Preserving World Heritage, Thanjavur temple: ASI side of the story.

Preserving World Heritage, Thanjavur temple: ASI side of the story.

See the Dinamani (Tamil daily) report of May 5, 2008 at: http://janajaati.blogspot.com/2008/08/imminent-danger-to-thanjavur-big-temple.html

https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj4TP0I4qIUpTj2EnjRKw3R94Q_TbJh7HSxX5uWof2jiBM9LEPkk55Hd19zssONt8eBdUEjyC-sz3Ua1bKNIeqMhdZ89tIKUE6KamdTa7bxLGv5KYpppv58CdBX8vs0ksKh9BW4Hw/s1600-h/thanjavur1.jpg

Let us hope that ASI is alive to its responsibilities mandated under law to care for the heritage monuments and responds with alacrity, with compassion and promptly to public concerns.

kalyanaraman

Brihadishwara renovation in full swing
Monday August 25 2008 02:04 IST
V Gangadharan | ENS

http://www.newindpress.com/images/aug08%5CIIT%20MADRAS%20RESURCH.jpg

PRESERVING HERITAGE: The adhishtana moulding or Kumudam that was removed. It will be fixed after the IIT submits its report.

CHENNAI: The Archaeological Survey of India (ASI) is waiting for a scientific report to restore an important stone fixture at the Brihadishwara temple in Thanjavur, a world heritage monument, where the restoration work is almost over.

According to Superintending Archaeologist, ASI, Chennai Circle, Sathyabama Badrinath, the strengthening work of the foundation structure at the northern cloister of the mandapam area, an essential feature of the restoration exercise, was over.

Asked, whether the ASI was replacing the ancient stone slabs and ceiling structures with new ones, the ASI official said that only those, which had lost the load bearing capacity, were being replaced.

“We always try to restore only the original and using of new slabs is very rare.” On apprehensions raised by some local residents that the ancient stone fixture at the northeastern part of the main shrine – the adhistana moulding, also known as Kumudam – was broken during the conservation work, Sathyabama said it was not true.

“The moulding was old and dilapidated and it was removed,” she said.

The ASI has sought a scientific report from the Indian Institute of Technology and the moulding would be fixed only after getting the report.

Responding to a question, the top ASI official said the Maratha paintings of the 16th and 17th centuries were being preserved.

Asked about the precautions being taken by the ASI in view of the damage caused to some inscriptions before, she claimed that nothing was damaged by the workers. “Our officials are watchful and have sensitised the workers about the importance of the work they do.”

http://www.newindpress.com/NewsItems.asp?ID=IE920080825020408&Page=9&Title=Chennai&Topic=0&v

Imminent danger to Thanjavur Big Temple -- GP Srinivasan

http://janajaati.blogspot.com/2008/08/imminent-danger-to-thanjavur-big-temple.html
IMMINENT DANGER TO THANJAVUR BIG TEMPLE
By G.P.Srinivasan
Thanjavur. August 17,2008.

ASI (Archelogical Survey of India), department under Government of India, has been engaged in renovation work in the Brihadeshwara Temple, popularly known as the Big temple for the past one year. This is the present state of parts of the temple after the so called renovation . (Please See Photos http://janajaati.blogspot.com/2008/08/imminent-danger-to-thanjavur-big-temple.html ). In the name of conservation many valuble inscriptions, pillars, manadapam, shrines and original art have been destroyed beyond repair and rendered beyond recovery leading to irreparable loss to the great Hindu heritage. The temple was apparently built like a jig saw puzzle. Each stone was weighed and balanced precisely vis-a-vis the whole complex structure; selected strictly according to agamas and shilapasastra and assembled like a mammoth jig saw puzzle. One has to know high level geometry and complex trignometry, material sciences and ancient temple architecture to understand the complex temple.

Over the years I have visited the temple at least 100 times and was taken around by experts in field. The entire gopuram was covered by Raja Raja Chola by Gold leaf coating known as Veli. When Malik kafur invaded South India, he not only destroyed two tiers on the ardha mandapam, but also vandalised many parts of the temple. The temple remained under disuse for centuries and rebuilt by later day kings .The British and French had used the huge ramparts of the temple as their garrison to make long history short.

Last year when the ASI dismantled some portions of the huge complex by untrained contractors, who were never trained in ancient methods of construction technology adopted by the King for constructing the Temple. Now they are having a tough time, as seen from the piles of wreckage which they dismantled for conservation, but now do not know how to it !

ASI lacks the skills technology and the minute care adopted in foreign countries for conservation. The temple complex resembles a war torn zone like Iraq. The temple has been reduced to piles of broken pillars and beams. This ancient temple, which withstood the test of time, many floods, rains and earthquakes, is in imminent danger. Please read further. It is shocking to note the marks of granite cutters . They have been used to remove blocks of stone called "kumudappadai" lotus motifs that adorn the outside walls of the huge temple. What Malik kafur could not do the, ASI is doing !

Rajarajeswaram more popularly known as the Big Temple (at Thanjavur in Tamil Nadu, India), was built a millennium ago by the Chola emperor Raja Raja I. The UNESCO has declared it as a World Heritage monument. It is completely under the control of the Archaeological Survey of India. The Thanjavur Palace Devastanam is in charge of the temple's religious administration only. It is the living monument testifying eloquently to the multi-foliate grandeur of the Chola Empire. It is a treasure-house of art, architecture, sculpture, painting, music, dance and the like, of Thamizhakam. It fosters the traditional Vedic and Agamic culture. It is hailed as the Devalaya Chakravarti. During the last one year systematic vandalism is taking place within the sacred premises of this great shrine in the name of conservation. Millennium- old inscriptions are getting shattered into smithereens. This is done under the blessed auspices of the Archaeological Survey of India. Portions of the Northern circumambulatory mandapam, the upapeetam and the athishtanam of the Maha Mantapam as also the inner part of the Sri Vimana are systematically destroyed in the name of restoration.
The circumambulatory mandapam was built by the Emperor's General known as Krishnan Raman alias Mummudi Chola Brahamaraya. These inscriptions bear testimony to the oral orders issued by the Great Emperor. A good many inscriptions were etched on the pillars, walls and basement. In these, only one pillar was slightly damaged during the invasion of the French and the British armies. However, the Maharatta Rulers, with great care, restored the pillar. The other pillars and also the roof-area of the Mandapam remained intact. Alas, the pillars treasuring these inscriptions, the cross-beams of the roof and also the ceiling stones have been broken to bits and thrown away. Replacement through fresh stones is at work. These new stones bear no comparison to the old ones at all. Moreover, the stones laid as foundation by Raja Raja have been uprooted, dismantled and carted away. It is said, lorry loads of stones have been sold secretly.
In addition to dismantling the stones in the adhistanam and upapeetam pertaining to Mahamandapam, granite-cutters have substantially damaged the Kumudappadai, thus in the process of weakening the building.
The inner plastering of the Sri Vimana had been totally removed as a consequence of which rain water seeps into the building and utterly spoils the ancient paintings. As the protecting nets in the Sri Vimana have been removed, the Sri Vimana has become as asylum of bats. Sooner or later the sacred Vimana will be filled with the excrement of bats and noxious bad odour will pervade God's tower. The conservation is being done by untrained contractors and one shudder to think of immense damage which is imminent. May lord Siva save himself! Or else Hindus must step in to save the temple immediately to save the house of Lord Siva! Hindus must approach the UNESCO immediately to save the Temple from further destruction and for immediate restoration.

19 August 2008

From:
S. Kalyanaraman, Ph.D.,
Sarasvati Research Centre, Chennai 600015

To:
Hon'ble Smt. Ambika Soni,
Union Minister for Culture,
Govt. of India, New Delhi TEL. -26499332, 26494199, 26494652Fax 26494652, 9868181830(M)22, Akbar Road, New Delhi

cc: Hon'ble Smt. Sonia Gandhi, UPA Chairperson, New Delhi soniagandhi@sansad.nic.in Fax: +91 (0)1123017047
cc: Hon'ble Dr. Manmohan Singh, Prime Minister of India, New Delhi manmohan@sansad.nic.in pmosb@pmo.nic.in Tel.Telephone: 91-11-23012312.
Fax: 91-11-23019545 / 91-11-23016857 Tel. 23018939, 23011156, 23018907, 23019334, 23015470
cc: Hon'ble Chief Minister of Tamil Nadu, Thiru Kalaignar Mu. Karunanidhi, Chennai. cmcell@tn.gov.in

Dear Smt. Ambika Soni ji,

I am bringing to your notice a serious report which should be of immediate concern to the Govt. of India and requesting you to take immediate remedial action.

We will be constrained to bring the state of affairs in Archaeological Survey of India to the notice of UNESCO since what is happening to the World Heritage Monument of Thanjavur Brihadis'vara Temple is a matter of concern for the civil societies and all citizens of the world.

In the wake of the callous approach of UPA Government to attempted destruction of Rama Setu and humiliation of the Hindu pilgrims to Amarnath shrine, this act of state-sponsored vandalism in a World Heritage Monument is serious issue which should receive your immediate intervention.

Thanking you for your consideration and hoping for IMMEDIATE corrective action,

Yours truly,

Dr. S. Kalyanaraman
Sarasvati Research Centre,
Chennai 600015 kalyan97@gmail.com

http://janajaati.blogspot.com/2008/08/imminent-danger-to-thanjavur-big-temple.html

(including 4 photographs of ongoing destruction of the world heritage monument in Thanjavur)

Mere apology from colonial regimes not enough. Pay up.

Kevin Rudd should be complimented for Australia's apology to aborigines.

This trend of recognizing human rights violations should continue.

I suggest that in addition to an apology to all Indians and erstwhile colonies of imperial British Empire, concrete steps should be announced by the legatee of the British colonial regime, namely the British Government.

Some concrete, minimum steps are:

1. Acknowledgint the colonial loot from India (and other Indian Ocean nations including Pakistan, Bangladesh, Afghanistan, Srilanka, Burma).

2. Working out and paying up the reparations to compensate for the loot.

3. Payment of compensation for desiccating the social fabric by introducing divisive policies such as the induction of an alien, disgusting phenomenon called the 'caste' which is derived from a Portuguese word, 'casta'.

4. Accounting for and acknowledging the part played by the colonial regime for the Bengal famine which resulted in a genocide of millions of people.

I will end with a quote from Will Durant’s ‘The Case for India’:

“As for America,…let them ferret out the facts and pour them forth among their people, until not an American will be left to stand by in ignorant comfort while one-fifth of mankind is on Golgotha…Lajpat Rai, Columbia University student, founder of the Arya-Somaj, inscribed to America in the following words the great book, Unhappy India, which he left unfinished when he was struck down as he marched unarmed in a peaceful parage: [quote] DEDICATED With love and gratitude to those numberless American men and women who stand for the freedom of the world; who know no distinctions of color, race, or creed; and who prefer a religion of lve, humanity, and justice. To them the oppressed people of the earth look for sympathy in their struggle for emancipation, and in them is centred the hope of world-peace. [unquote] What more could be said? How could we read these words without offering to India some sign of understanding and gratitude.”

Yes, indeed, the world owes India some understanding, gratitude and also recompense. In the global economy, compensation has to go beyond mere words of sympathy. India should rise again to its rightful place in the world polity by spearheading the constitution of Indian Ocean Community.

Kalyanaraman

Text of Australian Prime Minister Kevin Rudd's apology to Aborigines

February 13, 2008

I move: That today we honour the indigenous peoples of this land, the oldest continuing cultures in human history.

We reflect on their past mistreatment.

We reflect in particular on the mistreatment of those who were stolen generations - this blemished chapter in our nation's history.

The time has now come for the nation to turn a new page in Australia's history by righting the wrongs of the past and so moving forward with confidence to the future.

We apologise for the laws and policies of successive parliaments and governments that have inflicted profound grief, suffering and loss on these our fellow Australians.

We apologise especially for the removal of Aboriginal and Torres Strait Islander children from their families, their communities and their country.

For the pain, suffering and hurt of these stolen generations, their descendants and for their families left behind, we say sorry.

To the mothers and the fathers, the brothers and the sisters, for the breaking up of families and communities, we say sorry.

And for the indignity and degradation thus inflicted on a proud people and a proud culture, we say sorry.

We the Parliament of Australia respectfully request that this apology be received in the spirit in which it is offered as part of the healing of the nation.

For the future we take heart; resolving that this new page in the history of our great continent can now be written.

We today take this first step by acknowledging the past and laying claim to a future that embraces all Australians.

A future where this parliament resolves that the injustices of the past must never, never happen again.

A future where we harness the determination of all Australians, indigenous and non-indigenous, to close the gap that lies between us in life expectancy, educational achievement and economic opportunity.

A future where we embrace the possibility of new solutions to enduring problems where old approaches have failed.

A future based on mutual respect, mutual resolve and mutual responsibility. A future where all Australians, whatever their origins, are truly equal partners, with equal opportunities and with an equal stake in shaping the next chapter in the history of this great country, Australia.

There comes a time in the history of nations when their peoples must become fully reconciled to their past if they are to go forward with confidence to embrace their future.

Our nation, Australia, has reached such a time.

That is why the Parliament is today here assembled: to deal with this unfinished business of the nation, to remove a great stain from the nations soul and, in a true spirit of reconciliation, to open a new chapter in the history of this great land, Australia.

Last year I made a commitment to the Australian people that if we formed the next government of the Commonwealth we would in Parliament say sorry to the stolen generations.

Today I honour that commitment.

I said we would do so early in the life of the new Parliament. Again, today I honour that commitment by doing so at the commencement of this the 42nd parliament of the Commonwealth.

Because the time has come, well and truly come, for all peoples of our great country, for all citizens of our great commonwealth, for all Australians - those who are indigenous and those who are not - to come together to reconcile and together build a new future for our nation.

Some have asked, Why apologise?

Let me begin to answer by telling the Parliament just a little of one person's story - an elegant, eloquent and wonderful woman in her 80s, full of life, full of funny stories, despite what has happened in her life's journey, a woman who has travelled a long way to be with us today, a member of the stolen generation who shared some of her story with me when I called around to see her just a few days ago.

Nanna Nungala Fejo, as she prefers to be called, was born in the late 1920s.

She remembers her earliest childhood days living with her family and her community in a bush camp just outside Tennant Creek.

She remembers the love and the warmth and the kinship of those days long ago, including traditional dancing around the camp fire at night.

She loved the dancing. She remembers once getting into strife when, as a four-year-old girl, she insisted on dancing with the male tribal elders rather than just sitting and watching the men, as the girls were supposed to do.

But then, sometime around 1932, when she was about four, she remembers the coming of the welfare men.

Her family had feared that day and had dug holes in the creek bank where the children could run and hide.

What they had not expected was that the white welfare men did not come alone. They brought a truck, two white men and an Aboriginal stockman on horseback cracking his stockwhip.

The kids were found; they ran for their mothers, screaming, but they could not get away. They were herded and piled onto the back of the truck.

Tears flowing, her mum tried clinging to the sides of the truck as her children were taken away to the Bungalow in Alice, all in the name of protection.

A few years later, government policy changed. Now the children would be handed over to the missions to be cared for by the churches. But which church would care for them?

The kids were simply told to line up in three lines. Nanna Fejo and her sister stood in the middle line, her older brother and cousin on her left. Those on the left were told that they had become Catholics, those in the middle Methodists and those on the right Church of England.

That is how the complex questions of post-reformation theology were resolved in the Australian outback in the 1930s. It was as crude as that.

She and her sister were sent to a Methodist mission on Goulburn Island and then Croker Island. Her Catholic brother was sent to work at a cattle station and her cousin to a Catholic mission.

Nanna Fejo's family had been broken up for a second time. She stayed at the mission until after the war, when she was allowed to leave for a prearranged job as a domestic in Darwin. She was 16. Nanna Fejo never saw her mum again.

After she left the mission, her brother let her know that her mum had died years before, a broken woman fretting for the children that had literally been ripped away from her.

I asked Nanna Fejo what she would have me say today about her story. She thought for a few moments then said that what I should say today was that ''all mothers are important''.

And she added: ''Families - keeping them together is very important. It's a good thing that you are surrounded by love and that love is passed down the generations. That's what gives you happiness.''

As I left, later on, Nanna Fejo took one of my staff aside, wanting to make sure that I was not too hard on the Aboriginal stockman who had hunted those kids down all those years ago.

The stockman had found her again decades later, this time himself to say, sorry. And remarkably, extraordinarily, she had forgiven him.


Nanna Fejo's is just one story. There are thousands, tens of thousands of them: stories of forced separation of Aboriginal and Torres Strait Islander children from their mums and dads over the better part of a century.

Some of these stories are graphically told in Bringing Them Home, the report commissioned in 1995 by Prime Minister Keating and received in 1997 by Prime Minister Howard.

There is something terribly primal about these firsthand accounts. The pain is searing; it screams from the pages. The hurt, the humiliation, the degradation and the sheer brutality of the act of physically separating a mother from her children is a deep assault on our senses and on our most elemental humanity.

These stories cry out to be heard; they cry out for an apology.


Instead, from the nation's Parliament there has been a stony, stubborn and deafening silence for more than a decade; a view that somehow we, the Parliament, should suspend our most basic instincts of what is right and what is wrong; a view that, instead, we should look for any pretext to push this great wrong to one side, to leave it languishing with the historians, the academics and the cultural warriors, as if the stolen generations are little more than an interesting sociological phenomenon.

But the stolen generations are not intellectual curiosities. They are human beings, human beings who have been damaged deeply by the decisions of parliaments and governments. But, as of today, the time for denial, the time for delay, has at last come to an end.

The nation is demanding of its political leadership to take us forward. Decency, human decency, universal human decency, demands that the nation now step forward to right an historical wrong. That is what we are doing in this place today.

But should there still be doubts as to why we must now act, let the Parliament reflect for a moment on the following facts: that, between 1910 and 1970, between 10 and 30% of indigenous children were forcibly taken from their mothers and fathers; that, as a result, up to 50,000 children were forcibly taken from their families; that this was the product of the deliberate, calculated policies of the state as reflected in the explicit powers given to them under statute; that this policy was taken to such extremes by some in administrative authority that the forced extractions of children of so-called mixed lineage were seen as part of a broader policy of dealing with the problem of the Aboriginal population.

One of the most notorious examples of this approach was from the Northern Territory Protector of Natives, who stated: ''Generally by the fifth and invariably by the sixth generation, all native characteristics of the Australian Aborigine are eradicated. The problem of our half-castes'' - to quote the protector - ''will quickly be eliminated by the complete disappearance of the black race, and the swift submergence of their progeny in the white''.

The Western Australian Protector of Natives expressed not dissimilar views, expounding them at length in Canberra in 1937 at the first national conference on indigenous affairs that brought together the Commonwealth and state protectors of natives.

These are uncomfortable things to be brought out into the light. They are not pleasant. They are profoundly disturbing.

But we must acknowledge these facts if we are to deal once and for all with the argument that the policy of generic forced separation was somehow well motivated, justified by its historical context and, as a result, unworthy of any apology today.

Then we come to the argument of intergenerational responsibility, also used by some to argue against giving an apology today.

But let us remember the fact that the forced removal of Aboriginal children was happening as late as the early 1970s.

The 1970s is not exactly a point in remote antiquity. There are still serving members of this Parliament who were first elected to this place in the early 1970s.

It is well within the adult memory span of many of us.

The uncomfortable truth for us all is that the parliaments of the nation, individually and collectively, enacted statutes and delegated authority under those statutes that made the forced removal of children on racial grounds fully lawful.

There is a further reason for an apology as well: it is that reconciliation is in fact an expression of a core value of our nation - and that value is a fair go for all.

There is a deep and abiding belief in the Australian community that, for the stolen generations, there was no fair go at all.

There is a pretty basic Aussie belief that says that it is time to put right this most outrageous of wrongs.

It is for these reasons, quite apart from concerns of fundamental human decency, that the governments and parliaments of this nation must make this apology - because, put simply, the laws that our parliaments enacted made the stolen generations possible.


We, the parliaments of the nation, are ultimately responsible, not those who gave effect to our laws. And the problem lay with the laws themselves.

As has been said of settler societies elsewhere, we are the bearers of many blessings from our ancestors; therefore we must also be the bearer of their burdens as well.

Therefore, for our nation, the course of action is clear: that is, to deal now with what has become one of the darkest chapters in Australia's history.

In doing so, we are doing more than contending with the facts, the evidence and the often rancorous public debate.

In doing so, we are also wrestling with our own soul.

This is not, as some would argue, a black-armband view of history; it is just the truth: the cold, confronting, uncomfortable truth - facing it, dealing with it, moving on from it.

Until we fully confront that truth, there will always be a shadow hanging over us and our future as a fully united and fully reconciled people.

It is time to reconcile. It is time to recognise the injustices of the past. It is time to say sorry. It is time to move forward together.

To the stolen generations, I say the following: as Prime Minister of Australia, I am sorry.

On behalf of the Government of Australia, I am sorry.

On behalf of the Parliament of Australia, I am sorry.

I offer you this apology without qualification.

We apologise for the hurt, the pain and suffering that we, the parliament, have caused you by the laws that previous parliaments have enacted.

We apologise for the indignity, the degradation and the humiliation these laws embodied.

We offer this apology to the mothers, the fathers, the brothers, the sisters, the families and the communities whose lives were ripped apart by the actions of successive governments under successive parliaments.

In making this apology, I would also like to speak personally to the members of the stolen generations and their families: to those here today, so many of you; to those listening across the nation - from Yuendumu, in the central west of the Northern Territory, to Yabara, in North Queensland, and to Pitjantjatjara in South Australia.

I know that, in offering this apology on behalf of the Government and the Parliament, there is nothing I can say today that can take away the pain you have suffered personally.

Whatever words I speak today, I cannot undo that.

Words alone are not that powerful; grief is a very personal thing. I ask those non-indigenous Australians listening today who may not fully understand why what we are doing is so important to imagine for a moment that this had happened to you.

I say to honourable members here present: imagine if this had happened to us. Imagine the crippling effect. Imagine how hard it would be to forgive.

My proposal is this: if the apology we extend today is accepted in the spirit of reconciliation, in which it is offered, we can today resolve together that there be a new beginning for Australia.

And it is to such a new beginning that I believe the nation is now calling us. Australians are a passionate lot. We are also a very practical lot.


For us, symbolism is important but, unless the great symbolism of reconciliation is accompanied by an even greater substance, it is little more than a clanging gong.

It is not sentiment that makes history; it is our actions that make history. Today's apology, however inadequate, is aimed at righting past wrongs. It is also aimed at building a bridge between indigenous and non-indigenous Australians - a bridge based on a real respect rather than a thinly veiled contempt.

Our challenge for the future is to cross that bridge and, in so doing, to embrace a new partnership between indigenous and non-indigenous Australians - to embrace, as part of that partnership, expanded Link-up and other critical services to help the stolen generations to trace their families if at all possible and to provide dignity to their lives.

But the core of this partnership for the future is to close the gap between indigenous and non-indigenous Australians on life expectancy, educational achievement and employment opportunities.

This new partnership on closing the gap will set concrete targets for the future: within a decade to halve the widening gap in literacy, numeracy and employment outcomes and opportunities for indigenous Australians, within a decade to halve the appalling gap in infant mortality rates between indigenous and non-indigenous children and, within a generation, to close the equally appalling 17-year life gap between indigenous and non-indigenous in overall life expectancy.

The truth is: a business as usual approach towards indigenous Australians is not working.

Most old approaches are not working.

We need a new beginning, a new beginning which contains real measures of policy success or policy failure; a new beginning, a new partnership, on closing the gap with sufficient flexibility not to insist on a one-size-fits-all approach for each of the hundreds of remote and regional indigenous communities across the country but instead allowing flexible, tailored, local approaches to achieve commonly-agreed national objectives that lie at the core of our proposed new partnership; a new beginning that draws intelligently on the experiences of new policy settings across the nation.

However, unless we as a Parliament set a destination for the nation, we have no clear point to guide our policy, our programs or our purpose; we have no centralised organising principle.

Let us resolve today to begin with the little children, a fitting place to start on this day of apology for the stolen generations.

Let us resolve over the next five years to have every indigenous four-year-old in a remote Aboriginal community enrolled in and attending a proper early childhood education centre or opportunity and engaged in proper pre-literacy and pre-numeracy programs.

Let us resolve to build new educational opportunities for these little ones, year by year, step by step, following the completion of their crucial pre-school year.

Let us resolve to use this systematic approach to build future educational opportunities for indigenous children to provide proper primary and preventive health care for the same children, to begin the task of rolling back the obscenity that we find today in infant mortality rates in remote indigenous communities up to four times higher than in other communities.

None of this will be easy. Most of it will be hard, very hard. But none of it is impossible, and all of it is achievable with clear goals, clear thinking, and by placing an absolute premium on respect, cooperation and mutual responsibility as the guiding principles of this new partnership on closing the gap.

The mood of the nation is for reconciliation now, between indigenous and non-indigenous Australians. The mood of the nation on indigenous policy and politics is now very simple.

The nation is calling on us, the politicians, to move beyond our infantile bickering, our point-scoring and our mindlessly partisan politics and to elevate this one core area of national responsibility to a rare position beyond the partisan divide.

Surely this is the unfulfilled spirit of the 1967 referendum. Surely, at least from this day forward, we should give it a go.

Let me take this one step further and take what some may see as a piece of political posturing and make a practical proposal to the opposition on this day, the first full sitting day of the new Parliament.

I said before the election that the nation needed a kind of war cabinet on parts of indigenous policy, because the challenges are too great and the consequences are too great to allow it all to become a political football, as it has been so often in the past.

I therefore propose a joint policy commission, to be led by the Leader of the Opposition and me, with a mandate to develop and implement, to begin with, an effective housing strategy for remote communities over the next five years.

It will be consistent with the Government's policy framework, a new partnership for closing the gap. If this commission operates well, I then propose that it work on the further task of constitutional recognition of the first Australians, consistent with the longstanding platform commitments of my party and the pre-election position of the opposition.

This would probably be desirable in any event because, unless such a proposition were absolutely bipartisan, it would fail at a referendum. As I have said before, the time has come for new approaches to enduring problems.

Working constructively together on such defined projects would, I believe, meet with the support of the nation. It is time for fresh ideas to fashion the nation's future.

Mr Speaker, today the Parliament has come together to right a great wrong. We have come together to deal with the past so that we might fully embrace the future. We have had sufficient audacity of faith to advance a pathway to that future, with arms extended rather than with fists still clenched.

So let us seize the day. Let it not become a moment of mere sentimental reflection.

Let us take it with both hands and allow this day, this day of national reconciliation, to become one of those rare moments in which we might just be able to transform the way in which the nation thinks about itself, whereby the injustice administered to the stolen generations in the name of these, our parliaments, causes all of us to reappraise, at the deepest level of our beliefs, the real possibility of reconciliation writ large: reconciliation across all indigenous Australia; reconciliation across the entire history of the often bloody encounter between those who emerged from the Dreamtime a thousand generations ago and those who, like me, came across the seas only yesterday; reconciliation which opens up whole new possibilities for the future.

It is for the nation to bring the first two centuries of our settled history to a close, as we begin a new chapter. We embrace with pride, admiration and awe these great and ancient cultures we are truly blessed to have among us cultures that provide a unique, uninterrupted human thread linking our Australian continent to the most ancient prehistory of our planet.

Growing from this new respect, we see our indigenous brothers and sisters with fresh eyes, with new eyes, and we have our minds wide open as to how we might tackle, together, the great practical challenges that indigenous Australia faces in the future.

Let us turn this page together: indigenous and non-indigenous Australians, government and opposition, Commonwealth and state, and write this new chapter in our nation's story together.

First Australians, First Fleeters, and those who first took the oath of allegiance just a few weeks ago. Let's grasp this opportunity to craft a new future for this great land: Australia. I commend the motion to the House.


end


http://www.hindu.com/nic/auspmapology.htm

Bamian oil-painting murals - 5th to 8th centuries

May 7, 2007—In the remote highlands of Nepal, a local shepherd has made some unusual "additions" to his flock—an international team of archaeologists.

The sheepherder recently led researchers to an isolated complex of caves containing a massive treasure trove of Buddhist art, including a 55-panel mural of Buddha's life, one panel of which is seen above.

The shepherd had made the discovery by chance while seeking shelter from a rainstorm decades ago. But he had missed the significance until making a passing mention to scientists.

A full expedition of scientists, art experts, and climbers from the U.S., Italy, and Nepal then climbed high into Nepal's mountainous Mustang area, some 250 kilometers (160 miles) northwest of Kathmandu, locating the caves in March (map of Nepal).

It took ice axes and skillful mountaineering to clear a path to the caverns—set in a sheer 14,000-foot (4,300-meter) rock face in the Himalaya. But the results were more than worth it, experts say.

"What we found is fantastically rich in culture and heritage and goes to the 12th century or earlier," U.S. writer and conservationist Broughton Coburn told the Associated Press.

Included among the sprawling complex are manuscripts written in Tibetan, pre-Christian artifacts, pottery shards, and a number of smaller paintings.

The team plans to conduct limited excavations and search for additional archaeological sites nearby. But for now they have kept the site's exact location secret to prevent disturbances to the fragile artwork.

In the meantime there's still a lot of work to be done on the artifacts collected so far.

"Who lived in those caves? When were they there, when were [the caves] first excavated, and how did the residents access them, perched as they are on vertical cliffs?" Coburn said to BBC News.

"It's a compelling, marvelous mystery."

—Aalok Mehta
http://news.nationalgeographic.com/news/2007/05/070507-buddha-pictures.html



February 6, 2008—A newly discovered mural is one of many in 12 of Afghanistan's famed Bamian caves that show evidence of an oil-based binder. The binder was used to dry paint and help it adhere to rocky surfaces.

The murals—and the remains of two giant, destroyed Buddhas—include the world's oldest known oil-based paint, predating European uses of the substance by at least a hundred years, scientists announced late last month.

Researchers made the discovery while conducting a chemical analysis as part of preservation and restoration efforts at Bamian, which lies about 145 miles (240 kilometers) northwest of the Afghan capital, Kabul.



Seen in a 2005 photo, a towering alcove in Afghanistan's Bamian Valley cliffs shows the former home of a giant Buddha statue. Dating to between the fifth and ninth centuries A.D., the statue was one of a pair destroyed by Taliban officials in 2001 for allegedly insulting Islam.

The region also has as many as a thousand caves. About 50 contain the depictions of ornate swirling patterns, Buddhist imagery, and mythological animals that led UNESCO to name the area a World Heritage site.

Since 2003 Japanese, European, and U.S. researchers have been working to preserve the damaged murals. As part of that venture, the scientists conducted the first scientific analysis of the paintings since the 1920s.

Gas chromatography and mass spectrometry revealed that some of the murals contained oil- and resin-based paints—likely the earliest known use of either substance for painting.



Afghanistan's Bamian cliffs are probably best known for once holding two enormous Buddha statues, as seen in this February 2001 image.

Just one month after this photo was taken, Taliban officials began to destroy the mighty carvings as part of a hard-line crackdown on anything they considered anti-Islamic and idolatrous.

Scientists from around the world have since embarked on a painstaking process to collect the remnants of the dynamited statues and reconstruct them.

In the meantime, researchers have found that the paint used on the Buddhas, along with murals in 12 of 50 painted Bamian caves, contained oil-based binders—the world's oldest known examples of oil paintings.



A Buddhist mural dated to around the seventh century A.D. is one of many in Afghanistan's Bamian Valley that were recently found to contain oil- and resin-based paints.

The use of the substances at such an early date is a surprise, since they require sophisticated knowledge of chemical properties, scientists say.

Oil is used in paints to help fix dyes and help them adhere to surfaces. It also changes a paint's drying time and viscosity.

Europeans began using oil in their pictures by about 800 A.D., but the new research on the Central Asian pushes back the onset of oil-based painting by at least a hundred years.

Researchers hope to find even earlier examples by studying other Central Asian sites.



A mural from the Bamian cave Foladi 6 has been dated to the eighth century A.D. Its artists used an oil-based paint, scientists say, in an early example of mixing organic binding agents with pigments.

The murals were painted using a structured, multilayered technique reminiscent of early European methods, according to researcher Yoko Taniguchi of the Japan Center for International Cooperation in Conservation in Tokyo.

The painters first applied a white base layer of a lead compound. Then an upper layer—natural or artificial pigments mixed with either resins or walnut or poppy seed drying oils—was added.

"The discovery of the use of oil [in Afghanistan] is important, because it shows that these undervalued paintings are far more important and far more sophisticated than anyone might have thought," said Sharon Cather, a wall-painting expert from the Courtauld Institute of Art in London.

Earliest Oil Paintings Found in Famed Afghan Caves
Carolyn Barry
for National Geographic News
February 6, 2008

Buddhist murals from Afghanistan's famed Bamian caves are the world's earliest known oil paintings, according to a new chemical analysis. (See photos of the paintings and the cliffs that housed them.)

The finds, dated to around the 7th century A.D., predate the origins of similar sophisticated painting techniques in medieval Europe and the Mediterranean by more than a hundred years.

The discovery may also provide insights into cultural exchange along the Silk Road connecting east and west Asia during that time period.

The UN World Heritage-listed Bamian Valley, which lies 145 miles (240 kilometers) northwest of Kabul, Afghanistan's capital, is best known as the home of two giant Buddha statues destroyed by the Taliban in 2001.

But murals depicting ornate swirling patterns, Buddhist imagery, and mythological animals also adorn 50 of up to a thousand caves in the region. The decorations date to between the 5th and 9th centuries A.D.

Since 2003 Japanese, European, and U.S. researchers have been working to preserve the damaged murals in a project partly funded by UNESCO. As part of that venture, the scientists tested the composition of the paint to aid restoration efforts—the first scientific analysis of the caves since the 1920s.

Using gas chromatography and mass spectrometry, scientists found that samples from 12 caves and the two destroyed giant Buddhas contained oil- and resin-based paints—likely the earliest known use of either substance for painting.

"Sophisticated" Find

Yoko Taniguchi of the Japan Center for International Cooperation in Conservation in Tokyo presented the findings at a recent international symposium held there.

The analysis showed the murals were painted using a structured, multilayered technique reminiscent of early European methods.

The murals typically have a white base layer of a lead compound, followed by an upper layer of natural or artificial pigments mixed with either resins or walnut or poppy seed drying oils, Taniguchi said.

Oil is used in paint to help fix the dye and help it adhere to a surface. Oil also changes a paint's drying time and viscosity.

More complex than the standard mineral pigments and animal glue previously favored, the technique hints of Indian, West Chinese, and Mediterranean influences, Taniguchi said.

The murals were likely completed by teams of artisans, as was common in Asia until recent times.

The mixed layers of organic material such as oil and resins blended with pigments is quite a "sophisticated manner" of painting, she noted.

The Bamian murals might also be the first confirmed use of resins in paintings, Taniguchi added.

Centuries-Old Knowledge

Drying oils have been identified in a number of medieval European and Byzantine paintings. Such substances, for instance, were being used throughout Europe by around A.D. 800.

But the Afghan research shows that the chemical properties of oils were known long before then.

"The use of drying oils in painting clearly shows an understanding of the properties of this material," said Ioanna Kakoulli, a materials archaeologist at the UCLA/Getty Conservation Program in Los Angeles, California, who was not involved in the analysis project.

Kakoulli and fellow researchers will soon announce the discovery of oil-based paint in a Byzantine mural in Cyprus dating to the 12th century A.D.

"... To date, the [Afghan] murals are among the earliest examples where drying oils have been identified as binding media in painting," Kakoulli said.
Sharon Cather is a wall-painting expert from the Courtauld Institute of Art in London.

"The discovery of the use of oil [in Afghanistan] is important, because it shows that these undervalued paintings are far more important and far more sophisticated than anyone might have thought," Cather said.

The method also "very probably reflects [the] prevailing painting practice in the region," she added.

Other paintings of similar technical complexity and age can be found along the Silk Road, which was "the avenue for the diffusion of Buddhist religion and Buddhist art," Cather said.

(Related photo: "'Stunning' Buddha Art Found in Nepal Cliff" [May 7, 2007].)
Not all of the cave murals contained oil-based paints, though, or used them in the same way.

"Some paintings from other caves were depicted with different materials and techniques," Japanese researcher Taniguchi said.

"This shows how different painting techniques were introduced in Bamian from different regions in different periods of time."

Further analysis of Central Asian sites might provide even older examples of oil-based paintings, Taniguchi said.

http://news.nationalgeographic.com/news/2008/02/080205-afghan-paintings_2.html

Bharata rashtra

Bharata rashtra as depicted in Vedic texts: semantic analyses and cultural framework

“bhArata rASTRa”

(March, 2006.)

Vyas, Arvind[1]; Kalyanaraman, Srinivasan[2]; and Sastry, BVK[3]

Abstract

The concept of bhArata as a rASTra (nation) can be traced in the Vedic texts. The name bhArata has a wider meaning than the land of bharata clan. Derived from the root ‘bhar’, bhArata symbolizes the entity that nourishes and supports her people. The derivatives of root ‘bhR’ can be traced in many Indian languages in context of support, protection (and fighting) as well as in the metal-working terminology. The term rASTra is used for nation of people (ganrASTram); which is supported by the supporters of the nation (rASTrabhRtya) who also are protectors of the people (janabhRtya). The root ‘bhR’ also cognates with the root ‘vR’ mainly for the derived words meaning protection or fighting.

We have based our study only on Veda and VedAnga (Nirukta of Yazka being part of VedAnga).

India is known as bhArata. Though, historically the name “bhArata” could be associated with the “bharata” clan of Vedic people; the name “bhArat” has a meaning wider than (land) of “bharata”.

Though, semantically the word “bhArat” is masculine; the name is also used in feminine form to symbolize matRbhumI of Indian people as “bhArata mAtA”[4] or “mA bhAratI”. bhAratI is one of the 3 principal Vedic divinities; “iLA”, “sarasvatI” and “bhAratI”[5] or “mahI”[6]. “bhAratI” or “mahI” as synonyms points to the name of the motherland or nation of the Vedic people. The name “bhAratI” appears at not less than 10 places in Rg Veda; and her presence is built through the scriptures.

Concept of Nation or rASTra

In whole Rg Veda one mortal stands apart from others; dignified to the status of divinity; he is trasdasyu paurukutsA. In RV 4.42.1 he proclaims in Atmastuti portraying himself as a divine ruler of a nation of immortals whom even Varuna and other divinities would follow:

मम द्विता राष्ट्रं क्षत्रियस्य विश्वायोर्विश्वे अमृता यथा नः ।

क्रतुं सचन्ते वरुणस्य देवा राजामि कृष्टेरुपमस्य वव्रेः ॥

“mama dvita rASTRam kSatriyasya vizvorvizve amRtA yathA naH

kratuM sacante varuNasya devA rAjAmi kRTerupamasya vavre”

In Atharva Veda; the concept of rASTra is consolidated with many occurrences of the word rASTra; for example, in AV 13.1.1

उदेहि वाजिन्यो अप्स्व1न्तरिदं राष्ट्रं प्र विश सूनृतावत् ।

यो रोहितो विश्वमिदं जजान स त्वा राष्ट्राय सुभृतं बिभर्तु ।।

udehi vAjinyo apsva~ntaridam rASTram para viz sUnRtAvat

yo rohito vizvamidam jajAn sa tvA rASTrAya subhRtam bibhartu[7]

“Rise up, O steed, that art within the waters, enter this kingdom (nation), rich in liberal gifts! Rohita (the red sun) who has begotten this all, shall keep thee well-supported for sovereignty!”[8]

AV 3.4 is a prayer at the election of king[9]. This sukta has couple of occurrences of the word rASTra.

आ त्व गन्राष्ट्रं सह वर्चेसोदिहि प्राङ्गिवशां पतिरेकराट् त्वं वि राजा ।

सर्वास्त्व राजनप्रदिशो ह्वयन्तुपसद्यो नमस्यो भवेह । 1 ।

त्वां विशो वृणतां राज्याय त्वामिमाः प्रदिशः पञ्च देवीः ।

वर्ष्मन्राष्ट्रस्य ककुदि श्रयस्व ततो न उग्रो वि भजा वसूनि । 2 ।

1. A tvA ganrASTram[10] saha varcasodihi prAn.vizAm patirekarAT tvam vi rAja

sarvAstva rAjanpradizo hvayantupasadyo namasyo bhaveh.

2. tvam vizo vRNatam rAjyAya tvAmimAH pradizaH pan.c devIH

varSmanrASTrasya kakudi zrayasva tato na ugro vi bhajA vasUni.

(Thy) kingdom hath come to thee: arise, endowed with luster! Go forth as the lord of the people, rule (shine) thou, a universal ruler! All the regions of the compass shall call thee, O king; attended and revered be thou here! Thee the clans, thee these regions, goddesses five, shall choose for empire! Root thyself upon the height, the pinnacle of royalty: then do thou, mighty, distribute goods among us!

We note the presence of the word “rAjyam” in AV 3.4.2. “rAjyam” is an administrative or governing aspect of “rASTra”. This is reinforced fby Yajurveda Taittiriya SamhitA. TSYV 1.8.10.3-5 gives an insight into this aspect of rASTra of “bharata”; i.e., “bhArata”.

...ये देवा देवसुवः स्थ त इममामुष्यायणमनमित्राय सुवध्वम्महते क्षत्राय महत आधिपत्याय महते जानराज्यायैष वो भरता राजा सोमोऽस्माकम्ब्राह्मणाणाँ् राजा प्रति त्यन्नाम राज्यमधायि स्वां तनुवं ...

(ye devA devasuvaH stha ta imamAmuSyAyan.amanamitrAya suvadhvammahate ks.atraya mahat AdhipatyAya mahate jAnarAjyAyaiSa vo bharatA rAjA somosmAkamabrahmaNANAm rAjA pratityannAm rAjyamadhAyi svam tanuvam ...)[11]

O ye gods that instigate the gods, do ye instigate him, descendant of N. N., to freedom from foes, to great lordship, to great overlordship, to great rule over the people.

This is your king, O Bharatas ; Soma is the king of us Brahmans.

This kingdom hath verily been conferred…

This demonstrates the concept of nation (of the “bharata” people), bhArata; her wellbeing.

The terms: balam, bibharte

1. Reference from Nirukta

anna.naamaany.uttaraany.astaavimzatih/(3,9)[273]

annam.kasmaad,.aanatam.bhuuta5bhyas,.atter.vaa/(3,9)[273]

atti.karmaaNa.uttare.dhaatu1p.daza/(3,9)[273]

bala.naamaany.uttaraany.astaavimzatih/(3,9)[273]

balam.kasmaad,balam.bharam.bhavati,.bibharteh/(3,9)[273]

dhana.naamaany.uttaraany.astaavimzatir.eva/(3,9)[273]

dhanam.kasmaat,.hinoti.iti.satah/(3,9)[273]

2. The context is interpretation of word forms and derivation of word meanings.

2,1.atha.nirvacanam

2,1.tad.yeSu.padeSu.svara.samskaarau.samarthau.praadezikena.vikaareNa. (guNena.Bh).anvitau.syaataam.tathaa.taani.nirbruuyaad

2,1.atha.ananvite.arthe.apraadezike.vikaare.artha.nityah.pariikSeta.kenacid.vRtt\

i.saamaanyena

2,1.avidyamaane.saamaanye.apy.akSara.varNa.saamaanyaan.nirbruuyaan.na.tv.eva.na.\ nirbruuyaat

2,1.na.samskaaram.aadriyeta.vizayavatyo.(hi.Bh).vRttayo.bhavanti

2,1.yathaa.artham.vibhaktiih.sannamayet

2,1.prattam.avattam.iti.dhaatu.aadii.eva.zisyete

2,1.atha.apy.aster.nivRtti.sthaaneSv.aadi.lopo.bhavati.stah.santi.ity

2,1.atha.apy.anta.lopo.bhavati.gatvaa.gatam.iti

2,1.atha.apy.upadhaa.lopo.bhavati.jagmatur.jagmur.iti

2,1.atha.apy.upadhaa.vikaaro.bhavati.raajaa.daNDii.iti

2,1.atha.apy.varNa.lopo.bhavati.tattvaa.yaami.iti

2,1.atha.apy.dvi.varNa.lopas.tRca.iti

2,1.atha.apy.aadi.viparyayo.bhavati.jyotir.ghano.bindur.vaaTya.iti

2,1.atha.apy.aadi.anta.viparyayo.bhavati.stokaa.rajjuh.sikataas.tarku.iti

2,1.atha.apy.anta.vyaapattir.bhavati

3. The basis for the statement at 2 is the opening remarks in Nighatu reading as below:

1,1.samaamnaayah.samaamnaatah.sa.vyaakhyaatavyah

1,1.tam.imam.samaamnaayam.nighaNTava.ity.aacakSate

1,1.nighaNTavah.kasmaan.nigamaa.ime.bhavanti

1,1.chandobhyah.samaahRtya.samaahRtya.(samaahatya.R).samaamnaataah

1,1.te.nigantava.eva.santo.nigamanaan.nighaNTava.ucyanta.ity.aupamanyavah

1,1.api.vaa.hananaad.eva.syuh.samaahataa.bhavanti

1,1.yad.vaa.samaahRtaa.bhavanti

1,1.tad.yaany.[etaani.Bh].catvaari.pada.jaataani.naama.aakhyaate.ca.upasarga.nip\ aataaz.ca.taani.imaani.bhavanti

1,1.tatra.etan.naama.aakhyaatayor.lakSaNam.pradizanti

1,1.bhaava.pradhaanam.aakhyaatam.sattva.pradhaanaani.naamaani

1,1.tad.yatra.ubhe.bhaava.pradhaane.bhavatah

1,1.puurva.aparii.bhuutam.bhaavam.aakhyaatena.aacaSTe.vrajati.pacati.iti=

1,1.upakrama.prabhRty.apavarga.paryantam.muurtam.sattva.bhuutam.sattva.naamabhir\

.vrajyaa.paktir.iti

1,1.ada.iti.sattvaanaam.upadezo.gaur.azvah.puruSo.hastii.iti

1,1.bhavati.iti.bhaavasya.aaste.zete.vrajati.tiSThati.iti

1,1.indriya.nityam.vacanam.audumbaraayaNah

4. The verbal root (dhatu) is 'Bhru' to support / 'Bhrut' .

The desiderivative of the verb is made and transformed to a noun (pratipadika) through the grammatical technical processing of 'luk' .

This is related to the verb Bhru processed thus ( with the desiderivative and luk ).

Where could the nation of bharata be located?

Nirukta 1.11 enumerates the names of vAc i.e. personalification of speech as follows:

श्लोकः । धारा । इळा । गौ । गौरी । गान्धर्वी । गभीरा । गम्भीरा । मन्द्रा । मन्द्राजनी । वाशी । वाणी । वाणीची । वाणः । पविः । भारती । धमनिः । नाळी । मेना । मेळिः । सूर्या । सरस्वती । निवित् । स्वाहा । वग्नुः । उपब्दिः । मायु । काकुतः । जिह्वा । घोषः । स्वरः । शब्दः । स्वनः । ऋक् । होत्रा । गीः । गाथा । गणः । धेना । ग्ना । विपा । नना । कशा । धिषणा । नौ । अक्षरम् । मही । अदितिः । शची । वाक् । अनुष्टुप् । धेनुः । वल्गुः । गल्दा । सरः । सुपर्णी । बेकुरेति वाचः ।

zlokah; dhArA; iLA; gau; gaurI; gandharvI; gabhIrA; gambhIrA; mandrA; mandrAjanI; vazI; vANI; vANIcI; vANAH; paviH; bhAratI; dhamanIH; naLIh; menA; *melLIh*; suryA;

sarasvatI; nivitA; svAhA; vagnu …

In this we get several synonyms for vAc which correspond to names for the land of bharata people, viz. bhAratI, and mahI. A name that stands out is meLiH[12]; this word cognates with Melli[13] that Greeks reported during the invasion by Alexandra and also with MeluHHA a name that is recorded in Sumerian records. The equivalence of meLiH with mahI and bhAratI and phonetic correspondence with Melli; MeluHHA and MAlavA indicate that Vedic, Sumerian and Greek records perhaps indicate to the same location. The synonym sarasvatI (which is also cognate with a geographical feature) also hint s at the location.

It is generally accepted that Rgveda was compiled in greater Punjab; and the presence of the aforesaid locations well within this geographic area is a positive sign!

What bhAratI or bhArata could mean?

So as far as bhArat (or vedic godess bhAratI) is concerned we could have following attributes assigned: *

- one who supports, maintains, nourishes and considers (her domain);

- one who weighs, is mighty, who has mass(es), multitude and is bountiful,

- one who bears the burden

- one who battles

- and one whose songs of praise are shouted!

Glossary of Terms

The context of the quote '*Balam Bharam Bhavati Bibhartheh" *words used

in Nirukta' is the list of synonyms for the word 'bala' = power, energy.

The text reads as below: (http://tiger.bun.kyoto-u.ac.jp/mtokunag/skt_texts/nir.txt)

One cluster of meanings relates to bhar 'to fill' [exemplified by the

creation of an alloy,

bhart 'alloy'] and another cluster of meanings relates to bhara 'battle'. Niruktam 4.24 interprets bhara as 'battle'

bhart = a mixed metal of copper and lead; bhart-i_ya_ = a brazier, worker in metal;

bharatiyo = caster of metal (G.) These semantics are relatble to the root meaning of bhar 'to fill'.

There is semantic expansion in lexemes such as:

barati-da_ra a merchant who has bandy-loads conveyed from one place to another (Ka.)

While the context for the explanation bibharte, is relatable to anna, bala, dhana, it is also related to sam.gra_ma 'battle'.

It will be seen from the following lexemes that

two sets of semantics are relatable to bhara 'battle': 1. hired soldier (MBh.); 2. bhar. 'hero' (B.)

dan.d.a-bhr.t a potter (Skt.lex.) bhr.tya to be nourished or maintained: a servant; the minister of a king; bhr.tye maintenance, support, sustenance, food; hire, wages (Ka.)( Ka.lex.)

bhr.ta hireling, mercenary (Ya_jn~.); bhat.a hired soldier, servant (MBh.)(CDIAL 9588). bhr.ta carried, brought (MBh.); hired, paid (Mn.); hireling, mercenary (Ya_j.com.); bhr.taka hired servant (Mn.); bhad.a soldier (Pkt.); bhad.aa member of a non-Aryan tribe (Pkt.); bhat.ahired soldier, servant (MBh.); hireling, servant, soldier (Pali); hired servant (As'.); bhar. hero, brave man; *adj*. mighty (Ku.); soldier, servant, *nom. prop*  (B.); warrior, hero, opulent person (G.); *adj*. strong, opulent (G.); bhar.ilhero, servant (B.);

bel.e_ soldier (Si.)(CDIAL 9588).

bhr.ti support, food (RV.S'Br.); wages, hire (Mn.); bhati wages (Pali); bhatika_ fee (Pali); 

s'arira-hud.iyami in the maintenance of the body (NiDoc.); bhai-, bhii-, bhui- wages (Pkt.); bhar.il servant (B.)(CDIAL 9591).

bat.a, ban.t.a (Tadbhava of bhat.a) a brave warrior (Ka.); ban.d.a_ya quarrelling, revolt (Ka.); bhan.d.a_i_ (M.)(Ka.lex.)

bha_ran. support, maintenance, means of support (Ku.); a weight, pressure (G.)(CDIAL 9460).

bharta_ fills ( Konkan.i); *caus*. bhara_unu to cram into (N.); bhara_iba to fill (A.); 

bhara_vvu~ to fasten (G.); bharavin.e~ to feed (M.)(CDIAL 9397). bhartr. * acc*. bharta_ram husband (Skt.); bearer (RV.); bhat.t.a_ra, bhat.t.a_raka noble lord (Skt.); bhat.t.a term of address from lowborn to superior, lord (Skt.); bhatta_, bhatta_ram *acc. sg*. husband (Pali); bhat.ara, bhat.araga master (NiDoc.); bhat.ariyae *gen. sg*. mistress (NiDoc.); bhattu-, bhatti-, bhat.t.u-, bhat.t.i- husband, master (Pkt.); bhat.t.in.i_

mistress, non-anointed queen; bhat.t.a_raya worshipful one, (in drama) king; bat.a a Brahman (K.); bito_r, *pl*. bita_ra husband (D..); bhata_ru (S.); bhata_r ( Ku.A.); bhata_ra (OB.); bha_tar (B.); bhata_r(Bi.); bhatara_ (Aw.); bhata_r husband, master (H.)(CDIAL 9402). barati-da_ra a merchant who has bandy-loads conveyed from one place to another; barati (Tadbhava of bharti)(Ka.)( Ka.lex.) bhara carrying, carrying away, booty (RV.); weight, mass (skt.); load, fullness (Pkt.); loaded cart (OG.); bar, *pl*. bari load (Sh.); bharu prop; bhari load (S.); bhari_ heavy load (L.); porter's load, sheaf of straw (P.); bhar fullness, surety (Ku.); faith, trust, support (N.); weight, reliance, support (A.); dependence (B.); load, fulness (Mth.); load (H.); cartload (of grass or fuel), fill (G.); load (M.); bharilo abundant (N.); bharo tax, rent (N.); bhara_ load (A.B.Or.H .); a corn measure (M.); support (B.); bhari a small weight = 1 tola_ (B.); bara load (Si.)(CDIAL 9393). bha_ra burden, weight (RV.); load (Pali); bha_raka weight (Mn.); -bha_raka load (Pali); bhara, bara (NiDoc.); bha_ra, bha_raya load, weight (Pkt.); pharo heavy; bar trouble, vexation (Gypsy); ba_r burden, load (Ash.); ba_r (Kt.Shum.Dm.Pas'.); ba_ load, bundle (Wg.); pa_r, pye_r heavy (Wot..); pha_r load (Kal.); bha_r load (Kal.L.P.); id. (

WPah.N.); id. (B.Mth.H.G.M.); load carried on pole over shoulder, weight, responsibility (A.); bar (with rising tone) load, burden, present of food on conclusion of marriage from bride's house and the return present (Kho.); bar load, bundle of wood (Sh.); ba_r id. (Sh.); load (K.); bha_ru burden (Phal.); ba_ra heavy (K.); *Heavy; debt*: bha_ro_ load (WPah.); bha_ra_ heavy (L.P.); load (WPah.); debt (N.B.); load (H.); bha_ri bundle (N.); bha_ro load, debt (Ku.); load, beam (G.); bha_ri_ bundle of sticks (G.M.); bara, ba..ra load, weight; baruva weight on a fishing line (Si.); baru burden, load ( Md.); bha_ra load (OAw.)(CDIAL 9459). bha_ratara heavy (Skt.); forming a heavier load (Pali); bharera_ heavy, fat, elderly (P.)(CDIAL 9461). bha_rika forming a load, heavy (Sus'r.); bha_ri ponderous (of tone)(Skt.); bha_ri_ heavy ( P.Ku.Aw.H.G.M.); bha_ri (N.A.B.Or.Bi.); ba..ra (Si.); biru impossible (Md.); bura difficult (Md.); bha_rilla heavy (Pkt.); bharilo well-filled, stout and strong (N.)(CDIAL 9465). ba_ravan.e, bha_ran.e weightiness; weight, importance, dignity (Ka.); bha_rama_na gravity or weight (M.)(Ka.lex.) bha_ran.e a load, a burden; a heavy burden, great weight; muchness, excessiveness; greatness, gravity,

dignity (Ka.lex.)

bharan.a bearing (in womb)(RV.); bearing, supporting (Pali.Pkt.); filling (Pkt.); 

bharan. support, means of support (Ku.); bharnu fulfilment, enlistment (N.); 

bharan.a_ fullness (Or.); bharan act of filling (A.B.); bharan.i act of filling, woof-thread (Or.);  bharna_ stuffing of a quilt (Bi.); bharan. a filling, stuffing, application of sulphate of zinc to eyelashes; bharn.i_ filling materials (G.); bharn.i_ filling materials (M.)(CDIAL

9395).

bhar an oven; bharan to spread or bring out from a kiln (P.lex.)

bha_rika porter (Skt.); loaded (Pali); bha_ria (Pkt.); bari_ blacksmith, artisan, slave, servant (Ash.); bari_, ba_ri_ (Wg.); bari_ (Kt.); ba_ri_ (Pr.); bha_ri_ porter (Ku.); bhariya_ (N.); bha_ri ( A.B.); bha_ria_ (Or.); bharia_ (Mth.); bariya_ (Si.)(CDIAL 9464).

bibharte

The word bibharte has a prefix "bi" that is "desire to" As it can be seen in other examples like: bibhaks.ayis.a_ 'desire to eat' bibhan.is.u 'desire to speak'

The root [bhart] = bear, nourish, maintain or support; in addition,

[bhar] as root could be used for following verbs: gaining; booty; battle, fight; burden, load, weight; quantity, multitude, bulk, mass; excess; (stress), shout or song of praise!

The semantics of Vedic texts and the glosses in the vernaculars, the lingua franca of Bharatam Janam, are surveyed in the following:

Appendix I – bhArata / bhAratI in Vedas

Appendix II – Concept of rASTra in Vedic texts

Appendix III Glosses

Appendix IV Excerpts from Nirukta

Appendix V - Morphological similarity of roots "bhR" and "vR"

These evidences attest to the meanings of bhArata and rASTra of Vedic times as: 1. the land that supports the people and 2. of the people organized to protect the nation. This lends significance to the statement of Vis'vamitra Gathina in RV 3.53.12 of bhAratam janam, which can be translated as 'nation of the people of bhArata'.

Notes:

Harvard Kyoto notation is used to transcribe the Sanskrit text into Roman.

The context is interpretation of word forms and derivation of word meanings. This is the vedic linguistics (limited to Veda; not to be extended like modern linguistics without care!) Nirukta is a vedanga; and we have lost much of the text that was in the

scope of Nirukta compiler. Yaska is NOT dealing with languages beyond Vedic usage; for worldly usage is NOT veda; and Veda in Nirukta is a 'zruti darzana, NOT a historic poetry.

Abbreviations:

AV – Atharvaveda

RV – Rgveda

TSYV – Taittiriya SamhitA of Yajurveda

References:

Nirukta

Rgveda

Yajurveda

Atharva Veda

Translations by

Griffith (RV)

Arthur Berriedale Keith (TSYV)

Bloomfield (AV)

http://tiger.bun.kyoto-u.ac.jp/mtokunag/skt_texts/nir.txt

Appendix I – bhArata / bhAratI in Vedas

Bharati is referred in following verses of Rg Veda:

आ ग्ना अग्न इहावसे होत्रां यविष्ठ भारतीम् ।

वरूत्रीं धिषणां वह ॥ 1.22.10 ॥

Most youthful Agni, hither bring their Spouses, Hotra, Bharati, Varutri, Dhisana, for aid. 1.22.10

शुचिर्देवेष्वपता होत्रा मरुत्सु भारती ।

इळा सरस्वती मही बर्हिः सीदन्तु यज्ञियाः ॥ 1.142.9 ॥

Let Hotri pure, set amang Gods, amid the Maruts Bharati; Ila, Sarasvati, Mahi, rest on the grass, adorable. 1.142.9

भारतीळे सरस्वति या वः सर्वा उपब्रुवे ।

ता नश्चोदयत श्रिये ॥ 1.188.8 ॥

You I address, Sarasvati, and Bharati, and Ila, all: Urge ye us on to glorious fame. 1.188.8

त्वमग्ने अदितिर्देव दाशुषे त्वं होत्रा भारती वर्धसे गिरा ।

त्वमिळा शतहिमासि दक्षसे तवं वर्त्रहा वसुपते सरस्वती ॥ 2.1.11 ॥

Thou, God, art Aditi to him who offers gifts: thou, Hotri, Bharati, art strengthened by the song. Thou art the hundred-wintered Ila to give strength, Lord of Wealth! Vrtra-slayer and Sarasvati. 2.1.11

सरस्वती साधयन्ती धियं न इळा देवी भारती विश्वतूर्तिः ।

तिस्रो देवीः स्वधया बर्हिरेदमच्छिद्रं पान्तु शरणं निषद्य ॥ 2.3.8 ॥

Sarasvati who perfects our devotion, Ila divine, Bharati all surpassing,-Three Goddesses, with power inherent, seated, protect this holy Grass, our flawless refuge! 2.3.8

आ भारती भारतीभिः सजोषा इळा देवैर्मनुष्येभिरग्निः ।

सरस्वती सारस्वतेभिरर्वाक तिस्रो देवीर्बरर्हिरेदं सदन्तु ॥ 3.4.8 ॥

May Bharati with all her Sisters, Ila accordant with the Gods, with mortalls Agni, Sarasvati with all her kindred Rivers, come to this grass, Three Goddesses, and seat them. 3.4.8

अस्मे तदिन्द्रावरुणा वसु ष्यादस्मे रयिर्मरुतः सर्ववीरः ।

अस्मान्वरूत्रीः शरणैरवन्त्वस्मानहोत्रा भारती दक्षिणाभिः ॥ 3.62.3 ॥

O Indra-Varuna, ours be this treasure ours be wealth, Maruts, with full store of heroes. May the Varutris with their shelter aid us, and Bharati and Hotri with the Mornings. 3.62.3

आ भारती भारतीभिः सजोषा इळा देवैर्मनुष्येभिरग्निः ।

सरस्वती सारस्वतेभिरर्वाक तिस्रो देवीर्बरर्हिरेदं सदन्तु ॥ 7.2.8 ॥

May Bharati with all her Sisters, Ila accordant with the Gods, with mortals Agni,

Sarasvati with all her kindred Rivers, come to this grass, Three Goddesses, and seat them. 7.2.8 (Repetition of 3.4.8)

भारती पवमानस्य सरस्वतीळा मही ।

इमं नो यज्ञमा गमन्तिस्रो देवीः सुपेशसः ॥ 9.5.8 ॥

This, Pavamana's sacrifice, shall the three beauteous Goddesses, Sarasvati and Bharati and Ila, Mighty One, attend. 9.5.8

आ नो यज्ञं भारती तूयमेत्विळा मनुष्वदिह चेतयन्ती ।

तिस्रो देवीर्बर्हिरेदं स्योनं सरस्वती स्वपसः सदन्तु ॥ 10.110.8 ॥

Let Bharati come quickly to our worship, and Ila showing like a human being. So let Sarasvati and both her fellows, deft Goddesses, on this fair grass be seated. 10.110.8

The name bhArata also occur at couple of places in Rgveda; once as celebrated “bhArata janam” to denote the descendents of bharata i.e., bhArata.

अमन्थिष्टां भारता रेवदग्निं देवश्रवा देववातः सुदक्षम् ।

अग्ने वि पश्य बृहताभि रायेषां नो नेता भवतादनु द्युन ॥ 3.23.2 ॥

Both BhAratas, DevasravAs, DevavAta, have strongly rubbed to life effectual Agni. O Agni, look thou forth with ample riches: be, every day, bearer of food to feed us. Here it is in clear context of bhArata tribe. This verse comes just before the reference of placing the holy fire at ManaSa, near draSadvati and sarasvatI.

य इमे रोदसी उभे अहमिन्द्रमतुष्टवम् ।

विश्वामित्रस्य रक्षति ब्रह्मेदं भारतं जनम् ॥ 3.53.12 ॥

Praises to Indra have I sung, sustainer of this earth and heaven. This prayer of Visvamitra keeps secure the race of Bharatas.

taittirIya samhitA kRSNayajurveda

TS 1.3.14 contains rehash of RV 4 (book almost completely written by vAmadeva gautama descendent of gotama ragugaNa the priest of king nimi madva) from the hymns dedicated to the agni (like the second verse in this is RV 4.3.1). This appears to be related to the king “nimi madva”; who migrated from the coasts of the river sarasvatI to sadnIrA carrying vaizvAnarah agni in his mouth.

This set of verses talks about the agni of bharata (zreSTham yaviSTa bharatagne dyumantantamA bhar); and in this context the (YaH pAvakaH pututamaH purUNi pRthUnaygniranuyAti bharvan) it appears that it is certainly the ancient agnI that was put at manasA by king pRthu as another verse in this part mentions “sa tejIyasA manasA tvot uta zikSa svapatyasya zikSoH).[14] Thus strengthening the story of king nimi madhva; whose son mithi established the kingdom of mithilA.

This finding correspond to a find already mentioned by David Frawli in The Rig Veda and History of India, 2000; though he has cross-referred early part of RV IV with vAyu purANa; this also correspond with text in yajurveda. David reported with reference to VP:

I.4.1.10. Now Mathava, the king of Videgha, carried Agni Vaishvanara in his mouth. The rishi Gotama Rahugana was his family priest.

14. Mathava, the Videgha, was at that time on the Sarasvati. Agni then went burning along the earth towards the east. Gotama Rahugana and Videgha Mathava followed after him as he was burning. He burnt over (dried up) all these rivers. Now the river called Sadanira that flows from the northern mountain he did not burn over. That river the Brahmins did not cross in former times, thinking, “it has not been burnt by Agni Vaishvanara”.

The story tells us that the Mathava of Videgha first dwelled on the Sarasvati and then moved east along with the burning and drying up of the rivers. The river areas were burned by fire to clear the land for agriculture. An expansion occurred from the Sarasvati to the more certain rivers of the east. This eastern region was very marshy and so could only be cleared with great effort. Mathava of Videgha is clearly the same figure as Nimi Mathava of the Puranas, said to have founded the kingdom of Videha (VP IV.3.1-12), located in this part of India.

According to the Shatapatha Brahmana, King [Nimi] Mathava of Videgha used to live on the Sarasvati River, but was forced to move east due to the river being "burned out" (dried up). He was led by his priest, Gotama Rahugana, to the Sadanira River which flows from the Himalyas and they settled in a region that was only recently settled by Brahmins. Their homestead later became the boundary of the Kosalas and Videhas.

(Source: In Search of the Cradle of Civilization, Feuerstein, Kak, Frawley)

त्वमग्ने रुद्रो असुरो महो दिवस्त्वँ् शर्घो मारुतं पृक्ष ईशिषे ।

त्वं वातैररूणैर्यासि शङ्गयस्त्वं पूषा विधतः पासि नु त्मना ।।

आ वो राजानमध्वरस्य रुद्रँ् होतारँ् सत्ययजँ् रोदस्योः ।

अग्निं पुरा तनयित्नोरचित्ताद्धिरण्यरूपमवसे कृणुध्वम् ।।

अग्निर्होता नि षशादा यजियानुपस्थे मातु सुरभावु लोके ।

युवा कविः पुरुनिष्ठ ऋतावाधर्ता कृष्टिनामुत मध्य इद्धः ।।

साध्वीमकर्देववीतिं नो अध्य यज्ञस्य जिह्वामविदाम गुह्याम् ।

स आयुरागात्सुरभिर्वासानो भद्रामकर्देवहूतिं नो अद्य ।।

अक्रन्ददग्नि स्तनयन्निव द्योः क्षामारेरिहद्विरुधः समञ्जन ।

सद्यो जज्ञानो वि हीमिद्धो अख्यदा रोदसी भानुना भात्यन्तः ।।

त्वे वसूनि पुर्वणीक होतर्दोषा वस्तोरेरिरे यज्ञियासः ।

क्षामेव विश्वा भुवनानि यस्मिन्त्सँ् सौभागानि दधिरे पावके ।।

तुभ्यं ता अङ्गिरस्तम विश्वाः सुशिक्षतयः पृथक् । अग्ने कामाय येमिरे ।।

अश्याम तं काममग्ने तवोत्यश्याम रयिँ् रयिवः सुवीरम् ।

अश्याम वाजमभि वाजयन्तोऽश्याम द्युम्नमजराजरं ते ।।

श्रेष्ठं यविष्ठं भारतग्ने द्युमन्तमा भर । वसो पुरुस्पृहँ् रयिं ।।

स श्वितानस्तयन्तू रोचनस्था अजरेभिर्नानदद्भिर्यविष्ठः ।

यः पावकः पुरुतमः पुरूणि पृथून्यग्निरनुयाति भर्वन् ।।

आयुष्टे विश्वतो दधदयमग्निर्वरेण्यः ।

पुनस्ते प्राण आयति परा यक्ष्मँ् सुवामि ते ।।

आयुर्दा अग्ने हविषो जुषाणो घृतप्रतीको घृतयोनिरेधि ।

घृतं पीत्वा मधु चारु गव्यं पितेव पुत्रमभि रक्षतादिमम् ।।

तस्मै ते प्रतिहर्यते जातवेदो विचर्षणे । अग्ने जनामि सुष्टुतिम् ।।

दिवस्परि प्रथमं जज्ञे अग्निरस्मदिद्वतीयं परि जातवेदाः ।

तृतीयमप्सु नृमणा अजस्रिमिन्धान एनं जरते स्वाधीः ।।

शुचिः पावक वन्द्योग्ने बृहद्वि रोचसे । त्वं घृतेभिराहुतः ।।

दृशानो रुक्म उर्व्या व्यद्यौद्दुर्मर्षमायुः श्रिये रुचानः ।

अग्निरमृतो अभवद्वयोभिः यदेनं द्यौरजनयत्सुरेताः ।।

आ यदिषे नृपतिं तेज आनट् छुचि रेतो निषिक्तं द्योरभिके ।

अग्नि शर्धमनवद्यं युवानँ् स्वाधियं जनयत्सूदयच्च ।।

स तेजीयसा मनसा त्वोत उत शिक्ष स्वपतस्य शिक्षोः ।

अग्ने रायो नृतमस्य प्रभूतौ भूयाम ते सुष्टुतयश्च वस्वः ।।

अग्ने सहन्तमा भर द्युमनस्य प्रासहा रयिम् ।

विश्वा यश्चर्षणीरभ्यासा वाजेषु सासहत् ।।

तमग्ने पृतनासहँ् रयिँ्सहस्व आ भर ।

त्वँ् हि सत्यो अद्भुतो दाता वाजस्य गोमतः ।।

उक्षान्नाय वशान्नाय सोमपृष्ठाय वेधसे । स्तोमैर्विधेमाग्नये ।।

वद्मा हि सूनो अस्यद्मसद्वा चक्रे अग्निर्जनुषाज्मान्नम् ।

स त्वं न ऊर्जसन ऊर्जं धा राजेव जेरवृके क्षेष्यन्तः ।।

अग्न आयूँ्षि पवस आ सुवेर्जिमिषं च नः । आरे बाधस्व दुच्छुनाम् ।।

अग्ने पवस्व स्वपा असमे वर्चः सुवीर्यम् । दधत्पोषँ् रयिं मयि ।।

अग्ने पावक रोचिषा मन्द्रया देव जिह्वया । आ देवन्वक्षि यक्षि च ।।

स नः पावक दीदिवेऽग्ने देवाँ् इहा वह । उप यज्ञँ् हविश्च नः ।।

अग्नि शुचिव्रततमः शुचिर्विप्रः शुचिः कविः । शुची रोचत आहुतः ।।

उदग्ने शुचयस्तव शुक्रा भ्राजन्त ईरते । तव ज्योतीँ्ष्यर्चयः ।।

a Thou, O Agni, art Rudra, the Asura of the mighty sky,

Thou art the host of the Maruts, thou art lord of food;

Thou farest with ruddy winds, blessing the household;

Thou, as Pasan dost, protectest thy worshippers with thyself.

b Rudra, king of the sacrifice,

True offerer, priest of both worlds,

Agni before the dreadful thunder,'

Of golden colour, win ye for help.

c Agni hath set him down as priest, good sacrificer,

On the lap of his mother, in the fragrant place,

The youthful, the wise, pre-eminent among men [1], righteous,

Supporter of the folk in whose midst he is kindled.

d Good hath he made our sacrifice this day;

The hidden tongue of the sacrifice have we found

He hath come, fragrant, clothed in life;

He hath made our sacrifice this day to prosper.

e Agni hath cried like Dyaus thundering,

Licking the earth, devouring the plants;

Straightway on birth he shone aflame;

He blazeth with his light within the firmaments.

In thee, O many-faced sacrificer [2],

Morning and evening, the sacrificers place their treasures,

In whom, purifying, good things are placed, even as the heaven and earth (support) all beings.

q To thee, best of Angirases,

All folk with fair dwellings severally,

O Agni, have turned to gain their wish.

h May we win by thy help, O Agni, our wish,

Wealth with fair offspring, O wealthy one:

May we win booty, seeking for booty;

May we win, O deathless, undying glory.

i O Agni, of the Bharatas, youngest,

Bear to us excellent, glorious wealth,[15]

O bright one, wealth which many desire.

k White robed is he, thundering, standing in the firmament.

Youngest, with loud-sounding immortal ones,

Who, purifying, most manifold,

Agni, marcheth devouring many broad (forests).

l May he give thee life on every side,

Agni here, the desirable.

Let thy breath come back to thee;

I drive away the disease from thee.

m Giving life, O Agni, rejoicing in the oblation

Be thou faced with ghee, and with birthplace of ghee

Having drunk the ghee, the sweet, the delightful product of the cow,

As a father his son, do thou protect him.

n To thee, the eager one,

O knower of all, O active one,

Agni, I offer this fair praise.

o From the sky was Agni first born,

From us secondly he who knoweth all,

In the waters thirdly the manly;

The pious man singeth of him, the undying, as he kindleth him.

p Pure, O purifying one, to be lauded,

O Agni, mightily thou shinest,

To whom offering is made with ghee.

q Shining like gold, he hath become widely resplendent,

For glory shining with immortal life;

Agni became immortal in his strength [5],

What time prolific Dyaus begat him.

r What time his glory urged the lord to strength,

Then (did) Dyaus (let) the pure seed be sprinkled openly;

Agni begot the host, the blameless, the youthful,

The worshipping, and gave it impulse.

s He (flourishes) with keener mind, aided by thee.

O giver! give (us wealth) in good offspring;

O Agni, may we enjoy wealth richest in heroes;

(Wealth) that is excellent, uttering praises to thee.,'

t O Agni, bring us strong wealth,

By the force of thy glory,

That is above [6] all men

And openly prevaileth in contests for booty.

u O Agni, mighty one, bring to us

That wealth which prevaileth in contests;

For thou art true, wondrous,

The giver of booty of kine.

v To Agni let us make service with hymns,

Who feedeth on bull and cow,

The disposer, backed with Soma.

w For thou art, O son, a singer, seated at the feast;

Agni made at birth a path and food;

Do thou, O giver of strength, bestow strength upon us;

Be victorious like a king; thou rulest within without a foe.

x O Agni, thou purifiest life [7];

Do thou give food and strength to us;

Far away drive ill-fortune.

y O Agni, good worker, purify for us

Glory in good heroes;

Giving increase and wealth to me.

z O Agni the purifying, with thy light,

0 god, with thy pleasant tongue,

Bring hither the gods and sacrifice.

aa Do thou, O shining and purifying one,

O Agni, bring hither the gods

To our sacrifice and our oblation.

bb Agni, of purest vows,

Pure sage, pure poet,

Shineth in purity, when offering is made.

cc O Agni, thy pure,

Bright, flaming (rays) arise,

Thy lights, thy flames.

TS 2.5.9

अग्ने महाँ् असीत्याह महान्येष यदग्निर्ब्राह्मणेत्याह ब्राह्मणो ह्येष भारत्येता ह्यैष हि देवेभ्यो हव्यम्भरति देवेद्ध इत्याह देवा ह्येतमैन्धत मन्विद्ध इत्याह मनुर्ह्येतमुत्तरो देवेभ्य ऐन्द्धर्षिष्टुत इत्याहर्षयो ह्येतमस्तुवन्विप्रानुमदित इत्याह विप्रा ह्येते यच्छुश्रुवाँ्सो ब्रह्मसँ्शित इत्याह ब्रह्मसँ्शितो ह्येष घृतहवन इत्याह घृताहुतिर्ह्यस्य प्रियतमा प्राणीर्यज्ञानामित्याह प्रणीर्ह्येष यज्ञानाँ् रथीरध्वराणामित्याहैष हि देवरथोऽतुर्तो होतेत्याह न ह्येतं कश्चन तरति तुर्णिर्हव्यवाडित्याह सर्वं् ह्येष तरत्यास्पात्रं जुहूर्देवनामित्याह जुहूर्ह्येष देवानां चमसो देवपान इत्याह चमसो ह्येष देवपानोऽराँ् इवाग्ने नेमिर्देवाँ्स्त्वम्परिधूरसित्याह देवान्ह्येष परिभूर्यद्ब्रूयादा वह देवान्देवयते यजमानायेति भ्रातृव्यमस्मै जनयेदा वह देवान्यजमानायेत्याह यजमातमेवैतन वर्धयत्यग्निमग्न आ वह सोममा वहेत्याह देवता एह तद्यथापूर्वमुप ह्वयत आ चाग्ने देवान्वह सुयजा च यज जातवेद इत्याहाग्निमेव तत्सँ्श्यति सोमस्य सँ्शितो देवेभ्यो हव्यं वहत्यग्निर्होतेत्याहाग्निर्वै देवानाँ्होता य एव देवानाँ्होता तं वृणीते स्मो वयमित्याहात्मानमेव सत्त्वं गमयति साधु ते यजमान देवतेत्याहाशिषमेवैतामा शास्ते यद्ब्रूयाद्योग्निँ्होतारमवृथा इत्यग्निनोऽभयतो यजमान्परि गृह्णियात्प्रमायुकः स्याद्यजमानदेवत्या वै जुहूर्भ्रातृव्यदेवत्योऽपभृद्यद्द्वे इव ब्रूयादभ्रातृव्यस्मै जनयेद्घृतवतीमध्वर्यो स्रुचमास्यस्वेत्याह यजमानमेवैतेन वर्धयति देवायुवमित्याह देवान्ह्येषावति विश्ववारामित्याह विश्वँ्ह्येषावतीडामहै देवाँ् ईडेन्यान्नमस्याम नमस्यान्यजाम यज्ञियानित्याह मनुष्या वा ईडेन्याः पितरो नमस्या देवा यज्ञिया देवता एव तद्यथाभागं यजति ।।

'O Agni, thou art great', he says, for Agni is great. 'O Brahman', he says, for he is a Brahman. 'O Bharata',' he says, for he bears the sacrifice to the gods. 'Kindled by the gods', he says, for the gods kindled him. 'Kindled by Manu', he says, for Manu kindled him after the gods. 'Praised by the Rsis', he says, for the Rsis praised him. 'Rejoiced in by sages', he says [1], for learned people are sages. 'Celebrated by the poets', he says, for learned people are the poets. 'Quickened by the holy power (Brahman)', he says, for he is quickened by the holy power (Brahman). 'With ghee offering', he says, for ghee is his dearest offering. 'Leader of the sacrifices', he says, for he is the leader of the sacrifices. 'Charioteer of the rites', he says, for he is the chariot of the gods. 'The Hotr unsurpassed', he says, for no one surpasses him [2]. 'Surpassing, bearing the oblation', he says, for he surpasses all. 'The mouth dish, the ladle of the gods', he says, for he is the ladle of the gods. 'The bowl from which the gods drink', he says, for he is the bowl from which the gods drink. 'O Agni, like a felly the spokes, thou dost surround the gods', he says, for he surrounds the gods. If he were to say, 'Bring hither the gods to the pious sacrificer', he would produce an enemy for him [3].2 'Bring hither the gods to the sacrificer', he says; verily with that be makes the sacrificer to grow great. 'O Agni, bring Agni hither, bring Soma hither', he says; verily he summons the gods in order. 'Bring hither the gods, O Agni; and sacrifice to them with a fair sacrifice, O Jatavedas', he says; verily he quickens Agni, and quickened by him he bears the oblation to the gods. 'Agni the Hotr' [4], he says; Agni is the Hotr of the gods; him he chooses who is the Hotr of the gods. 'We are', he says; verily he makes himself attain reality. 'Fair be to thee the deity, O sacrificer', he says; verily he invokes this blessing (on him). If he were to say 'Who hast chosen Agni as Hotr', he would surround the sacrificer with Agni on both sides, and he would be liable to perish. The ladle has the sacrificer for its deity, the Upabhrt the enemy as its deity [5]. If he were to say two as it were, he would produce an enemy for him. 'Take, Adhvaryu, the spoon (sruc) with ghee', he says; verily by it he causes the sacrificer to wax great. 'Pious', he says, for he aids the gods, 'With all boons', he says, for he aids all. 'Let us praise the gods worthy of praise; let us honour those worthy of honour; let us sacrifice to those worthy of sacrifice', he says. Those worthy of praise are men; those worthy of honour are the Pitrs; those worthy of sacrifice are the gods; verily he sacrifices to the deities according to their portions.

Part of TS 4.1.8

In this the triplet of the Vedic Goddesses iDA (Rgvedic iLA), sarasvatI and bhAratI are worshipped. This is an example of loss of retroflex “L” (ळ) that was very much part of the Rgvedic culture.

तिस्रो देवीर्बर्हिरेदँ् सदन्त्विडा सरस्वती भारती मही गृणाना ।।

May the three goddesses sit on this strew, Ida, Sarasvati [2], Bharati, the great, being sung.

TS 5.1.11 (part of)

आदित्यैर्नो भारती वष्टु यज्ञँ् सरस्वती सह रुद्रैर्न आवीत् ।

इडोपहूता वसुभिः सजोषा यज्ञं नो देवीरमृतेषु धत्त ।।

May Bharati with the Adityas love our sacrifice;

Sarasvati with the Rudras hath holpen us,

And Ida invoked with the Vasus in unison;

Our sacrifice, O goddesses, place ye with the immortals

In Shukla YajurVeda (Vajaseniya)

VS 20.43

तिस्रो देवीर्हविषा वर्धमानाऽइन्द्रञ्जुषाणा जनयो न पत्नीँ ।

अच्छिन्नन्तन्तुम्पयसा सरस्वतीडा देवी भारती विश्वतूर्तिँ ।।

VS 20.63

तिस्रस्त्रेधा सरस्वत्यश्विना भारतीडा । तीव्रम्परिस्रुता सोममिन्द्राय सुषुवुर्मदम् ।।

VS 21.19

तिस्रऽइडा सरस्वती भारती मरुतो विशः- ।

विराट्छन्दऽइहेन्द्रियन्धेनिर्गौर्न वयो दधुँ ।।

VS 20.37

होता यक्षतिस्रो देवीर्न भेषजन्त्रयस्त्रिधातवोपसो रूपमिन्द्रे

हिरण्ययमश्विनेडा न भारती वाचा सरस्वती महऽइन्द्राय

दुहऽइन्द्रियम्पयँ सोमः- परिस्रुता घृतम्मधु व्यन्त्वाज्यस्य होतर्यज ।।

VS 27.19

तिस्रो देवीर्बर्हिरेदँ् सदन्त्विडा सरस्वती भारती । मही गृणाना ।।

VS 28.8

होता यक्षतिस्रो देवीर्न भेषजन्त्रयस्त्रिधातवोपसऽइडा सरस्वती भारती महीँ ष

इन्द्रपत्नीर्हविष्मतीर्व्यन्त्वाज्यस्य होतर्यज ।।

VS 30.8

आदित्यैर्नो भारती वष्टु यज्ञँ सरस्वती सह रुद्रैर्नऽआवीत् ।

इडोपहूता वसुभिँ सजोषा यज्ञन्नो देवीरमृतेषु धत्त ।।

VS 30.33

आ नो यज्ञम्भारती तूयमेत्विडा मनुष्वदिह चेतयन्ती ।

तिस्रो देवीर्बर्हिरेदँ स्योनँ सरस्वती स्वपसँ सदन्तु ।।

Appendix II – Concept of rASTra in Vedic texts

In Rgveda the concept of nation is beautifully described by trasadasyu paurukutsA in the RcA 4.42.

Taittiriya SamhitA

There is a mention of rASTra and rASTrabhRta (the supporters of the nation or kingdom) in TS 3.4.6. This prose also propounds the kinship (brotherhood – bhrAtRvya) aspect of the supporting relationship with the devotees of rASTra.

देवा वै यद्यज्ञेऽकुर्वत तदसुरा अकुर्वत ते देवा एतानभ्यातानानपश्यन्तानभ्यातन्वत यद्देवानां कर्मासीदार्ध्यत तद्यसुराणां न तदार्ध्यत येन कर्मणेर्त्सेत्तत्र होतव्या ऋघ्नोत्येव तेन कर्मण यद्विश्वे देवाः समभरन्तस्मादभ्याताना वैश्वदेवा यत्प्रजापतिर्जयान्प्रायच्छत्तस्माज्जयाः प्राजापत्याः यद्राष्ट्रभृद्भी राष्ट्रमाददत तद्राष्ट्रभृताँ् राष्ट्रभृत्त्वं ते देवा अभ्यातानैरसुरानभ्यातन्वत जयेजयन्राष्ट्रभृद्भी राष्ट्रमददात यद्देवा अभ्यातानैरसुरानभ्यातन्वत तदभ्यातानानामभ्यातानत्वं यज्जयैरजयन्तज्जयानां जयत्वं यद्राष्ट्रभृद्भी राष्ट्रमाददत तद्राष्ट्रभृताँ् राष्ट्रभृत्त्वं ततो देवा अभवन्परासुरा यो भ्रातृवान्त्स्यात्स एताञ्जुहुयदभ्यातानैरेव भ्रातृव्यानभ्यातनुते जयेर्जयति राष्ट्रभृद्भी राष्ट्रमा दत्ते भवत्यात्मना परास्य भ्रातृव्यो भवति । 3.4.6 ।

(What the gods did at the sacrifice, the Asuras did. The gods saw these overpowering (Homas), they performed them; the rite of the gods succeeded, that of the Asuras did not succeed. If he is desirous of prospering in a rite, then should he offer them, and in that rite he prospers. In that the All-gods brought together (the materials), the Abhyatanas are connected with the All-gods; in that Prajapati bestowed the victories (Jayas), therefore the Jayas are connected with Prajapati; in that they won the kingdom by the Rastrabhrts, that is why the Rastrabhrts (supporters of the kingdom) have their name. The gods overpowered the Asuras with the Abhyatanas, conquered them with the Jayas, and won the kingdom with the Rastrabhrts; in that the gods overpowered (abhyátanvata) the Asuras with the Abhyatanas, that is why the Abhyatanas have their name; in that they conquered (ájayan) them with the Jayas, that is why the Jayas have their name; in that they won the kingdom with the Rastrabhrts, that is why the Rastrabhrts have their name. Then the gods prospered, the Asuras were defeated. He who has foes should offer these (offerings); verily by the Abhyatanas he overpowers his foes, by the Jayas he conquers them, by the Rastrabhrts he wins the kingdom; he prospers himself, his foe is defeated.)

The TS 3.4.8 talks about some components of rASTra and also mentions about sangrAm for the wellbeing of the rASTra. In this prose there is also a reference to plAkSa; it is noteworthy that the origin of Vedic river sarasvatI is surrounded by the plAkSa trees and is known as plAkSaprasarvana. The six Vedic seasons (though not by name are also mentioned.

राष्ट्रकामाय हेतव्या राष्ट्रं वै राष्ट्रभृतो राष्ट्रेणेवास्मै राष्ट्रमव रुन्द्धे राष्ट्रमेव भवत्यात्मने होतव्या राष्ट्रं वै राष्ट्रभृतो राष्ट्रम्प्रजा राष्ट्रम्पशवो राष्ट्रं यच्छ्रेष्ठो भवति राष्ट्रेणैव राष्ट्रमव रुन्द्धे वसिष्ठः समानानाम्भवति ग्रामकामाय होतव्या राष्ट्रं वै राष्ट्रभृतो राष्ट्रँ् सजाता राष्ट्रेणेवास्मै राष्ट्रँ् सजातानव रुन्द्धे ग्राम्येव भवत्यधिदेवने जुहोत्यधिदेवन एवास्मै सजातानव रुन्द्धे तव एनमवरुद्धा उप तिष्ठन्ते रथमुख ओजकामस्य होतव्या ओजो वै राष्ट्रभृत ओजो रथ ओजसैवास्मा ओजोऽव रुन्द्ध ओजस्व्येव भवति यो राष्ट्रादपभूतः स्यात्तस्मै होतव्या यावन्तोऽस्य रथाः स्युस्तान्ब्रूयाद्युङ्ध्वमिति राष्ट्रमेवास्मै युनक्त्याहुतयो वा एतस्याक्लृप्ता यस्य राष्ट्रम न कल्पते स्वरथस्य दक्षिणं चक्रम्प्रवृह्य नाडीनभि जुहुयादाहुतीरेवास्य कल्पयति ता अस्य कल्पमाना राष्ट्रमनु कल्पते संग्रामे संयत्ते होतव्या राष्ट्रं वै राष्ट्रभृतो राष्ट्रे खलु वा एते व्यायच्छन्ते ये संग्रामँ् संयन्ति यस्य पूर्वस्य जुह्वति स एव भवति जयति तँ् संग्रामं मान्धुक इध्मो भवत्यङ्गारा एव प्रतिवेष्टमाना अमित्राणामस्य सेनाम्प्रति वेष्टयन्ति य उन्माद्यत्येते होतव्या एतमुन्मादयन्ति य उन्माद्यत्येते खलु वै गन्धर्वाप्सरसो यद्राष्ट्रभृतस्मै स्वाहा ताभ्यः स्वाहेति जुहोति तेनैवैनाञ्छमयति नैयग्रोध औदुम्बर आश्वत्थः प्लाक्ष इतिध्मो भवत्येते वै गन्धर्वाप्सरसां गृहाः स्व एवैनानायतने शमयत्यभिचरता प्रतिलोमँ् होतव्याः प्राणानेवास्य प्रतीचः प्रति यौति तं ततो येन केन च स्तृणुते स्वकृत इरिणे जुहोति प्रदरे वैतद्वा अस्यै निर्ऋतिगृहीतं निर्ऋतिगृहीत एवैनं निर्ऋत्या ग्राहयति यद्वाचः क्रूरं तेन वषट्करोति वाच एवैन क्रूराण प्र वृश्चति ताजगार्तिमार्च्छति यस्य कामयेतान्नाद्यमा ददीयेति तस्य सभायामुत्तानो निपद्य भुवनस्य पत इति तृणानि सं गृह्णीयात्प्रजापतिर्वै भुवनस्य पतिः प्रजापतिनैवास्यान्नाद्यमा दत्त इदमहममुष्यायणस्यान्नाद्यँ् हरामीत्याहान्नाद्यमेवास्य हरति षड्भिर्हरति षड्वा ऋतवः प्रजापतिनैवास्यान्नाद्यमादायर्तवोऽस्मा अनु प्र यच्छन्ति यो ज्येष्ठबन्धुरपभूतः स्यात्तँ् स्थलेऽवसाय्य ब्रह्मौदनं चतुःशरावम्पक्त्वा तस्मै होतव्या वर्ष् वै राष्ट्रभृतो स्थलम वर्ष्मणैवैनं वर्ष्म समानानां गमयति चतुःशरावो भवति दिक्ष्वेव प्रति तिष्ठति क्षीरे भवति रुचमेवास्मिन्दधात्युद्धरति शृतत्वाय सर्पिष्वान्भवति मेध्यत्वाय चत्वार आर्षेयाः प्राश्नन्ति दिशामेव ज्योतिषि जुहोति । 3.4.8 ।

They should be offered for one who desires the kingdom; the Rastrabhrts are the kingdom; verily with the kingdom he wins the king dom for him; he becomes the kingdom. They should be offered for oneself; the Rastrabhrts are the kingdom, the people are the kingdom, cattle are the kingdom, in that he becomes the highest he is the kingdom; verily with the kingdom he wins the kingdom, he becomes the richest of his equals. They should be offered for one who desires a village; the Rastrabhrts are the kingdom, his fellows are the kingdom; verily with the kingdom he wins for him his fellows and the kingdom; he becomes possessed of a village [1]. He offers on the dicing-place; verily on the dicing-place he wins his fellows for him, and being won they wait upon him. They should be offered on the mouth of the chariot for him who desires force; the Rastrabhrts are force, the chariot is force; verily by force he wins force for him; he becomes possessed of force. They should be offered for him who is expelled from his kingdom; to all his chariots he should say, 'Be yoked'; verily he yokes the kingdom for him [2]. The oblations of him whose realm is not in order are disordered; he should take off the right wheel of his chariot and offer in the box; so he puts in order his oblation, and the kingdom comes into order in accord with their coming into order. They should be offered when battle is joined; the Rastrabhrts are the kingdom, and for the kingdom do they strive who go to battle together; he for whom first they offer prospers, and wins this battle. The kindling-wood is from the Madhuka tree [3]; the coals shrinking back make the host of his foe to shrink back. They should be offered for one who is mad; for it is the Gandharva and the Apsarases who madden him who is mad; the Rastrabhrts are the Gandharva and the Apsarases. 'To him hail! To them hail!' (with these words) he offers, and thereby he appeases them. Of Nyagrodha, Udumbara, Açvattha, or Plaksa (wood) is the kindling-wood; these are the homes of the Gandharva and the Apsarases; verily he appeases them in their own abode [4]. They should be offered in inverse order by one who is practising witchcraft; so he fastens on his breaths from in front, and then at pleasure lays him low. He offers in a natural cleft or hollow; that of this (earth) is seized by misfortune; verily on (a place) seized by misfortune he makes misfortune seize upon him. With what is harsh in speech he utters the Vasat call; verily with the harshness of speech he cuts him down; swiftly he is ruined. If he desire of a man, 'Let me take his eating of food' [5], he should fall at length in his hall and (with the words), 'O lord of the world', gather blades of grass; the lord of the world is Prajapati; verily by Prajapati he takes his eating of food. 'Here do I take the eating of food of N. N., descendant of N. N.', he says; verily he takes his eating of food. With six (verses) he takes, the seasons are six; verily the seasons having taken by Prajapati his eating of food bestow it on him [6]. If the head of a family is expelled, they should be offered for him, placing him on a mound and cooking a Brahman's mess of four Çaravas in size; the Rastrabhrts are pre-eminence, the mound is pre-eminence; verily by pre-eminence he makes him pre-eminent among his equals. (The offering) is of four Çaravas in size; verily he finds support in the quarters; it is made in milk; verily he bestows brilliance upon him; he takes it out, to make it cooked; it is full of butter, for purity; four descended from Rsis partake of it; verily he offers in the light of the quarters.

TS 3.5.7

वषट्कारो वै गायत्रियै शिरोऽच्छिनत्तस्यै रसः परापतत्स पृथिवीम्प्राविशत्स खदिरोऽभनद्यस्य खादिरः स्रुवो भवति च्छन्दसामेव रसेनाव द्यति सरसा अस्याहितयो भवन्ति तृतीयस्यामितो दिवि सोम आसीत्तं गायत्र्याहरतस्य पर्णमच्छिद्यत तत्पर्णोऽभवत्तत्पर्णस्य पर्णत्वे यस्य पर्णमयी जुहूर्भवति न पापँ् श्लोकँ् शृणोति ब्रह्म वै पर्णो विण्मरुतोऽन्नं विण्मारुतोऽश्वत्थो यस्य पर्णमयी जुहूर्भवत्याश्वत्थ्युपभृद्राष्ट्रमेव विश्यध्यूहति प्रजापतिर्वा अजुहोत्सा यत्राहुतिः प्रत्यतिष्ठत्ततो विकभङ्कत उदतिष्ठत्ततः प्रजा असृजत यस्य वैकङ्कती ध्रुवा भवति प्रत्येवास्याहुतयस्तिष्टन्त्यथो प्रैव जायत एतद्वै स्रुवाँ् रूपं यस्यैवँ् रूपाः स्रुचो भवन्ति सर्वाण्येवैनँ् रूपाणि पशूनामुप तिष्ठन्ते नास्यापरूपमात्मञ्जायते । 3.5.7 ।

The Vasat call cleft the head of the Gayatri; its sap fell away, it entered the earth, it became the Khadira; he, whose dipping-spoon is make of Khadira wood, cuts off with the sap of the metres; his oblations are full of sap. Soma was in the third sky from hence; the Gayatri fetched it, a leaf of it was cut off, that became the Parna, that is why the Parna is so called. He whose ladle is made of Parna wood [1] has his oblations acceptable; the gods rejoice in his oblation. The gods discussed regarding holy power; the Parna overheard it; he whose ladle is made of Parna wood is styled famous; he hears no evil bruit. The Parna is holy power, the Maruts are the people, the people are food, the Açvattha is connected with the Maruts; he whose ladle is made of Parna wood, and his spoon (upabhrt) is of Açvattha, by holy power wins food, and the holy class [2] puts over the people. The Parna is the royalty, the Açvattha is the people; in that the ladle is made of Parna wood and the spoon of Açvattha, verily he puts the royalty over the people. Prajapati sacrificed; where the oblation found support, thence sprung the Vikankata; there he created offspring; the oblation of him whose Dhruva, is made of Vikankata, wood finds rest; verily he is propagated. That is the form of the offering-spoons; on him whose spoons are so formed all forms of cattle attend, nothing unshapely is born in him.

TS 5.4.9

अग्निर्देवेभ्योऽपाक्रामभ्दागधेयमिच्छमानस्तं देवा अब्रुवन्नुप न आ वर्तस्व हव्यं नो वहेति सोऽब्रवीद्वरं वृणै मह्यमेव वाजप्रसवीयं जुह्वति यद्वाजप्रसवीयं जुहोत्यग्निमेव तद्भागधेयेन समर्धयत्यथो अभिषेक एवास्य स चतुर्दशभिर्जुहोति सप्त ग्राम्या ओषधयः सप्तारण्या उभयीषामवरुद्ध्या अन्नस्यान्नस्य जुहोत्यन्नस्यान्नस्यावरुद्ध्या ओदुम्बरेण स्रुवेण जुहोत्यूर्ग्वा उदुम्बर ऊर्गन्नमूर्जैवास्मा ऊर्जमन्नमव रुन्धेऽग्निर्वै देवानामभिषक्तोऽग्निचिन्मनुष्याणां तस्मादग्निचिद्वर्षति न धावेदवरुद्धँ् ह्यस्यान्नमन्नमिव खलु वै वर्षं यद्धावेदन्नाद्यावेदुपावर्तेतान्नाद्यमेवाभि उपावर्तते नक्तोषासेति कृष्णायै श्वेतवत्सायै पयसा जुहोत्यह्नैवास्मै रात्रिं प्र दापयति रात्रियाहरहरोरात्रे एवास्मै प्रत्ते काममन्नाद्यं दुहाते राष्ट्रभृतो जुहोति राष्ट्रमेवाव रुन्द्धे षड्भिर्जुहोति षड्वा ऋतव ऋतुष्वेव प्रति तिष्ठति भुवनस्य पत इति रथमुखे पञ्चाहुतीर्जुहोति वज्रो वै रथो वज्रेणैव दिशोऽभि जयत्यग्निचितँ्ह वा अमुष्मिँल्लोके वातोभि पवते वातनामानि जुहोत्यभ्येवैनममुष्मिँल्लोके वातः पवते त्रीणि जुहोति त्रय इमे लोका एभ्य एव लोकेभ्यो वातमव रुन्द्धे समुद्रोऽसि नभस्वानित्याहैतद्वै वातस्य रूपँ्रूपेणैव वातमव रुन्द्धेऽञ्जलिना जुहोति न ह्येतेषामन्यथाहुतिरवकल्पते । 5.4.9 ।

Agni departed from the gods, desiring a portion; the gods said to him, 'come back to us, carry the oblation for us.' He said, 'Let me choose a born; let them offer to me the Vajaprasaviya'; therefore to Agni they offer the Vajaprasaviya. In that he offers the Vajaprasaviya, he unites Agni with his own portion; verily also this is his consecration. He offers with fourteen (verses); there are seven domesticated, seven wild [ 1] animals; (verily it serves) to win both sets. He offers of every kind of food, to win every kind of food. He offers with an offering-spoon of Udumbara wood; the Udumbara is strength, food is strength; verily by strength he wins for him strength and food. Agni is the consecrated of gods, the piler of the fire of men; therefore when it rains a piler of the fire should not run, for he has thus obtained food; rain is as it were food; if he were to run he would be running from food. He should go up to it; verily be goes up -to food [2]. 'Night and dawn', (with these words) he offers with the milk of a black cow with a white calf; verily by the day he bestows night upon him, by night day; verily day and night being bestowed upon him milk his desire and the eating of food. He offers the supporters of the kingly power; verily he wins the kingdom. He offers with six (verses); the seasons are six; verily he finds support in the seasons. 'O lord of the world', (with these words) he offers five libations at the chariot mouth; the chariot is a thunderbolt; verily with the thunderbolt he conquers the quarters [3]. In yonder world the wind blows over the piler of the fire; he offers the names of the winds; verily over him in yonder world the wind blows; three he offers, these worlds are three; verily from these worlds he wins the wind. 'Thou art the ocean, full of mist', he says; that is the form of the wind; verily by the form he wins the wind. He offers with his clasped hands, for not other wise can the oblation of these be accomplished.

TS 5.7.4

चित्तिं जुहोमि मनसा घृतेनेत्याहादाभ्या वै नामैषाहुतिर्वैश्वकर्मणी नैनं चिक्यानम्भ्रातृव्यो दभ्नोत्यथो देवता एवाव रुन्द्धेऽग्ने तमद्येति पङ्क्त्या जुहोति पङ्क्त्याहुत्या यज्ञमुखमा रभते सप्त ते अग्ने समिधः सप्त जिह्वा इत्याह होत्रा एवाव रुन्द्धेऽग्ने तम द्येति पङ्क्त्या जुहोति पङ्क्त्याहुत्या यज्ञमुखमा रभते सप्त ते अग्ने समिधः सप्त जिह्वा इत्याह होत्रा एवाव रुन्द्धेऽग्निर्देवेभ्योऽपाक्रामभ्दागधेयमिच्छमानस्तस्मा एतद्भगधेयम्प्रायच्छन्नेतद्वा अग्नेरग्निहोत्रमेतर्हि खलु वा एष जातो यर्हि सर्वश्चितो जातायैवास्मा अन्नमपि दधाति प्रीणाति वसीयान्भवति ब्रह्मवादिनो वदन्ति यदेष गार्हपत्यश्चीयतेऽथ क्वास्याहवनीय इत्यिसावादित्य इति ब्रूयादेतस्मिन्हि सर्वाभ्यो देवताभ्यो जुह्वति य एवं विद्वानग्निं चिनुते साक्षादेव देवता ऋध्नोत्यग्ने यशस्विन्यशसेममर्पयेन्द्रावतीमपचितीमिहा वह ।अयम्मूर्धा परमेष्ठी सुवर्चाः समानानामुत्तमश्लोको अस्तु ।।

भद्रम्पश्यन्त उप सेदुरग्रे तपो दीक्षम-षयः सुवर्विदः ।

तत् क्षत्रम्बलमोजश्च जातं अदस्मै देवा अभि सं नमन्तु ।।

धाता विधाता परमोत संदृक्प्रजापतिः परमेष्ठी विराजा ।

स्तोमाश्छन्दाँ्सि निविदो म आहुरतस्मो राष्ट्रमभि सं नमामा ।।

अभ्यावर्तध्वमुप मेत साकमयँ् शास्ताधिपतिर्वो अस्तु ।

अस्य विज्ञानमनु सँ् रभध्वमिमम्पश्चादनु जीवाथ सर्वे ।।

राष्ट्रभृत एता उप दधात्येषा वा अग्नेश्चिती राष्ट्रभृत्तयैवास्मिन्राष्ट्रं दधाति राष्ट्रमेव भवति नास्माद्राष्ट्रम्भ्रँ्शते । 5.7.4 ।

a 'To thought I offer with mind, with ghee', he says; the oblation to Viçvakarman is called the undeceivable; the foe cannot deceive him who has piled; verily also he wins the gods.

b 'O Agni, to-day', (with these words) he offers with a Pankti verse, and by the Pankti and the libation he grasps the beginning of the sacrifice.

C 'Seven are thy kindling-sticks, O Agni; seven thy tongues', he says; verily he wins the Hotr's offices. Agni went away from the gods, desiring a portion [1]; to him they assigned this as a portion; that is the Agnihotra, of Agni; then is he born indeed when he is completely piled. Verily to him on birth he gives food; he delighted delights him, he becomes richer.

d The theologians say, 'Since it is as the Garhapatya that (the fire) is piled, then where is its Ahavaniya?' 'Yonder sun', he should reply, for in it they offer to all the gods [2]. He who knowing thus piles the fire straightway makes pleased the gods.

e O Agni, the glorious, lead him to glory;

Bring hither the fame that is Indra's;

May he be head, overlord, resplendent,

Most famed of his equals.

With look auspicious first they underwent

Fervour and consecration, the seers who found the heavenly light;

Thence was born the kingly power, might and force;

May the gods in unison accord that to us.

Disposer, ordainer, and highest [3] onlooker,

Prajapati, supreme lord, the ruler;

The Stomas, the metres, the Nivids, mine they call;

To him may we secure the kingdom.

Turn towards me, come to me;

May he be your ruler, your overlord;

On his discernment do ye depend;

Upon him henceforth do ye all serve.

He puts down these supporters of the realm; this is the realm supporting piling of the fire; verily with it he bestows on him the kingly power, he becomes the kingly power, the kingly power does not fall away from him.

TS 1.8.11

अर्थेतः स्थापाम्पतिरसि वृषास्यूर्मिर्वृषसेनोऽसि व्रजक्षितःस्थ मरुतामोजःस्थ सूर्यवर्चसःस्थ सूर्यवर्चसःस्थ मान्दाःस्थ वाशाःस्थ शक्वरीःस्थ विश्वभृतःस्थ जनभृतःस्थाग्नेस्तेजस्याःस्थापामोषधीनाँ् रसःस्थापो देवार्मधुमतारगृह्णन्नूर्जस्वती राजसूयाय चितानाः ।

याभिर्मित्रावरुणावभ्यषिञ्चन्याभिरिन्द्रमनयन्नत्यरातीः ।।

राष्ट्रदाःस्थ राष्ट्रं दत्त स्वाहा राष्ट्रदाःस्थ राष्ट्रममुष्मै दत्त ।। 11 ।।

a Ye are active, thou art the lord of the waters, thou art the male wave, thou art the male host, ye are the pen-dwellers, ye are the strength of the Maruts, ye have the radiance of the sun, ye have the brightness of the sun, ye are delightful, ye are obedient, ye are powerful, ye are all supporters, ye are supporters of men, ye have the brilliance of Agni, ye are the sap of the waters, of the plants.

b They have taken the waters, divine, Rich in sweetness, full of strength, caring for the royal consecration; Whereby they anointed Mitra and Varuna, Whereby they led Indra beyond his foes.

c Ye are givers of the kingdom; give ye the kingdom, hail! Ye are givers of the kingdom; give N. N. the kingdom.

In Shukla Yajurveda

VS 9.23

वाजस्येमम्प्रसवँ सुषुवेग्रे सोमँ राजानमोषधीष्वप्सु ।

ताऽअस्मभ्यम्मधुमतीर्भवन्तु वयँ राष्ट्रे जागृयाम पुरोहुताँ स्वाहा ।।

VS 10.2-4

वृष्णऽऊर्मिरसि राष्ट्रदा राष्ट्रम्मे देहि स्वाहा

वृष्णऽऊर्मिरसि राष्ट्रदा राष्ट्रममुष्मै देहि

वृषसेनोसि राष्ट्रदा राष्ट्रममुष्मै देह्यर्थेत स्थ । 2 ।

अर्थेत स्थ राष्ट्रदा राष्ट्रम्मे दत्त स्वाहार्थेत स्थ

राष्ट्रदा राष्ट्रमुष्मै दत्तोजस्वती स्थ

राष्ट्रदा राष्ट्रम्मे दत्त स्वाहौजस्वती स्थ

राष्ट्रदा राष्ट्रममुष्मै दत्ताप-:- परिवाहिणी स्थ

राष्ट्रदा राष्ट्रम्मे दत्त स्वाहाप-:- परिवाहिणी स्थ

राष्ट्रदा राष्ट्रममुष्मै दत्तापाम्पतिरसि

राष्ट्रदा राष्ट्रम्मे देहि स्वाहापाम्पतिरसि

राष्ट्रदा राष्ट्रममुष्मै देह्यपाङ्गर्भोसि

राष्ट्रदा राष्ट्रममुष्मै स्वाहापाङ्गर्भोसि

राष्ट्रदा राष्ट्रममुष्मै देहि सूर्यत्वचस स्थ । 3 ।

सूर्यत्वचस स्थ राष्ट्रदा राष्ट्रम्मे दत्त स्वाहा सूर्यत्वचस स्थ राष्ट्रदा राष्ट्रममुष्मै दत्त स्वाहा सूर्यत्वचस स्थ राष्ट्रदा राष्ट्रम्मे दत्त स्वाहा सूर्यत्वचस स्थ राष्ट्रदा राष्ट्रममुष्मै दत्त मान्दा स्थ राष्ट्रदा राष्ट्रम्मे दत्त स्वाहा मान्दा स्थ राष्ट्रदा राष्ट्रममुष्मै दत्त व्रजक्षित स्थ राष्ट्रदा राष्ट्रम्मे दत्त स्वाहा व्रजक्षित स्थ राष्ट्रदा राष्ट्रममुष्मै दत्त वाशा स्थ राष्ट्रदा राष्ट्रम्मे दत्त स्वाहा वाशा स्थ राष्ट्रदा राष्ट्रममुष्मै दत्त शविष्ठा स्थ राष्ट्रदा राष्ट्रम्मे दत्त शक्वरी स्थ राष्ट्रदा राष्ट्रममुष्मै दत्त स्वाहा शक्वरी स्थ राष्ट्रदा राष्ट्रम्मे दत्त जनभृतं स्थ राष्ट्रदा राष्ट्रममुष्मै दत्त स्वाहा जनभृतं स्थ राष्ट्रदा राष्ट्रम्मे दत्त विश्वभृतं स्थ राष्ट्रदा राष्ट्रममुष्मै दत्त स्वाहा विश्वभृतं स्थ राष्ट्रदा राष्ट्रम्मे दत्ताप-:- स्वराज स्थ राष्ट्रदा राष्ट्रममुष्मै दत्त ।

मधुमतीर्मधुमतीभिँ पृच्यन्ताम्महि क्षत्रङ्क्षत्रियाय वन्वानाऽअनाधृष्टाँ

सीदत सहौजसो महि क्षत्रङ्क्षत्रियाय दधतीँ । 4 ।

This verse talks about many concepts which through light on the nation of the supporters of people (janabhRta) and supporter of world (vishvabhRta) and about the concept of self rule (svarAja).

VS 20.8

पृष्टीर्मे राष्ट्रमुदरमँ सौ ग्रीवाश्च श्रोणी । ऊरूऽरत्नी जानुनी विशो मेङ्गानि सर्वत -:-

VS 20.10

प्रति क्षज्ञे प्रतितिष्ठामि राष्टे प्रत्यश्वेषु प्रतितिष्ठामि गोषु ।

प्रत्यङ्गेषु प्रतितिष्ठाम्यात्मन्प्रति प्राणेषु प्रतितिष्ठामि पुष्टे प्रति द्यावापृथिव्योँ प्रतितिष्ठामि यज्ञे ।।

VS 22.22

आ ब्रह्मन्ब्राह्मणो ब्रह्मवर्चसी जायतामा राष्ट्रे राजन्य-:-

शूरऽइषव्योतिव्याधी महारथो जायतान्दोग्घ्री धेनुर्वोढानड्वानाशुँ

सप्तिँ पुरन्धिर्योषा जिष्णू रथेष्ठाँ सभेयो युवास्य यजमानस्य वीरो

जायतान्निकामेनिकामे नँ पर्जन्यो वर्षतु फलवत्यो नऽओषधयँ पच्यन्ताँयोगक्षेमो न-:- कल्पताम् ।।

Appendix III Glosses

The context of the quote '*Balam Bharam Bhavathi Bibhartheh" (Nirukta)' presents the list of synonyms for the word 'bala' = power, energy.

The text reads is taken from: (http://tiger.bun.kyoto-u.ac.jp/mtokunag/skt_texts/nir.txt)

One cluster of meanings relates to bhar 'to fill' [exemplified by the

creation of bhart ' an alloy'] and another cluster of meanings relates to bhara 'battle'.

Niruktam 4.24 interprets bhara as 'battle'; bhart = a mixed metal of copper and lead; bhart-i_ya_ = a brazier, worker in metal; bharatiyo = caster of metal (G.) 

There is semantic expansion in lexemes such as:

barati-da_ra a merchant who has bandy-loads conveyed from one place to

another (Ka.)

While the context for the explanation bibharte, is relatable to anna,

bala, dhana, it is also related to sam.gra_ma 'battle'.

It will be seen from the following lexemes that two sets of semantics are relatable to bhara 'battle': 1. hired soldier (MBh.); 2. bhar. 'hero' (B.)

dan.d.a-bhr.t a potter (Skt.lex.) bhr.tya to be nourished or maintained: a

servant; the minister of a king; bhr.tye maintenance, support, sustenance, food; hire, wages (Ka.)( Ka.lex.) bhr.ta hireling, mercenary (Ya_jn~.); bhat.a hired soldier, servant

(MBh.)(CDIAL 9588). bhr.ta carried, brought (MBh.); hired, paid (Mn.); hireling, mercenary (Ya_j.com.); bhr.taka hired servant (Mn.); bhad.a soldier (Pkt.); bhad.aa member of a non-Aryan tribe (Pkt.); bhat.ahired soldier, servant (MBh.); hireling, servant, soldier (Pali); hired servant (As'.); bhar. hero, brave man; *adj*. mighty (Ku.); soldier, servant, *nom. prop*  (B.); warrior, hero, opulent person (G.); *adj*. strong, opulent (G.);

bhar.ilhero, servant (B.); bel.e_ soldier (Si.)(CDIAL 9588). bhr.ti support, food (RV.S'Br.); wages, hire (Mn.); bhati wages (Pali); bhatika_ fee (Pali); s'arira-hud.iyami in the maintenance of the body (NiDoc.); bhai-, bhii-, bhui- wages (Pkt.); bhar.il servant (B.)(CDIAL 9591). bat.a, ban.t.a (Tadbhava of bhat.a) a brave warrior (Ka.); ban.d.a_ya

quarrelling, revolt (Ka.); bhan.d.a_i_ (M.)(Ka.lex.) bha_ran. support, maintenance, means of support (Ku.); a weight, pressure (G.)(CDIAL 9460).

bharta_ fills ( Konkan.i); *caus*. bhara_unu to cram into (N.); bhara_iba to

fill (A.); bhara_vvu~ to fasten (G.); bharavin.e~ to feed (M.)(CDIAL 9397). bhartr. *

acc*. bharta_ram husband (Skt.);

bearer (RV.); bhat.t.a_ra, bhat.t.a_raka noble lord (Skt.); bhat.t.a term of

address from lowborn to superior, lord (Skt.); bhatta_, bhatta_ram *acc. sg*. husband (Pali); bhat.ara, bhat.araga master (NiDoc.); bhat.ariyae *gen. sg*. mistress (NiDoc.); bhattu-, bhatti-, bhat.t.u-, bhat.t.i- husband, master (Pkt.); bhat.t.in.i_ mistress, non-anointed queen;  bhat.t.a_raya worshipful one, (in drama) king; bat.a a Brahman (K.); bito_r, *pl*. bita_ra husband (D..); bhata_ru (S.); bhata_r ( Ku.A.); bhata_ra (OB.); bha_tar (B.); bhata_r (Bi.); bhatara_ (Aw.); bhata_r husband, master (H.)(CDIAL 9402). 

barati-da_ra a merchant who has bandy-loads conveyed from one place to another; barati (Tadbhava of bharti)(Ka.)( Ka.lex.) bhara carrying, carrying away, booty (RV.); weight, mass (skt.); load, fullness (Pkt.); loaded cart (OG.); bar, *pl*. bari load (Sh.); bharu prop; bhari load (S.); bhari_ heavy load (L.); porter's load, sheaf of straw (P.);

bhar fullness, surety (Ku.); faith, trust, support (N.); weight, reliance, support (A.); dependence (B.); load, fulness (Mth.); load (H.); cartload (of grass or fuel), fill (G.); load (M.); bharilo abundant (N.); bharo tax, rent (N.); bhara_ load (A.B.Or.H .);  a corn measure (M.); support (B.); bhari a small weight = 1 tola_ (B.); bara load (Si.)(CDIAL 9393). bha_ra burden, weight (RV.); load (Pali); bha_raka weight (Mn.); -bha_raka load (Pali); bhara, bara (NiDoc.); bha_ra, bha_raya load, weight (Pkt.); pharo heavy; bar trouble, vexation (Gypsy); ba_r burden, load (Ash.); ba_r (Kt.Shum.Dm.Pas'.); ba_ load, bundle (Wg.); pa_r, pye_r heavy (Wot..); pha_r load (Kal.); bha_r load (Kal.L.P.); id. 

(WPah.N.); id. (B.Mth.H.G.M.); load carried on pole over shoulder, weight, responsibility (A.); bar (with rising tone) load, burden, present of food on conclusion of marriage from bride's house and the return present (Kho.); bar load, bundle of wood (Sh.); ba_r id. (Sh.); load (K.); bha_ru burden (Phal.); ba_ra heavy (K.); *Heavy; debt*: bha_ro_ load (WPah.); bha_ra_ heavy (L.P.); load (WPah.); debt (N.B.); load (H.); bha_ri bundle (N.); bha_ro load, debt (Ku.); load, beam (G.); bha_ri_ bundle of sticks (G.M.); bara, ba..ra load, weight; baruva weight on a fishing line (Si.); baru burden, load ( Md.); bha_ra load (OAw.)(CDIAL 9459). bha_ratara heavy (Skt.); forming a heavier load (Pali); bharera_ heavy, fat, elderly (P.)(CDIAL 9461). bha_rika forming a load, heavy (Sus'r.); bha_ri ponderous (of tone)(Skt.); bha_ri_ heavy ( P.Ku.Aw.H.G.M.); bha_ri (N.A.B.Or.Bi.); ba..ra (Si.); biru impossible (Md.); bura difficult (Md.); bha_rilla heavy (Pkt.); bharilo well-filled, stout and strong (N.)(CDIAL 9465). ba_ravan.e, bha_ran.e weightiness; weight, importance, dignity (Ka.); bha_rama_na gravity or weight (M.)(Ka.lex.) bha_ran.e a load, a burden; a heavy burden, great weight; muchness, excessiveness; greatness, gravity,

dignity (Ka.lex.)

bharan.a bearing (in womb)(RV.); bearing, supporting (Pali.Pkt.); filling (Pkt.); bharan. support, means of support (Ku.); bharnu fulfilment, enlistment (N.); bharan.a_ fullness (Or.); bharan act of filling (A.B.); bharan.i act of filling, woof-thread (Or.); bharna_ stuffing of a quilt (Bi.); bharan. a filling, stuffing, application of sulphate of zinc to eyelashes; bharn.i_ filling materials (G.); bharn.i_ filling materials (M.)(CDIAL 9395).

bhar an oven; bharan to spread or bring out from a kiln (P.lex.)

bha_rika porter (Skt.); loaded (Pali); bha_ria (Pkt.); bari_ blacksmith, artisan, slave, servant (Ash.); bari_, ba_ri_ (Wg.); bari_ (Kt.); ba_ri_ (Pr.); bha_ri_ porter (Ku.); bhariya_ (N.); bha_ri ( A.B.); bha_ria_ (Or.); bharia_ (Mth.); bariya_ (Si.)(CDIAL 9464).

vallamai power, prowess (Tirukkalam. 72); valam < bala army; strength, power (va_l.in- va_r..nar ta_l.valam va_r..tta : Pur-ana_. 24); victory, triumph (valantariya ve_ntiya : Pu.Ve. 9,35); command, authority (nin-valattin-ate_ : Paripa_. 5,21); vali strength, power (Kur-al., 273); strong, powerful man (Me_ruman. 1097); valimai strength, power; skill, cleverness; valimun-pu great strength (Kalit. 4,1); valiyan- strong, powerful man (Paripa_. 6,39); valumai strength; force, violence (Tol. Er..ut. 154, Il.ampu_); van-pu, van-mai strength (Kur-al., 153); skill, ability; force, violence; van-mam force (Ta.); vallu to be able; vallunar capable people; vallavan-, valla_n- strong man, capable man; valavai ability, powerful person; vallavan-, valavan- capable man (Ta.); valiya strong, big (Ta.); valivu strength; valu id., skill, ability; var-pu strength, hardness (Ta.)(Ta.lex.) balaugha (bala o_gha) a multitude of troops or forces, a numerous force (Ka.lex.) bala power, strength (RV.); strong (Skt.); strength (Pali.Pkt.NiDoc.); bau, gen. ba_las army (Kal.); bol id. (Kho.); bal. army (G.); balaya army, strength (Si.)(CDIAL 9161). bal strength (K.); id., ability (L.); balu id. (S.); bal id. (P.Ku.N.A.B.Mth.H.); bal.a (Or.); bara (OAw.); bal. (G.M.Konkan.i); balⁱ suddenly without cause (K.); bare forcibly (OH.); baliim. (OG.); bal.e~ (G.M.); belen (OSi.); balaka strong (Pali); bol^u, f. buj^u recovered in health (K.); balaya ox (Pkt.) (CDIAL 9161). balera_ much, many, long (of time)(P.); balakara strengthening (R.) (CDIAL 9162). http://www.hindunet.org/saraswati/Indian%20Lexicon/chief.htm

Appendix IV Excerpts from Nirukta

1. Reference from Nirukta

anna.naamaany.uttaraany.astaavimzatih/(3,9)[273]

annam.kasmaad,.aanatam.bhuuta5bhyas,.atter.vaa/(3,9)[273]

atti.karmaaNa.uttare.dhaatu1p.daza/(3,9)[273]

bala.naamaany.uttaraany.astaavimzatih/(3,9)[273]

balam.kasmaad,balam.bharam.bhavati,.bibharteh/(3,9)[273]

dhana.naamaany.uttaraany.astaavimzatir.eva/(3,9)[273]

dhanam.kasmaat,.hinoti.iti.satah/(3,9)[273]

2. The context is interpretation of word forms and derivation of word meanings.

2,1.atha.nirvacanam

2,1.tad.yeSu.padeSu.svara.samskaarau.samarthau.praadezikena.vikaareNa. (guNena.Bh).anvitau.syaataam.tathaa.taani.nirbruuyaad

2,1.atha.ananvite.arthe.apraadezike.vikaare.artha.nityah.pariikSeta.kenacid.vRtt\

i.saamaanyena

2,1.avidyamaane.saamaanye.apy.akSara.varNa.saamaanyaan.nirbruuyaan.na.tv.eva.na.\ nirbruuyaat

2,1.na.samskaaram.aadriyeta.vizayavatyo.(hi.Bh).vRttayo.bhavanti

2,1.yathaa.artham.vibhaktiih.sannamayet

2,1.prattam.avattam.iti.dhaatu.aadii.eva.zisyete

2,1.atha.apy.aster.nivRtti.sthaaneSv.aadi.lopo.bhavati.stah.santi.ity

2,1.atha.apy.anta.lopo.bhavati.gatvaa.gatam.iti

2,1.atha.apy.upadhaa.lopo.bhavati.jagmatur.jagmur.iti

2,1.atha.apy.upadhaa.vikaaro.bhavati.raajaa.daNDii.iti

2,1.atha.apy.varNa.lopo.bhavati.tattvaa.yaami.iti

2,1.atha.apy.dvi.varNa.lopas.tRca.iti

2,1.atha.apy.aadi.viparyayo.bhavati.jyotir.ghano.bindur.vaaTya.iti

2,1.atha.apy.aadi.anta.viparyayo.bhavati.stokaa.rajjuh.sikataas.tarku.iti

2,1.atha.apy.anta.vyaapattir.bhavati

3. The basis for the statement at 2 is the opening remarks in Nighatu reading as below:

1,1.samaamnaayah.samaamnaatah.sa.vyaakhyaatavyah

1,1.tam.imam.samaamnaayam.nighaNTava.ity.aacakSate

1,1.nighaNTavah.kasmaan.nigamaa.ime.bhavanti

1,1.chandobhyah.samaahRtya.samaahRtya.(samaahatya.R).samaamnaataah

1,1.te.nigantava.eva.santo.nigamanaan.nighaNTava.ucyanta.ity.aupamanyavah

1,1.api.vaa.hananaad.eva.syuh.samaahataa.bhavanti

1,1.yad.vaa.samaahRtaa.bhavanti

1,1.tad.yaany.[etaani.Bh].catvaari.pada.jaataani.naama.aakhyaate.ca.upasarga.nip\ aataaz.ca.taani.imaani.bhavanti

1,1.tatra.etan.naama.aakhyaatayor.lakSaNam.pradizanti

1,1.bhaava.pradhaanam.aakhyaatam.sattva.pradhaanaani.naamaani

1,1.tad.yatra.ubhe.bhaava.pradhaane.bhavatah

1,1.puurva.aparii.bhuutam.bhaavam.aakhyaatena.aacaSTe.vrajati.pacati.iti=

1,1.upakrama.prabhRty.apavarga.paryantam.muurtam.sattva.bhuutam.sattva.naamabhir\

.vrajyaa.paktir.iti

1,1.ada.iti.sattvaanaam.upadezo.gaur.azvah.puruSo.hastii.iti

1,1.bhavati.iti.bhaavasya.aaste.zete.vrajati.tiSThati.iti

1,1.indriya.nityam.vacanam.audumbaraayaNah

4. The final form ‘bibhruteh’ used in the text can be explained according to Paninian grammar rules as follows. The root (Dhatu) is 'Bhru of the third gana juhotyadi. The textual reading is ‘du bhrunj dhaarana – poshanayoh’. The root meaning is support, nourishment'. The grammar processes are covered in relation to the Paninian rule (7-4-76)[16]. This is a ubayapadi dhatu.

5. The affix (pratyaya) – ‘san’ gets added according to rule (3-1-7[17]; SK 2608). There is duplication of the root, leading to the component ‘bibhru’. This is further processed as a secondary verb. The present tense format would be ‘bibhruti /bibhurte’ depending on the technicality.

6. In order to refer to this secondary verbal form, in a Sanskrit sentence, the grammarians use a technique of one more technical word transformations. The adding of the affix called ‘kvip’ is resorted to. The governing rule is a vartiaka ‘sarva-praatipadikebhyah kvip vaa vaktavyah’ (vartika 1722 under SK Rule 2665). Though the input form ‘bibhruti ’ does not change, the transformation makes the technical verb become a technical noun with an ‘I’ ending. The enhancement in the meaning due to this processing is ‘acts / behaves like that’. That is called the ‘aachaaratha kvip’. This is rule which comes as an extended discussion under the rule (3-1-10[18]; SK 2664).

7. Now the multiply processed verb ‘bhru’ becoming the technical noun ‘bibhruti’ with a ‘I’ ending and default masculine gender is ready for use in a Sanskrit sentence. The sixth case singular formation is ‘bibhruteh’ .

8. It needs to be understood that Yazka as a linguist, semantologist and is well learned in Vedic traditions and Vedanga Vyakarana. The text of Nirukta needs to be understood clearly with these conventions operational in the background.

9. These grammatical shifts of the letter units are governed by a set of complex conditionalities, which are well enumerated for their options under the vartika 3406 reading: ‘yatheshtam naama-dhaatushu’. This is nothing to with the slackness of pronunciation, speakers inability, linguistic deterioration / degradation postulated by the modern linguists. Sanskrit grammar rule base is not a chaos. The options of ‘chandasi bahulam’ is not an escape route for Panini. The rule points to the play of different factor of ‘level of consciousness’ influencing the word formation. As there is no known debate in modern linguistics on the topic of linking speech and states of consciousness, which is vital to understand how ‘chandas’ differs from ‘bhaashaa’, the modern language schools find excuses to cover up their tracks in understanding of Paninian grammar.

10. In the past, Bauddha and Jaina grammarians just sidelined all Vedic word related discussions in the Paninian Sanskrit grammar. They picked up Sanskrit grammar rules for the documentation of perfection it facilitates in the communication of ideas. The shift of Jaina and Bauddha to Sanskrit language based documentation from Prarkrit was a result of this realization as well as movement of some Brahmin scholars to embrace the philosophies of Bauddha and Jaina.

11. Along with this, the Vedic sciences tradition, called the Upaveda was greatly benefited by the Sanskrit based documentation. Metallurgy was a part of the Dhanurveda (weapons of war), Vastu (building sciences), Ayurveda (preparation of metallic oxides for health rejuvenation). Jaina and Baudha excelled in these disciplines and paved their path to reach the masses in society. For this purpose, Paninian grammar sans the Vedic section was good enough. This is one of the possible explanations for the redefinition of Paninian grammar, historically by the Jaina and Bauddha.

12. Postulating religious and philosophical differences of Vedic traditions, Jaina and Bauddha as an explanation of inaccurate understanding of the Paninian grammar rule base and the conventions of grammar technicalities of the Sanskrit language would be dangerous in the interpretation of the source traditions, history of religions, languages and India and Hindu dharma.

13. The explanation of the same word form in the non-Sanskrit languages and usage needs to be properly grounded with the context of usage and language specific grammar.

Appendix V - morphological similarity of roots “bhR” and “vR”

There is a parallel morphological uses of words derived from two roots: bhR and vR, from the days of Rgveda as may be seen from the following examples. rASTrabhRtya = maintenance of government or authority (AV); vrAtya = rAjanya, wandering troops. The lexicon explains rASTrabhRt as ‘bearing sway’ and prob. as ‘a tributary prince’ in AV and also as name of dice (AV) and a son of Bharata (BhP).

Thus, both vrAtya and bhRtya find usages in particular reference to troops, governance, the regime or rASTra.

Set 1

bhrAtR = du. brother and sister (pAN 1-2,68); a term of friendly address, used to designate a near relative or intimate friend, a brother (RV)

root bhR = bhRtya = to bear, carry, convey, hold (RV. DhAtup 22.1); morphs: bharati, bibharti (RV 4.50.7); bharti (RV 1.173.6)

Set 2

vrAtya = born of rAjanya, identified with the supreme divinity eka vrAtya rudra (AV 10.8.1.9.1); used in addressing a guest (AV); vrAtyA = f. a female vrAtya (Mn. 8.373); belonging to a vrata called mahAvrata (PancavBr.) mahAvrAta = accompanied by a great host of Maruts, said of Indra (RV)

vrata from root vR. ‘will, command, law, ordinance, rule’ (RV); obedience, service (RV.AV. AzvGr.) ; domain, realm (RV)

vrAta = multitude, flock, troop, assemblage, swarm, host; vrAtam = companies of troops; pancavrATAh = five groups of people, association, guild (RV)

vRtya = to be surrounded, or encompassed (pAN. 3-1.109); to be abided or stayed or remained (pAN. 3-1.110).

It would appear that mahAvrata was somehow associated with the multitude or flock of Indra in a war setting. Just as -bhRtya gets suffixed to rAStra related to authority or governance.

From these semantic clusters, it will be reasonable to relate bhArata to the assemblage or brotherhood of people in governance and mahAvrata to commanding, enforcing law, authority, rule.

These semantics may explain the later evolution of the epic from Jaya, Bharata to MahAbhAratam as the itihAsa of the people of bhAratam janam mentioned in the Rgveda. (See TS 3.4.6 in Appendix II referring to Jayas bestowed by Prajapati).

It would be interesting to note that the modern speakers of Bengali language, where the syllable ‘v’ / ‘w’ is missing, pronounce ‘v’ / ‘w’ in non-native words as ‘bh’.

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[1] IT Consultant and Writer based in India; an alumnus of IISc, Bangalore and IIT, Chennai.

[2] Director, Sarasvati Research Centre.

[3] Assistant Professor of Hinduism at Hindu University of America & Founder-Director of ‘International Sanskrit Research Academy’

[4] bhArati cognates to mahI (Nirukta 1.11) and mahI to bhumI and pRthvI (Nirukta 1.1). In Atharva Veda 3.29.1 pRthvI is regarded as mAtA;

कर्षफस्य विषफस्य द्योष्पिता पृथिवी माता

यथाभिचक्र देवास्थाप कृणुता पुनः।

(karzaphasya vizaphasya dyoSpitA pRthivI mAtA

yathAbhicakra devaAsathaApa kRNutA punaH). It will be interesting to note that the words prathivI and bhAratI can symbolically derived from the names of the early kings (namely pRthu and bharata) of the bharata clan; geneogically bharata was 6^th king (starting from svayambhuva manu) and pRthu was the 18^th king.

[5] M.L. Bhargava points out that BhAratI is the deity of the still extant “BhAratI-tIrtha of Kopar or Koer in the middle of KurukSetra, 22 miles east of Kaithal and 12 miles south-southwest of Thanesar”. (The Geography of Rgvedic India by Manohar Lal Bhargava, Upper India Publishing House Ltd., Lucknow, 1964.) (Page 35). **Loc.cit., S K Talageri; THE RIGVEDA; A Historical Analysis. Aditya Prakashan New Delhi.

[6] The name bhArati and mahI are interchangeable in Rg Veda; and as per nirukta above they are synonyms.

[7] The reiterative statement is noteworthy: subhRtam bibhartu, well-supported bibhartu. Here bibhartu 'support' is linked for sovereignty ‘rASTrAya’

[8] From the Translation of Atharva Veda by Bloomfield.

[9] It appears that not all Vedic people were under dynastic rule; at least some Vedic tribes followed a custom of election of king. We for sure know the existence of republics during the age of MahAvIra and Buddha. Buddha himself was a son of a king of LicchavI republic.

[10] ganrASTram is the nation of the people (gana).

[11] The word “jAnarAjyAyaiSa” stand for “the state of the people”; it talks about the king of “bharatA” people – the rAjya of bhArata.

[12] This word certainly belongs to the Rgvedic layer, as syllable “L” (ळ) is never used in the later layers.

[13] Malava region of Punjab in Pakistan correspond to this location, indicating that the name is in use at least for 2,300 years; and as per the theory of continuum of Indian Civilization there is no reason why the name would not have been in use earlier (as Sumerian records also fit within the theory). MeluHHA is phonetically very close to MAlavA, the name in vogue nowadays.

[14] RV 3.23.4; He (DevavAta) set thee in the best place on earth (vara A pRthivyA) in ILAyAspada, on an auspicious day. Shine brightly, Agni, on the DRSadvatI, on MAnuSa on the ApayA, and on the SarasvatI.”

[15] The place for Agni of bharata can be recognized as mAnasa; RV 3.23.3-4 describes this place where devavAta established the Agni.

दश क्षिपः पूर्व्यं सीमजीजनन्त्सुजातं मातृषु प्रियम ।

अग्निं स्तुहि दैववातं देवश्रवो यो जनानामसद्वशी ॥

नि त्वा दधे वर आ पृथिव्या इळायास्पदे सुदिनत्वे अह्नाम ।

दृषद्वत्यां मानुष आपयायां सरस्वत्यां रेवदग्ने दिदीहि ॥

3. Him nobly born of old the fingers ten produced, him whom his Mothers counted dear. Praise Devavata's Agni, thou Devasravas, him who shall be the people's Lord.

4. He set thee in the earth's most lovely station, in Ila's place, in days of fair bright weather. On man, on Apaya, Agni! on the rivers Drsadvati, Sarasvati, shine richly.

[16] (७. ४. ७६) भृञां इत्

[17] ३. १. ७ धातोः कर्मणः समानकर्तृकात् इच्छायां वा

[18] ३. १. १० उपमानात् आचारे