The
object of education –
1.
Whether enlightenment. 2. Whether wisdom 3. Whether character assassination. 4.
Whether upliftment of character. 5. Whether for national growth. 6. Whether for
diversification from other evils. 7. Whether for lead discipline life. 8.
Whether for developing the resistance against exhertion. 9. Whether for
expenditure of money. 10. Whether for having the uniform. 11. Whether for
development of tolerance. 12. Whether for killing the time. 13. Whether for
reading of books. 14. Whether for develop friendly. 15. Whether for development
mental agony.
Subject
of History.
1.
Whether for advancement of the ancestral cultural heritage. 2. For knowing the
traditions. 3. For knowing our ancestors. 4. To knowing the past, its import
and the expectation for the future. 5. History is 3 fold presents / 3
dimensional picture. (i) having the present with past memory. (ii) having the
present with present existence in compared to past. (iii) our present in
anticipation of future development.
Archaeological Remains and
Monuments
Archaeology is the study of things
left in the past, whether on the ground or buried under it. The things include
buildings, statues, pictures, scriptures, ornaments, decorative pieces of
pottery, etc. The remains of stupas and temples help the study of art and
architecture and the culture and religious life of the people. The Ajanta
paintings tell us about the costumes, jewellery, hair-styles, things found
inside the houses, the architecture, etc. the digging of Harappa and
Mohenjo-daro changed our old idea of Indian History. The excavation (digging)
at Nalanda showed the glory of our past system of education. The digging out of
the temples of Deogarh, in Jhansi gave evidence of the splendour of the Gupta
emperors.
What is History?
History
is the story of the people of the past. To be history in the true sense, it
must be a record of their life and culture. History is no longer limited to the
story of kings and the way they ruled, the wars they fought and the expansion
or contraction of their empire. Along with these, history now helps us to know
the condition and pattern of the lives of the common people – how they met the
basic needs of their life, what difficulties and challenges come before them,
what way they solved them, what they thought, felt and believed, what new ideas
awakened them, as expressed in their literature, architecture and art, what way
they contributed to the progress of our civilization, etc.
Why do we study the past?
It
is a natural urge and curiosity in man. Think of the great men and women you
adore and admire. You surely love to know or read about their lives – their
childhood, their growing up, the hardships and challenges that came in their
way, their devotion to a cause, their suffering and sacrifices, their iron
will, untiring work and great ideals before them and their great achievements
and successes.
We love to know the past.
You love to know the past of your
favourite sportsman, favourite singer, favourite film star, your ideal man or
woman. So is the case with your country that you love so much. You love to know
its dazzling glories and great creations, the heights it reached in the realm
of thought and realizations, its dark days under foreign domination’s, its
devotions to great causes, its sacrifices and sufferings, its galaxy of great
men and women and its unique way of bringing different people closer and
establishing unity in diversity. Would you not like to know all these and more about
your beloved motherland?
The past is an inspiration for
us:
India’s
ancient history is very rich and glorious. Once India was considered the most
prosperous and civilized country of the world. We had a very rich and vast
literature, the Rigveda is considered
to be the oldest book in the world. We had institutions of higher learning. It
attached scholar form foreign lands. We had reached great heights in astronomy,
mathematics, medicine, and surgery. We had a long tradition of fine textiles.
In the past, India could develop a sense of cultural and emotional unity. We
believed then that there is only one God and the same God can be worshiped in
many names, forms, and manners. Ashoka, Kanishka, Harsha and even the Mughal
emperor Akbar were very tolerant and secular. The great awakening and
realisation came with Jainism and Buddhism, and the influence of the later
spread far and wide beyond our boundaries. A. L. Basham, a great historian,
praised our country in these words, “India was a cheerful land whose people
reached a higher level of orderliness and gentleness than any other nation. In
no other country the relations of man and man and of man and the state were so
far and humane.” So our past is a source of inspiration for us.
The past is a lesson for the
present:
Wise
men take lessons from their past problems and mistakes. So our country can take
care that past mistakes are not repeated. Our past warns us of the danger of
getting entangled in our internal quarrels and neglecting the defence of our
frontiers. It opens our eyes to how caste system divides our society in many
parts and sows seeds of separation and ill feeling. It reminds us that
complicated social and religious customs may lead to the break up of our
society. If in the past, India could become the world leader, there is no
reason that it should not be able to play a constructive role in the present
day world.
Sources of Indian History
Our history is of several thousand
years. We learn about our past from the various sources left behind by our
ancestors and not destroyed by time. History has to be based on facts and
evidence of various kinds. The evidences can be searched from literary sources,
inscriptions, coins, accounts of foreign people or visitors and archaeological
remains and monuments.
1. Literary
Sources
Among
the religious literature, the Vedas, the Upanishads and the two epics, Ramavana
and Mahabharata tell us mostly of the history and culture from the Vedic age to
the Gupta period. Buddhist literature and Jain literature also give us glimpses
of the times. Puranas give us some ideas of the political history of those
times. Dramas, poems and books written on law, administration, economics and
grammar provide us very interesting information about the life, habits,
customs, punishments and the normal problems of the people.
2. Accounts
of Foreign People
Herodotus
(5th century B. C.) gave a detailed description of the political
conditions of North-West India, through he never visited India. Aursian (4th
century B. C.) gave details of the invasion of Alexander. No Indian gave any
account of this great happening. Megasthenes, the Greek ambassador in
Chandragupta Maurya’s court (4th century B. C.) described in
detailed the economic, political and social life of the people. Among the
several Chinese travellers, the accounts of Fa-hiem (beginning of the 5th
century AD) who came to the court of Chandragupta II and Hieum-Tsang (7th
century AD) who was patronized by Harsha gave valuable accounts of the life of
the people and the administration of rulers.
3. Inscriptions
Inscriptions
are written records engraved on rocks, stone, pillars and walls of temples.
Most of the early inscriptions are in Brahmi or Kharosti script. They provide
enough material about the economic, religious and social life of the people
besides administrative statements of kings. The inscriptions of Ashoka are the
best examples of administrative and religious types.
54 Muslims ostracised for
supporting ‘Vande Mataram’
FIFTY-FOUR
pro-BJP Muslims were excommunicated and their marriages nullified by a local
Mufti after they reportedly expressed the view that singing of national song
Vande Mataram was not un-Islamic, a fatwa which has sent ripples in the
community in Agra.
While issuing the fatwa, Mufti Abdul
Quddus Rumi declared that singing of the national song “would lead them
(Muslims) to hell.”
It was wrong for Muslims to sing Vande
Mataram, the Mufti said, adding, those advocating the song were deviating from
the religion.
The fatwa also nullifies the wedding
of those ex-communicated. Muslims who statement in favour of the national song
should offer prayers to renew their faith in Islam and remarry according to
Islamic rites, he said.
That around 1963-64 one of P. N. Oak
articles published in some Gujarati papers claimed that all of Ahmedabad’s 1000
mosques were 1000 captured temples and the mains Bhadrakali temple was being
misused by Muslims as their Jama Masjid.
Since Muslims are tutored to find
every excuse to pick up a quarrel with the Hindus. This was quite a novel, unheard
of and unabashed plea Thanks to Allah, perhaps no building by laws of any
country demand that every building must be shorter than the local mosque. Yet
the Muslims everywhere are a law unto themselves. Their nurture trains them to
be on a perpetual prowl and keep up a continuous growl to terrify everybody and
force every non-Muslim to declare himself a Muslim that is how Islam was
spread.
On further effort they ascertained the
writer’s name as P. N. Oak and found out my address. The owner of the firm then
wrote a pathetic letter describing his anguish and shock at the Muslim demand
and requesting me to help him tide over the predicament by my historical
acumen.
The Ahmedabad Muslim got the shock of
their life. Never in history had they ever got such a stunning retort and
rebuff.
A
practical instance is provided by the description in Muslim chronicles of a
magnificent Krishna temple in Mathura which Mohammad Ghazni says could not have
been completed even in 200 years, and another in Vidisha (modern Bhilsa) which
could take 300 years to build.
Any
identifiable details in earlier records of what is at present known as Taj
Mahal, luckily, Babur, the founder of the Moghul dynasty in India, who was the
great great grandfather of emperor Shahjahan, has left us a disarming and
unmistakable description of the Taj Mahal, if only we have the inclimation and
insight to grasp it.
On
page 192, Vol. II, of his Memories emperor Babur tells us Pp. 192 and 251,
Memoirs of Zahir-Ed-Din Mohamad Babur, Emperor of Hindustan, Vol. II, written
by himself in the Chaagatai Turki. Translated by John Layden and Willian
Erskine; annotated and revised by Sir Lucas King, in two volumes. Humphrey
Milford, Oxford University Press, 1921. “On Thursday (May 10, 1526) afternoon I
entered Agra and took up my residence at Sultan Ibrahim’s palace.” Later on
page 251 Babur adds : “A few days after the Id we had a great feast (July 11,
1526) in the grand hall, which is adorned with the peristyle of stone pillars,
under the dome in the centre of Sultan Ibrahim’s palace.”
It
may be recalled that Babur captured Delhi and Agra by defeating Ibrahim Lodi at
Panipat. As such he came to occupy the Hindu palace which Ibrahim Lodi, himself
an allien conqueror, was occupying. Babur, therefore, calls the palace at Agra
which he occupied as Ibrahim’s palace.
In
describing it Babur says that the palace is adorned the peristyle of pillars.
Ornamental towers at the corners of the Taj Mahal plinth. “Great hall” which is
obviously the magnificent room which now houses the cenotaphs of Mumtaz and
Shahjahan. Further tells that in the centre it had a dome. Thus it is clear
that Babur lived in the palace currently known as the Taj Mahal from May 10,
1526, until his death on December 26, 1530, intermittently. That means that we
have a clear record of the existence of the Taj Mahal at least 100 years before
the death of Mumtaz (the so-called Lady of the Taj) around 1630.
Vincent
Smith tells us that “Babur’s turbulent life came to a peaceful end in his
garden palace at Agra.” This again is emphatic proof that Babur died in the Taj
Mahal. Taj Mahal is the only palace in Agra which had a spectacular garden. The
Badshahnama refers to the garden as “sabz zamini” meaning verdant, spacious,
lofty, lush garden precincts.
“In
the large octagonal hall (of the Mystic House) was set the jewelled throne, and
above and below it were spread out hangings embroider with gold, and wonderful
strings of pearls.”
The
octagonal hall of the Mystic House is obviously the central octagonal hall of
the Taj Mahal in which a hundred years later Sahajahan raised the tomb of
Mumtaz, and in 1666 Aurangzeb buried his father emperor Shahjahan. The Taj
Mahal is called the Mystic House because it originated as a Shiva temple
replete with Vedic motifs. The same building was also called the Great House
because it was a magnificent royal residence.
There
are two sepulchral mounds in the central chamber of the Taj which look like
Muslim tombs, and could very well be those of Mumtaz Mahal, one of thee
thousands of consorts of Shahjahan, and of Shahjahan himself. It is well known
that many such mounds are fake. Such mounds have sometimes been found on the
terraces of historic buildings where no dead person could be buried by one
chance. Another reservation is that no specific burial date of Mumtaz being on
record it is highly doubtful whether she was at all buried in the Taj. Period
is mentioned a between six months to nine years of her death. Such vagueness,
even after a special palatial mausoleum is stated to have been constructed for
her body, is highly suspicious. Manuchi, an officer in the service of the East
India Company during Aurangzeb’s time, has recorded that Akbar’s tomb is empty.
Who knows then whether Mumtaz’s supposed tomb is not empty too. In spite of such
weighty reservations we are ready to presume that the two tombs could be those
of Mumtaz and Shahjahan.
SOME BLUNDER
OF INDIAN HISTORICAL RESEARCH
Constitution alien rule in
India for over a millennium has resulted in implanting in Indian histories numerous
blundering nations as sacrosanct concepts.
If by history we mean a
factually and chronologically accurate account of a country’s past current
Indian histories deserve to be classed with Arabian Nights.
Such history must be repudiated
and rewritten. Like a virus infection the blunder of Indian historical research
have affected other spheres too.
Feel deeply concerned at the
alarming state of Indian history as it is being taught in our education
institutions, as it is being tackled on misleading assumption in our research
organizations and as it is presented to the world at large through official
academic channels.
The extent and depth of the
inaccuracies and fabrications that bedevil Indian history amount to a national
calamity.
What is still more tragic is
that beside the many distortions, perversions and anomalies that abound in
current historical texts there are many missing chapters. Those missing
chapters relate especially to the sway that Indian Kshatriyas once held from
Bali island in the South East pacific to the Baltic in the north and from Korea
of Arabia and possibly over Mexico. It is in that vast region, at the very
least, that the digvijayas (conquests) which we hear about very often in Indian
scriptures, were carried out. Our histories make no mention of that sway.
At least broad realization of
the major points at which Indian historical research has branched off the path
at factual and chronological truth, and a realization that at least some of its
important chapters are missing, is essential on the part of scholars, teaching
institutions, research organizations, students, teachers and lay men.
It is intended to unfold here
quite a few blunders of Indian historical research which have occurred to me.
By no means do I presume to give an exhaustive list of such blunders. The few
that I intend to deal with hereafter should serve as specimens to alert all
those connected with Indian history, that the fare served to them, day in and
day out, in the name of Indian history is infected with myths, and is deficient
in nutritional values because of its missing chapters.
If minor errors of grammar,
syntax or subject matter in academic text books find us highly agitated how
much more should be our resentment at the defective and deficient Indian
history that is being taught to us and presented to the world at large.
Though our subject title is
SOME BLUNDERS OF INDIAN HISTORICAL RESEARCH yet at least in some instances, it
will be observed, those blunders have a bearing on world history. The rewriting
of the missing chapters and faulty portions of Indian Histories of other
regions and of the world as a whole. From this point of view this topic should
be of immense importance to students, teachers and scholars of history all the
world over.
1.
That to trace the underlying Vedic culture of
Britain, let us start with the very name England. That is of Hindu, Sanskrit
origin. To understand this let us turn to the French who have an older and more
continuous civilization than that of the British. The French word for English
and the English people is ‘Anglais’. The terminal ‘s’ is silent and therefore
the name is ‘Anglai’. This is the Sanskrit word ‘Anguli’ i.e. a finger. That
Ancient Hindu Explorers and administrators who fanned over a virgin Europe
looked across the English channel and called the British isles ‘Anguli’
(‘sthan’ or ‘desh’) i.e. a finger – size, finger-length. If one imagines Europe
to be a palm-size, palm-shaped continent Great British appears to be an
‘Anguli’ namely (an extended) finger. That the terminal ‘land’ stems from
Sanskrit Sansthan as we shall presently explain. The Sanskrit word ‘granthi’ is
spelled as ‘gland’ in English. Likewise the Sanskrit word ‘lamp-sthan’ os
lamp-stand in English. That proves that the Sanskrit terminations ‘anth’ and ‘than’
change to ‘and’ in English. Therefore Angulisthan came to be spelled in English
a Anguliand alias England. That In
Sanskrit the suffix ‘ish’ signfies something ‘in the style of’. In English too
the suffix ‘ish’ retains its original Sanskrit meaning. Take the Sanskrit word
‘baal’ signifying a child. The suffix ‘ish’ when added to the Sanskrit word
‘baal’ the derivative ‘baalish’ mean exactly what ‘child-ish’ means in English.
By this rule the language of the Anglai people (or land) came to be known as
Anguli-ish i.e. English. Therefore Anglai and Angulish (i.e. English) are
Sanskrit words deriving from ‘Anguli’.
2.
That
the word Britain too is of Sanskrit origin. The Sanskrit term was Brihat –
Sthan i.e. the Great Isles. In course of time Brihatsthan was corrupted to
Britain in popular speech. That Britain itself signified ‘the Great’ isles was
forgotten but the memory of ‘greatness’ persisted while the Sanskrit
connotation was forgotten. That led to the addition of the objective ‘Great’
which explains the current name Great Britain.
3.
That
this has a parallel elsewhere. The name ‘Nile’ (pronounced ‘Neel’) was given to
the Egyptian river by Indian explorers struck by its blue waters. Later its
Sanskrit meaning was forgotten. Nile (Neel) was taken to be a proper noun and
the adjective ‘Blue’ was added to it leading to the current name the ‘Blue
Nile’.
4. That the term Anglo-Saxon is Sanskrit ‘Angla
Saka Sunuh’ implying the descendants of the Sakas in England. Surnames like
Peterson, Anderson, Jacobson are of the Sanskrit, Hindu tradition of describing
a person as son of such and such. In some cases the English ending ‘Son’ is the
earlier Hindu ending ‘Sen’. Thus Anderson is the English corruption of the
Hindu name indrasen. Ireland is Arya
Sthan and Scotland is Kshatra-sthan. Wales in Sanskrit signifies a seaside
region.
5. That Hindu temples abounded in ancient Britain
when Vedic culture pervaded the West. It has been already explained above that
place-names ending in ‘shire’ testify to the existence of Shiva temples. Ancient Hindu temples lie in unrecognizable
ruins throughout Great Britain and Ireland. Christian fanaticism prevents
modern European scholars from publicizing them. One such famous temple existed
on the Hill of Tara, alias Taragarh, (in today’s Indian parlance), in Ireland.
The Hill of Tara consequently a sacred site on which Sanskrit-speaking Hindu
Kshatriya kings used to be crowned for centuries. A 5000 years-old Vedic temple
was discovered late in 1997 A. D. in Stanton Drew village in Somerset. The
ochre-colour of sacred Vedic tradition is represented in the tunics of that
colour worn by the British sovereigns Bodyguard.
6. That in Britain also had temples of
ochre-coloured stone as are common in India. One such stone known as the Stone
of Scon is of such holy, hoary Vedic antiquity that is forms part of the throne
on which every British sovereign is crowned. Garg was a Vedic sage who had his hermitage-school in Britain. His name
is currently malpronounced by British people as Jorje through spelled as
George. Another famous temple is the wel-known stonehenge. It has been
carbon-dated to be of 2000 B. C. The temple has astronomical marking to chart
the raising and setting of the sun and moon. Its presiding deity used to be
taken in a procession to the Avon river three miles away. The deity was so
consecrated as to be illumined by the rising sun’s rays on the longest day.
These are all hindu Vedic traditions. Ancient churches throughout Great Britain
and Europe are astronomically oriented which proves that they are captured
Hindu temples since Hindus were the only people known to be shaping their lives
day after day on astronomical considerations at that remote age. The
information about the Stonehenge and its above-mentioned implications is recorded
in the Encyclopaedia Britannica.
7. That an American professor, Lyle Borst has in
his book titled ‘Megalithic Software’ adduced that the Westminister Abbey and
St. Paul’s in London occupy the sites of ancient of ancient sun and moon
temples respectively. Godfrey Higgin’s
book titled “The Celtic Druids” leads valuable evidence indicating that Hindu
had colonised the British isles long before the Roman conquest. That book,
published in 1829 A. D. is available in the British Museum library in London.
Under Roman rule London was known as Londonium. This is a corruption of the
much ancient Sanskrit terms Nondanium signifying a pleasing place.
8.
That A
characteristic of Hinduism is that is a universal mode of life and code of
conduct which applies to all humanity from the very start of the universe.
Therefore according to Hinduism entire humanity is one brotherhood and the
whole globe is its common home.And since Hinduism recognizes that thinking
differs from person to person ( fi.Ms
fi.Ms efrfHkZ=k ) (as the Sanskrit adage goes) Hinduism does not demand
any dictatorial subservience to any prophet, any scripture or any specific mode
of worship or prater. Hinduism leaves everyone totally free to his or her own
spiritual thinking if any, and follow any mode and timing of prayer and worship
if at all. That all-pervasive and all-embracing broad-mindedness of Hinduism
alias Vedic culture includes in its wide sweep, like a loving, doting mother,
everybody from a stark atheist to a staunch theist unlike Islam and Christianity
subjecting everybody to one prophet, one scripture and one mode of worship.
9.
That From time-immemorial Vedic
hermitage-schools known as Gurukulam were conducted all over the world by
learned Sanskrit-speaking gurus i.e. teachers. Therefore the current English
word Curriculum is obviously an English malpronunciation of Sanskrit
‘Gurukulam’. The Vedic Guru was a Neeteacher teaching Raja-neeti, Dharma-neati,
Yuddhaneati etc. ‘Nee’ droppong-out from that term Neeteacher has led to the
current English word ‘teacher’. The term ‘student’ is a jumble of three
Sanskrit words Sa-tu-adhywant implying he (or she) is undergoing studies.
Education is an English malpronunciation of the Sanskrit term adhyayan. School
is an improper pronunciation of the Sanskrit word Shala as will be easily
realized if the letter ‘C’ retains its alphabetical pronunciation ‘si’ Sanskrit
‘a’ is intonated in the west as ‘O’. for instance Rama changes to Rama; Papa to
Pope, Naas to Nose etc. Similarly collage is the Sanskrit term ‘Shala-ja’
signifying an institution stemming from the end of schooling. Intermediate is
Sanskrit ‘Aantar-madhya – stha’ (vkareZ/;LFk)
meaning the period sandwiched between school and degree course. The Bachelor
degree (B. A, B.Sc, B.Com, LL.B, M.B.B.S. etc.) is incongruously conferred even
on married women in modern times (though the adjective ‘Bachelor’ is never
applicable to women in English) because in ancient Vedic hermitage-schools all
students used to be invariably unmarried male bachelors studying in Vedic
Gurukulams around the world, from about the age of 8 to 25. That degree still
conferred all over the world even in modern times despite the irrelevance of
one’s marital status, is clinching proof of worldwide Vedic culture in ancient
times. The ‘Master’ degree (M.A. or M.Sc.) is the Sanskrit Maha-Stir ( egkLrj ) signifying a
higher-than-ordinary (‘Bachelor’) level.
10. That the term ‘Bachelor’ is not only the
English equivalent of Sanskrit ‘Brahmachari’ but is actually a malpronunciation
of that Sanskrit word as is apparent from the letters ‘b-ch-r’ common to both.
Speaker addressing audiences exclaim ‘Ladies and Gentlemen’ which are Sanskrit
terms. ‘Lad’ and ‘Lady’ in English are the same as ‘Lada’ and Ladi and ‘Ladka’,
‘Ladki’ darling (boy and girl) in Hindi and also ‘Laadka, Laadki’ in Marathi.
‘Gentlemen’ is the Sanskrit term ‘Santulmana’ i.e. ‘persons of balanced minds’. Soup – the opening-course of English
meals is a Sanskrit word. Hence cooks at the Jagannath temple in Puri are known
as Soupkars. Modern Indian languages are derived from Sanskrit because Sanskrit
was the ancient spoken language of India. Similarly when modern European
languages are seen to be dialects of Sanskrit it is apparent that Sanskrit was
the spoken language of ancient Europe. That could be possible only if Europe
practiced Vedic culture and was ruled by Hindu kings.
11. That ‘Raja’ is a synonym of ‘raja’ as
may be seen in the words ‘Shiva-rays’, ‘Rai-Bahadur’, ‘Raisen’, ‘Raipur’ and
‘Rayalseema’. In the Indian Telugu language a king is known as ‘Rayulu’. King
Krishna Deva Rai of the Vijayanagar empire was known as ‘Krishnadeva-rayulu’.
From this it is apparent that the word ‘royal’ is the mis-spelled Sanskrit word
‘rayal’. Similar Sanskrit derivatives are dayalu (compassionate) from ‘daya’,
and krupalu (favourably disposed) from ‘Krupa’.
12. That the word ‘Majesty’ is the corrupt from
of the Sanskrit Maharaj-asti. The English title ‘Sir’ is Sanskrit ‘Sir’. Sir
Roy Henderson is, therefore, Sri Rai Indrasen. Mr. a short from of ‘Mister’ is
the Sanskrit term Maha-Stir signifying a person of a high order like Mahodaya.
13. That under the seat of that coronation
chair is a shelf which holds an orange-coloured stone slab. That slab is a
sacred relic associated with the coronations of British sovereigns from
time-immemorial because it is a memento of royal ancient Vedic Hindu royal
tradition. The stone is of the same genre and colour as the stone of the Red
Forts in Delhi and Agra. Those forts were built by Hindu kings when Delhi was
known as Indraprastha and Agra as Agranagar. The sacred relic known to
Britishers as the Stone of Scon is the Stone of Scond (son of the Vedic deity
Shiv) in whose temple in Scotland pre-Christian Vedic sovereigns of British
used to be coronated. That Vedic temple having been destroyed by Christian
vandals latter-day coronations have to make-do with a mere boulder from that
erstwhile royal temple of ancient Vedic Britain. The term scandinavia too
derives from Scond the commander-in-chief of the Divine army.
14. That in India walled-townships and forts are
known as ‘cote’ which is the same as ‘Kot’ as in Siddhakot, Agrakot, Lohakot,
Siakot, Akkalkot, Bagalkot, Lalkot, and Amarkot. In England too walled
townships and castles still bear the Sanskrit name ‘Cote’ as may he seen in
names like ‘Charlcote’ and ‘Northcote’. Likewise Agincourt in France, famous
for the battle won there by King Henry III of England, is the ancient Hindu
centre of fire-worship with the Sanskrit name Agnicote. Under Hindu rule, fire worship
was widely practiced on the European continent and the British isles. The
tradition still survives in Baletyne alias Balentine fires occasionally lighted
all over Europe. The word Baletyne alias Balentine is the Sanskrit word Balidan
referring to the sacrificial offering to the fire. Schoenbaum’s book titled
“Shakespeare - A Documentary of His Life” carries an illustration of young
Shakespeare hauled up for poaching, before Sir Thomas Lucy. In the background
is the walled castle or township ‘Charlcote’. Borough is an English
malpronunciation of the Sanskrit Pura since Sanskrit P of intonated in English
as B. Edinburgh, the capital is Scotland is a distortion of the Sanskrit term (osnkuke~ iqje~) Vedanam Puram the
township of the Vedas. The term Veda got corrupted to Edda in Europe.
15. That in British most topographical names are
Sanskrit in origin. The ending ‘shine’ is Sanskrit ‘eshwar’. Indian townships
are known as Lankeshwar, Tryambakeshwar, Mahabaleshwar etc. Similarly English
locations are known as Lancashire, Warwickshire, Hertfordshire etc. The
Sanskrit ending ‘eshwar’ spelled as ‘shire’ in modern English usage, signifies
a township around a Shiva temple. Therefore the suffix ‘shire’ is proof of
Shiva worship having been prevalent in England and on the continent. Specimen
Shiva Lingas of those times may still be seen in the Etruscan museum in the
Vatican in Rome. Christian archaeologists have suppressed those finds.
16. That the ending ‘bury’ as in Bloomsbury,
Seven Bury, Canterbury, Ainsbury, Shrewbury, is the Sanskrit termination ‘pury’
(i.e. locality) as in Krishnapury, Sudampury, and Jagnnathpury. ‘P’ changes to
‘B’ as Sanskrit ‘Poat’ becomes ‘Boat’ in English Distant Thailand which has
townships with indisputable Sanskrit names has townships called Cholbury,
Rajbury. This proves that tracing the English ‘bury’ ending to Sanskrit ‘pury’
is not far-fetched.
17. That the ending ‘ston’ or ‘ton’ as in
Kingston, Southampton, Hampton is Sanskrit ‘sthan’ as in Rajasthan and
Sindhusthan, Kingston is literally Rajasthan. Waterbury, is literally
Jalapury.The river ‘Thames’ pronounced as ‘Tames’ is the Sanskrit word ‘Tamasa’
since it is mostly enveloped in fog and is muddy. The river Tamasa is mentioned
in the Ramayana.
18. That the river Amber in Britain gets its
name from Sanskrit Ambhas (meaning ‘water’) says the Oxford Dictionary of Place
Names and Proper Names. English rivers could not bear Sanskrit names unless the
British isles were administered by Sanskrit speaking Vedic rules in ancient
times. ‘Ram’s Gate’, London is a famous
address which is reminiscent of an ancient Rama temple. In India too it is not
uncommon to have a Rama – Dwar i.e.
Rama’s Gate as an important, scared topographical location. Ramford has a
similar derivation. Liverpool was Lavapur named after Lava a son of Rama. Names
likes Sandringham, Birmingham are corrupt forms of the Sanskrit Hindu
termination ‘dham’ meaning ‘abode’ with ‘d’ dropping out. Sandringdam was Sri
Rang Dham. Birmingham was Brahmandham.
19. That Canterbury is a malpronunciation of the
Sanskrit term Sankarpury. Therefore the Archbishopric of Canterbury was a Vedic
priesthood prior to capture and conversion to Christianity around 597 A. D. The
room in churches where holy clerical apparel is kept is known as ‘Vestry’ from
Sanskrit ‘Vastra’ meaning appeal. The term Vestry too is purely Sanskrit and is
explained as the room where Vestry (i.e. apparel) is kept is Vestry. The term
‘friar’ is of Sanskrit origin. In Thailand and other Buddhist countries which
follow Sanskrit tradition a monk is known as (fra) ‘Phra’ so and so. Likewise
an English monk is also known from pre-Christian Sanskrit tradition as ‘Phra’
(Fra) an abbreviation of ‘Friar’ which is the corruption of the Sanskrit word
Pravar. The term ‘Saint’ is Sanskrit ‘Sant’. Biblical stanzas are known as
psalms (pronounced ‘saam’) because prior to Christianity it was ‘saams’ of the
Saam Veda (and other Vedas) which were recited in England and on the European
continent.
20. That An
idol of the Hindu Sun-god Mithras was found in the debris around the Houses of
Parliament in London during reconstruction-work after the World War II bombing
damage. Mother Mary of the Christians is no other
than the Hindu goddess Mariamma in a Christian garb. The word ‘underling’ in
English is Sanskrit ‘antarling’ signifying a smaller interior Shivling. Hindu
Shiva shrines have the customary double Shivlingas. The one on the ground floor
is big and prominent while the other in a pit in the nether storey is smaller
and not very prominent. Similar other
words in Sanskrit are antar-jnan (i.e. inner knowledge), antaratma (inner being
or soul). The word ‘tantrums’ in English is derived from the Sanskrit word
‘tantra’ which indicates that Hindu mantra-tantra (religious and esoteric
practice) were prevalent in ancient Britain. Minister is from Mantri.
21. That the English surname ‘Brahm’ is Sanskrit
‘Brahma’ as in ‘Brahman’. The name Abraham too derives from Brahma the Hindu
name for the Creator. The English exclamation ‘Ahoy’ is the Sanskrit
exclamation ‘Aho’. The English term ‘navy’ is the Sanskrit word ‘navi’. The
term ‘hullo’ to is of Sanskrit origin and is found in ancient Sanskrit
stage-plays when one character accosts another. ‘We’ in English derives from
‘weyam’ of Sanskrit. Similarly ‘you’ is Sanskrit ‘yuyam’. Is ‘h’ is dropped
from the words ‘that’ and ‘they’ could be seen to be ‘tat’ and ‘tey’ of
Sanskrit.
22. That ‘Sovereignty’ and ‘Suzerainty’ are both
malpronunciations of the Sanskrit compound ‘Swa-rajan-ity (Lo jktu~ bfr) ‘Diction’ is the
Sanskrit word Deekshan (nh{kka.k)
meaning the ‘Deeksha’ i.e. the tuition which the Guru imparts. Therefore the
term ‘Dictionary’ is Sanskrit (nh{kkarjh)
‘Deekshantari’ signifying a volume to be referred to in case any word in the
given Deeksha is not understood.
23. That
At the very out let me observe that there are problems and problems as there
are systems and systems. Modern world systems are getting increasingly complex
and consequently problems emanating from them are also getting increasingly
complex with each passing moment so much so that a modern man worth that
denomination cannot, like great Socrates, be content with observing that “know
thyself” and the problem as such would pose no further formidable challenges.
The problems of Indian Judges and Advocates, claiming our attention, query and
enquiry in this pamphlet, definitely fall within the ambit of such complex
problems affecting and afflicting our socio-economic-culture complex to the
very marrow of its bones, to the very innermost recesses of its foundations and
beings. Our systems needs judges ‘to set in judgement’ and advocates to assist
them along this line to the best of their aptitude, ability and accomplishment.
We have not as yet reached any-where nearer that millennium when ‘man would be
a law unto himself’ without special agencies charged with the onerous task of
enforcing law by interpreting its constitutional and procedural legal extent,
drift and scope. But the interpreters of law are human beings conditional by
great human environment that surrounds them, nay envelops them, like ‘the
infinite silence of spaces’, ready to ground them to dust, irrespective of
their subjective wishes and desires to the contrary. It is, thus obvious,
rather self-evident that they who are charged with the stupendous and almost
super-human task of sitting in judgement and assisting those in seats of
judgement must enjoy a measure of freedom from oppressive human conditions,
must not constantly find themselves dragged into a situation where ‘world is
too much with them’, must not, in other words, be too much chained to the
conditions which leave them with palsied hearts and atrophied heads devoid of
real and effective leisure, so very essential for judgement that are not only
just but also appear to be so. The same argument holds good with equal
relevance even in relation to the persons who are charged with the complex
tasks of assisting the interpreters of law in their effective discharge of
duties.
24. That this being the basic and principal
perspective of the problem dealt with in this pamphlet, let us examine the
whole issue in essence as well as in appearance, in content as well as in form,
in generic as well as in specific perspective.
25. That against the backdrop of this extensive
and intensive perspective, we would like to draw the attention of our
well-meaning and well-intentioned readers to the great anti-thesis that has
somehow or other, attached itself to the problems outlined in its skeleton
outlines. This anti-thesis of our precisely and briefly outlined thesis is
quite shocking and pathetic, nay tragic. Of course, it is tragic only to those
who are capable of felling and thinking and not to those who consciously or
sub-consciously prefer a state of mind which refuses to have any truck
whatsover with either thinking or feeling or both.
26. That What, then, are the transparent and
concrete manifestations of this deeply tragic anti-thesis of our thesis? These
are: (a) the great unconcern and indifference of the broader sections of our
people to the real dimensions of the problem, (b) the attitude of utter
complacency on the part intellectuals and the intelligentsia, supposedly the
most conscious elements of our society, and (c) extreme, almost indescribable,
apathy on the part of the government so much so that the problems outlined have
not even been essentially cognized to this date. I say essentially because
apparently there continues to be a heavy down-pour of pious utterances and
sentiments, exhortations and rhetorics ‘full of sound and fury signifying nothing’.
27. That Rhetorics are very high sounding things
indeed. They sometimes take even the most intelligent persons, as it were,
unawares. But they are like those women in one of Carlos Williams’ poems who
look dreams-like pretty while dressed but when they undress themselves, they
reveal themselves as ‘no Venuses’. Rhetorics have never been effective
substitutes for reality of emotions or cognitions; at worst, they have rather
come to stand for empty jargons which, instead of unfolding the problem, try to
cover and hide it. So in essence, though not in appearance, we arrive at a
point, a turn which exhibits the conclusion of a particular way of life not
with a bang but a whimper.
28. That this, in brief, is the essence, the
kernel of all the rhetorics indulged in by the government, meaning here the
executive, on this vexed and vexing problem of the judges and advocates. Tall
and high-sounding assurances and resolutions have not brought us anywhere
nearer the solution of the problem which is now assuming alarming dimensions in
times characterised by soaring prices and leaping rates of inflation. Times
seem ‘to be out of joints’ and the judges and advocate are bound to hear behind
their backs the inflation’s winged chariot driving nearer. In not too a distant
future they as well are bound to repeat the Hamletean cry “To be or not to be”
is the question. But in practice, if not in theory, the executive seems to
ignore this problem, or to put it more precisely, drown this problem in the
sound and fury of empty rhetorics and pious resolutions having no relevance to
the problem as such.
29. That all this may sound extremely
paradoxical to the uninitiated but then this is the essential behaviour mode of
the executive vis-à-vis this problem, one of the cardinal, concrete manifestations
of the awfully oppressive antithesis to our briefly outlined thesis. If the above outlined anti-thesis continues to operate
unchallenged we can easily visualize the likely synthesis to result from its
operation to its logical conclusion. To put it briefly, this synthesis would
maintain the status quo vis-a-vis the oppressive human conditions ready to
ground the judges as well as advocates to dust. This would certainly be its
operative part, the most effective part, which would constitute its essence,
its kernel, its crux. And what would be the nature of this resultant status quo
in the context of our troubled times, our times marked by soaring prices and
galloping inflation and earnings basically remaining the same as before, i.e.
as they used to be in normal times? This would, in practice, mean the erosion
of real earning, the lessening of real emoluments. So the resultant status-quo
would come practically to mean not even status quo; it would essentially mean a
step backwards in terms of real earnings, a sad retrogression even in the grab
of so-called status-quo.
30. That What a terrible and terrific synthesis
to think of in context of fact eroding earnings, soaring prices and mounting
inflation! And this is actually the synthesis that the executive is offering
the judges and advocates irrespective of their pious assurance, sonorous
resolutions, solemn exhortations and rhetorical recitations. And this synthesis
is being presented not to commoners for acceptance, but to judges and
advocates, who constitute the elite in our society.
31. That Our government has earned high fame for
framing decisions which are revised in a minute without implementation. And
then without a moment’s delay, as it were new decisions are arrvived at which
too are revised without the least qualm of conscience. And this endless series
of decisions and revisions reversed in a minute goes on with an unabated zeal
which ought to have been resersed for better and higher purpose and causes.
32. That but our government has not deemed it
necessary to bless judges and advocates even with decisions and revisions,
which are revered without implementation. So practically this elits of our
society has been left to its own fate and the oppressive human conditions have,
as it were, been given full freedom to fish in the troubled waters. Thus, in
relation to judges and advocates, the government, meaning executive, has been
behaving in the style of the Greek mythical goddess Genuse, with her two heads,
one turned backwards, meaning past, the other turned forwards, meaning future,
but the utterly oblivious of what is going on in the live present. But the
present is such a stubborn reality which refuses to be relegated to background,
to oblivion that easily. It asserts and reasserts itself in manifold ways to
the great astonishment of our executive so mush so that it enters its
water-tight compartments despite the executive’s avowed intention to the
contrary and plays havoc with its formulations, resolutions, decisions and
revisions.
33. That so the cleverly woven and interwoven
myth of governmental concern for the welfare of judges and advocates is finally
exploded and forced to dissolve itself into the thin air by the stubborn and
adamant realities which prove too much for the myth, including this one,
Reality of live conditions chaining judges and advocates to its chariot-wheel
emerges triumphant vanquishing all myths and fictions consciously or
subconsciously created by the government through its various propaganda
agencies and media. The naked fact, the fact and fact alone, as it were, starts
staring us all into our very eyes, declaring, as it were, from the house-tops
that before judges can so justice and advocates can assist them in doing
justice to the best of their aptitudes, abilities and consciousness, they
themselves should, nay must, receive justice in terms of actual lessening of
the oppressive human conditions that continue to tell heavily on them to this
date.
34. That
In history of human race as well as in the memory-desire pattern of
individuals who collectively constitute one of the prime motive forces of human
history, myths and realities have often been juxtaposed, rather counterposed
and justly so. Myths essentially constitute our memory-desire pattern, whereas
the realities constitute our actual human existence, both being essentially
intertwined and interdependent. But at a particular level of the development of
human consciously, myths came, whether consciously or unconsciously, to be
employed as so many camouflages, covering and hiding realities of actual human
existence from human purview, so they became coterminous with fancies and
fictions, got themselves transformed into deceiving elves, decidedly set upon
the task of depriving thinking people of their capacity to think their thoughts
to their logical conclusions. This consequently led to a sharp cleavage between
myths and realities and a terrible shattering of the bonds of interdependent
between the two. Henceforth myths stated getting juxtaposed and counterposed to
realities.
35. That Our government like many other
governments is fond of coverings and hiding the essence and kernel of a problem
with hues of deceptive appearance, hence it is very much prone to create myths
with a view to camouflaging realities. Instead of dehiding realities and
thereby creating conditions for changing them into less painful, less obnoxious
ones, our government has set itself the task of hiding them deeper and deeper
with the aid of myths of myths of manifold types and dimensions. Of late this proneness
to counterposing myths to realities on part of our government has assumed
alarmingly pathetic, rather tragic dimensions. Myths are deliberately or
unwillingly being offered as substituting for realities and people are asked to
submit to this white and blatant lie and accept it as cardinal value, as
‘gospel truth’. And through its intensive and extensive propaganda, the
government had been able to achieve a measure of success in this gory game of
hoodwinking quite a considerable section of our people, ut since the government
had miserably failed in checking the deepening and intensification of the
crisis, the hoodwinked are fast returning back to normal consciousness in terms
of getting deeply disillusioned with the myths created by the government.
36. That
If this be true about broader sections of common people of our society, we can
easily imagine what must be going on in the minds of the judges and advocates,
vis-à-vis the numerous myths devised by government in order to cover and hide
unpleasant realities of oppressive human conditions under which they have been
discharging and continue to discharge their onerous responsibilities and
duties, Constituting the elite in our society, they can learn independent of
their saltish tears and bitter experiences as well to a considerable extent
which common people, grounded by abysmal poverty, divided by competition and
enslaved by ignorance, are unable to so, at least at the present level of
development of their consciousness, their capacity to disentangle realities
from myths, their aptitude to dissociate illusions and appearance from
realities and essences. Therefore it can earnestly be hoped (may be it proves
another from of hoping against the hope) that our government would get rid of
the unproductive habit of weaving myths and fictions around the essences of the
problems as so many escaperoutes from unpleasant realities for itself and so
many traps for the unenlightened taking advantage of their oppressive
conditions of existence. The government, however, must learn that it is wrong
all along the line to take advantage of people’s miseries and subhuman
conditions of their existence. It is neither in the larger interest of the
people likely to be increasingly debased, dehumanised and degraded by
oppressive conditions nor the government Itself, which is bent upon
perpetuating these sub-human conditions knowingly, deliberately or unwillingly
and spontaneously. So far as the judges and advocates are concerned, the
executive will be well advised to mend its ways forthwith, to cease creating
and weaving myths, fancies and fictions because try as hard the executive may,
they cannot be easily hoodwinked and even if hoodwinked temporarily, they are
bound to recover from this state of affairs sooner than later, leading to a
greater and far-reaching crisis of confidence than the executive in its fond
hopes might have mentally prepared itself for. The executive must not overstep
its logical limits, it must stop its hide-and-seek game with myths and
realities and face the problems plaguing the judges and advocates centrally,
squarely and courageously by adopting bold theoretical and practical measures
which can give this extremely essential elite of our society a considerable
measure of freedom form oppressive human conditions of existence. In this
connection the executive will be well-advised not unnecessarily to lift the
veil of life with a view to engaging in futile acts and unproductive and barren
exercise into hair-splitting. Bold, unconventional and daring decisions of
practical relevance are urgently being called forth from government in order to
prevent the great crisis of confidence form developing any further fissures.
But if the government stubbornly refuses to read the writing on the wall, a
situation is soon to develop which would not be mush to its liking.
37. That looking at the problems in generic
outlines, the conclusion because irresistible that the government, meaning here
the executive, somehow or other, wants the judges and the advocates to follow
the famous cynical philosopher, Diogenes, if not in words then of course in
deeds. Bertrand Russel, the famous British Philosopher, has summed up the
life-style and behavioural mode of Diogenes in the following words :- “He decided to live like dog, and was therefore called
‘cynic’ which means ‘canine’. He rejected all conventions whether of religion,
of manners, of dress, of housing, of food, or of decency. One is told that he
lived in a tub, but Gilbert Murray assures us that this is a mistake : It was a
large pitcher, of the sort used in primitive times for burials. He lived like
an Indian Fakir, by begging. He proclaimed his brotherhood, not only with the
whole human race, but also with animals. He was a man about whom stories
gathered, even in his life time. Everyone known how Alexander visited him, and
asked if he desired any favour. Only to stand out of my light, he replied”.
38. That Well, Diogenes who happened to be a
disciple of Socrates (Antisthenes) could have lived and talked and argued along
the above stated line, but ordinary mortals cannot follow into his footsteps.
Thus, he constitutes more an exception than general rule, howsoever laudable.
It would be fond on the part of government to cherish such notions practically
and pragmatically, Further, Diogenes and they who followed him, did all this
voluntarily and under no compulsion from any outside authority whatsoever.
Their life-styles and behavioural modes, so to say, were conditioned by any
outside or external force or compulsorily enforcing agency in the name of
public decency, public code and public interest regulating the life styles and
behavioural modes of modern judges and advocates in both detail and depth, in
both essence and appearance, in both content and form. Therefore, the government
must not even subconsciously entertain such exceptional notions as general
guidelines.
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