Monday, May 19, 2008
Sayujya - Monyly News Letter
I have received a copy of "SAYUJYA" a monthly News Letter of Saurashtra University, Rajkot from Registrar of Saurashtra University for the month of March 2008.
RISHI was inaugurated on 5th April 2008 at Madurai by Dr. Kamalesh P.Joshipura, Vice Chancellor of Saurashtra University, Rajkot.
The news letter is completely in Gujarati language.
I have already started learning Gujarati language for I am to visit Saurashtra University and make a comparative study of both Gujarati and Sourashtram.
I hope in the next month news letter, news about RISHI may appear. We will also come to know the starting of a chair for study of Sourashtra Language in Saurashtra University.
Young Sourashtras are to come forward to undertake research work.
Already two students are doing their M.Phil in Linguistic Dept. of Madurai Kamaraj University.
Let us hope for good progress in the development of our language.
UPAMANYU
Saturday, May 17, 2008
BHASHA SAGAR - JANUARY 2008
Palkar Discussion Forum posting on 9th April, 4.2008
BHASHA SAGAR – JANUARY 2008.
Sourashtra Vidya Peetam has received a copy of the First Issue of Bhasha Sagar - January 2008 from the Commissioner of Linguistic Minorities, Allahabad. It is an HLY journal not for sale but for circulation among Central/State Government Offices.
It is stated in the Journal as
Since there is no agreed script for the Sourashtra, it is not being taught in schools. The demand of recognizing Sourashtra language is still pending for want of an agreed Script for the language.
Dr.Shiva Kumar, ACLM, Southern Region has written as above based on the uttering of our Sourashtra Madhya Sabha Office bearers , I think.
Two Photographs of our Madhya Sabha people were printed in the Journal but their names are not mentioned! It is simply stated as
Hon’ ble CLM in discussion with Scholars of linguistic minorities.
In another photo it is stated as
Interaction with linguistic minorities' resource persons
Not even the name of our Community is stated!
In the Article, ‘FEDERALISM AND LANGUAGE POLICY ‘written by Mr.K.K.Sethi, former Commissioner of Linguistic Minorities, it is stated
FOUR ARTICLES OF THE CONSTITUTION PROTECT THE RIGHTS OF THE MINORITIES TO PRESERVE THEIR DISTINCT LANGUAGE, SCRIPT CULTURE; TO ESTABLISH AND MANAGE THEIR OWN EDUCATIONAL INSTITUTIONS; CHOICE OF LANGUAGE TO MAKE REPRESENTATIONS TO THE AUTHORITIES; AND THE RIGHT TO GET THE ELEMENTARY EDUCATION IN ONE'S MOTHER TONGUE.
In the conclusion para it is stated
Of immediate concern are the languages spoken by a small number of people which are in danger of extinction. It has been said earlier that it will bear repetition that the loss of a language means loss of a cultural stream. The strength of the mankind is the ability to pass on its culture, its principles, its way of life to the next generation. Let language not be an exception. Only the application of the principles of federalism, in its fullest form, can stem the rot and ensure equal opportunities for all the citizens.
UPAMANYU.
BHASHA SAGAR – JANUARY 2008.
Sourashtra Vidya Peetam has received a copy of the First Issue of Bhasha Sagar - January 2008 from the Commissioner of Linguistic Minorities, Allahabad. It is an HLY journal not for sale but for circulation among Central/State Government Offices.
It is stated in the Journal as
Since there is no agreed script for the Sourashtra, it is not being taught in schools. The demand of recognizing Sourashtra language is still pending for want of an agreed Script for the language.
Dr.Shiva Kumar, ACLM, Southern Region has written as above based on the uttering of our Sourashtra Madhya Sabha Office bearers , I think.
Two Photographs of our Madhya Sabha people were printed in the Journal but their names are not mentioned! It is simply stated as
Hon’ ble CLM in discussion with Scholars of linguistic minorities.
In another photo it is stated as
Interaction with linguistic minorities' resource persons
Not even the name of our Community is stated!
In the Article, ‘FEDERALISM AND LANGUAGE POLICY ‘written by Mr.K.K.Sethi, former Commissioner of Linguistic Minorities, it is stated
FOUR ARTICLES OF THE CONSTITUTION PROTECT THE RIGHTS OF THE MINORITIES TO PRESERVE THEIR DISTINCT LANGUAGE, SCRIPT CULTURE; TO ESTABLISH AND MANAGE THEIR OWN EDUCATIONAL INSTITUTIONS; CHOICE OF LANGUAGE TO MAKE REPRESENTATIONS TO THE AUTHORITIES; AND THE RIGHT TO GET THE ELEMENTARY EDUCATION IN ONE'S MOTHER TONGUE.
In the conclusion para it is stated
Of immediate concern are the languages spoken by a small number of people which are in danger of extinction. It has been said earlier that it will bear repetition that the loss of a language means loss of a cultural stream. The strength of the mankind is the ability to pass on its culture, its principles, its way of life to the next generation. Let language not be an exception. Only the application of the principles of federalism, in its fullest form, can stem the rot and ensure equal opportunities for all the citizens.
UPAMANYU.
MANDASOR INSCRIPTION about Migration of Silk Weaving Community - SOURASHTRAS
No. 35 : PLATE XXXV p.322
MANDASOR INSCRIPTION OF KUMARA GUPTA (I) & BANDHUVARMAN:
THE (KRITA) YEARS 493 AND 529.
This inscription was first brought to notice of scholars in 1885 by Peter Peterson in the JBBRAS., Vol.XVI, pp.380-81, where he has given us a brief summary of its contents and discussed the significance of the date. It was, thereafter and for the first time, edited in full by J.F.Fleet in the Ind.Ant., Vol XV, and pp.194 ff. The credit, however, of discovering it goes to the latter scholar as the copyists he sent to Mandasor for taking impressions of the fragmentary pillar inscription1 of Yasodharman, discovered not only the duplicate copy of this pillar inscription2 but also of the record that is under consideration. The inscription was afterwards re-edited by Fleet in an amplified form in CII., Vol.III, 1888, pp.79 ff., and Plate XI. There were, however, many mistakes in Fleet’s reading and rendering of the text. Most of these were corrected by R.G. Bhandarkar in the BBRAS., Vol.XVII , Pt. II, pp 94 ff and some by Durgaprasad in Nos. 51-52 of the Prachina-lekha-mala published in the Kavyamala Series. The whole text and most of the translation were afterwards revised by G. Buhler in Die indischen Inscriften und das Alter der indischen Kunstpoesie, pp91-96 and pp.8 ff.
MANDASOR or more properly DASOR, is as already stated, the chief town of the Mandasor District of Madhya Pradesh. The inscription is engraved on a sand-stone slab which was originally built into a wall of the flight of steps leading to a shrine of Mahadeva on the river and consequently to the Mahadeva ghat called after that god. About the end of April 1905 I visited Mandasor and inspected the inscription which I then found was in an utterly neglected condition3. As no particular sanctity attached to it, I recommended the removal of the stone to some place of safety. The stone, however, was not removed from the place till M.B.Garde was appointed Superintendent of Archaeology of the Gwalior State. It is now in the Museum at Gwalior.
The inscription opens with three verses of mangala addressed to the SUN, the first and the third of which invoke the blessings of the divinity and the second and middle one of which offers obeisance to him. Verses 4-5 speak of the migration of a GUILD OF SILK-WEAVERS from Lata or Gujarat to Dasapura or Mandasor. Verses 6-13 give a word picture of Dasapura, its position in the world, its lakes and its edifices. Then follows a graphic description of the Guild and the different hobbies pursued by its different members (verses 14-20). Verse 21 describes the pre-eminence of the silk cloth manufactured by them and the next, the desire of the Guild to make some religious benefaction, having regard to the transitory nature of the world.
1 CII.,Vol.III,pp.149ff.and plate. 2 Ibid., pp.142ff.and plate. 3 PRAS.W.C.,for 1904-05, p. 63, para 84.
p.323
Verse 23 mentions KUMARAGUPTA(I) as the suzerain, and verses 24-29, BANDHUVARMAN, son of Visvavarman, as the ruler of Dasapura, during whose reigns the religious benefaction was carried out, namely, the BUILDING OF A TEMPLE OF THE SUN, which according to verse 30, looked like the crest-jewel of the western ward (paschima-pura) of Dasapura. This is followed by a poetic description of the Winter Season (verses 31-33) during which the temple was constructed.
-2-
The actual date of construction is, however, given in verses 34-35 as follows: “when four centuries, increased by ninety-three had elapsed, according to the reckoning of the Malavas….. on the blessed thirteenth day of the bright half of the month of Sahasya…”Thereafter we are told that when a considerable time had elapsed and some kings had passed away, “one part of the temple was shattered” (verse 36) apparently by lightning and the same Guild rebuilt it (verse37), “when five centuries of years, increased by twenty-nine years, had elapsed, and on the second lunar day of the bright fortnight of Tapasya”(verse 39), when the Spring had commenced, a description of which season is comprised in verses 40-41. This is followed by a wish that the temple may endure for ever (verse 43). And verse 44 which is the concluding verse tells us that VATSABHATTI not only composed the purva or the above ‘descriptive statement’ with care but was also in charge of the building and re-building of the temple first because he was ordered by the Guild to see the work through and secondly because he was a devotee of the Sun.
It will be seen from the above summary of the contents of the inscription that there are two dates specified here. One of these is 493 and the other 529. They are, of course, Krita years, which are identical with those of the Vikrama era. They are consequently equivalent to 437-38 A.D. and 473-74 A.D. respectively. The first is that of the original construction of the temple which thing occurred, we are told, when Kumaragupta (I) was the supreme ruler and Bandhuvarman the local ruler of Dasapura. This seems to be the natural sense of the stanzas referring to these princes. The other interpretations proposed by scholars have been considered below on p. 329, note 2. The second date is that of the re-building of the temple when part of it had been damaged, apparently, through lightning. But we have not been informed as to who the rulers were at that time. We are simply told that some other kings had passed away by that time. Of course, Kumaragupta I was then dead. His son, Ghatotkachagupta , who apparently was his immediate successor, had also passed away.And so Skandagupta also. This last was doubtless succeeded by Kumaragupta II. Whether he was actually living in Vikrama Year 529 is doubtful. Similar changes must have taken place in the succession also of the ruling family of Dasapura. Vatsabhatti is thus fully justified in saying that, from Vikrama year 493 to 529, kings other than Kumaragupta I and Bandhuvarman had passed away. He does not, however, mention who were actually ruling in 529, probably because it was a troublesome period of the Gupta sovereignty.
As regards the localities mentioned in this inscription, Lata represents the greater portion of modern Gujarat. According to Buhler1 and Bhagwanlal Indraji,2 it corresponds to the country between the Mahi and the Konkan or the Tapti. But Hultzsch3 maintained that it was that portion of Gujarat which intervened between the Tapti and the Sheri. The latter view is supported by the
Cambay Plates of Govinda IV4. The second locality mentioned in this record is Dasapura which is obviously identical with Mandasor. As stated elsewhere, the best explanation of the formation of the name Mandasor is that it is a composite name
1.Ind.Ant.Vol.V, p.145 2.B.G. Vol.I,Pt.I, p.7 3.Ind. Ant.,Vol. XIV, p.198 4. Ep. Ind. Vol. VII, p. 36
-3- p. 324
consisting of Man and Dasor which were originally lying side by side and of which Man has been completely wiped out of existence. The second of these, namely, Dasor is a regular modern derivative of the ancient Dasapura . And, in fact, in some bilingual sanads or warrants of more than two centuries ago, whereas the Persian draft gives Mandasor as the name of the place, the vernacular version preserves the old name Dasor, as J.F.Fleet has assured us. Again Dasapura has been mentioned not only by Varahamihira in Brihatsamhita (chapter XIV, verse 11-16), but also by Kalidasa in the Meghaduta (I.47). As to inscriptions, it is found as early as in those of the Nasik caves. It is mentioned in one of the records of Ushavadata (=Rishabhadatta), son-in-law of Mahakshatrapa Nahapana, along with the three big cities, Sorparaga, Govardhana and Bharukachchha, where he executed work of public utility. Possibly it was the capital of Nahapana also and was known as Minnagar1. Quite in keeping with this is the fact that there is a Brahmana caste called Dasora after Dasapura. Two more interesting details are supplied by our inscription about this ancient town. One is that it was encircled by two rivers. At present, however, one river only is known in the close neighbourhood of Mandasor, namely, the Siwana. Probably, the other river has either dried up or has been filled up with the ancient remains of the town. The other details about it mentioned in the inscription is the piece of information that the temple of the Sun built by the Guild was situated in the western pura or Ward of the town. The word here used is pura, which gives rise to the inference that Dasapura was so called because it consisted of dasa puras or ten wards. Fleet is, therefore, quite right in remarking that just as now the township includes from twelve to fifteen outlying hamlets or divisions, such as Kilchipur, Jankupura and so forth, so in ancient times, at any rate, when it was originally constituted, Dasapura included exactly ten (dasa) such hamlets (pura)2.
1. Ind.Ant. Vol.XLVII, p.78. [Dasapura is mentioned, along with Madhyam, in a sixth century A.D. inscription at Chitorgarh. Cf.Ep. Ind., Vol. XXXIV, pp.53 ff—Ed.]
2. CII., Vol. III, 1888, p. 79, Note 2.
Text in Sanskrit in pp. 324 to 327 is omitted here.
p. 327
TRANSLATION .
Line 1. Luck!
Verse 1. May that (Sun) Light-giver (bhaskara), the cause of the destruction and prosperity of the universe, protect you, who is worshipped by hosts of gods for fortitude (of mind); by the Siddhas, being desirous of supernatural powers; by the Yogins, who, being desirous of liberation, are occupied with the one end, namely, meditation, and have sensual attractions under subjection; and, with devotion, by sages, rich in rigorous austerities and who are powerful enough to curse or bless.
-4-
Verse 2. Obeisance to (the Sun) Generator (savitri), whom the Brahmana sages and others, exerting themselves, cannot fully comprehend though they are conversant with the knowledge of Truth; and who nourishes all the three worlds with (his) spreading rays; who when he has risen, is praised by Gandharvas, gods, Siddhas, Kinnaras and Naras8 and who grants the devotees (their ) desires.
p. 328
Verse 3. May that (Sun) Illuminator (Vivasvan), whose ornament is exquisite beams, protect you, who, with (his) mass of rays dropping down from the wide and lofty summit of the Rising Mountain, every day looks intensely red like the cheeks of intoxicated women !
Verse 4-5. From the province of LATA, which is lovely in consequence of choice trees, bowed down with the weight of flowers, temples, assembly-halls and Viharas, (and) the mountains of which are covered with flora, there came to (the town of) of DASAPURA those (people) of well known craft, first with their mind full of regard (for it) and afterwards (bodily) in a band together with children and kinsfolk, disregarding the unceasing discomforts of journey and so forth, being manifestly carried away by the good qualities of the ruler of the country.
Verse 6. In course (of time) this (town) has become an excellent forehead beauty-mark of the Earth, which is adorned with thousands of mountains the rocks of which are besprinkled with the drops of rut trickling down from the sides of the temples of intoxicated elephants, and the ear-ornaments of which are the trees bending down with flowers.
Verse 7. (The town), where the lakes shine with waters, on the bank, being variegated with many flowers fallen from trees growing on the margins, are adorned with full-blown lotuses; (and) are full of ducks;
Verse 8. Where in some places the lakes shine with swans, become tawny with the pollen falling from the lotuses set in motion of the tremulous waves, and, in some, with water –lilies bent down with the weight of their filaments;
Verse 9. Where the woods are adorned, with lordly trees, bowed down with the burden of their flowers; --with the humming of the swarms of bees become bold enough through intoxication,--and with the women-folk of the town strolling unceasingly;
Verse 10. Where the buildings, with moving flags, full of women, intensely white, (and) extremely lofty, bear resemblance to the peaks of white clouds variegated with forked lightning;
Verse 11. And (where) other (buildings) resemble the lofty summits of Kailasa, with long terraces and rail mouldings1 resounding with the notes of music, with works in painting set up and adorned with waving plantain trees;
Verse 12. Where the buildings, being decorated with rows of terraces2 resembling lines of gods’ palaces (and) as pure as the rays of the full-moon, (appear) to have risen up as if by tearing open the earth;
Verse 13. Which (town) being enclosed by two charming rivers of tremulous waves, shines like the
of the God of Love, clasped in private by (his wives) Priti and Rati, possessed of ( ) breasts;
-5-
Verse 14. Which, with the Brahmanas who are endowed with truthfulness, forgiveness, self-control, quiescence, religious vows, purity, fortitude, study of Veda, proper conduct, modesty and understanding, and who are stores of knowledge and penance( and yet) free from conceit, shines like the sky with glowing planets;
Verse 15. Then having come in contact with constant meetings, and with cordiality augmenting day by day, (and) being honourably treated like sons by the kings, they lived in the town in joy and happiness;
p. 329
Verse 16. Some are intensely attached to music (so) pleasing to the ear; others, being proud of (the authorship of ) a hundred excellent biographies, are conversant with wonderful tales; (others), filled with humility, are absorbed in excellent religious discourses; and others are able to say much that is pleasing, free from harshness, (and yet) salutary;
Verse 17. Some excel in their own religious rites; likewise by others, who were self-possessed, the science of (Vedic) astronomy was mastered; and others, valorous in battle even to-day forcibly cause harm to the enemies;
Verse 18. Likewise, others are intelligent, possessed of attractive figures, with renowned and long-extending lineages and adorned with deeds befitting (their) lineage; others, with the vow of truthfulness, are expert in (conferring) obligations on favourites, and are firm in friendship accompanied by a sense of trust;
Verse 19. Likewise, with others who have overcome attachment to worldly objects, who are disposed towards piety, who are gentle, who are of abundant inherent stuff, who are engaged on worldly affairs, who are the forehead-mark of their own clan, who have cast away passion, who are magnanimous-with such-like (members)and the guild shines gloriously;
Verse 20. Womankind, though saturated with youth and complexion (and) decorated with golden necklaces, betel leaves and flower-dressing, does not attain to transcendent beauty until she has put on a pair of silken garments;
Verse 21. By whom this whole surface of the earth has been adorned with silk cloth, agreeable to the touch, variegated with different colours and arrangement (of parts), (and) pleasing to the eye;
Verse 22. The mind of these has (turned) towards (spiritual) welfare, they having then reflected that the world, the human body and the accumulations of wealth are as very unsteady as the charming flower-sprout ear-ornaments of the Vidyadhara women, set in motion by the breezes;
Verse 23. While KUMARAGUPTA was ruling over the Earth, whose waist-girdle is pendulous with the waters of the four oceans, whose plump breasts are Sumeru and Kailasa (and) whose smiles are the beautiful and full-blown on the outskirts of the woods;
p.330
Verse 24. There was king Visvavarman, the protector (of men) who was equal to Sukra and Brihaspati in understanding, who was the ornament of the kings on earth (and) whose deeds were like those of Partha in battles;
-6-
Verse 25. Who was compassionate to the poor; who gave consolation to the helpless and the distressed classes; who was excessively full of tenderness; who was a protector of the forlorn; who was the wish-giving tree to the supplicants; and who granted freedom from fear to the frightened; and who was the friend of (his) subjects;
Verse 26, His son (was) king BANDHUVARMAN possessed of firmness and statesmanship’ beloved by (his) friends; a friend, as it were, to (his) people; who removed the afflictions of (his)
friends; the only skilful in destroying the haughty partisans of (his) enemies;
Verse 27. He is handsome, young, fit for battles, and possessed of modesty; a king though he is, he not accessible to such intoxicants as self-conceit and others; he shines like the incarnation of Erotic Sentiment, even when without decoration; in point of beauty he is as it were a second God of Love;
Verse 28. Even to-day, when the long-eyed beautiful women of (his) enemies, afflicted by the fierce calamity of widowhood, remember him, a tremor springs up through fright causing torture to (their) compact breasts.
Verse 29. While that same Bandhuvarman, a bull among kings, the magnanimous (and) the high-shouldered one, was protecting this (town) Dasapura which was abundantly prosperous, a lofty and peerless temple of the bright-rayed (Sun) was caused to be made by the WEAVERS OF SILK-CLOTH FORMED INTO A GUILD, WITH STORES OF WEALTH ACQUIRED THROUGH (THEIR) CRAFT;
Verse 30. (The temple) which has broad and lofty spires, which (thus) resembles a mountain, is pale-red like the mass of the rays of the moon just risen, and , being charming to the eye, shines like the tucked-in lovely crest-jewel of the western ward (of the town);
Verse 31. (In the season) which is pleasant in consequence of the interiors of the houses being crowded with young women (and) in consequence of the rays of the sun, (and) the warmth of fire, during which the fish lie deep in water and which is destitute of the enjoyments (caused by) the rays of the moon, flat
roofs of houses, sandal paste, palm-leaf fans, and garlands; and when the water-lilies are bitten by the frost;
Verse 32. In the season which is charming on account of the swarms of bees exhilarating with the juice of the full-blown flowers of the Rohr (and) priyangu trees and the jasmine creeper, when the solitary branches of myriads of the lavali creepers dance with the winds violently cold with particles of frost;
p. 331
Verse 33. When the falling of frost and snow is derided b y the fast clasping of the massive, lovely and plump thighs, breasts and hips of the beloved women by young men, fallen into the power of sexual love;
-7-
Verses 34-35. When four centuries, increased by ninety-three, had elapsed, according to the reckoning of the Malavas, in the season when the massive breasts (of women) are worthy of enjoyment, on the blessed thirteenth day of the bright half of the month of Sahasya, this edifice was consecrated with the performance of auspicious ceremonies;
Verses 36-37. When considerable time had passed away and, one part of this (temple) was shattered; hence now, for the augmentation of their own fame was again renovated most munificently by the magnanimous guild, this whole edifice of the Sun.
Verse 38. Which is very lofty, burnished, as it were touching the sky with (its) attractive spires, (and) has become the receptacle of spotless rays of the moon and the sun at (their) rise;
Verse 39. When five centuries of years increased by twenty and nine years had elapsed , on the second lunar day of the bright fortnight of the charming month of Tapasya;
p. 332
Verse 40. In the season when (Kamadeva), whose body is purified by Hara, displays (his) arrows, having verily attained to (his) identity, with the distinct and fresh bursting-forth of the flowers of the Asoka tree, the Ketaka, the Simduvara, the pendulous Atimuktaka creeper and the Madayantika;
Verse 41. In the season, when the solitary large branches of the Nagana are full of the music of the swarms of bees delighted with the drinking of honey, when the lovely and exuberant Rodhra (trees) are over strewn with flowers newly bursting forth;
Verse 42. As (is) the pure sky with the moon, the breast of Sarngin, indeed, with the Kaustubha jewel, so is this whole extensive tow n decorated with (this) best structure;
Verse 43. As long as Isa (Siva) bears a mass of tawny matted hair covered with the spotless digit of the moon, (and) as long as Sarngin (Vishnu) a garland of full-bloom lotus flowers clinging to (his) shoulders, so long may this stupendous structure remain eternal.
Verse 44. By VATSABHATTI was caused to be made this edifice of the Sun through the order of the guild and in consequence of (his) devotion (to the god), and was composed with care this detailed description;
Line 24. Hail to the composer, engraver, reader and listener! May there be luck!
----------------------------------------------------------------------------------------------------------------------------
[Extract taken from Vol.III Plate XXXV p.322 to 332 of CORPUS INSCRIPTIONUM INDICARUM.
This is made available to the readers by Dr. Uchida Norihiko and Sri O.S.Subramanian.15 Nov.2003.
MANDASOR INSCRIPTION OF KUMARA GUPTA (I) & BANDHUVARMAN:
THE (KRITA) YEARS 493 AND 529.
This inscription was first brought to notice of scholars in 1885 by Peter Peterson in the JBBRAS., Vol.XVI, pp.380-81, where he has given us a brief summary of its contents and discussed the significance of the date. It was, thereafter and for the first time, edited in full by J.F.Fleet in the Ind.Ant., Vol XV, and pp.194 ff. The credit, however, of discovering it goes to the latter scholar as the copyists he sent to Mandasor for taking impressions of the fragmentary pillar inscription1 of Yasodharman, discovered not only the duplicate copy of this pillar inscription2 but also of the record that is under consideration. The inscription was afterwards re-edited by Fleet in an amplified form in CII., Vol.III, 1888, pp.79 ff., and Plate XI. There were, however, many mistakes in Fleet’s reading and rendering of the text. Most of these were corrected by R.G. Bhandarkar in the BBRAS., Vol.XVII , Pt. II, pp 94 ff and some by Durgaprasad in Nos. 51-52 of the Prachina-lekha-mala published in the Kavyamala Series. The whole text and most of the translation were afterwards revised by G. Buhler in Die indischen Inscriften und das Alter der indischen Kunstpoesie, pp91-96 and pp.8 ff.
MANDASOR or more properly DASOR, is as already stated, the chief town of the Mandasor District of Madhya Pradesh. The inscription is engraved on a sand-stone slab which was originally built into a wall of the flight of steps leading to a shrine of Mahadeva on the river and consequently to the Mahadeva ghat called after that god. About the end of April 1905 I visited Mandasor and inspected the inscription which I then found was in an utterly neglected condition3. As no particular sanctity attached to it, I recommended the removal of the stone to some place of safety. The stone, however, was not removed from the place till M.B.Garde was appointed Superintendent of Archaeology of the Gwalior State. It is now in the Museum at Gwalior.
The inscription opens with three verses of mangala addressed to the SUN, the first and the third of which invoke the blessings of the divinity and the second and middle one of which offers obeisance to him. Verses 4-5 speak of the migration of a GUILD OF SILK-WEAVERS from Lata or Gujarat to Dasapura or Mandasor. Verses 6-13 give a word picture of Dasapura, its position in the world, its lakes and its edifices. Then follows a graphic description of the Guild and the different hobbies pursued by its different members (verses 14-20). Verse 21 describes the pre-eminence of the silk cloth manufactured by them and the next, the desire of the Guild to make some religious benefaction, having regard to the transitory nature of the world.
1 CII.,Vol.III,pp.149ff.and plate. 2 Ibid., pp.142ff.and plate. 3 PRAS.W.C.,for 1904-05, p. 63, para 84.
p.323
Verse 23 mentions KUMARAGUPTA(I) as the suzerain, and verses 24-29, BANDHUVARMAN, son of Visvavarman, as the ruler of Dasapura, during whose reigns the religious benefaction was carried out, namely, the BUILDING OF A TEMPLE OF THE SUN, which according to verse 30, looked like the crest-jewel of the western ward (paschima-pura) of Dasapura. This is followed by a poetic description of the Winter Season (verses 31-33) during which the temple was constructed.
-2-
The actual date of construction is, however, given in verses 34-35 as follows: “when four centuries, increased by ninety-three had elapsed, according to the reckoning of the Malavas….. on the blessed thirteenth day of the bright half of the month of Sahasya…”Thereafter we are told that when a considerable time had elapsed and some kings had passed away, “one part of the temple was shattered” (verse 36) apparently by lightning and the same Guild rebuilt it (verse37), “when five centuries of years, increased by twenty-nine years, had elapsed, and on the second lunar day of the bright fortnight of Tapasya”(verse 39), when the Spring had commenced, a description of which season is comprised in verses 40-41. This is followed by a wish that the temple may endure for ever (verse 43). And verse 44 which is the concluding verse tells us that VATSABHATTI not only composed the purva or the above ‘descriptive statement’ with care but was also in charge of the building and re-building of the temple first because he was ordered by the Guild to see the work through and secondly because he was a devotee of the Sun.
It will be seen from the above summary of the contents of the inscription that there are two dates specified here. One of these is 493 and the other 529. They are, of course, Krita years, which are identical with those of the Vikrama era. They are consequently equivalent to 437-38 A.D. and 473-74 A.D. respectively. The first is that of the original construction of the temple which thing occurred, we are told, when Kumaragupta (I) was the supreme ruler and Bandhuvarman the local ruler of Dasapura. This seems to be the natural sense of the stanzas referring to these princes. The other interpretations proposed by scholars have been considered below on p. 329, note 2. The second date is that of the re-building of the temple when part of it had been damaged, apparently, through lightning. But we have not been informed as to who the rulers were at that time. We are simply told that some other kings had passed away by that time. Of course, Kumaragupta I was then dead. His son, Ghatotkachagupta , who apparently was his immediate successor, had also passed away.And so Skandagupta also. This last was doubtless succeeded by Kumaragupta II. Whether he was actually living in Vikrama Year 529 is doubtful. Similar changes must have taken place in the succession also of the ruling family of Dasapura. Vatsabhatti is thus fully justified in saying that, from Vikrama year 493 to 529, kings other than Kumaragupta I and Bandhuvarman had passed away. He does not, however, mention who were actually ruling in 529, probably because it was a troublesome period of the Gupta sovereignty.
As regards the localities mentioned in this inscription, Lata represents the greater portion of modern Gujarat. According to Buhler1 and Bhagwanlal Indraji,2 it corresponds to the country between the Mahi and the Konkan or the Tapti. But Hultzsch3 maintained that it was that portion of Gujarat which intervened between the Tapti and the Sheri. The latter view is supported by the
Cambay Plates of Govinda IV4. The second locality mentioned in this record is Dasapura which is obviously identical with Mandasor. As stated elsewhere, the best explanation of the formation of the name Mandasor is that it is a composite name
1.Ind.Ant.Vol.V, p.145 2.B.G. Vol.I,Pt.I, p.7 3.Ind. Ant.,Vol. XIV, p.198 4. Ep. Ind. Vol. VII, p. 36
-3- p. 324
consisting of Man and Dasor which were originally lying side by side and of which Man has been completely wiped out of existence. The second of these, namely, Dasor is a regular modern derivative of the ancient Dasapura . And, in fact, in some bilingual sanads or warrants of more than two centuries ago, whereas the Persian draft gives Mandasor as the name of the place, the vernacular version preserves the old name Dasor, as J.F.Fleet has assured us. Again Dasapura has been mentioned not only by Varahamihira in Brihatsamhita (chapter XIV, verse 11-16), but also by Kalidasa in the Meghaduta (I.47). As to inscriptions, it is found as early as in those of the Nasik caves. It is mentioned in one of the records of Ushavadata (=Rishabhadatta), son-in-law of Mahakshatrapa Nahapana, along with the three big cities, Sorparaga, Govardhana and Bharukachchha, where he executed work of public utility. Possibly it was the capital of Nahapana also and was known as Minnagar1. Quite in keeping with this is the fact that there is a Brahmana caste called Dasora after Dasapura. Two more interesting details are supplied by our inscription about this ancient town. One is that it was encircled by two rivers. At present, however, one river only is known in the close neighbourhood of Mandasor, namely, the Siwana. Probably, the other river has either dried up or has been filled up with the ancient remains of the town. The other details about it mentioned in the inscription is the piece of information that the temple of the Sun built by the Guild was situated in the western pura or Ward of the town. The word here used is pura, which gives rise to the inference that Dasapura was so called because it consisted of dasa puras or ten wards. Fleet is, therefore, quite right in remarking that just as now the township includes from twelve to fifteen outlying hamlets or divisions, such as Kilchipur, Jankupura and so forth, so in ancient times, at any rate, when it was originally constituted, Dasapura included exactly ten (dasa) such hamlets (pura)2.
1. Ind.Ant. Vol.XLVII, p.78. [Dasapura is mentioned, along with Madhyam, in a sixth century A.D. inscription at Chitorgarh. Cf.Ep. Ind., Vol. XXXIV, pp.53 ff—Ed.]
2. CII., Vol. III, 1888, p. 79, Note 2.
Text in Sanskrit in pp. 324 to 327 is omitted here.
p. 327
TRANSLATION .
Line 1. Luck!
Verse 1. May that (Sun) Light-giver (bhaskara), the cause of the destruction and prosperity of the universe, protect you, who is worshipped by hosts of gods for fortitude (of mind); by the Siddhas, being desirous of supernatural powers; by the Yogins, who, being desirous of liberation, are occupied with the one end, namely, meditation, and have sensual attractions under subjection; and, with devotion, by sages, rich in rigorous austerities and who are powerful enough to curse or bless.
-4-
Verse 2. Obeisance to (the Sun) Generator (savitri), whom the Brahmana sages and others, exerting themselves, cannot fully comprehend though they are conversant with the knowledge of Truth; and who nourishes all the three worlds with (his) spreading rays; who when he has risen, is praised by Gandharvas, gods, Siddhas, Kinnaras and Naras8 and who grants the devotees (their ) desires.
p. 328
Verse 3. May that (Sun) Illuminator (Vivasvan), whose ornament is exquisite beams, protect you, who, with (his) mass of rays dropping down from the wide and lofty summit of the Rising Mountain, every day looks intensely red like the cheeks of intoxicated women !
Verse 4-5. From the province of LATA, which is lovely in consequence of choice trees, bowed down with the weight of flowers, temples, assembly-halls and Viharas, (and) the mountains of which are covered with flora, there came to (the town of) of DASAPURA those (people) of well known craft, first with their mind full of regard (for it) and afterwards (bodily) in a band together with children and kinsfolk, disregarding the unceasing discomforts of journey and so forth, being manifestly carried away by the good qualities of the ruler of the country.
Verse 6. In course (of time) this (town) has become an excellent forehead beauty-mark of the Earth, which is adorned with thousands of mountains the rocks of which are besprinkled with the drops of rut trickling down from the sides of the temples of intoxicated elephants, and the ear-ornaments of which are the trees bending down with flowers.
Verse 7. (The town), where the lakes shine with waters, on the bank, being variegated with many flowers fallen from trees growing on the margins, are adorned with full-blown lotuses; (and) are full of ducks;
Verse 8. Where in some places the lakes shine with swans, become tawny with the pollen falling from the lotuses set in motion of the tremulous waves, and, in some, with water –lilies bent down with the weight of their filaments;
Verse 9. Where the woods are adorned, with lordly trees, bowed down with the burden of their flowers; --with the humming of the swarms of bees become bold enough through intoxication,--and with the women-folk of the town strolling unceasingly;
Verse 10. Where the buildings, with moving flags, full of women, intensely white, (and) extremely lofty, bear resemblance to the peaks of white clouds variegated with forked lightning;
Verse 11. And (where) other (buildings) resemble the lofty summits of Kailasa, with long terraces and rail mouldings1 resounding with the notes of music, with works in painting set up and adorned with waving plantain trees;
Verse 12. Where the buildings, being decorated with rows of terraces2 resembling lines of gods’ palaces (and) as pure as the rays of the full-moon, (appear) to have risen up as if by tearing open the earth;
Verse 13. Which (town) being enclosed by two charming rivers of tremulous waves, shines like the
of the God of Love, clasped in private by (his wives) Priti and Rati, possessed of ( ) breasts;
-5-
Verse 14. Which, with the Brahmanas who are endowed with truthfulness, forgiveness, self-control, quiescence, religious vows, purity, fortitude, study of Veda, proper conduct, modesty and understanding, and who are stores of knowledge and penance( and yet) free from conceit, shines like the sky with glowing planets;
Verse 15. Then having come in contact with constant meetings, and with cordiality augmenting day by day, (and) being honourably treated like sons by the kings, they lived in the town in joy and happiness;
p. 329
Verse 16. Some are intensely attached to music (so) pleasing to the ear; others, being proud of (the authorship of ) a hundred excellent biographies, are conversant with wonderful tales; (others), filled with humility, are absorbed in excellent religious discourses; and others are able to say much that is pleasing, free from harshness, (and yet) salutary;
Verse 17. Some excel in their own religious rites; likewise by others, who were self-possessed, the science of (Vedic) astronomy was mastered; and others, valorous in battle even to-day forcibly cause harm to the enemies;
Verse 18. Likewise, others are intelligent, possessed of attractive figures, with renowned and long-extending lineages and adorned with deeds befitting (their) lineage; others, with the vow of truthfulness, are expert in (conferring) obligations on favourites, and are firm in friendship accompanied by a sense of trust;
Verse 19. Likewise, with others who have overcome attachment to worldly objects, who are disposed towards piety, who are gentle, who are of abundant inherent stuff, who are engaged on worldly affairs, who are the forehead-mark of their own clan, who have cast away passion, who are magnanimous-with such-like (members)and the guild shines gloriously;
Verse 20. Womankind, though saturated with youth and complexion (and) decorated with golden necklaces, betel leaves and flower-dressing, does not attain to transcendent beauty until she has put on a pair of silken garments;
Verse 21. By whom this whole surface of the earth has been adorned with silk cloth, agreeable to the touch, variegated with different colours and arrangement (of parts), (and) pleasing to the eye;
Verse 22. The mind of these has (turned) towards (spiritual) welfare, they having then reflected that the world, the human body and the accumulations of wealth are as very unsteady as the charming flower-sprout ear-ornaments of the Vidyadhara women, set in motion by the breezes;
Verse 23. While KUMARAGUPTA was ruling over the Earth, whose waist-girdle is pendulous with the waters of the four oceans, whose plump breasts are Sumeru and Kailasa (and) whose smiles are the beautiful and full-blown on the outskirts of the woods;
p.330
Verse 24. There was king Visvavarman, the protector (of men) who was equal to Sukra and Brihaspati in understanding, who was the ornament of the kings on earth (and) whose deeds were like those of Partha in battles;
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Verse 25. Who was compassionate to the poor; who gave consolation to the helpless and the distressed classes; who was excessively full of tenderness; who was a protector of the forlorn; who was the wish-giving tree to the supplicants; and who granted freedom from fear to the frightened; and who was the friend of (his) subjects;
Verse 26, His son (was) king BANDHUVARMAN possessed of firmness and statesmanship’ beloved by (his) friends; a friend, as it were, to (his) people; who removed the afflictions of (his)
friends; the only skilful in destroying the haughty partisans of (his) enemies;
Verse 27. He is handsome, young, fit for battles, and possessed of modesty; a king though he is, he not accessible to such intoxicants as self-conceit and others; he shines like the incarnation of Erotic Sentiment, even when without decoration; in point of beauty he is as it were a second God of Love;
Verse 28. Even to-day, when the long-eyed beautiful women of (his) enemies, afflicted by the fierce calamity of widowhood, remember him, a tremor springs up through fright causing torture to (their) compact breasts.
Verse 29. While that same Bandhuvarman, a bull among kings, the magnanimous (and) the high-shouldered one, was protecting this (town) Dasapura which was abundantly prosperous, a lofty and peerless temple of the bright-rayed (Sun) was caused to be made by the WEAVERS OF SILK-CLOTH FORMED INTO A GUILD, WITH STORES OF WEALTH ACQUIRED THROUGH (THEIR) CRAFT;
Verse 30. (The temple) which has broad and lofty spires, which (thus) resembles a mountain, is pale-red like the mass of the rays of the moon just risen, and , being charming to the eye, shines like the tucked-in lovely crest-jewel of the western ward (of the town);
Verse 31. (In the season) which is pleasant in consequence of the interiors of the houses being crowded with young women (and) in consequence of the rays of the sun, (and) the warmth of fire, during which the fish lie deep in water and which is destitute of the enjoyments (caused by) the rays of the moon, flat
roofs of houses, sandal paste, palm-leaf fans, and garlands; and when the water-lilies are bitten by the frost;
Verse 32. In the season which is charming on account of the swarms of bees exhilarating with the juice of the full-blown flowers of the Rohr (and) priyangu trees and the jasmine creeper, when the solitary branches of myriads of the lavali creepers dance with the winds violently cold with particles of frost;
p. 331
Verse 33. When the falling of frost and snow is derided b y the fast clasping of the massive, lovely and plump thighs, breasts and hips of the beloved women by young men, fallen into the power of sexual love;
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Verses 34-35. When four centuries, increased by ninety-three, had elapsed, according to the reckoning of the Malavas, in the season when the massive breasts (of women) are worthy of enjoyment, on the blessed thirteenth day of the bright half of the month of Sahasya, this edifice was consecrated with the performance of auspicious ceremonies;
Verses 36-37. When considerable time had passed away and, one part of this (temple) was shattered; hence now, for the augmentation of their own fame was again renovated most munificently by the magnanimous guild, this whole edifice of the Sun.
Verse 38. Which is very lofty, burnished, as it were touching the sky with (its) attractive spires, (and) has become the receptacle of spotless rays of the moon and the sun at (their) rise;
Verse 39. When five centuries of years increased by twenty and nine years had elapsed , on the second lunar day of the bright fortnight of the charming month of Tapasya;
p. 332
Verse 40. In the season when (Kamadeva), whose body is purified by Hara, displays (his) arrows, having verily attained to (his) identity, with the distinct and fresh bursting-forth of the flowers of the Asoka tree, the Ketaka, the Simduvara, the pendulous Atimuktaka creeper and the Madayantika;
Verse 41. In the season, when the solitary large branches of the Nagana are full of the music of the swarms of bees delighted with the drinking of honey, when the lovely and exuberant Rodhra (trees) are over strewn with flowers newly bursting forth;
Verse 42. As (is) the pure sky with the moon, the breast of Sarngin, indeed, with the Kaustubha jewel, so is this whole extensive tow n decorated with (this) best structure;
Verse 43. As long as Isa (Siva) bears a mass of tawny matted hair covered with the spotless digit of the moon, (and) as long as Sarngin (Vishnu) a garland of full-bloom lotus flowers clinging to (his) shoulders, so long may this stupendous structure remain eternal.
Verse 44. By VATSABHATTI was caused to be made this edifice of the Sun through the order of the guild and in consequence of (his) devotion (to the god), and was composed with care this detailed description;
Line 24. Hail to the composer, engraver, reader and listener! May there be luck!
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[Extract taken from Vol.III Plate XXXV p.322 to 332 of CORPUS INSCRIPTIONUM INDICARUM.
This is made available to the readers by Dr. Uchida Norihiko and Sri O.S.Subramanian.15 Nov.2003.
Written Sourashtram
Dear Brothers and Sisters,
prEvu bhai bheinenuku,
Those who are using internet from 2003 should have got familiarised now, with writing in Sourashtram in roman script.
2003 orsu tokan internet upayOk kerattenu, evELaak rOman lipim amre bhaashaam likkattak parichayam kerliDrhana sEtte.
If you are not yet familiar, do not blame yourself; you can even now try and get familiar in another five years !
angunuku ture haal likkattak musarani meneti, tumi vichaar poDattak avashyam nhii. atto meLLi prayatno keruvaayi; angun oNTe paancu orsum chokkaT likkattak tunko avDai.
You require will power and mind.
tunko dheiriyam kin monnuus paje hOriyo.
Initially you can mix English with Sourashtram; later you can gradually eliminate English words, wherever equivalents are available in Sourashtram.
harumbammu tumi ingLiish vatto kavli likkuvaayi; jato jato tumi amre bhaashaa vatto kaLaLLi ingLiish vattaan upayOk kerariyo unno kerlEt avDuvaayi.
When you meet a person, are you not conversing with that person inSourashtram?
tumi oNTe menikuk dekketi, tenka seraaDi Sourashtrammu vatto kerariyOs na ?
It will be lively if you speak in Sourashtram.
tumi amre Sourashtra bhaashaam vatto kereti, telyo jiivu shakti jhukku sEtte maadiri lagai.
So I request you to practise writing in Sourashtram. No more waiting !
tekahaali, mii tunko phiir magullariyo sourashtra bhaashaamuus likkuvO meni. phiir dobbi tainankan.
[UPAMANYU] O.S.SUBRAMANIAN.
Practise writing in Sourashtram using any script you know.
prEvu bhai bheinenuku,
Those who are using internet from 2003 should have got familiarised now, with writing in Sourashtram in roman script.
2003 orsu tokan internet upayOk kerattenu, evELaak rOman lipim amre bhaashaam likkattak parichayam kerliDrhana sEtte.
If you are not yet familiar, do not blame yourself; you can even now try and get familiar in another five years !
angunuku ture haal likkattak musarani meneti, tumi vichaar poDattak avashyam nhii. atto meLLi prayatno keruvaayi; angun oNTe paancu orsum chokkaT likkattak tunko avDai.
You require will power and mind.
tunko dheiriyam kin monnuus paje hOriyo.
Initially you can mix English with Sourashtram; later you can gradually eliminate English words, wherever equivalents are available in Sourashtram.
harumbammu tumi ingLiish vatto kavli likkuvaayi; jato jato tumi amre bhaashaa vatto kaLaLLi ingLiish vattaan upayOk kerariyo unno kerlEt avDuvaayi.
When you meet a person, are you not conversing with that person inSourashtram?
tumi oNTe menikuk dekketi, tenka seraaDi Sourashtrammu vatto kerariyOs na ?
It will be lively if you speak in Sourashtram.
tumi amre Sourashtra bhaashaam vatto kereti, telyo jiivu shakti jhukku sEtte maadiri lagai.
So I request you to practise writing in Sourashtram. No more waiting !
tekahaali, mii tunko phiir magullariyo sourashtra bhaashaamuus likkuvO meni. phiir dobbi tainankan.
[UPAMANYU] O.S.SUBRAMANIAN.
Practise writing in Sourashtram using any script you know.
Wednesday, May 7, 2008
Development of Sourashtra Language.
There is a charge by one of the Presidents of Sourashtra Sabha [I do not want to mention the name of the Town, of course it is not, Madurai] that 'I am the only person who hinders the introduction of teaching of Sourashtram in Schools in Devanagari Script'.
To overcome this charge, long back, we have dropped insisting the use of SOURASHTRA SCRIPT ONLY instead of Devanagari Script, which, according to us, is not suitable for writing our language. We raise the slogan, 'start writing in Sourashtram using any script you know'.
This slogan is repeated every now and then for the past FIVE years.
We have told Sourashtra Madhya Sabha that we will not interfere in their taking steps to introduce Sourashtra Language in Schools. But the Zoological Professor R.Krishnamoorthy made a mess by printing the 'Moola Sourashtra Bhasha Lipi' introducing a new method of writing Devanagari making the so called 'slight' variation and adopting the method of Tamil system of writing. i.e. a dot is placed over the consonant to make it a plain consonant.[Meyyezhuttu]. He removed the two vowels 'ru' and 'am' from the vowel chart. [I do not know on what basis he removed them]. Now he is convinced that his book is to be abandoned, for the system he suggested is not acceptable to many people. The CIIL scholars also opined that it will add problem instead of solving the problem. So he sought the intervention of Sourashtra Madhya Sabha and approached CIIL to conduct a workshop for Sourashtra Language and to evolve the Parivartana Devanagari for the use of Sourashtra Language. Now two workshops are over. I did not attend because I was not invited. Moreover, it is not my business to suggest how to use Devanagari for Sourashtra Language. I will tolerate writing in Devanagari Script but I will use only Sourashtra script. For those, who do not know Sourashtra script, I am prepared to render it in Tamil Script which almost all Sourashtras in Tamil Nadu know. And in fact all Sourashtra Language books nowadays are printed in Tamil Script only using diacritic marks for wider publicity.
Earlier in 1905 Sourashtra Sangita Ramayanam was printed in Telugu Script. [Many Sourashtras without knowing that it is in Sourashtram, concluded that it is a Telugu Book and did not care to preserve]. This they later realized and started publishing using Tamil Script with diacritical marks.
T.M.Rama Rai was printing the Sourashtra Books in Sourashtra Script. In his old age he handed over the Printing fonts to Sourashtra Sabha and Sourashtra Sabha Madurai honoured him by giving him monthly pension for the great services he had rendered for Sourashtra Language.
But later in 1920 some parochial elements saw that the resolution adopting Devanagari Script for Sourashtra Language was passed by 5th Sourashtra Brahmana Mahanadu in 1920.
They could not implement the resolution because Sourashtra Script was continued to be used by interested young people like O.K.Ramanandam. In order to boost the Devanagari Script, the unscrupulous elements destroyed the Sourashtra fonts. After a decade or so, they then challenged whether Sourashtram book can be printed in Sourashtra Script.
[paayi~ chekki taitti, kose, bisso dhamo gaa, siyengan meni, comment hanriyo]. hoyeti meLLi Sri O.K.Ramanandam jhukku keSTam paaD poDi oNTe pustav ‘Sourashtra I Reader’ Sourashtra lipi muus accu hani soDDiyaa.
This happened in the year 1961. The same book was printed again with some modification in 1974 by Sreshta Sourashtra Sahitya Sabha, Madurai.
It is a pity that so far no further Readers were printed by Sreshta Sourashtra Sahitya Sabha, Madurai.
The Government evaded recognizing our language for teaching in Schools under the pretext that there is no agreed opinion on the choice of the script viz. Sourashtra Script or Devanagari Script.
It is true that because of the fight between the two groups and because of lack of unity and proper understanding, even today, the language development is not keeping pace with the required level.
Individuals like me did silently some work by helping the publication of Ramarai Vachana Ramayanu Part I & II in 1980. Assisted Dr.Uchida Norihiko in bringing out 'Oral Literature of Saurashtrans’ in 1979 and ' A Saurashtra-English Dictionary’ in 1990. I also conducted Classes for teaching Sourashtra language in its own script then and there when there was demand for the same.
Now a journal by name 'Bhashabhimani' is published in Sourashtra Script by Sreshta Sourashtra Sahitya Sabha, Madurai.
Sourashtra Madhya Sabha or the Supporters of Devanagari Script are still not able to publish a journal in Sourashtra language using Devanagari Script and making it acceptable by all.
It is not known whether they have met the State Government Officials and discussed the issue of teaching of Mother Tongue Sourashtram in Schools.
There are so many things which are yet to be documented in the form of History of development of Sourashtra Language and Literature.
Prof. C.S.Krishnamurthy still could not start writing the History of Sourashtras.
Now ‘RISHI’ [Research Institute of Sourashtra Heritage and Immigration] is born and we have to nurture it to see that it carries out what all we intend to do with regard to preservation of our Culture, Language and Literature. And also bring out the correct version of our migration history.
While Sourashtra College, Madurai could not do anything for the development of Sourashtra Language, Saurashtra University, Rajkot has announced that it will create a Chair to study Sourashtra Language spoken in Tamil Nadu.
Let us hope for the best to happen in the near future.
Jai Somanath! Jai Saurashtra!!
UPAMANYU.
To overcome this charge, long back, we have dropped insisting the use of SOURASHTRA SCRIPT ONLY instead of Devanagari Script, which, according to us, is not suitable for writing our language. We raise the slogan, 'start writing in Sourashtram using any script you know'.
This slogan is repeated every now and then for the past FIVE years.
We have told Sourashtra Madhya Sabha that we will not interfere in their taking steps to introduce Sourashtra Language in Schools. But the Zoological Professor R.Krishnamoorthy made a mess by printing the 'Moola Sourashtra Bhasha Lipi' introducing a new method of writing Devanagari making the so called 'slight' variation and adopting the method of Tamil system of writing. i.e. a dot is placed over the consonant to make it a plain consonant.[Meyyezhuttu]. He removed the two vowels 'ru' and 'am' from the vowel chart. [I do not know on what basis he removed them]. Now he is convinced that his book is to be abandoned, for the system he suggested is not acceptable to many people. The CIIL scholars also opined that it will add problem instead of solving the problem. So he sought the intervention of Sourashtra Madhya Sabha and approached CIIL to conduct a workshop for Sourashtra Language and to evolve the Parivartana Devanagari for the use of Sourashtra Language. Now two workshops are over. I did not attend because I was not invited. Moreover, it is not my business to suggest how to use Devanagari for Sourashtra Language. I will tolerate writing in Devanagari Script but I will use only Sourashtra script. For those, who do not know Sourashtra script, I am prepared to render it in Tamil Script which almost all Sourashtras in Tamil Nadu know. And in fact all Sourashtra Language books nowadays are printed in Tamil Script only using diacritic marks for wider publicity.
Earlier in 1905 Sourashtra Sangita Ramayanam was printed in Telugu Script. [Many Sourashtras without knowing that it is in Sourashtram, concluded that it is a Telugu Book and did not care to preserve]. This they later realized and started publishing using Tamil Script with diacritical marks.
T.M.Rama Rai was printing the Sourashtra Books in Sourashtra Script. In his old age he handed over the Printing fonts to Sourashtra Sabha and Sourashtra Sabha Madurai honoured him by giving him monthly pension for the great services he had rendered for Sourashtra Language.
But later in 1920 some parochial elements saw that the resolution adopting Devanagari Script for Sourashtra Language was passed by 5th Sourashtra Brahmana Mahanadu in 1920.
They could not implement the resolution because Sourashtra Script was continued to be used by interested young people like O.K.Ramanandam. In order to boost the Devanagari Script, the unscrupulous elements destroyed the Sourashtra fonts. After a decade or so, they then challenged whether Sourashtram book can be printed in Sourashtra Script.
[paayi~ chekki taitti, kose, bisso dhamo gaa, siyengan meni, comment hanriyo]. hoyeti meLLi Sri O.K.Ramanandam jhukku keSTam paaD poDi oNTe pustav ‘Sourashtra I Reader’ Sourashtra lipi muus accu hani soDDiyaa.
This happened in the year 1961. The same book was printed again with some modification in 1974 by Sreshta Sourashtra Sahitya Sabha, Madurai.
It is a pity that so far no further Readers were printed by Sreshta Sourashtra Sahitya Sabha, Madurai.
The Government evaded recognizing our language for teaching in Schools under the pretext that there is no agreed opinion on the choice of the script viz. Sourashtra Script or Devanagari Script.
It is true that because of the fight between the two groups and because of lack of unity and proper understanding, even today, the language development is not keeping pace with the required level.
Individuals like me did silently some work by helping the publication of Ramarai Vachana Ramayanu Part I & II in 1980. Assisted Dr.Uchida Norihiko in bringing out 'Oral Literature of Saurashtrans’ in 1979 and ' A Saurashtra-English Dictionary’ in 1990. I also conducted Classes for teaching Sourashtra language in its own script then and there when there was demand for the same.
Now a journal by name 'Bhashabhimani' is published in Sourashtra Script by Sreshta Sourashtra Sahitya Sabha, Madurai.
Sourashtra Madhya Sabha or the Supporters of Devanagari Script are still not able to publish a journal in Sourashtra language using Devanagari Script and making it acceptable by all.
It is not known whether they have met the State Government Officials and discussed the issue of teaching of Mother Tongue Sourashtram in Schools.
There are so many things which are yet to be documented in the form of History of development of Sourashtra Language and Literature.
Prof. C.S.Krishnamurthy still could not start writing the History of Sourashtras.
Now ‘RISHI’ [Research Institute of Sourashtra Heritage and Immigration] is born and we have to nurture it to see that it carries out what all we intend to do with regard to preservation of our Culture, Language and Literature. And also bring out the correct version of our migration history.
While Sourashtra College, Madurai could not do anything for the development of Sourashtra Language, Saurashtra University, Rajkot has announced that it will create a Chair to study Sourashtra Language spoken in Tamil Nadu.
Let us hope for the best to happen in the near future.
Jai Somanath! Jai Saurashtra!!
UPAMANYU.
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