Having spent time in the real world, interacting with real scholars, I know the real situation, which is that the AIT is still taught from all the important platforms. People who tell you diferently, live in a fantasy world and only interact with village bumpkins who accept their word for it; so as feedback they ultimately only hear their own opinions. Fortunately, we can ignore recent history including these Hindu will-o-the-wisps, and start work on the really available testimonies to ancient history.
GeoCurrents has the third part of the series of posts on the Vexatious History of Indo-European Studies. The latest one has a section on how it is dealt in India.
Meanwhile, the legacy of Müller and his peers have came under increasing attack from another quarter altogether, that of Indian nationalism. This school is epitomized in D. N. Tripathi’s edited collection of 2005 entitled A Discourse on Indo-European Languages and Cultures. The various contributors to this volume understandably object to the old narrative of the Aryan invasion of the sub-continent, a story that emerged in the 19th century from a combination of philological inquiry and racial science. According to this account, superior Aryans invaded South Asia in the Bronze Age, conquering and ruling over the indigenous dark-skinned people and then creating the caste system to ensure that the two groups remained distinct and unequal. Support for this theory was supposedly found in the Rigveda, one of humankind’s oldest text. Yet as Trautmann shows, this neat and simplistic narrative of Aryan invasion had actually been opposed by most of the leading European Sanskritologists of the 19th century. It has also been rejected by modern mainstream scholars, who deny stark racial divisions and tend to posit plodding infiltrations of Indo-European speakers into the Indian subcontinent, along with a gradual and complex development of caste ideology. And regardless of the seemingly clear division of South Asia into an Indo-European north and Dravidian south, it has long been recognized that the entire region shares numerous linguistic features, making it a Sprachbund or linguistic convergence zone.
There is no doubt whatever that the find at Lumbini is significant and fascinating. But Coningham et al (and Coningham himself) have overstated the claims for what this find signifies. In particular it tells us nothing whatever about the dates of the Buddha. What it tells us about is the dates of human occupation and use of the site at Lumbini. This is intrinsically interesting, but is only an outline that requires considerable filling in. Specifically it tells us nothing about who the occupants were. The authors of the article seem to have been carried away by the minutiae of the discovery and the assumption that all archaeology on an Asokan site is ipso facto Buddhist.
A while back I did a post on the origins of Aviyal. Maddy writes that in Travancore it was also known as Ramayyar kootu and has a post on Ramayyan Dalawa, who was Chanakya and Shakuni rolled into one.
If you were to study the successful reign of Marthanda Varma, you will quickly notice that there was one person who faithfully tended to him and guided him through those hectic days. In fact that person had been around even before MV took the throne, rightly or wrongly, from his uncle Rama Varma. The shrewd man was not only a Shakuni and Chanakya rolled in one, but also a very able administrator. Krishnan Raman or Ramayyan, that was his name, of Tamil Brahmin stock, was a good cook and a person of stern behavior, great logical outlook and acute intellect. Well, if you were to look at his story, you would be surprised at the involvement he had with the illustrious king, and not only that but you will also come across a large number of anecdotes attributed to him and retold even today. He is also considered to be the inventor of the Malayali dish Aviyal or what is sometimes termed as Ramayyar kootu in Travancore.
That’s the 6th anniversary of the carnival. If you have any links that are to be featured, please send them by any of these channels. The next carnival will be up on Feb 15th.
In 1941, a British official in Chennai received an anonymous letter which claimed that Subhas Chandra Bose had returned to India and was living in the premises of Sree Padmanabhaswamy Temple. The letter was forwarded to the dewan Sir C P Ramaswamy Iyer who immediately put a close watch around the area.
The letter, received by British officials in Calcutta and passed on to Murphy, said “Bose is in the near vicinity of Sree Anantha Padmanabha of Travancore and still further in the Rameswaram side..It then continued ‘he (Bose) has gone to find out the truth of Lord Sree Krishna’s teaching.'”
According to a docket in the Kerala State Archives, on seeing the letter, the then British Resident for the Madras State, Lieutenant Colonel G P Murphy, forwarded a copy of it to Dewan of Travancore Sir C P Ramaswamy Iyer requesting to “closely watch” the area around the grand temple.
The request was immediately complied with but no clue whatsoever of the possible visit of the Netaji, as Bose is endearingly called by his followers and admirers, was found around the temple complex.[British wanted Padmanabha temple watched for Subhas Bose]
PS: The Economic Times article claims that “The Sree Padmanabhaswamy Temple was built in the 18th century by King Marthanda Varma of the Travancore royal lineage”. They are off by more than a millenia.
The 8th century CE was a period of Hindu resurgence in Kerala. Adi Sankara, who wrote about Advaita with literary force and philosophic depth lived during this period. The Tamil poets—Saiva nayanars and Vaishnava azhvars—created large volumes of influential devotional literature and triggered a popular mass movement. Economically these were prosperous times due to extensive external trade. Devotion coupled with wealth resulted in a spurt of temple construction; rulers and lay people considered the construction and protection of temples as an essential social responsibility and donated generously.
Though the original shrine may have been built in the 6th century, it is during this period that we hear about Sri Padmanabhaswamy temple for the first time in Thiruvaimozhi of Nammazhvar. In ten verses Nammazhwar describes Thiruvananthapuram, one of the 108 sacred sites for Vaishnavites, as one which has “lots of trees, lots of fragrant flowers, and most beautiful gardens” and called it Ananthapura implying it was enclosed by walls. He also describes the idol of Vishnu as reclining on the venomous Adisesha, exactly the same way see him today.
Over the next millennia, Sri Padmanabhaswamy would see prosperity, war, and invasions—both domestic and foreign. Initially he was part of a small kingdom, but that small kingdom, under the leadership of a visionary king would grow to become one of the three major kingdoms of Kerala, encompassing not just South Kerala, but parts of Tamil Nadu as well. Eventually the kingdom would belong to him. He would also accumulate staggering amounts of wealth over centuries; a humbled Dutch captain and a powerful British Resident would among the many who would go before him with their offerings. The story of how this wealth came to be and how it was safely guarded by the priests and the royal family for all these years is inseparable from the history of Kerala. Source of wealth
In Cleopatra, a life, Stacy Schiff recounts how Egyptian temples stood at the center of religious and commercial life with the temple priest also moonlighting as a reed merchant. Such a system did not exist in Kerala. Its temples were never known for odious extravagance or opulence. Many other ancient kingdoms accumulated wealth by invading and plundering their neighbours, but according to historians, Sri Padmanabhaswamy’s cellars do not contain war booty. Then how did the temple accumulate so much wealth?
After the mention of the temple in the 8th-9th century by Nammazhwar, there is not much information for another three centuries. Around the 12th century, Venad, a small Kollam-based kingdom became an independent entity and Sri Kotha Keralavarma (1125 – 1155 CE) started the reconstruction of the temple which would go on for another six centuries. During this period, we hear about donations to the temple for the first time: silver by a nobleman in 1183 CE and ten golden lamps by Parantaka Pandya. Veera Keralavarma, ruler of Venad (1344 – 1350 CE), donated vast amounts of land and about 3000 pieces of gold to the temple in response to him being responsible for the death of a few Brahmins.
The current wealth has been retrieved from some of the six cellars around the sanctum sanctorum. These cellars existed around 550 years ago and there is mention of ornaments being retrieved from the cellars to decorate the painting of the king of Venad during that period. In 1686 CE, the temple was gutted by fire and there was no worship for three decades but the priceless valuables remained safe in the cellar. Just two years before the fire, Umayamma Rani, who would later flee due to an attack by a Mughal invader, donated various ornaments and silk to the temple. It is mentioned that such donations were moved to the cellar for safe keeping. When various kings ascended the throne, they too donated gold and other precious stones to Sri Padmanabhaswamy.
In the 17th century, the pettiness of the kings of small territories came quite handy to the Dutch who devoured Kochi, Kollam and various other kingdoms. Interfering in the internal affairs and exploiting the difference of opinion among the kings was the Dutch policy and by this they could eventually control the whole of Kerala and the lucrative spice trade. During this period, Travancore was whipsawed by a poor economy and constant conflict between temple administrators and noblemen.
This was a feud which had started at least a century earlier. Rules for managing the temples of Kerala were set as early as the 9th century when various noblemen met in Paravur. In 12th century, the committee which managed Sri Padmanabhaswamy temple used to frequently get together to make decisions, but the relationship between the king and the temple administrators was not always cordial. In the 17th century, during the time of Adityavarma (1672 – 1677 CE), a group of eight noblemen under the direct supervision of the king was responsible for the temple management. The temple administrators divided the temple property into eight and gave them to Nair chieftains for revenue collection. Soon a feud started with with the king’s men on one side and the rest of the administrators on the other side leading to a brief closure of the temple.
All this leads to the resolute and brilliant Marthandavarma, the founder of the kingdom of Travancore as well the person responsible for the the current state of the Sri Padmanabhaswamy temple. During this period of strife, Marthandavarma annexed the smaller kingdoms around Venad to create Travancore. He defeated the Dutch in the Battle of Kolachel in 1741, sixteen years before the Battle of Plassey. For India of that period, this was a distinction of some weight. The Dutch agreed to support the king in his fight against other European powers and the commander of the Dutch forces, Eustachius De Lannoy, became the commander-in-chief of the Travancore armed forces. De Lannoy too made donations to the temple and it is possible that the Dutch coins and the Belgium cut-glasses came from him.
Marthandavarma also embarked on a construction spree at the temple. The repairs and the construction of the buildings around it started in 1731 and was completed two years later. The current temple structure and the sanctum sanctorum were built during his period. Some of the underground cellars were strengthened with the aim of keeping the temple wealth safe from fire. In 1733, the idol of Sri Padmanabhaswamy was reconstructed using saligram silas (Ammonite fossils) bought from Gandaki River in Nepal. The construction of the temple tower which had started in 1566 CE, reached five stories high during this period and would be completed during the time of his successor. He also made arrangements for the main festival to be conducted twice a year.
This visionary king in a unique historical and spiritual move surrendered all his riches and the kingdom he built to the family deity on January 3, 1750 CE; he and his successors would rule the kingdom with the official designation of Padmanabhadasa or devotee of the deity. That arrangement continues till today.
Donations would continue to flow even during the British reign with the Resident offering generously to the temple. In 1932, when Chitra Thirunal ascended the throne, one of his first acts was to open these cellars and estimate the wealth; it was calculated to be around one crore rupees. If the temple had so much wealth, how did it survive looting by the insiders and the invaders? Appropriation of temple wealth was considered as one of the five great sins prescribed by the Dharmasastras and it may have prevented the looting of the temple by the administrators.
Though Mahmud of Ghazni, the Mughals and Tipu Sultan did not reach South Kerala, various Islamic invaders did attack Venad. In the 14th century, there is mention of Muslim invasion into the region and how it was spoiled by Iravi Ravivarma. Another successor, Adityavarma, who was responsible for constructing the Krishna temple and protective shelters for cows in 1374 CE too repelled such attacks. In 1690, a person referred to as “Mughal Sardar” attacked the southern border of Venad causing the regent Umayamma Rani to flee. Kottayam Kerala Varma who had come on pilgrimage from Malabar defeated this adventurer. On record
Since it does not contain war booty, did all the wealth, found in the underground cellars come via offerings by various devotees, kings, queens, and traders? Besides the temple inscriptions and royal decrees, the most detailed records of the assets come from what is known as the ‘Mathilakam records’ which are about 100,000 palm leaves stored in thousands of bundles, in the Kerala Archives. Some of these records were published, but a vast majority of them remain unwrapped; an effort was launched in 2009 to publish the rest, but the plan was abandoned in 2011 as the government does not employ anyone who can read the ancient script.
This is disappointing, since the royals kept meticulous records and if we could read them we would know the source of the Roman and Napoleonic era gold coins, Venetian ducats and drachmas as well as the solid gold idols of Sri Krishna and Vishnu. It could also help solve another mystery: In 1766, the Zamorin’s entourage fled from Malabar to Travancore, presumably after emptying the Calicut treasury, to escape the pillage of Haider Ali. The Zamorin took his own life than surrender. It is possible that some of that wealth reached Travancore treasury. If the records don’t mention this, an inventory of the items would reveal if there is any truth to this.
The discovery of the the wealth has caused various experts to advance theories on its origins including some indulging in imagination. Usually absence of facts causes myth to be created, but in this case speculation and hoary propaganda is unwarranted since the source of the wealth is well documented. If the government cannot find a specialist to translate the royal records, it should have them carefully digitised and published online, so that the job can be crowdsourced.
(The author wishes to thank Manmadhan Ullatil (for pointing out the Calicut link), Lakshmi Srinivas, Nikhil Narayanan, R N Iyengar and @NR_Tatvamasi for sharing information. This article was published in Aug 2011 issue of Pragati)
A Sreedhara Menon, ;A survey of Kerala history(Sahitya Pravarthaka Co-operative Society [Sales Dept.]; National Book Stall, 1967).
manasa-taramgini has an interesting post which goes into the question of illiteracy of Indo-Aryans. This TED talk will provide a good introduction to the subject.
Indeed when one analyzes the early brAhmI inscriptions from megalithic sites in India and Lanka they routine co-occur with graffiti. The dravidianist Mahadevan claims that the use of these symbols especially in sites in Karnataka, Tamil Nadu and Lanka means that the Indus people were Dravidians – they continued to use the script after being pushed South by the Arya-s. What he seems to conveniently forget is that brAhmI, which is also found in these inscriptions to encode Tamil, is also used to encode Indo-Aryan languages and was primarily developed for the latter.
The book takes you through the excavations of stupas spread across the terai region on the border of India and Nepal towards the end of late 19th century. A stupa that lies in the estate that belonged to an English family is discovered by accident and then carefully excavated by the owner of the estate. All the finds of the excavation that included stone caskets with bone relics and a whole lot of items in precious metals, stones and gems are recorded and shared with the archeological authorities of that time. One of the caskets has an inscription on it that went around the world for an interpretation and is commonly believed to say that the bone relics belong to the Buddha himself, a part of the relics received by his kinsmen when they were divided into 8 parts.
We are all familiar with Buddha’s biography. But did you know that there was a less familiar version in Ariyapariyesanā Sutta without the trappings of the melodramatic one? Jayarava has a post on this
Another interesting thing about this passage is that his mother and father — mātāpita — are unwilling witnesses to his leaving. He doesn’t sneak out at night, there is no servant, no horse, none of the rich symbolism of later times. Notice in particular that his mother is present. The Buddha’s mother seems not to have died in childbirth in this account. The stories of her death were presumably part of some important legendary strand that is not unlike the sanctity attached to Mary, the mother of Jesus. Though early Buddhists rejected most notions of Brahmanical ritual purity this is not true of later Buddhists.
Since the major news of the month is the discovery of staggering wealth in the underground cellars of Sree Padmanabhaswamy temple, here is a backgrounder from offstumped.
The first is the covenant from 1949 that was entered into by the states of Travancore and Cochin. In that covenant is clearly described the manner in which the Trust of the Padmanabhaswamy Temple will be managed.
The second and perhaps most pertinent to the current debate is an extensive piece in the Chicago Tribune from May 1932 on Gold exports from India to Britain which specifically describes both the manner in which wealth was contributed to the Temple in Thiruvananthapuram as well as an estimate on both the annual value of the contributions and the total wealth in the vault.
Stone masons were employed to cut the large boulder into required size and the mathilakam records states that Nair and Ezhava labourers toiled for days to get the large boulder to the worksite near Sree Padmanabha Swamy temple. A large cart with huge wooden wheels was made for the purpose of transportation and the stone was hauled by elephants. A new road was made by the labourers, connecting the granite quarry to the temple. The road running through Poojappura, Karamana, Aranoor, Chalai and connecting to Sree Padmanabha Swamy temple is still in use. A small guild of stone masons was located near the quarry and they were assigned the task of hewing granite blocks into required size for making the pillars and roof slabs. The descendants of these masons still live there.
Vasco was destined for Cochin, some eight weeks later, and was by then very sick. It became clear that he was dreadfully ill, and rumors swirled around the Portuguese bureaucracy. Questions like who would take over and what their responsibilities were going to be, bounced back and forth. The interesting question was what his ailment was all about. Some said it was malaria and some said nothing. But later studies point out that he had contracted anthrax.
If you find interesting blog posts on Indian history, please send it to varnam.blog @gmail or as a tweet to @varnam_blog. The next carnival will be up on Aug 15th.