjects in detail and they can be converted into a book. For example, about this subject, a seven-part blog is available with all information, photos and other details in Tamil[7].

Tavvai sculpture found in Tamilnadu abandoned at several places……

• Ms. S. Nithya[8] –  “Iconography of Vārāhi” – Varahi = वाराही, is one of the Matrikas, a group of seven mother goddesses in the Hindu religion. Bearing the head of a sow, Varahi is the shakti (feminine energy) of Varaha, the boar avatar of the god Vishnu. In Nepal, she is called Barahi. In Rajasthan and Gujarat, she is venerated as Dandini. Varahi is more commonly venerated in the sect of the Goddess-oriented Shaktism, but also in Shaivism (devotees of Shiva) and Vaishnavism (devotees of Vishnu). She is usually worshipped at night, using secretive Vamamarga Tantric practices. The Buddhist goddesses Vajravārāhī and Marichi have their origins in the Hindu goddess Varahi. She tried compare the sculptures, but could not differentiate among the Jain, Buddhist, Hindu and other splinter tantric groups.

Varahi sculpture……..

When many research materials are available in the public domain research has to be new, different and appropriate: If any person, serious researcher, professor or an expert of the discipline attending conferences, seminars, congress or workshop continuously, he / she could find out that how papers are repeated with the material that is already available. The paper presenters, papers who prepares or researcher doing studies on any subject could also find such materials are available already in the public domain. After the advent of internet and the digitization of papers and books, anyone can easily access them. So also others, thus, the source, authenticity and veracity can be verified very easily. Nowadays, the plagiarism software points out, and it has become a tedious process of revising the PhD thesis again and again. The flow, way of expression and writing language also play important role, where the researcher has to maintain his / her individuality.  Therefore, the paper presenters should be judicious enough to take sources, use them properly and come out with new findings or at least new interpretation.

Research should be judicious and independent without bias: Research cannot be putting the “result” first and then finding the source or the supporting materials. Such researcher always tempts to take the material that is favourable and reject or ignore that is not required or against his “result.” The researcher has to follow the rule of “audi alterum partem” (to hear / listen the other side). Thus, a well-seasoned, unbiased and balanced researcher would go into all sources and learn from them. Suppose, if his hypothesis is wrong, then, definitely, he has to change the topic. How Newton discovered the Law of Gravitation, just by looking at the falling apples? Were apples flying in the sky instead of falling on the ground before? No, not at all. Therefore, thinking new is very much essential for a researcher, that too, different from others.

Academically conducted seminar: CPRIIR has self-contained expertise for conducting seminars, conferences and congresses also for many years. I have been attending for the last 30 years. The Director and the staff have been well-trained and they conducted the seminar academically giving an opportunity to the paper presenters. They have been meticulous in carrying out the programme very systematically. I had a feeling, as if I was there on Saturday also!

© K. V. Ramakrishna Rao

30-03-2024.

oppo_0

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[1] K. V. Ramakrishna Rao, Pollution of Hinduism, a letter appeared in Indian Express, March 28, 1989.

Collins, Paul. “The Praxis of Inculturation for Mission: Roberto de Nobili’s Example and Legacy.” Ecclesiology 3.3 (2007): 323-342.

[2]Sita Ram Goel, Catholic Ashrams, (Letter published in Indian Express March 28, 1989), Voice of India, New Delhi, 1994, p.161. Also, see here: http://voiceofdharma.com/books/ca/ch14.htm

[3] Abstracts, sl.no. 15; p.36.

[4]  Cheyyur Kandaswamy Temple – An Unique Temple With 27 Birth Star Vedalams – https://gosthala.com/cheyyur-kandaswamy-temple-a-temple-with-27-birth-star-vedalams/

[5] Abstracts, sl.no. 33; p.53.

[6] Abstracts, sl.no. 13; p.27.

[7] Vedaprakash, Muthevi, Muthadevi, Tavvai, Mundadevi etc., September 2018;

1. https://indianhistoriography.wordpress.com/2018/09/11/mudhevi-claiming-as-tamil-goddess-with-race-racial-and-racist-theories/
2. https://indianhistoriography.wordpress.com/2018/09/11/lakshmi-alakshmi-interpreted-by-dravidian-writers-without-any-basis-mudevi/
3. https://indianhistoriography.wordpress.com/2018/09/12/mudevi-tamil-experts-write-without-caring-for-historical-evidences-and-chronology/
4. https://indianhistoriography.wordpress.com/2018/09/12/mudevi-caught-in-aryan-dravidian-race-interpretation-without-historical-evidence/
5. https://indianhistoriography.wordpress.com/2018/09/12/tamil-writers-do-propaganda-without-any-historical-evidences-delving-upon-aryan-dravidian-myths/
6. https://indianhistoriography.wordpress.com/2018/09/12/vamacharya-amorous-sculpture-and-biased-research-mislead/
7. https://indianhistoriography.wordpress.com/2018/09/12/mudevi-muttadevi-thavvai-jyestha-devi-dravidian-witers-confusing-and-misleading-without-historical-evidences/

[8] Abstracts, sl.no. 19; p.35.

Teaching of Science and Technology to the students of History or History to the students of science and technology?

Teaching of Science and Technology to the students of History or History to the students of science and technology?

Utility of the subjects and their immediate usage to humanity: Just like tourism, tourism management etc., “History of science and technology”  has been discovered, created and covered under the syllabus and offered as an “elective” subject to the postgraduate students of various disciplines. “History syllabus” has also been formulated to be taught to the students of professional courses like science and technologies, medicine, commerce, management etc., thus, much hype is created with the syllabus to reach and teach history to others.

• No teacher of those subjects proposed such a scheme that they would go and teach “science and technology” to them. 
• So why such exigency arises and for what purpose etc., have also to be analyzed.
• By going through the syllabus, it is clear that the students of professional courses do not gain much by reading such subjects.
• In every subject, mathematics, physics, chemistry, economics, commerce, accounting etc., the origin, progress and development and also the present and future status and scope of them have already been included in the syllabus and taught.
• If fact, their subjects have been and are updated and therefore, such subjects lead to innovative inventions that are immediately converted into parts, accessories, spares, gadgets, appliances, tools and so on useful to humanity.

History of Science and Technology: To write, read, teach and learn “History of Science and Technology”, one need not learn the core subject history, but, the history students cannot understand the “History of Science and Technology,” unless, they are taught from the fundamentals.

• Definitely, all non-history subjects are taught with its origin, which is nothing but history of that subject or perhaps more than that.
• That is how mathematics, physics, chemistry, botany, zoology at one side, and commerce, accounts, management, factory physics, industrial chemistry, bionics, mnemonics[1] etc., on the other side are taught in the schools and universities.
•  Though more and more science and technological subjects increase, there is demand for admission.
• However, recently, the subject “History of Science and Technology” is included for the students of history, archaeology, anthropology, numismatics and related subjects with their own formulated syllabus.
• But, they are taught only as history and not as the “History of Science and Technology.”

BCE 5,4,3,2,1,0,1,2,3,4,5 CE or BCE 5,4,3,2,1,1,2,3,4,5 CE which is correct?: The scientific study of the origin of the subject “History of Science and Technology”, has been different from the simple subject of “History of Science and Technology, for science students. In fact, under such expected conditions, the history teachers cannot teach the “History of Science and Technology”, to them.

• The concept of “zero” and infinity, decimal number system, calendar, planetary system, etc., have been perplexing even for science students, and therefore, how the history students read and understand them, is not known.
• In fact, for chronology, studying eras, dating and other exercises, history teachers have to understand these concepts. 
• Yet, no history expert is worried about “0” year in between BCE 5,4,3,2,1,1,2,3,4,5 CE years, while computing.
• Why the Roman numerals – I, II, III, IV, V, VI, VII, VIII, IX, and X did not have “0” is also not known to them!
• Why the Fibonacci series does not start with “0,” (0, 1, 1, 2, 3, 5, 8, 13, 21, etc.,) they cannot explain.

These are given only for illustrative purposes and are not exhaustive. Therefore, without knowing “o,” how history teachers would teach about, chronology and related historical developments.

Historical time is linear or cyclic, if “history repeats”!: In science and technology, anything linear or cyclic is understood easily and applied practically, but, in history, nowadays, some historians claim that history is linear and not cyclic. However, having claimed, they have not been able to define exactly how the history has been linear, when “history repeats itself”[2]. Just because, historian has decided take the expression “linear,” he cannot make history “linear.”[3] Again such expertise and elite historians do not bother about the axes and the origin, the zero point. Not only X and Y axes, even Z axis has the other side also.  How then, historians visualize the –ve axes and interpret historical events. Of course, they are totally not bothered as to whether it is 2D or 3D, yet, they prefer to use such terminology in history and historiography.

Using scientific terminology is different from actually working scientifically: Just by using certain terms and expressions, scientific, scientific temper, linear, dynamic, static, etc., at one side and heuristic[4], holistic, euphemistic, epistemological, on the other side, history cannot become scientific or technological, as none of the historical hypotheses, theories and concepts can be tested in the laboratory.

• Earlier, historians used to claim with pride that they should have object in mind, objective mentality and objectivity in dealing with historical facts.
• Now, they assert that they need not have such standards (objectivity).
• Ten historians can write history about the same “object,” and all the ten histories become histories of the object!
• But, science says one is one only; 1+1=2 only, all have accepted universally for thousands of years and it continues.
• Historians and history teachers cannot say in history about anything within a year, 10 years, 100 years… in the same way again and again.
• In India itself,
  • grandfather / grandmother read one history,
  • father / mother read another history,
  • son / daughter read yet another history and
  • now grandson / granddaughter reads still-yet another history!
• This type of history is found in the case of the –
  • Grandfather – Chandragupta Maurya c.324/31 – 297 BCE
  • Father – Bindusara – c.297-273 BCE
  • Grandson – Asoka – c.268-232 BCE

Thus, within three generations, grandfather and father were prehistoric, illiterate and unhistorical also, wheras, the grandson was historic and literate! Again, the grandfather was a Jain, the father Hindu and the grandson a Buddhist! A perfect secular model family!

• In India, there had / have been millions of practices, procedures, and standards followed in day to day life for more than 1000, 2000, 3000, 4000, 5000 YBP and more. They had / have  and are historical only, unlike their “histories” produced or manufactured by the European Company writers and the 1947-Indian history writers.
• Once a history writer becomes ideological, then, no two historians accept and history in India, it always becomes some sort of TV-debate where four persons come and talk about the same subject in four different ways! They come together only to differ from each other and not to come to any conclusion.

Blind Men and an Elephant: The history writers of the European Companies always mention this “cock and bull story”[5] to denigrate Indians for their acumen[6].  Not only non-Indians have read the sources properly, understood the concept and interpret such stories, but also the listeners, readers and others to verify the authenticity of the stories floated about themselves. The irony has been, this “cock and bull ……….story” has been and is still included in the syllabus and the naïve and gullible teachers go on teach and our students read and appreciate the “idiocy” – stupidity, absurdity and silliness of Indians, and believe that they (the Europeans) only taught Indians how to count, learn and dress properly. More and more “Mayos”[7] have been created to spread such “maya,” and when they would be liberated and brought to light from such darkness[8] is not known.

Any subject is offered as an elective, choice or forced: Again teaching history to other disciplines commerce, economics, management, medicine etc., is different from the teaching of “History of Science and Technology” to history students themselves. Just because, history subject is losing its scope in the academics, the history teachers cannot introduce some syllabus and try to impose the same old stuff on the non-history students.

• The utility, benefit and value of the subject also come into play, when any student selects any subject voluntarily, as an elective or for some other reason.
• The students of the “History of Science and Technology” are interested in progress, development and growth in their studies, research and further pursuits.
• Therefore, they may not be interested in what the dynasties fought with each other, rulers invaded other territories or autocrats made the people suffer.
• Even the social, communal, religious, societal, and other aspects and related issues are also irrelevant to them, as long as they divide people based on any factor.

The utility value of the subject: Ultimately, when job, assignment and employment are decided on the certificates and diplomas received, yet, the application of the learned subject in the field decides the fate of the employee, worker or staff.

• A fitter, electrician, plumber and any other technician after getting certificates, has been ready to work in the field, as he has to carry out his job, as otherwise, he will be sent out immediately on the first day, when he is found that he is not able tp work in his field, in spite of having diploma / certificates in his trade or many certificates including other disciplines. “A jack of all trades but master of none”.
• So also a professionally qualified engineer or doctor or any other expert.
• “If you know the job, come and join immediately,” that type of policy is followed today, walk-in interview, selection and appointment order.
• All the certificates and diplomas come thereafter, just for verification.
• If you have 10 certificates, diplomas and degrees in one discipline or 10 different disciplines, but, you cannot work properly, you will be fired, because, the employers want the work to go on.

© K. V. Ramakrishna Rao

12-08-2023

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[1] Mnemonics is the study and development of systems for improving and assisting the memory, A mnemonic device (or memory device, is any learning technique that aids information retention or retrieval (remembering) in the human memory for better understanding.

[2] Historic recurrence is the repetition of similar events in history. The concept of historic recurrence has variously been applied to overall human history (e.g., to the rises and falls of empires), to repetitive patterns in the history of a given polity, and to any two specific events which bear a striking similarity. Hypothetically, in the extreme, the concept of historic recurrence assumes the form of the Doctrine of Eternal Recurrence, which has been written about in various forms since antiquity and was described in the 19^th century by Heinrich Heine and Friedrich Nietzsche. While it is often remarked that “history repeats itself”, in cycles of less than cosmological duration this cannot be strictly true. In this interpretation of recurrence, as opposed perhaps to the Nietzschean interpretation, there is no metaphysics. Recurrences take place due to ascertainable circumstances and chains of causality.

[3]  In the case of electricity, electronics, computers, digital technology etc., the electric pulse is sinusoidal, digitized to square-shaped pulses and so on. All such processes cannot be brought under any “linear” explanation or interpretation of history.

[4] A heuristic is a mental shortcut commonly used to simplify problems and avoid cognitive overload. Heuristics are part of how the human brain evolved and is wired, allowing individuals to quickly reach reasonable conclusions or solutions to complex problems.

[5] Cock and bull story, far-fetched and fanciful story or tale of highly dubious validity produced by the British county hoteliers / inns to attract their customers.

[6] The Buddhist text Tittha Sutta, Udāna 6.4, Khuddaka Nikaya, contains one of the earliest versions of the story. The Tittha Sutta is dated to around c. 500 BCE, during the lifetime of the Buddha. An alternative version of the parable describes sighted men, experiencing a large statue on a dark night, or feeling a large object while being blindfolded. They then describe what it is they have experienced. In its various versions, it is a parable that has crossed between many religious traditions and is part of Jain, Hindu and Buddhist texts of 1st millennium CE or before. The story also appears in 2^nd millennium Sufi and Baháʼí Faith lore. The tale later became well known in Europe, with 19^th century American poet John Godfrey Saxe creating his own version as a poem, with a final verse that explains that the elephant is a metaphor for God, and the various blind men represent religions that disagree on something no one has fully experienced. The story has been published in many books for adults and children, and interpreted in a variety of ways.

[7] Katherine Mayo, an American lady  and also reportedly a historian wrote a book Mother India (1927) became  a polemical book as it contained many narratives of  grudge, hate and vengeance against Indian – society, religion and culture. Indians do not know any such book has been written about American or European society, religion and culture.

[8] Mohammedan or Mughal court historians always dub that the kafirs (non-believers, non-Mohammedans) of Hindustan were in the jahallia (in the darkness) and they were trying to show nur (light) through jihad (holy war) with their revealed book (al-kitabiya), as the kafirs do not are any revealed scriptures / book..

Recent Advances in South Indian Archaeology – The 2nd International Symposium in memory of Iravatham Mahadevan – Commercialization of Archaeology, related issues (10)

Recent Advances in South Indian Archaeology – The 2^nd International Symposium in memory of Iravatham Mahadevan – Commercialization of Archaeology, related issues (10)

From the bible to crude oil: As for as the “west” is concerned, archaeology was born, encouraged and developed with the creation of myths related to their religious beliefs. There has been a separate subject, “Biblical archaeology,” and it is not known, is there any counterpart of such “archaeology” in other competing and competitive religions and faiths. Deluge, flood, Ark, cross, and so other subjects have been discussed archaeologically and volumes of reports and books produced. Whether Eve was created from Adam or both created individually, they married together as brother and sister or born separately so that they could marry and beget children, yet the children split and speak different languages.  From the Paleolithic to the modern men are found in many places. Now, the demand is for crude oil, as from which only, common men get LPG, petrol, diesel etc., and not from the archaeological diggings, DNAs, or chromosomes or by calling man white or black, Aryan or Dravidian…….etc., Two world Wars were fought and millions were massacred in the name of race, racism and racialism. Even today war is going on in the name of peace, petrol and production of weapons.

From “white and black” to “Aryan and Dravidian” the problem continues: If the past 300 years period is divided as 1700-1800, 1800-1900 and 1900-2000, or  1750-1800, 1800-1850, 1850-1900,  1900-1950 and 1950-2000, the origin of human has not been settled with in spite of the scientific approach was / is applied, methodology adopted and studied samples even in the laboratories of high orders. From morphological to internal, blood to blood cells, cells to neurons, DNA to chromosomes, the principles of race, racism and racialism consciously work in the minds of the faithful researchers, dedicated experts and obedient technicians in laboratories.  In English, more verbose with scientific terms and terminology are / have been created, but the same old issues continue. Whether monogenetic or heterogenetic, out of Africa or out of Europe, the problem of Black or White remain the same. So for 50, 100, 200, or 300 again and again to prove the same hypothesis or theory, why more and more diggings, new laboratories and others are required? Common people have not got any benefit out such research and they are not worried also.

Why cut funds for Archaeological studies?: Globally, American and European Universities do not want to encourage archaeology, as the more and more such excavations are carried on in other continents, the more the extermination of the past civilizations, genocide and other crimes and acts of violence are coming out. They are not useful to the past-colonial masters and rulers. Under the economic exploitation of natural resources, the MNCs ae interested in pursuing more sites for getting natural resources like crude oil, gas and minerals. Therefore, when UK announced 50% cut for archaeology, some came out apologetically as follows. Under the caption[1], “Six Reasons to Save Archaeology From Funding Cuts,” what is discussed is – “Here are six reasons why archaeology has never been more relevant to society”:

1. Archaeology is (not( only about the past
2. Archaeology is a science
3. Archeology is a universal discipline
4. Archaeology can help shape a better world.
5. Archaeology is important to the economy
6. Archaeology is an excellent foundation for any career

Incidentally, in UK, archaeology hs become business – Companies working in development-led archaeology on average returned a profit (or surplus, for charitable organisations) of 2%. This low level of profit being reported across the sector is potentially unsustainable. 41% of respondents reported profits of less than 5% of the value of their turnovers, including several that reported annual losses of up to £482,373. The average profit/surplus per FTE member of staff was £3,663, the median was £2,550.

Large-scale development-led archaeology has changed the very nature of archaeological datasets. In addition to the familiar positive evidence of structures and deposits, there is now a wealth of ‘true-negative’ evidence: the confirmed absence of archaeological remains. Making good use of such data presents a challenge and demands new ways of thinking. Using case studies based on recent developer-led work in the UK, the authors suggest that focusing on ‘fingerprints’ of past human activity at a landscape scale provides a useful approach. The results argue in favour of changes to existing recording systems, as well as the need to integrate more fully both positive and negative evidence in archaeological interpretation[2].

Chartered Institute for Archaeologists: When archaeology has been commercialized, definitely the involved would talk only in the name of capital and investment, profit and loss and so on. Thus, in UK they have business working at different levels[3]. Research Ltd This project was commissioned by the Chartered Institute for Archaeologists and the Federation of Archaeological Managers and Employers and funded by the Chartered Institute for Archaeologists, the Federation of Archaeological Managers and Employers and Historic England.State of the Archaeological Market 2018 – This report has been prepared by Landward Research Ltd in its professional capacity as research, training and project management specialists, with reasonable skill, care and diligence within the agreed scope and terms of contract and taking account of the manpower and resources devoted to it by agreement with its clients, and is provided by Landward Research Ltd solely for its clients, the Chartered Institute for Archaeologists and the Federation of Archaeological Managers and Employers. It may be further distributed as the clients see fit if Landward is fully credited as the originator of this report and Kenneth Aitchison is fully credited as the author.

Archaeology as disaster capitalism: The “corporate / business / commercial archaeology” wants only making money and not interested in preserving the past. Archaeologists commonly sign non-disclosure agreements for the corporations and developers for whom they work, limiting their ability to communicate about the work being done. Thus, there is little opportunity for truthtelling. Our conclusions destabilized four conventional tropes that we learned in our formal state education in archaeology[4]:

1. archaeology is not about the preservation of sites and materials, but rather is about facilitating the destruction of heritage landscapes;
2. archaeology is not undertaken in the name of research to learn about the past, but is undertaken to fulfill legal and regulatory obligations in the present;
3. archaeologists do not have a responsibility to disseminate their results, except to their clients and the government; and
4. archaeology is not undertaken for the public good, but is instead a private, for profit enterprise.

Archaeology is a form of disaster capitalism, characterized by specialist managers whose function is the clearance of Indigenous heritage from the landscape, making way for economic development. When presented with this critique, archaeologists respond strongly and emotionally, defending archaeology. Anger emanates from and revolves around the assertion that archaeologists are not just complicit in but integral to the destruction of the very heritage they claim to protect. In what we believe is an act of philosophical and economic self-preservation, mainstream archaeologists actively forget the relationship between archaeology, violence, and the global heritage crisis. Securely defended by its practitioners, archaeology, therefore, remains an imperial force grounded in the ideology of growth, development, and progress.

Commercialization in Archaeology: Problems, Old and New: C. Ann Bauermeister[5], summarized as, “Archeology has long enjoyed popularity among the public. Such interest is an asset to the discipline, for it can generate the support integral to the profession and to the study of the archeological record. Unfortunately, the allure of archeology also has the potential to be . destructive to the archeological record. When archeology is viewed as a hobby is when problems can–and do–arise. The term “amateur archeologist” has been applied to nonprofessional or untrained persons who pursue archeological work. Why our profession is thought of as one where amateurs are welcome is not entirely clear, though perhaps it is due in part due to how archeology has been romanticized through entertainment mediums. This paper addresses the current situation regarding collectors or “amateur archeologists”. More specifically it focuses on the commercialization of antiquities, the problem with fake and replicate artifacts, and finally the role that the Internet now plays”. According to Murphy et al.[6], “commodification is the process through which objects of archeological value are transformed through market activities into commodities with monetary value and transferred from public ownership to private” (1995:39). The problems addressed is attest to the fact that this is indeed a dilemma. The role of collectors, the influx of fraudulent artifacts, and the Internet as a trading network are current issues that archaeologists will have to confront. Given the situation, they need to take a proactive stance against the commercialization of artifacts.

Outsourcing, ethics and handling of samples: Nowadys, privatization works in archaeology, archaeological excavation, collection, testing of samples, disposal of samples, commercialization of samples etc. thus, outsourcing has also come into play with engagement of workers (who do not know any archaeology), students (under the guise of giving training) and others (trained but contract labourers). L. M. Shaffer Raab and others pointed out that[7], “The client-oriented approach to contract archaeology is a technical service rather than genuine scientific research. Such an approach fails to meet the requirements of the law, fails to satkfy the needs of archaeological science, and frequently fails to Protect the client i interests. A client orientation encourages an excessive emphasis on profits from contract work. Profits not only exclude a balance of archaeological, client, and public interests but threaten the scientific future of contract work. Solutions to the problem of client-oriented work include better academic training as researchers, support for government archaeologists, a strong professional consensus on ethical and performance standards, and attention to public interests. [contract archaeology, client-oriented archaeology, research profits, research obligations, professionalism]”

“Hypotheses” presented as Conclusion: Three days sitting there and listening to many archaeologists, epigraphists, numismatists and related experts, make any serious researcher and ordinary person would definitely think, what is the use of the conference and the results, if any, proposed or made to understand by others.

• Iravatham Mahadevan honestly accepted, “neti, neti”= neither this or that, thus, no conclusive conclusion can be arrived at the decipherment of Indus symbols, pictograms and script like features.
• But, many have been discussing as if the script has been deciphered, it is finalized and so on.
• Most of the paper presenters have not come  with their results, but, went on asserting that their findings have not be conclusive, as they have been preliminary;
• samples have not been sent to laboratories for dating; and other fats are not revealed;
• still “hypothesis” is boldly mentioned in the last slide as “conclusion,” why then such one hour long discourse is required is not known. Therefore, it is evident that sill such “hypothesis” is forced o the viewers.
• The theme “Recent advances in archaeological investigations of South India,” has been ignored, neglected or forgotten more that 70% paper presenters.

Questions, discussions avoided, evaded and conference proceeded: When different scholars, experts and others are coming together, Thus, slowly, asking questions were discouraged and stopped also on the pretext of time. Every year, hundreds of seminars, conferences and workshops are conducted throughout India spending crores of rupees. But, again and again, the expects come out the same or similar results and conclusions that divide people based on language, literature, race, ethnicity and so on. For bringing people together and progress in other aspects, nothing is suggested, brought out or concluded with specific points. Here also with all the expertise, scholarship and research, directly or indirectly, most of the papers come to revolve around the question of “Dravidian, Dravidians, Aryan, Aryans, invasion, migration, vegetarian food, non-vegetarian food, Vattezguthu (round script[8]), Tamil ezhuttu (Tamil script), ” etc. More than 100 years such research was conducted, now also is being conducted, but, what is the use to the general public, the people of Tamilnadu and India.

© K. V. Ramakrishna Rao

18-03-2023.

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[1] The U.K. government recently- 2021,  announced plans to cut its subsidy for English university teaching of the subject (along with many arts courses) by 50 percent because it is not part of the government’s “strategic priorities.” https://www.sapiens.org/archaeology/reasons-to-save-archaeology/

[2] Thomas, R., & Darvill, T. (2022). What haven’t we found? Recognising the value of negative evidence in archaeology. Antiquity, 96(388), 955-967. doi:10.15184/aqy.2022.69

[3] https://www.archaeologists.net/sites/default/files/Archaeological Market Survey 2017-18.pdf

[4] Hutchings, R., & La Salle, M. (2015). Archaeology as disaster capitalism. International journal of historical archaeology, 19, 699-720.

[5] Bauermeister, Ann C. “Commercialization in Archaeology: Problems, Old and New.” (1999). University of Nebraska – Lincoln, DigitalCommons@University of Nebraska – Lincoln.

https://digitalcommons.unl.edu/cgi/viewcontent.cgi?article=1114&context=nebanthro

[6] Murphy, L.E., M.e. Beaudry, R.E. Adams, and J.A Brown  Commercialization: Beyond the Law of Above It? Ethics and the Selling of the Archaeological Record. Ethics ill American Archaeology. 1995

[7] Raab, L. M., Schiffer, M. B., Klinger, T. C., & Goodyear, A. C. (1980). Clients, contracts, and profits: Conflicts, in public archaeology. American Anthropologist, 82(3), 539-551.

[8] https://www.tamilvu.org/ta/tdb-titles-cont-inscription-html-vatteluttu-280369

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

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! (2)

Horse, killing and eating of Horse, Deification of Horse: The mythologization and demythologization of Horse-God theology in the world civilizations! (2)

The mythologization and demythologization of Madhu-Kaitabhas: Madhu (Sanskrit: मधु) and Kaitabha (Sanskrit: कैटभ) are two rakshasas (demons) in Sanatan Scripture and are associated with Hindu religious cosmology. They both originated from the earwax in God Vishnu’s ears while he was in the meditative deep sleep state of Yoganidra. From his navel, a lotus sprouted on which Brahma, the creator, was found sitting and contemplating the creation of the world, plants and cosmos. Mahabharata explains their origin. Bhagavata Purana states that during the creation, the demons Madhu and Kaitabha stole the Vedas from Brahma and deposited them deep inside the waters of the primaeval ocean. Vishnu, in his manifestation as Hayagriva, Hore-headed God killed them, and retrieved the Vedas. The bodies of Madhu and Kaitabha disintegrated into 2 times 6 — which is twelve pieces (two heads, two torsos, four arms and four legs) and these are considered to represent the twelve seismic plates of the Earth. Thus, the geographical and geological concepts were mythologized by the Puranic composers for a particular time and place and they have to be demythologized now in 2020.

• The sculptural representations of the two rakshasas have been different starting from the post-Mauryan, Gupta periods onwards. They are all kept in the Mathura Museum.
• In the Mahabalipuram cave temple sculptures, the Madhu-Kaitabha pair has been depicted as normal warriors.
• In the Kashmir sculpture dated to c.800 CE, Madhu and Kaitabh appear human, may be in the dwarf form. (Jammu and Kashmir, Kashmir region, circa 800 CE Sculpture).
• In paintings, they are depicted as animals, evidently, because of the tantric influences.

The myth of Madhu-Kaitabh has been similar to that of “fallen angels,” “sons of God” etc.

Hayagira, Jwarasura, Sakti worship etc: Recently, Elisa Freschi has summarized the research work done so far[1]. According to Suvira Jaiswal (Jaiswal 1981), Hayagrīva had a local origin in Assam as a demon connected with fever and was only later incorporated in Mantrayāṇa Buddhism and then in pan-Indian Hinduism in general and Vaiṣṇavism in particular. The killing of by Jwarasura Hayagriva is related to Sakta worship and the details are found in the Devi Mahathmyam. The Kalika Purana narrates that Visnu-Hayagriva killed the fever-demon (Jvarasura) and took up his abode on the Manikuta hill; between the hills of Manikuta and Gandhamadana flowed the river Lauhitya . In Assam, the Vaisnava shrine of Hajo dedicated to Lord Visnu is popularly known as Hayagriva Madhava is on an isolated hill, popularly known as Manikut Parvat, this temple was rebuilt in CE 1583 by Koch king Raghudeva (CE 1581- 1603), over the foundation of the ancient temple ruins of 10^th-11^th century CE, as reflected in the plinth through mouldings of friezes of elephants (Gajatharas) and geometrical designs of low relief in the basement. The Hayagriva Upanishad tells us that Hayagriva is worshipped as a wrathful form of Avalokiteshwara, who has around 108 forms and is capable of curing skin diseases. Horse dealers of Tibetan origin believe that Hayagriva is capable of driving away horse thieves by neighing loudly. It is said that the loud neighs of Hayagriva drive away Maya and bring truth to the forefront. Hayagriva has some degree of popularity in Japan, and is known by the name Bato Kannon there.

The struggle among the Vedic and non-Vaidic groups over the Vedic scriptures: As Bhagavata Puranam, Devi Bhagawatam,  Devi Mahathyam and Kalikapuranam have rival claims of conquering Rakshasas, demons etc. Incidentally, the Madhu and Kaitabha were the gate-keepers of the residence of Vishnu and therefore, when their owner was sleeping, it is quite natural that they planned to kill him or steal away valuables from him. Thus, they were stealing Vedas and hiding. During the Jaina and Buddhist periods, there had been a long battle between the Vedic and non-Vedic (Jaina, Buddhist etc) to acquire the manuscripts of Vedas. As the Vedic seers had been very particular that they should not fall into their hands, as they try to manipulate, misinterpret and corrupt, they were hiding their scriptures. It is well-known that the Jaina and Buddhist groups had arisen criticizing certain Vedic concepts, but accepting most of the philosophical concepts. It is well-known that none could criticize any scripture without reading carefully, understanding properly and mastering the fundamentals. Though, they opposed God, idol worship etc., they themselves split into various groups to accommodate the same. However, they could not win over the Vedic concepts completely and thus, they were making attempts to steal the scriptures applying different methods, by joining Gurukulas as disciples, women and others. They were indulged in “Mantra-tantra-yantra” mode of worship involving women leading to vamachara and other extreme practices. Thus, the mantras were changed to accommodate new Goddesses for the purpose leading to the production of more tantric works. The Purana stories have been plenty in this regard. Of course, Jataka tales, Katha Sarit Sagar and other literature too vouchsafe the fact. During such period only, the interpolations like “Women and Shudras should not learn Vedas” etc., occurred. As the Brahmins had been a demand in China, Japan and SEA regions for various ceremonies, the Buddhists also floated a counter that, “Brahmins should not cross the sea / Oceanic waters.” These have been discussed in the “Kali vrajya” texts of the medieval period[2].

The Horse-God of the Mycenaeans, Minoans, Greeks and other people: Poseidon has been a horse, the god of horses, the god of waters, sea and so on in the Greek mythology. He used to take the form of / appear as a horse. The worship of Poseidon-Hippos was popular among the Mycenaeans, Minoans, Greeks and other people. Horses were sacrificed to Poseidon for occasions. Horses were used to control cattle.  Researchers like S. Bokonyi, Nobuo Komita pointed out that the horse was introduced into Greece by the invading Indo-Europeans during the Middle Hellenic period. The Mycenaeans considered horse as a sacred and precious animal. However, it is not known as to the Mycenaeans, Greeks, Chinese, Japanese, the people of SEA are still celebrating any festival connected with a horse or remembering the birth of horse god etc., every year, as Indians do. Pegasus (Greek: Πήγασος, Pḗgasos; Latin: Pegasus, Pegasos) is a mythical winged divine horse, and one of the most recognized creatures in Greek mythology. Usually depicted as pure white, Pegasus is the offspring of the Olympian god Poseidon. He was foaled / converted into a horse by the Gorgon Medusa (a goddess resembling Indian) upon her death, when the hero Perseus decapitated / beheaded her. Pegasus is the brother of Chrysaor[3] and the uncle of Geryon[4].

Pegasus was caught by the Greek hero Bellerophon, near the fountain Peirene, with the help of Athena and Poseidon. Pegasus allowed Bellerophon to ride him in order to defeat the monstrous Chimera, which led to many other exploits. Bellerophon later fell from the winged horse’s back while trying to reach Mount Olympus. Afterwards, Zeus transformed Pegasus into the eponymous constellation. The Centaurus myth has also been equally popular among the Greeks. The stories of Pegasus, Gorgon Medusa, Perseus, Chrysaor, Geryon resemble the Vedic description of Dadhyanc Atharvana, in which Vishnu is beheaded, parts of the body fell in four directions, horse head fixed, Hayagriva created etc.

The Norse and the Greek mythology of horse: In both ancient Greek and Norse[5] mythology, too, there are supernatural horses. The winged stallion Pegasus is the offspring of the god Poseidon and the Gorgon Medusa, from whose neck he was born when she was beheaded by Perseus, as already pointed out. After taming Pegasus, the Corinthian hero Bellerophon attempts to ride the horse to the gods’ home on Mount Olympus. But Zeus compels the horse to buck, sending Bellerophon back to Earth as punishment for his pride. Pegasus continues his journey heavenward to live in Zeus’ stables and carry his thunderbolts. Zeus also set Pegasus in the sky as a constellation marking the arrival of spring. Odin, the powerful Norse god of war, poetry, knowledge, and wisdom, also has a divine horse in his service. Renowned for his speed, the eight-legged horse Sleipnir carries Odin on his journeys through the Nine Worlds that are the homelands of the elements found in the Norse worldview—humanity, tribes of gods and goddesses, giants, fire, ice, dwarves, elves, and death. If we take the dating of the literature, the Norse literature is dated to 9^th to 13^th centuries, whereas, the Greek to c.500-300 BCE period. Thus, the spread could be in the reverse direction.

© K. V. Ramakrishna Rao

06-08-2020

[1] Freschi, Elisa, The reuse of the iconography of Hayagrīva in texts and images., 2015.

[2] Batuknath Bhattacharya, The Kalivarjyas or Prohibitions in the Kali Age, University of Calcutta, Calcutta, 1943.

[3] In Greek mythology, Chrysaor (Greek: Χρυσάωρ, Chrysáor, gen.: Χρυσάορος, Chrysáoros; English translation: “He who has a golden sword” (from χρυσός, “golden” and ἄορ, “sword”)), the brother of the winged horse Pegasus, was often depicted as a young man, the son of Poseidon and the Gorgon Medusa. Chrysaor and Pegasus were not born until Perseus chopped off Medusa’s head.

[4] In Greek mythology, Geryon (/ˈdʒɪəriən/ or /ˈɡɛriən/; also Geryone; Greek: Γηρυών, genitive: Γηρυόνος), son of Chrysaor and Callirrhoe, the grandson of Medusa and the nephew of Pegasus, was a fearsome giant who dwelt on the island Erytheia of the mythic Hesperides in the far west of the Mediterranean. A more literal-minded later generation of Greeks associated the region with Tartessos in southern Iberia. Geryon was often described as a monster with either three bodies and three heads, or three heads and one body, or three bodies and one head. He is commonly accepted as being mostly humanoid, with some distinguishing features (such as wings, or multiple bodies etc.) and in mythology, famed for his cattle.

[5] Norse is a demonym for Norsemen, a medieval North Germanic ethnolinguistic group ancestral to modern Scandinavians, defined as speakers of Old Norse language from about the 9th to the 13th centuries.

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.