When we think of the Khemer capital, the image that usually comes to mind is that of the famous temple complex at Angkor-Wat. Since it was built using stone, the temple complex survived, while other structures built using perishable materials vanished. Even though archaeologists knew that the city was quite big, it was hard to excavate due to the dense tropical vegetation which made conventional remote sensing ineffective.
Thanks to a cost effective airborne laser scanning technology called lidar, which has the ability to penetrate the vegetation in tropical countries and map archaeological remains on forest floors, archaeologists were able to map the surrounding landscape recently. This technology was successfully used in Mesoamerica and applying it in Angkor has revealed a lot more about the civilization that flourished in the region. Among these, we now know that the urban spaces were formally planned and the settlement did not have a single central point. The region was divided into city blocks which followed a regular pattern with temples, settlements and ponds. It was a distributed network with many temples in the periphery forming part of the network which depended on agricultural goods. New studies have also revealed that the size of Angkor urban center was thirty five square km instead of the nine previously assumed.
Also a newly mapped site, North-East of Angkor has been found to correspond to the city named Mahendraparvata, which was founded by Jayavarman II. This king, who was the founder of Angkor moved his capitals quite often. Initially it was at Indrapura, then at Hariharalaya, then at Amarendrapura and eventually at Mahendraparvata. At this place, a Brahmin named Hiranyadama consecrated him as a king, independent of Javanese overlordship. This was one of the early settlements and it had unique water management features which was seen in sites like Angkor later.
From the epigraphic record, there was an idea about how the towns developed and how the urban space was related to the temples. Combined with archaeological data, there is a detailed explanation of how the town expanded. During the early period (9th century CE), life revolved around the moated temple. The area inside the temple complex itself was unstructured and the urban space around it was not demarcated in particular. Few centuries later there is evidence of urban planning with rectangular grids of canals and roads. All the occupation regions, the location and size of the ponds all followed a standard pattern. Few centuries later, as the city expanded a lot more, the standardization fell off. But still food security was provided due to the efficient water management system. Apparently, it was this water management system that eventually failed the people of Angkor. Eventually, the canals and reservoirs became dysfunctional leading to the decline of the urban centers.
Coedes, G., and George Cœdès. The Making of South East Asia. University of California Press, 1966.
Evans, Damian H., Roland J. Fletcher, Christophe Pottier, Jean-Baptiste Chevance, Dominique Soutif, Boun Suy Tan, Sokrithy Im, et al. “Uncovering Archaeological Landscapes at Angkor Using Lidar.” Proceedings of the National Academy of Sciences (July 11, 2013). doi:10.1073/pnas.1306539110.
Dates for the branching of different language groups. PD: Proto-Dravidian (via Pagel)
(This article appeared was published in Pragati in Julu 2013. This is an expanded version of an earlier post)
According to linguists, there is a relation between the Sanskrit word satam, Latin centum, Old Saxonhunderod and Lithuanian simtas; these words derived from a common word in an ancestral language named Proto-Indo-European (PIE). The word in this theoretical ancestral language was deduced by listing the daughter terms and applying some linguistic sound change rules to figure out if the daughter terms were cognates of the mother term. Using this technique, a substantial vocabulary has been constructed for PIE, which is assumed to have been spoken between 4000 – 3500 BCE to 2500 BCE.
In India, about 75 percent of the population speaks a language that belongs to the Indo-European family (Hindi, Bengali, Marathi among others and 22 percent speak languages belonging to the Dravidian language family (Telugu, Tamil, Kannada and Malayalam). While Indo-European languages are spoken mostly in North India, Dravidian languages are spoken in South India. This fact, along with some interpretations that the Indus-Saraswati script is Dravidian, has led to a theory that the Indo-European speakers came from outside India and pushed the Dravidian autochthons to the South of the peninsula. This is a contentious issue even now, popping up in elections speeches by Dravidian politicians who like to split people as ‘us’ versus ‘them’.
In the midst of this Aryan controversy, as it is popularly known, comes a new paper which claims that there existed a super linguistic ancestor, older than Proto-Indo-European, around 15,000 years back. The authors identified a class of words whose sound meaning lasted long enough to retain traces of their ancestry between language families separated by millennia. While half of the words in various languages are replaced by a new word roughly every two to four millennia, the authors argue that there are some ultra-conserved words that live as old as ten to twenty millennia. These words, which include adjectives, pronouns and special adverbs (Thou, Not, To Give, Mother Fire), are spread over such diverse language families as Indo-European and Dravidian.
Another interesting piece of information from the paper is regarding the date when Pro-Dravidian split from the ancestral language and when Proto-Dravidian speakers moved to the subcontinent. One of the first language families to split from this Eurasiatic ancestor was Proto-Dravidian, which was around 14,000 years back, much earlier than Proto-Indo-European. These Proto-Dravidian speakers expanded from Central Asia to South Asia and reached a region at the border of Afghanistan and Pakistan from where they were displaced by Indo-European speakers much later. Though the model does not specify when the Dravidian languages evolved from Proto-Dravidian, it is clear that the evolution happened in the subcontinent. There are some who believe that Dravidian speakers lived in the Indus-Saraswati area until the invading Indo-European speakers displaced them and this model augments that theory.
So far there has been no consensus on the origins of Dravidian and only speculation on the time and place of the distinctive origins of its speakers. Some scholars have put their origins around 4000 BCE in Northeastern Iran from where they moved to India. However there have not been any traces of Dravidian languages outside India, which makes the external origins of Dravidian, a challenge to explain. Regarding Proto-Dravidian itself, a date of 3000 BCE was previously suggested which others claimed was in the realm of ‘guesswork’. But the new paper not only suggests a much older time frame for Proto-Dravidian, but also a Central Asian origin which disagrees many previous theories. For example, one theory argues that there was no Dravidian influence in the early Rig Veda; Dravidian lone words appear only in subsequent stages suggesting that Dravidian speakers arrived around the same time as the Indo-European speakers in North-West India.
With the new discovery, does this paper change the chronology of events and change the narrative of Indian history? It is too early to get into the impact of an earlier date for Proto-Dravidian as other linguists have panned the paper; it seems the paper has a “garbage in, garbage out” problem. The semantic looseness with which the reconstructions have been made of Indo-European words has been extreme and does not agree with the consensus. For example, taking one of the reconstructed words, one linguist was able to show that the word had the meaning “with the teeth, biting together” in Greek and “reach, strike” in Sanskrit. The problem was not just with the semantic interpretation; the Sanskrit word that was reconstructed did not match with the word in the Indo-European database. Since there are doubts on some reconstructions, the relationships among such words in different family trees are questionable.
But the bigger problem is this. After five to nine millennia, most words change so much in their meaning that it is hard to figure out other words, which originated from the same ancestor. Sometimes you don’t have to go that far either as words change quite a lot within a couple of millennia. Thus a sentence in one language family would be incomprehensible to a member of another language family even if they derived from the same ancestor as seen from the difference in meaning in Sanskrit and ancient Greek of the same word. Due to all this, critics have mentioned that the paper is of poor academic quality, displayed poor knowledge of linguistic geography and linguistic history. Thus even though this paper claimed a sensational finding, the origins of Proto-Dravidian and Dravidian continues to remain in the realm of guesswork.
References:
Pagel, Mark, Quentin D. Atkinson, Andreea S. Calude, and Andrew Meade. “Ultraconserved Words Point to Deep Language Ancestry Across Eurasia.” Proceedings of the National Academy of Sciences (May 6, 2013). doi:10.1073/pnas.1218726110.
Singh, Upinder. A History of Ancient and Early Medieval India: From the Stone Age to the 12th Century. 1st ed. Prentice Hall, 2009.
Bryant, Edwin. The Quest for the Origins of Vedic Culture: The Indo-Aryan Migration Debate. Oxford University Press, USA, 2004.
Anthony, David W. The Horse, the Wheel, and Language: How Bronze-Age Riders from the Eurasian Steppes Shaped the Modern World. Reprint. Princeton University Press, 2010.
Map showing Katoati site along with other Palaeolithic sites (via Blinkhorn et al)
Few years back, it was believed that the volcanic eruption of Mt. Toba (74, 000 years back) affected Indian population catastrophically, but evidence from Jwalapuram in Andhra Pradesh indicated that Indians were a tough lot. Going further back in time, we now find new evidence regarding the path the Out of Africa humans took as they reached India.
One of the theories suggest that the early humans took a coastal route from Africa and reached Kerala where they made bird sounds. A new paper now suggests that the humans actually lived in Thar desert around 95,000 years back. During that period, Thar was not that arid, had fluvial activity and hence vegetation. Thus rather than using the coastal route, humans may have used a continental route and the river network to travel.
Another interesting find is the similarity of the tools used by the people who lived in Jwalapuram and in the Thar region and it suggests technological continuity between people who lived in North-West India and South India. That’s not it. There were similarities between tools found in Thar and Sahar and Arabia and it could either be due to independent technological evolution in those places or due to cultural connections. It looks like Thar desert has now become an important region in the study of the dispersal of humans from Africa to rest of the world.
References:
Koenraad Elst has a review of Tantra Illuminated. The Philosophy, History and Practice of a Timeless Tradition (Anusara Press, The Woodlands TX, 2012) by Christopher D. Wallis
A necessary explanation here is that Tantra has nothing to do with the Kāma Sūtra and very little with sexuality. (And to the extent it has, it teaches intercourse with retention of semen, so what most men look for in the sex act is the one thing to be avoided.) Of course, New Age channels and the internet are full of disinformation on the matter, and for some more time we will have to live with the Western conception of Tantra as related to sex. Sometimes workshop on Tantra are announced by teachers unconnected with the legitimate tradition: “If you feel like testing them, you can ask them what Tantra [scripture] they are drawing on (…) and which Tantric mantra they use in their daily sādhana [regular spiritual practice].” (p.432) But at least this gives the writer the opportunity to unchain his devils against the internet, an endless source of false claims about Indian religions.
The Malayalam calendar starts in the year 824 CE and Maddy writes about various theories on why that was the first year
According to late Historian M.S. Jayaprakash the launch of Kollavarsham marked the complete transition of Kerala from the Dravidian-Buddhist tradition to the Aryan-Vedic system. According to him, Kollavarsham also marked the political transition of the land from the reign of Perumals to a caste-based rule. The commencement of Kollavarsham was in fact the declaration of a political and cultural change in Kerala. He also opines that the Kollavarsham declaration was made by two separate sessions of almanac experts and mathematicians held simultaneously at two places known by the same name Kollam – one the present headquarters of the southern district and the other one near Kozhikode in the north. So that is another train of thinking about the reasons for a new system, we need to get into. The implementation still follows the earlier theories. In conclusion, one can assume that the rather unique solar, current calendar was developed by the immigrants moving in from the North, perhaps the Namboothiri’s who settled down in Malabar and later in Quilon, and then the calendar got a little bit adjusted to what we know as the Kollam calendar. This has some traction due to the fact the calendar was first established in Malabar and a month later in Quilon, though it does not explain it satisfactorily. Nevertheless, due to the fact that it is also called Kolamba era, it is somehow more associated with Kurakkeni Kollam. But these are all assumptions based on obscure documents and you can perhaps imagine that with more research on the Buddhist – Jainist past of Kerala more facts will slowly come to light including the Sankaracharya aspects and you may even see the conclusions of Dr Jayaprakash gaining more credence.
Fëanor writes about the world wide popularity of Abhijñānaśākuntalam in an illustrated post
Others have been fascinated with Kalidasa’ tale of the unfortunate Sakuntala. Nikolai Karamzin, the great Russian historian, translated the tale into his language, claiming that it was a literature for the world. Here he was joining the likes of Goethe, Schelling, Herder, William Jones and de Chézy, in celebrating the great poem. Indeed, Abhijñānaśākuntalam was incredibly popular – nearly 10% of all works translated from Indian literature into Russian between 1792-1965 were of it! [2] It’s not just the Hungarians who were inspired by Sakuntala. Camille Claudel sculpted the remarkable ‘Çacountala’ or ‘L’Abandon ou Vertumne et Pomone’ between 1886 and 1905. It received much attention, and was kept in storage for several years. Claudel, of course, was channelling her own passion for Auguste Rodin. From Çacountala, she made subsequent variations, one of which is this lovely Vertumnus and Pomona:
In the painting, it may be that the seemingly righteous are represented by the two figures seated to the right (our left) of the faqīh, one of whom seems to be remonstrating with him. Possibly they have brought the miscreants before him in the expectation of having them sentenced to the ḥadd punishment (in other words, a severe beating) for drunkenness. Imagine their surprise at having the moral tables turned upon them by the representative of Sacred Law! Meanwhile, in the foreground two figures struggle to hold up or resuscitate a beardless young man whom they may have been introducing to corrupt practices. There are no signs of spiritual ecstasy, or of spiritual practices of any kind. That the opposite is the case is amply shown in the figure on the far right, possibly the brother of the one on the left. His turban has unravelled in picturesque style. What is more, he is quite unmistakably throwing up on the floor of the madrasa courtyard.
The horses used in the campaigns were mostly procured from auctions and were gifted or looted from the losers of the battles. These were thoroughbreds. The Arabian Horse, The Neela (pure white), and the Panchakalyan (one with White hoofs). The other horses were used for purposes such as, pulling carriages, or carts or short rides to nearby destinations for personal reasons. These were mostly indigenous. Some of the Peshwa’s had their own favourite horse and had even named them. Nanasaheb Peshwa had a horse called ‘Varu’, and Madhavrao Peshwa had ‘Matvali’. The Huzur cavalry, at any given time housed about 2000 horses these were kept in ‘Paga’s’ in and around Pune, Chas (Close to Chakan), Kavadi and Pimpalwandi villages.
The next carnival will be up on August 15th. Please send any nominations to varnam.blog @gmail
The dates and method of arrival of Indo-European speakers in North-West India is a contentious issue. Once held sacred, the Aryan Invasion Theory is no longer considered valid by some scholars. Instead of the invasion model, a migration model is now favored with the Indo-European speakers reaching India from an unknown homeland following the decline of the Indus-Saraswati civilization.
The decline of the Harappan civilisation is no longer attributed to “invading Aryans”, though that theory is still kept alive by political parties in South India. Even the non-Aryan invasion theory has been refuted as there is no trace in the archaeological record for such a disruptive event or the arrival of a new culture from Central Asia. The skeletons, which were touted as evidence for the invasion, were found to belong to different cultural phases thus nullifying the theory of a major battle. Due to all this, historians like Upinder Singh categorically state that the Harappan civilisation was not destroyed by an Indo-Aryan invasion. Instead of blaming the decline of the civilisation to invading or migrating population, the end is now attributed to environmental changes and whims and fancies of rivers.[In Pragati: What caused the decline of Harappa?]
If the Vedic speakers reached Punjab following the decline of the Indus-Saraswati civilization, then how did they know about Saraswati, which was no longer a mighty river.? Does this mean that this theory is incorrect and Vedic speakers were present in the region while the river was flowing over a longer distance? Most academics don’t go down that path and insist that IE speakers reached the region not long before the composition of the Rig Veda, even though there is no strong archaeological evidence for such a migration in the 1500 – 1000 BCE period.
If there is one thing that can work up historians, it is the suggestion that Indo-European speakers were present in the region, much before the decline of the Indus-Saraswati civilization. Such a suggestion has serious implications like the possibility of an earlier date for the Vedas than the academically correct one which dates it to post 1500 BCE.
A recently published paper has some interesting observations on this issue. It suggests that the Indo-European speakers were present in the region during the Chalcolithic period (4300 – 3200 BCE) and they arrived as part of an agricultural colonization of a hunter-gatherer territory. The language which was ancestral to Indo-Iranian spread from Anatolia via Armenia, north-Iran, southern-Turkmenistan and finally IE speakers entered Pakistan by 4000 BCE. The paper suggests that IE speakers could have been present even before this period (the Neolithic). During this time Dravidian speakers, who were pastoralists and farmers moved from Gujarat or South Indus region to South India
To understand the impact of this date, it should be noted that the Mature Harappan Period is considered to be from 2600 – 1900 BCE. The paper explicitly suggests that urban Harappan civilization had a large population of Indo-European speakers and possibly some Dravidians as well. By 2000 BCE, before the decline of the Indus-Saraswati civilization, IE speakers were present in the Ganga basin along with Munda speakers.
All these change our understanding of the changes that occurred in the region. The Avesta and Rig Veda were written during a period of great change in the region. An older date for the arrival of Indo-European speakers can explain why they knew about the events which happened in the Sapta-Sindhu region and not in some foreign land. Another important point to note is that it was not just one linguistic group which lived in Neolithic/Chalcolithic Iran, Harappan region or BMAC. Many groups co-existed and overlapped in time, space and ideology.
(Many thanks to Carlos for providing the reference)
There is a theory that the people of Indus-Saraswati civilization were quite peaceful and this makes them quite different from other Bronze age civilizations like Egypt, Mesopotamia or the Minoan.
But, the Indus cities had fortified walls. Archaeologists have found arrowheads, and spearheads, besides a small number of daggers and axes. Sir Mortimer Wheeler believed that the tools could have been used for hunting and not warfare. The walls, it is believed, were built to protect the city against flood or to impress. There is no evidence of swords or body armor or military equipment like swords or catapults. Even the Indus art does not depict warfare or killing. Probably the residents were concerned with defense and had no experience in warfare. All this caused Mark Kenoyer to say it is possible that the Indus civilization, which evolved over a period of 4000 years from the local cultures of Mehrgarh, managed to resolve conflict without warfare. If so, this would be a unique example of living among the bronze age civilizations – an early example of ahimsa.[The Peaceful Indus People]
Now a new paper suggests that the Indus-Saraswati people were not so peaceful after all.
Well, it turns out that there may have been some amount of brutality in the Indus cities too. Skulls were caved in, noses were broken. One can’t be entirely surprised – a purely non-violent society on such a large scale sounds like a pipe-dream. According to [1], out of eighteen skulls studied from the later Harappan period (1900-1700 BC), nearly half had suffered heavy trauma. More interestingly, they report that the prevalence and patterning of cranial injuries, combined with striking differences in mortuary treatment and demography among the three burial areas indicate interpersonal violence in Harappan society was structured along lines of gender and community membership. To wit, the farther you lived from the city centre (or, possibly if your remains were found outside the city sewers), the likelier you were to have had a more violent death. Furthermore, the Harappan culture appears to have become more violent over time, with women being more affected in the later periods.[Some Indus Gossip]
Prof. Jim Shaffer asks people to look at the period during which this violence happened
Jim Shaffer, professor at Case Western University, tempers this finding as a characterization for Indus civilization as a whole by pointing out that the sample comes from a late period in the history of Harappa, between 1900 and 1700 BCE, when Indus civilization was in decline.[Indus civilization continues to intrigue]
Over the past year I read books in the mythology retelling genre and almost all of them used modern words and idioms whichobviously does not make for a great reading experience. As you read works of writers like Iain Pears (Stone’s Fall, An Instance of the Fingerpost) or David Mitchell (Cloud Atlas), you realize that there is tremendous effort involved in recreating that era. In this interview, Booker Prize winner Hilary Mantel explains how she uses language to make the story authentic to the period.
I know language is said to be one of the great problems for historical novelists. It’s vital because it sets the tone, the register of the novel, and if you misjudge, your reader will flinch. But I can’t pretend I’ve ever agonised over it; the idiom seems to arrive along with the characters and the first line. I’m aware, of course, that much unconscious preparation goes on, below the line, before the first words register on the screen or the page. I think most of us working today are keen to avoid pastiche, and we privilege clarity. But if your language is totally modern, it implants the false suggestion that your characters have modern thoughts. So what you want is a flavour, a twist, like a hint of perfume or spice, which animates your plain prose and gives it a slight otherness. If you understand your characters’ world view, all the images and metaphors they might use in speech, or in the thoughts they share with the reader, will be of a piece, and all their expressions will be congruent. So I think you can’t separate the issue of language from the general effort to find out as much as you can about how their world was different from ours.[Hilary Mantel ‘like some inky clerk with a quill, scratching to keep up’]
Dara Shikoh, the eldest son of Mughal Emperor Shah Jahan, was assassinated by his younger brother Aurangzeb in August 1659. Upanishad Ganga had two episodes (1, 2) about this Mughal prince who translated the Upanishads into Persian. The Mughal India blog has an album presented by him to his wife Nadira Banu Begam.
On Nov 1, 1755 Lisbon woke up to an earthquake which registered 9.0 on the Richter scale. The city which was built over 250 years using plundered wealth was brought down in 10 minutes. One famous building was Casa Da India which controlled the Indian trade. Maddy writes how that building was destroyed.
Well, if one had done a trip to medieval Lisbon and got through to the commercial and political heart of the city on the banks of the Tagus, or the Palace square – Terreiro de Paco, you would have noticed the large palace or Paco da Riberia to the left of the square, a handsome building designed by architect Terzi, remarkable for its grandeur, tapestries and riches therein. An extension of the original building actually housed the Casa da India where all the goods from Malabar were destined to and which the king standing on his balcony could watch being loaded or unloaded, with a lot of reassurance. The pepper that came from the vines near the hills, dried and blackened in the sun, carried over to Calicut, fought over by the many people eager to trade it to the white man, passed hands finally and found its way to the hulls of the ocean going ships belonging to the Portuguese and vying for valuable space with other spices, articles of plunder and sometimes even slaves. These articles were the ones being unloaded and taken to the building they called Casa Da India.
Continuing her series on the Peshwa women, Mohini writes about Gopikabhai who was married to Nanasaheb
As Nanasaheb’s Governance grew so did Gopikabai’s stature. She made sure that everyone knew of her position as the Peshwa’s wife and paid her due respect. She travelled to Dhawalpur, Malva and Prayag between 1740 and 1741. She only returned to Pune after knowing that she was with child. Vishwasrao was born to her on the 22nd June 1742. As Gopikabai could read and write Marathi, she would send out letters to the nearby fiefdoms and get news from around Pune. Gopikabai would also sit into meetings with Nanasaheb and would more often than not actively participate in the discussions. Nanasaheb could not tolerate this interference. According to him these things were beyond the ambit of a woman and she should stick to household duties. To put a stop to this meddling, he kept her away from learning the Modi script and so Gopikabai could not know of the dealings and documents which were sent in the Modi script. Furthermore Nanasaheb did not make any administrative decisions on Gopikabai’s advice.
Something that is hitting the roof in Britain is Prince William’s Indian ancestry. In case you missed the news, lucky you. Razib Khan writes on this
Observe the large variance in ancestry of Diana’s two third cousins presumably derived from Eliza Kewark (though there is always the chance that these segments come from different South Asian ancestors, the typically South Asian mtDNA match across the two reduces the probability of that being the answer in this case). Beyond eight generations the chance of a genetic segment being passed from an ancestor down to a descendant is small. Diana’s cousins are seven generations down from Eliza Kewark, so it isn’t totally implausible that a segment should get passed down. But William at eight is at the boundary, and he may carry no segments (in fact, Diana may have carried no segments). Of course I did note that their mtDNA is likely to be passed down, because there is no element of chance in that. You have your mother’s mtDNA. But one can debate whether mtDNA, which is not present in the nucleus, really counts as ancestry. I believe that heritable genetic material is heritable genetic material. Assuming the lines of descent are as they are recorded I accept that we know for a fact that William likely has South Asian mtDNA. But we most certainly do not know if he has any South Asian autosomal DNA.
The next carnival will be up on July 15th. Please send your nominations to varnam.blog @gmail before that date.
The Mycenaean civilization followed the Minoan civilization in Greece. The Mycenaeans used a script called Linear B which descended from an undeciphered earlier script called Linear A. Like the script used in the Indus-Saraswati civilization, this was an unknown script representing an unknown language and that made deciphering it a difficult problem. Despite that the script was deciphered and the credit for that is attributed to an English architect named Michael Ventris.
According to an article, Ventris would not have made the breakthrough, if not for the work of an American classical scholar named Alice Kober.
In the search for clues, Kober learnt a whole host of languages – from Egyptian to Akkadian to Sumerian and Sanskrit. But Kober was rigorous in her work – refusing to speculate on what the language was, or what the sounds of the symbols might be. Instead, she set out to record the frequency of every symbol in the tablets, both in general, and then in every position within a word. She also recorded the frequency of every character in juxtaposition to that of every other character. It was a mammoth task, performed without the aid of computers. In addition, during the years surrounding World War II, writing materials were hard to come by. Kober recorded her detailed analysis on index cards, which she made from the backs of old greetings cards, library checkout slips, and the inside covers of examination books. By hand, she painstakingly cut more than 180,000 tiny index cards, using cigarette cartons as her filing system.Kober’s monumental effort paid off. She spotted groups of symbols that appeared throughout the inscriptions – groups that would start the same, but end in consistently different ways. That was the breakthrough. Kober now knew that Linear B was an inflected language, with word endings that shifted according to use – like Latin, or German or Spanish.[Alice Kober: Unsung heroine who helped decode Linear B]
Western scholars and Indian scholars obsessed with western interpretations have tried to explain the evolution of the philosophy of Sanatana Dharma using Western terminology. Apparently, initially it was naturalistic and anthropomorphic polytheism which then gradually yielded to monotheism and later to monism. Max Müller suggested that there was a transitory state called henotheism between polytheism and monotheism. But all this terminology is alien to dharmic thought and it is outright silly to refer to such terms. Even a person like Prof. Vinay Lal in his terrible course on Indian diaspora mentions that when Hindus don’t have concepts like these, it is ridiculous to talk about Hinduism using those concepts.
If you read such introductory books on Hinduism, they will mention that the Vedas were sruti, revealed to sages who followed their saadhana. Less mentioned is the fact that there were a large number of people who had unique experiences by following the many practices available as part of the tradition. Such people did not live only in the ancient past, there are many who live amongst us, who have attained higher states of spiritual existence. Some of them live in the holy places in the Himalayas, some live among the mango men. Some demonstrate their siddhis, others don’t. Autobiography of a Yogi by Paramhansa Yogananda revealed the life of a seeker and the many spiritual souls he met along the way. Living With the Himalayan Masters by Swami Rama was another one. Apprenticed to a Himalayan Master (A Yogi’s Autobiography) is interesting because the yogi was born as a Deccani Muslim – Mumtaz Ali Khan – in Trivandrum in 1948. At the age of nine, when he was just walking in his house, he saw a stranger standing under the jackfruit tree in the compound. As the boy approached him, the stranger asked if he remembered anything and boy replied in the negative. The stranger then said that years later, he would remember everything and went away.
Two years later, he experienced kevala kumbhaka and along with it tremendous happiness. As he grew up, he met various people who suggested books (on Vedanta, Upanishads, Gita, Yoga, Kudalini) and taught him yogic practices. Among the people whom he met in Kerala included a tea shop owner turned saint, a naked lady on the beach, and a Sufi saint. At the age of 19, he left for the Himalayas and while wandering around Badrinath, he went to a cave where he met the person whom he had seen at the age of nine in Trivandrum. He spent the next three years traveling with his guru in the Himalayas, after which he returned back to Kerala where he still lives.
In the introduction of the book, the author mentions that he had many unique experiences of which many would be unbelievable. This book includes topics like meeting beings from another planet and walking through doors. Books by other spiritual gurus too contain such unbelievable anecdotes. What is fascinating about the book is the way it reveals what a spiritual country India still is. All way from Kerala to the Himalayas, there is a culture which transcends language and unites the nation. There are many gurus teaching in many traditions in the free flowing marketplace of ideas without the fear of blasphemy. Even before the British invented a nation called India, there existed an India where an 8th century Malayali named Shankara could travel, learn and teach. That India is very much alive in M’s book.
Postscript: I have never met the author nor listened to any of his teachings. Just chanced upon the book while browsing the spirituality section of a bookstore.
