Social Reform Movement In India and Women Education from 19th Century – UGC seminar held at the Ongole campus of the Sri Acharya Nagarjuna University [2]

Social Reform Movement In India and Women Education from 19^th Century – UGC seminar held at the Ongole campus of the Sri Acharya Nagarjuna University [2]

Mahima Dharma / movement and its misinterpretation suppressing other facts: In the second session headed by Prof Naidu, three papers were presented – Anjaiah, Pareswar Sahu and …..Anjaiah talked about the women education of the local AP areas. Pareswar Sahu dwelt upon the Mahima Dharma that teaches belief in a single God (parambrahma or the supreme-soul who is formless and omnipresent) named Alekha. Mahima Dharma became a powerful force for liberation in India because, as a traditional Indian religion, it stood uncompromising in its rejection of the caste system. Sri Bhima Bhoi, an initiate and ardent disciple of Mahima Swami who collected, disseminated and created bhajans from the teachings of Mahima Swamy, was a Khond from Odisha. The distinct and original teachings of Mahima Dharma are often conveyed using terms that may have an unrelated meaning in other Indian religious traditions. This has led scholars to see similarities between Mahima Dharma and, variously, the traditions of “crypto-Buddhism”, Panchashakas, Jainism and Tantra . Adherents reject idol worship as well as the Advaita tradition of Vaishnavism. Charity through the provision of food for those in need is an essential part of Mahima Dharma.

Why Mahima cult should oppose Idol-worship?: However, when I asked how “Idol worship” could solve the problem or opposed for the purpose, he could not explain, but was repeating general points of the Mahima Dharma. I pointed out that had the idil-worship been so bad or sinned, more and more idols and temples would not have come up in India and as well as in other countries. He was arguing that the Orissa tribals were not idol-worshippers. When I started giving examples, he kept quiet. I do not know why he was presenting details partially, suppressing some and pointing out others. There should be consistency in arguing through the facts presented. One cannot take two or different stands at different occasions, just for argument. In fact, there have been many papers and books published on the subject[1]. Incidentally, he avoided many important points about the movement that worked against the Puri Jagannath temple aiding and abetting the colonial forces and also turning against them, at another stage. Researchers have pointed out that many counter traditions and critiques like the Mahima Dharma did emerge, but ultimately these were absorbed into the broad fold of the Jagannath cult[2].

Pandita Ramabai and the Christian Missionaries: The third session was chaired by Dr Gangaiah and Prof Naidu and Reddy presented their papers. Of course, Gangaiah also presented his paper briefly. He wondered for Europe the modern period starts from 1483, whereas, for India, It starts from 1857. As he is going to attend one international conference at Eluru, he wanted to share some of the points here. In 1852, the Hunter Commission opened education to women. Zenana Missionary played a key role in educating Indian women. Though T. B. Macaulay was blamed for his attempt to create slaves in the form oof clerks by giving English education, he is responsible for opening up an avenue for education in India in 1835.

Prof Naidu presented a paper on “Pandita Ramabai,” claiming based on the rare documents that he found at the United Theological College, Bangalore, but most of the details have already been available in the public domain.  In fact, many research papers are available in the internet sites as could be noted from “Google scholar.” About “why she was not excommunicated while Rajaram Mohan Roy was” and “Inculturation,” he responded with the single word answer “no”. Gangaiah also raised the issue that the Christian missionaries did not do much for education. But, Naidu was differentiating the different denominations. I wanted to talk with Dr Gangaiah, but, he had gone already. The morning I saw him at a house when the car went there to pick up, but, he was not ready. The Orissa researcher had also already left, with whom also, I wanted to discuss about the “Mahima dharma”. I wondered though only 40 registered and there were 14 paper presenters, most of them had been in a hurry in presenting a paper, getting a certificate and leaving immediately. I do not want as to why they could not listen to others, but, expect others to listen to their papers!

The second-day proceedings – 20-02-2020: On 20^th second day, in the first session, headed by Dr B. Ramachandra Reddy, K. V. Ramakrishna Rao, Dr Samba Siva Reddy and Alladi Mahalakshmi, presented their papers. I presented my paper, “The Myth and Reality of Social Reform Movement in India and Women Education from the 19^th Century,” wit PPT. Generally, about the social reformation of colonial India, historians and researchers have been repeating the points that the British banned Sati, child-marriage, etc., introduced the Widow Remarriage Act etc., and so on, without going to the details of the other side.

I concluded with the following points:

• The subject matter has been subjective, though aimed at an objective, however, objectivity also affects historians.
• The “Social Reform Movement in India and Women Education from 19^th Century” cannot be analyzed exclusively based on the colonial documents, as they have been one-sided, biased and prejudiced, and therefore, the other evidences of Indians have to be taken into account to get a balanced, realistic and objective view.
• With the cause and effect and other logical processes, from the results, the facts could be assessed, determined and judged.
• The East India Company and the British Indian rulers, administrators and the British Government may or may not open up with all their documents, so that Indian researchers could come out with 100% perfect factual report about the issue.
• Indian intellectuals had responded to social reform by all means, by changing their pattern. Associations, conferences and meeting were conducted to create awareness among the Indian women[3]. Their immediate response through such activities prove the awareness among them.
• Annie Besant[4] urged Indians should compete with westerners in the aspects of education to women, going to other countries and so on.
• However, in spite of all efforts and modernization, even today, the highly scientific and technical atmosphere, the exploitation of women has reached, different arena.
• As pointed out about the contradictions of worshipping and exploiting womanhood in India[5], the modernism, snobbery, gadgets, IT jobs, luxury life etc., has led to the lopsided social reform leading to new types of exploitations and crimes meted against girl-children and women.
• Among the modernized women themselves, to what extent the “modernism” could be applied when they walk on the roads, mingling with the opposite sex and interact with many exigencies.[6] Therefore, the “Social reform movement,” has to be re-oriented, revamped and recondition to suit the changed conditions.

 

The next session was chaired by Dr Sudharshan with the three paper presenters – Prof Venkateswarara Rao presented a paper on Social movements of Nellore Districts, ….. and a lady on Durgabhai Deshmukh.

Old Guru was honoured: The valedictory function was also carried on as a formality as only 10 delegates were there. As already mentioned, dozen paper presenters had already left. After that, the valedictory function was held. Prof A. R. Rammachandra Reddy gave an emotional talk about his association with many scholars, colleagues and students who became professors and HOD now. Prof A. R. Ramachandra Reddy was honoured by their collogues and students.  Thus, the seminar was over. As my train was at 6.00 pm, I returned to the room, packed up and checked out. Sri Madhusudhana Rao was also there, we caught an auto and went to the railway station, he proceeded to the bus-stand. I went to the platform no.3 and waited for the “Jansathabthi.” Here, for the convenience of the passengers, an elevator and a lift have been provided so that the elders and others who have leg/knee problem can conveniently use them, without climbing steps. This has been an important development by the railways to bring facility to the public. Thus, my visit to Ongole was over and expecting another to come again and meet all the friends!

© K. V. Ramakrishna Rao

23-02-2020

[1] Beltz, Johannes. Contested Authorities, Disputed Centres and Rejected Norms: Situating Mahima Dharma in its Regional Diversity, in Periphery and centre: studies in Orissan history, religion and anthropology, 2002.

[2] A Eschmann, Mahima Dharma: An Autochthonous Hindu Reform Movement’ in A Eschmann et al (eds), The Cult of Jagannath, op cit. Also see Subhakanta Behera (1997): ‘Jagannath and Alekh: A Study in Juxtaposition’, Economic and Political Weekly, Vol XXXII, Nos 33 and 34, August 16-23, pp 2096-97.

[3] Chintamani, Chirravoori Yajneswara, ed. Indian Social Reform: Being a Collection of Essays, Addresses, Speeches, &c., with an Appendix. Minerva Press, 1901

[4] Annie Besant, Wake up India – A Plea for Social Reform, TheosophicalPublishing House, Madras, 1913.

[5] Mazumdar, Vina. Social Reform Movement in India from Ranade to Nehru. Indian Women: From Purdah to Modernity, Vikas, Delhi, t976, pp. 41-66.

[6] What to dress or not to dress, how much they expose or not, the difference between the nudity of the poor and filthy rich and such other issues cannot be discussed or debated in terms rights, freedom of thought, expression and so on.

 

Indian press and Socio-cultural and Religious Transformation in Colonial Rule of 19th and 20th Centuries: A New Perspective – National Seminar held at Nagarjuna University, Ongole Campus [2]

Indian press and Socio-cultural and Religious Transformation in Colonial Rule of 19^th and 20^th Centuries: A New Perspective – National Seminar held at Nagarjuna University, Ongole Campus [2]

The first day [19-09-2018] seminar proceedings continued (3.00 to 4.00 pm): After lunch, the paper reading session started with the paper presentation of G. Anjaiah, K. Maddaiah, P. C. Venkatasubbaiah, G. J. Sudhakar, A. Madhusudhana Rao, and Savitri. G. J. Sudhakar had chaired the session.

Anjaiah[1] – The State of press in Nizam’s state (1863-1948) – A Historical perspective: The Asafjahi State was founded by Nizam-ul-Mulk in the year 1724CE. He and his successors ruled most parts of present two Telugu speaking states and some portions of Maratwada region, Kannada region. The Long rule of Asafjahis if known in the history of Colonial times for its achievements and some anti-people activities. The Nizam-British relations between 1798-1857 & 1858-1948 contributed to the growth of modern education in this region, Telugu, Urdu are the two major languages of the majority people of the Nizam’s State. But when the Social reformers and scholars started number of journals, newspapers (weekly or monthly) in British India, in Nizam State the freedom of press was completely suppressed by the State.  The establishment Vignanachandrika Mandali, , Srikrishnadevaraya Bashamdramilayam, the Marati Mandal, Andhrasaraswatha Parishat etc gave a new direction to press in Nizam State.  The Autocratic Anti-Civil Policies/Farman’s of Last Two Nizam’s were challenged by the intellectuals of this region.  The editors of Local papers like Golkonda Patrika, Rayyat (Mamndumula Narsing Rao), Imroz, Siyasat, Nilagiri, openly criticised the anti-people policies of Nizam.  Their writings covering the gloomy condition of Peasants, Women, atrocities of landlords, inspired the common public to revolt against State.

Maddaiah[2] – Contribution of Gadicherla Harisarvothama Rao to Telugu Journalism: a cae study of Swarajya – A Telugu daily: Gadicherla Harisarvothama Rao (1883-1960), popularly known as Andhra Tilak, was a doyen among the freedom fighters in pre-Gandhian era and a fearless journalist in the erstwhile Madras Presidency. He was a multifaceted personality. During the Vandemataram Movement in 1907, he was the first student of Government Training College, Rajahmundry to be rusticated. Harisarvothama Rao wrote an editorial under the heading, “Vipareetha Buddhi” (Strange Proceedings), condemning the action of the Englishman in his journal Swarajya of 26 March 1908, wherein he said that the cruel English tiger had devoured two Indians. For his editorial in “Swarajya” dated 26 March,1908, he was sentenced to three years imprisonment(1908-1911). He was the first Telugu Editor to suffer the most inhuman treatment in Vellore jail. He was also associated with Library Movement and Adult Education. Harisarvothama Rao promoted the publication of several journals solely with a view to carrying forward the message of national independence and spreading literacy among the adults.

Madhusudhana Rao[3] – A Critical study of Raja Ram Mohan Roy, Christian missionsries and social reformation: It was a joint paper of Madhusudhana Rao and K. V. Ramakrishna Rao[4], and Madhusudhana Trao presented. In Indian history, even in just past-history, many details are not known to all, as only selective details are printed and circulated for the selected audience. Most of the facts, details and information are hidden from the general public. About the social reformation, societal transformation and public progress, even revealed details have also been subjected to bias, prejudice and manipulated processes. In the case of Ram Mohun Roy, later became “Raja,” many details have been suppressed and only partial information has been presented to the public, as if he has been only a reformer, abolisher of sati, child marriage and so on. Though, such benevolent and beneficial services are acknowledged, why other facts have been suppressed is intriguing.Though, more and more books are published, research papers presented and published, such suppressed facts are not brought out, is not known. Thus, how and why, he happened to be associated with such reformative actions has to be studied critically. In fact, here in the context, abolition of Sati etc., the reformative actions were enforced only through Act. Thus, as even, in legal parlance, it is emphasized the dictum, “Audi alteram partem.” It is a Latin phrase meaning “listen to the other side”, or “let the other side be heard as well”. In fact, Bengal was also under “dual control”, when Shah Alam II, the Emperor of Delhi granted the charter of Bengal, Bihar and Orissa to the East India Company in 1765, he Indian subjects were playing double fiddles to two masters. Thus, the other side of the historical narrative is critically analyzed in this paper.

G. J. Sudhakar[5] – Tamil Press and socio-cultural and religious transformation in the Madras presidency of the early 19^th and 20^th century: The introduction of English education, establishment of the Universities, Courts and Government administration by the British made changes in the social life of people. New schools and colleges were established for imparting English education. The Brahmins were the first to make use of the opportunity to get English education which was a passport for gaining employment in the British Government. The growth of English education led to the emergence of the Brahmins as an important community with a superior status in the social hierarchy. The social struggle witnessed by the nineteenth century was a resistance offered simultaneously against the ideological beginning of the British Colonial rule and traditional social and cultural order. With the spread of the western ideas came the awareness of the weakness of the traditional order and the irrelevance of ritual activities. The birth of modern ideas under colonialism influenced the educated people to understand the social and political evolution of India in a new perspective. In different parts of the country, these ideas came up through different movements. The nineteenth century saw the emergence of a number of social movements, which sought to reform and regenerate Indian traditional institutions. In the beginning of the twentieth century, communal conflicts occurred between the Brahmins and non-Brahmins, especially in the Tamil region. The Brahmins had preponderance in the Home Rule League, and they used the Home Rule Movement for sustaining their power and prestige in the society. The strength of their population during the colonial period was 3.3 percent of the total population. However, 3.3 percent of the population held 93 percent of the official positions in the government during the period of British administration. Thus, this period witnessed the birth of communal politics and the Dravidian press leading to an ideological war between the nationalists and the communal politicians. The Dravidian Press championed the cause of the representation of people marginalized in the Brahmin dominated Tamil society and it supported the British administration.

4.10 to 5.20 pm: V. Sudharshan chaired the scond session. Victor Babu, M. Deendayal and Gangaiah presented papers.

4.10 to 4.25 pm – V. Sudharshan[6]: He presented a paper, “Colonial epoch press at Rajamundta – A study”: The major newspapers in the British India are The Indian Mirror, The Bombay Samachar, and The Hindu Patriot, The Amrita Bazar Patrika, Rayet, The Hindu, The Kesari, The Bengalee, The Huriara. The Bengali Public Opinion, The Reis and The Samprokash, The Sulabh Samachar, The Hitavadi, The Induprakash, The Swadeshimitran, The Advocate of Lucknow, The Herald of Bihar are really noteworthy. By 1875, there was phenomenal growth of newspapers in India which rose to 475 in number. These newspapers created awareness among the masses of India about the need to be united and to act with one voice to achieve their goal of freedom from foreign yoke. Bipan Chandra observes that in the period from 1870 to 1918, powerful newspapers emerged under distinguished and fearless nationalists. The influence of the press extended far beyond its literate subscribers. Their influence was not limited to cities and large towns. Along with newspapers, library movement also kindled the spirit of nationalism and political participation on a large scale.

4.25 to 4.40 pm – S. Victor Babu[7]: He presented a paper,  “Print, Enlightenment, Gospel and social reform: A reading of Hitavadi journal in Andhra during colonial period” – It is well known that it was Christian missionaries who started the printing work in different regions and languages. In the same way, printing technology was also brought to Andhra region at the initiative of missionaries. Once the press arrived, it played an important role in spreading the progressive ideas in the social and political spheres in Andhra. The Christian journals, no doubt, had the objective of spreading religion as it was their primary concern. In the process, they also critiqued some aspects of Hindu religion. As a result various aspects of religious, social and cultural issues came under attack of these journals. However, these journals also took up various issues which are aimed at reforming the society. It was assumed that most journals published by missionaries had single agenda of critiquing Hindu religion. But a close reading of these journals reveal that besides criticism of religious issues, they also took up cudgels against social evils in the society. Edmond Sharkey of Machilipatnam started Hitavadi in 1848 and continued upto 1862, nearly 14 years. This  journal took up various religious, social and cultural issues. Many of the issues raised in these kind of journals were taken up by social reformers later like K. Veeresalingam. Therefore, this paper argues that missionary journals also took up the issues of social reforms and not only efforts to promote their religion.

4.40 to  4.55 pm – M. Deen Dayal[8]: He presented a paper on “The role of press in Indian National movement”. The development of a free press is one of the notable features of the nineteenth century awakening generally known as Bengal Renaissance.  To view the modern   Indian press as a lineal  descendant of the medieval  news-letters of the Mughal age produced by the official class of  waqianavis, would  be nearly  as good  as to  compare  modern chemistry with  medieval alchemy.  In a real sense the modern press is a   gift of the West to India and it served, to use the expression of Karl Marx, a “new and powerful agent of reconstruction” of modern Indian Society and  culture.  The initiative in the field had come from the English settlers in the land to whom it was a long established tradition.  The Indians were not slow to grasp the significance and realize the possibilities of the new development.₁ By the second and third decades of the nineteenth century quite a few among them including men of real talent and caliber had taken to journalism often with remarkable success.  They had discovered in the press a novel and powerful weapon to wage war in favour of their ideologies – the reformers vehemently attacking age-old conventions through it and the conservatives desperately defending them. The language of agitational politics was born and criticism of the establishment, however mild, found systematic expression. Notwithstanding this, the then ruling authorities had, sought to visit the dreaded fourth  estate with  repressive  measures to check its liberty.₂ It required a prolonged  struggle entailing the sacrifices of many to restore it to its normal  status of  freedom. The sunshine of official favour was however short-lived.  About two and a half decades later the great rebellion of 1857 had shaken the foundation of the East India Company’s rule in India and thrown the administration into total disorder. The authorities   had become extremely suspicious of the press and led them once more to apply the gag on it, though the educated Indian    middle class had never supported the rising.  These vicissitudes in the early career of the press form one of the most fascinating chapters  in the history of  modern India

4.55  to  5.20 pm  – Gangaiah : He presented a paper on the role of the contribution of Christian missionaries in the colonial press. He mentioned about James Augustus Hickey and differentiated between missionary press and colonial press. Through press only, the missionaries played a role so that the British introduced western education that was opened to all without any caste discrimination. Without the British and Christian missionaries, India would not have been transformed.

20-9-2018 – the second day proceedings: On the second day, in the first session, Aravind Kumar, B. Ramachandra Reddy, Pareswar Sahoo,…….. and Sudha Rani. Sudha Rani chaired the session.

 

10.11 to 10.27 am – Aravind Kumar[9]: He presented a paper, “The role of Telugu press in the Hyderabad state freedom struggle”. The press has played a crucial role in the Indian National Movement. Manfred Lohman states that Journalists and political writers became important carriers of dynamism in the process of socio and political change in India. The Press had played a decisive role in national movement. It has emerged as a powerful force in the modern age. It is described as ‘Fourth Estate’ of the society. The news papers inform, enlighten and inspire the people. R.C. Mujumdar writing about the contribution of the press to the Indian freedom struggle remarks that “the press imbibed the people with patriotic fervour, indomitable courage and heroic sacrifice and extraordinary degree”. The Newspapers rendered invaluable service by arousing national consciousness among the people. In the liberation of Hyderabad State, the press played an important role. Several newspapers in local languages paved for the awakening of the people. The latter half of the 19th century was characterized by vigorous journalistic activity in Hyderabad and number of newspapers and journals in Urdu, Telugu, Marathi, and English were started during this period. A new development of this period was the birth of the newspapers.1 Newspapers are rightly regarded as the fourth estate. Though Hyderabad was a princely state and sovereignty was claimed by the Nizam, the rulers of the state, Among such public institutions, the most important were the newspapers, which arose in a large number due to the spread of political consciousness.2 This political awakening and the significant role of Hyderabad journalism is the result of gradual, sincere, and silent contributions of those teachers, Scholars, Lawyers and Philanthropists who tried their level best to spread knowledge among their people. Newspapers were the effective media between the ruler and the masses. This indicated that along with Urdu speaking people, the Telugu, Marathi, and Kannada speaking people also were politically conscious enough to express their views. The Press exposed the yawning gap between the privileged and unprivileged. While explaining the object poverty of poor masses, they highlighted the extravagance of the ruling class and its coterie. An attempt is made in the present paper the significant role played by the Telugu language press in bringing enlightenment in the minds of the people of Hyderabad state, paved the way for freedom struggle against the autocratic rule of the Nizam government. The Telugu newspapers strived to spread the ideas of nationalism; they were simple in style, soul, stirring, had an emotional appeal and created a real political movement.

10.28 to 10.52 am – B. Ramachandra Reddy[10]: Prostitution was a melody of the Indian society from time immemorial. All dancing girls were generally treated as prostitutes though many prostitutes were not nautch girls. The nautch, initially started with the practice of dedicating women to one of the Hindu divinities, became a recognized form of social entertainment. It was performed formerly by a class of proficient dancers who took it as a family profession known as ‘Bogams’ and ‘Sanis’. Their services were in great demand at social gatherings of the higher classes. After the collapse of the traditional aristocracy and loss of patronage, the women of the community to earn a living, strayed into the lucrative path of prostitution and sold themselves for money for promiscuous intercourse. Girls from various castes were also bought to introduce them to the profession of prostitution. The nineteenth century social reformers of Telugu region like K. Veeresalingam and R. Venkataratnam Naidu were very active in raising their voice against the abominable activities of nautch girls. By 1894 the nautch question received the attention of progressive sections in the society. The reason for the growth of opposition and feeling against the patronage of nautch girls was that their profession was closely associated with prostitution. The feeling had gathered strength in course of time and the institution had begun to be openly condemned.  People were urged not to attend nautch performances and the girls themselves were asked to abandon their wayward life and enjoy the bliss of matrimony. The growing concern over moral issues and purity in life added much fuel to strengthen the movement. In the second decade of the twentieth century the propaganda efforts against the practice of nautch and prostitution increased. A number of dramas were written and enacted highlighting the harmful repercussions of prostitution.

10.53 to 11.10 am – Paraeswar Sahu[11]: The 19^th century history of Odisha was influenced a lot by mass media and journalism because; it was the urgency of the social transformation in the society, particularly among the women community and the backward people to gain freedom and right from the British yoke.  It is noticed from the archival sources and the British records that during the colonial period in Odisha from 1803 to 1947 the masses were illiterate, economically backward, socially stagnant and conservative attitude.  Therefore, not only the women but also the downtrodden were deprived of the social connectivity of the freedom movement. This precarious social condition was lively described in the `writings of Fakir Mohan Senapati e.g. the Revati and Lachhama.  In the novel the Revati three words prompted by the grandmother like lo Revi, (Revati, nice of the grandmother) lo Nian (the Fire), .lo Chuli (a mud place where cooking is made) proves that how the society was under the social nail. Here Revati is the central character in the novel the Revati. Due to a girl she has been deprived of education and her grandmother said education is meaningless unless and until to know cooking. Therefore the grandmother said lo Revati you are meant for fire, fire land. It says that in 18^th and 19^th century social transmission was very slow and callous. As a result the press and Journalism of Satyabadi School, in Puri district of Odisha acts as a torch bearer   to promote the nationalist history and the concept of social transformation in the society.  The Satyabadi School in Puri district of Odisha was established by Pandita Gopabandhu Das, the pioneer of the Panchasakha Movement in modern times. The Panchasakhsa were Pandita Gopabandhu Dash, Acharya Harihar Dash, Godabarish Mishra, Krupasindhu Mishra and Pandita Nilakantha Dash. They were the beacon of the light with a commitment to evacuate darkness from the socio- economic and political life of Odisha.

11.11 to 11.40 am – Sudha Rani: She strssed the points of Adapa Satyanarayana and urged that the dalits should be liberated.

K. V. Ramakrishna Rao

28-09-2018

[1] Dr. G. Anjaiah, Assistant Professor & Chairman, Board of Studies, Department of History, Osmania University

[2] Dr. K . Maddaiah, M.A., P.hd., PGDCJ. Reader in History / Journalism (Retd.) 34/28-29, Peta,  Kummari Street, Kurnool – 518001. (A.P),Cell no: 9951121036.  E-mail: kurubamaddaiah@gmail.com

[3] Dr A. Madhusudhana Rao,  HOD, History Department, Sri Govindaraja Swami Arts College, Tirupati.

[4] K.V. Ramakrishna Rao I.R.S, Independent researcher,  Former visting faculty, NACIN, Chennai.

[5] Prof. G.J. Sudhakar, Professor and Head, Centre for Historical Studies, C.P.R. Institute of Indological, Research, Chennai – 600 018

[6] Dr. V.SUDARSHAN, Reader, Head Dept of History, V.S.M College (Autonomous), RAMACHANDRAPURAM (E.G) A.P, Mobile:9885242037, Email : dr.veepuri123@gmail.com

[7] Prof. S.VICTOR BABU, Dept. Of History, B.B.Ambedkar central University, Lucknow- U.P

[8] Dr. M. Deenadayal, Academic Consultant, Department of History, S.V.U. College of Arts, S.V. University, Tirupati, E-mail:makaladeenadayal@gmail.com., Cell No.09490922867

[9] Dr. Aravind Kumar, Dravidian University, Kuppam – 517426, Mobile: 9391029522, Email:aravindrao46@gmail.com

[10] Dr. B. Rama Chandra Reddy, Associate Professor, Department of History, KMCPG Studies, Puducherry- 8

[11] Dr. Pareswar Sahoo, Asst. Professor in History, S.B. Women’s (Auto) College, Cuttack

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

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

Historicity of Ramayana – stage

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

Registration of the delegates at the Swati Kalyanamandapam

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

 

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

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

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

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

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

Getting ready to light lamp for inauguration

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

Lighting lamp

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

A section of the audience

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

Abstract volume issued to the delegates – front cover

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

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

Abstract volume issued to the delegates – back cover

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

A section of the audience – another view

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

A section of the audience – yet another view

inauguration went on with rituals.

P. Ramachandramurthy managing the show

Technical session.

Dr Sujatha Raghavan of SCSVMV presenting a paper

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

Audience view – technical session morning 08-11-2014

The delegates were attending the session with enthusiasm.

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

The Sanskrit and Telugu papers reading sessions went on simultaneously.

Sanskrit session – Sastry of SCSVMV presenting a paper

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

Sanskrit session –

Sri Hanumantha Rao, Sanskrit Pundit was heading another session

Sri Hanumantha Rao, Sanskrit Pundit was heading another session

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

Young girls performing Bharata natyam

Cultural programme – another view

Young girls performing Bharata natyam

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

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

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

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

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

Second day morning session – audience

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

audience – another view

Sri Ramakanth Sarma, Tirupati presenting his paper.

Sri Ramakanth Sarma, Tirupati presenting his paper.

The paper reading session.

09-11-2014 paper reading session

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

09-11-2014 paper reading session

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

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

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

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

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

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

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

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

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

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

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

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

audience during the valedictory function

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

Sri Mohan Rao briefing the proceedings

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

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

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

Janakirama Sastry, Ramanadha Sastry, Hanumantha Rao

Sri Mohan Rao was clarifying some points.

Sri Mohan Rao was clarifying some points.

The audience during the valedictory function

The audience during the valedictory function

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

the AP – BISS group

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

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

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

.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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