Elephant Beuty and Elephant Walk Policy

Ramesh Menon

Elephants - Temple elephants are an integral part in the life of Keralites. Especially, if you are from Trichur area. The attachment towards the animal and interaction are very emotional and sensitive that they even address them by names and from ancient times there are several stories propagating the love and affection between man and elephant.

An Elephant's walk is a beauty to watch. However, imagine a situation if it get's wild. You just have to do a small search on youtube, you will see several videos of attacks by wild and angry elephant's killing it's mahout or others who come across.

Out of love and passion for the animal, I too have developed a very important Management Principle based on Elephant, closely following it's gentle and beautiful walking style which is a beauty to watch and it's actions terrorising all when it is wild. I have termed it as ELEPHANT WALK POLICY. It is somewhat related to our Gandhian and Hitler's philosphies and principles. Ist part of this principle follows Gandhi. Be mild - as mild as you can till you cannot tolerate any more when you may change over and follow Hitler and be wild and aggressive - as aggressive as you can. Create a wild impact and then let this impact force the results. It may be harmful, but till you shift the gear to Hitler, be a Gandhian.

Photos: PN Subramanian

at Mulakunnathakavu

Satdhara - Buddhist Ruins

It is natural for friends and relatives visiting us expecting them to be taken around to places of interest. We have been religiously fulfilling this obligation to ensure that they also reciprocate , when we return the visit. This is a two way traffic. To give credence to their expectations, I have been visiting Sanchi, a world heritage Buddhist site, around 42 km's North of Bhopal, quite often. Whether I enjoy such visits is any body's guess. A Bhopal visit seems to be incomplete unless they go to Sanchi, to escape being ridiculed when they are back home.

My brother-in-law and his family was once on a visit to Bhopal. They wanted me to plan out visits to several places i.e., Ujjain, Dhar, Mandu, Onkareshwar, Maheshwar and of course Sanchi as well. I nearly fainted but it was a great relief when they requested me to arrange for a hired vehicle, large enough to carry all of us. I was spared of penning a requiem for my poor Maruti.

Within the next two days, we were on the wheels. As a first itinerary, we were on our journey to Sanchi. Many years ago I had heard that few more Stupas were discovered by the ASI (Archaeological Survey of India) somewhere near the present site. This information was lingering over my head. Before we could reach Salamatpur, short of about 12 km's from Sanchi, there appeared a hoarding on the left side of the road - "Satdhara - Buddhist remains - 5 km's". This was a new board with directions to the new site. Well I thought, this could be some thing of interest to me and worth exploring.

Since we were traveling in a hired vehicle (Sumo), I thought I could afford to ask the driver to take us that way. The driver obliged and took the narrow road towards Satdhara. Soon we discovered that the road was strewn with boulders, but we moved on, notwithstanding the fact that the journey seemed taking us to hell. The jerks were becoming unbearable and the distance was covered in about 1 hour!. By the time we reached the spot, tiredness was writ large on every one's face.

A view of the river "Bes"

When we got down and looked around, we were dumb struck. There was a river flowing very very deep at the left, mountain ranges and greenery all around, the pristine beauty captivated all of us. Amidst thick forest cover, we could get the glimpses of the great Stupa in the wildest form one could imagine with all sorts of wild growth over it. We went closer and found restoration work being carried out. We could also see a second Stupa which was smaller in size. The area being large, we were contended with what we saw. Nobody, in our group, seemed interested in surveying the area any further. The spot, up above the river bank, was scenic and seemed to me as one of the most beautiful places for picnicking. The river is known as "Bes" and at some distance seven rivulets join the main stream and that is the reason for the place being known as Satdhara (Seven Streams).

Approach to the main StupaOn our way back from the main Stupa, I thought of talking to the officials at the site office. My interaction with them revealed that the Satdhara Hinayana Buddhist complex, is spread over in an area of 28 hectares, with a Main Stupa, twenty-nine stupas and two monasteries. The Main Stupa


was constructed in the third century BC, during the Ashokan period, with large-sized bricks. It was then covered with stone layers some four hundred years later. Fragments of northen black polished earthenware possibly from 500-200 BC and Buddhist rock paintings from the 4th and 7th centuries AD have also been found. However, not much is known about the relics stored inside the Stupas.

While returning, after a drive of about 2 km's, we cross a canal. On the right there stood an imposing relic of the Nawabi days. The place is known as Kachnaria Kothi. It was supposed to have been used by the Prince of Wales (George Vth) during his hunting expedition in the princely state of Bhopal during 1911/12. It is said that during his expedition not a single tiger could be located but the English News Papers carried reports of the prince killing 3 of them! Plans are afoot to renovate and develop it to promote tourism. We could not, however, visit the Kothi as it was locked. We then continued our journey to Sanchi as per the programme.

Photo middle one by: Srinath Rao                         Find a Hindi Version here

Jews of Cochin

During the second half of September, two years ago, I happened to be at Kochi (Cochin). My younger brother drove me and my family around the city and finally we were at the mouth of a narrow lane known as Jews Street in Mattanchery. We parked the car at some distance and made our way through the lane. Months before my coming here, I had seen a malayalam movie "Gramaphone" and some of its settings seemed to come alive. Most of the shops along the road were selling antiques and souvenirs. I was fascinated to see some beautiful ceramic knobs used for drawers/cupboards etc. I bought couple of them. Some of the shops had large warehouses on the back side filled with antiquities. Old pillars, door jambs, large vessels and many such things. Once upon a time it was the main trading centre of the Jews, one of the most respected and tolerated communities, whose number has drastically dwindled to a dozen.

At the far end, the old Paradesi Synagogue (1568) with its age old clock tower (1760), still stands as a meek witness of the prosperity, the street once boasted. When we were at half a distance, many people were seen assembled in front of a particular house at the right of the road. They were all gossiping. We peeped inside the house through an open window. There was a large hall and a corpse lied there on a couch, with oil lamps lit. My heart was filled with remorse to learn that the 13th Jew has departed (12 more remain). Also that the cremation had been kept in abeyance due to lack of quorum. Jews need at least 10 persons of their community to witness any religious function. They were supposed to be hunting nearby places in search of people from their community, living in Ernakulam, Mala, Chennamangalam etc. I went inside the house, went near the dead body and paid my homage's. It seems, I stood there for quite some time and moved out only after a prompt from my brother.

Kerala coast is famous for its spices from times immemorial and there was an active trade with several other countries through the main port of Muzris (Kodungallur, Cranganore). Jews are supposed to be visiting Kerala coast from the times of King Solomon of Israel (967 BCE). Settlement of Jews in Kodungallur, according to their own legends, started after the destruction of the second temple at Jerusalem, during the beginning of the Christian era. According to their own account, they came here in several batches over a period of time. They had a head man of their tribe known as Suranum Moplah and some 1000 families arrived in the first batch in 68 AD. 3/4th of them settled in Kodungallur and rest of them moved to nearby places like Chennamangalam, Mala etc. They claim to have received a copper plate from the local ruler, Cheraman Perumal, conferring on the community special privileges as also the land referred to as Anjuvanam. This copper plate is said to have been issued in 378 AD on the 36th year of the rule of the Perumal. As we would see, this claim is totally unfounded. There are no other archaeological evidences to establish their claims. However, at Chennamangalam, there is a very old tomb stone, inscribed in Hebrew "Sara the daughter of Israel 1269".

There seems to have been attempts to distort the historical facts, either by destroying or fabricating evidences by various interested groups. Incidentally, the above referred copper plates are not the originals. The original plate was said to be made of brass and was engraved on both sides. One Rev. C. Buchanan, made out facsimiles on two copper plates which is presently available. He is stated to have deposited the original with the University of Cambridge leaving the duplicates with the Jewish community. As per the translation provided, the grant was made to Joseph Rabban (Isuppu Irabban) and 72 families. A grant made to the Christian community at that time, is said to have been copied from the plates referred above. Looking at the script of the inscription, palaeographically, it is barely datable to 10th Century AD. As is assumed, the grant was made by a ruler named Bhaskara Ravi Varman  (962-1020 AD).

During 1341, due to geological disturbances, including floods, the coast line got altered. the flourishng port of Cranganore (Kodungallur) became unserviceable due to heavy siltation and Cochin became the main centre of commercial activity. In order not to harm their livelihood, the Jews were given land for building homes and for agriculture outside Cranganore to the east of Cochin in a place known as Kachangadi. A synagogue was built there in 1344. A sign placed there during that time is now at the Paradesi Synagogue.

In 1524 the Portuguese conquered Cranganore. They brought about the destruction of the community through forced conversions and burnt the existing Synagogue along with the manuscripts, preserved by the Jews since their arrival in the area. Even the Jewish cemeteries were destroyed. During the same period Muslims also attacked the community backed by the rulers of Calicut due to business rivalry in the Pepper trade. Thus all the Jews fled to Cochin, Chennamangalam, Palayur, Pullut, Quilon, Chowghat etc. Cranganore, now became devoid of any traces of Jewish habitation which once flourished there.

In 1663, the Dutch East India Company, after a battle with the Portuguese, gained control over the area. The Jews gave full support to the local Raja and the Dutch to get rid of the Portuguese. Once again the stars were in their favour. The Jews started flourishing. The Dutch were Protestants and unlike Portuguese, were tolerant towards other faiths. They even brought printed Torah (the Bible of the Jews) scrolls and prayer books for the Cochin Jews from Holland. In 1686 there were 10 synagogues and nearly 500 Jewish families in Cochin.

The Cochin Jews were divided into three major categories, the biggest group known as Meyuhassim (priviled) were the natives (early settlers) speaking the local dialect. They were also referred to as Black Jews although they were not really blacks. The second group was the Pardesi Jews or the White Jews who were foreigners from Spain, Holland, Poland, Ezypt etc . settled there. The third category Meshuhararim consisted of erstwhile slaves converted to Judaism on emancipation. They had separate synagogues, Theckoombagam, Paradesi and Kadavumbagam respectively.

The major cause for reduction in the population of the Jewish community in Cochin is attributable to the creation of a separate Jewish Nation known as Israel. There had been large scale migration to that promised land from across the globe, Cochin not being an exception. Only the old and infirm were left behind. Time is not far away when we shall not see a single specie from that tribe. However, the Synagogue, a protected monument, with its beautiful interiors, decorated with Belgian cut glass chandeliers, laid with hand painted blue ceramic tiles brought from China in 1762 will continue to remind us of the Jewish connection.

Vasai Fort (Baçaim, Bassein)

Basai, Baçaim, Bajipur, Bassein or the present day Vasai is at a distance of 50 km's from Mumbai to the North. For quite some time I have been planning to visit the ruined fort, chapels etc at that place. Finally on Sunday the 31st August 2008 I could make it. Along with my friend, Murthy, I boarded a train from Dadar (West) going towards Virar. We were at Vasai Road station in less than an hour. The bus stand is nearer to the station. Although there are buses going straight to the fort, it entailed a long wait. We then decided to proceed to Vasai village for which a bus was about to leave. We boarded that bus and reached the village. We came across a restaurant just across the local bus stand. We thought of filling out our stomachs before we proceed further. After the fill, we looked around the village. It was picturesque with plenty of vegetation all around. We felt as if we are out of Mumbai - indeed we were. I also recharged my mobile phone at one of the road side shops and caught an auto to take us to the fort site. We were charged Rs.20/- and were off loaded at the Vasai pier (Boat Jetty) over looking the Vasai creek. We looked around and located the entrance to the fort from that end.

Basai (as it was known) already had a Fort under the control of Bahadur Shah, the Sultan of Gujarat. It was a significant trading centre in the west coast for times immemorial. Portuguese, with a formidable Navy, were trying to possess Diu and were continuously attacking the coastal territories, inflicting great losses. Finally they overran the defences of Basai and procured the fort along with Bombay and other adjoining areas, under a treaty signed with the Sultan of Gujarat on 23rd December 1534. In the second half of the 16th century, they reconstructed the fort on a grand scale with 10 bastions and named it Baçaim. This fort became the Portuguese Head Quarters of Indian Operations. The entire town was within the fort walls. It was known for the splendor of it's buildings, palaces and for the beauty of it's churches.

The importance of Baçaim was reduced due to Bombay getting transferred to the British under the famous wedding treaty of 1665 (Catherine Braganza of Portugal to Charles the Second of England). After the Portuguese rule of over 200 years the fort fell into the hands of Marathas. Chimaji Appa, younger brother of the Maratha ruler Baji Rao Peshwa, after a prolonged campaign defeated the Portuguese in May 1739 at a very heavy price - 12000 dead. The casualty on the Portuguese side was less than 1000. It was the magnanimity of the Marathas who allowed the portuguese to march out of the town honourably. However, all the Churches and buildings were destroyed. The Church bells were carried away as souvenirs and got installed at Bhimashankar, Naroshanker (Nasik) and at Asta Vinayaka temple, Ballaleshwar (Sudhagad - Raigad). Baji Rao II on his defeat at the hands of Yashwant Rao Holkar, took refuse in this very fort in 1801.The fort also got renamed as Bajipura or Bajipur. In December 1802 he signed the treaty of Bassein with the British, who in turn helped getting him reinstalled as Peshwa. Eventually the fort came under the British rule and got renamed as Bassein.

This is all about the history of the fort in brief. When we entered the gate from the boat jetty side, there was an eerie feeling. Despite being a Sunday, there were hardly any visitors. There was wild growth all around. Prominent among them were hundreds of date palms every where. We walked through the narrow path, amidst the ruined structures. Some of the façades, are very well decorated with carved stones. But there are some, which have lost their identity. There were some Churches in ruins, which are still recognizable. The roofing of one of them seemed like a barrel. Navigating ourselves through the undergrowth, we tried to explore as much as possible. Since the area being very wide, we could not venture into looking at many of the remains from close quarters. Perhaps the month of August was not very conducive for exploring the site. The fort as it is, suffers from gross neglect. No efforts appear to have been made for any kind of restoration. Elsewhere in the country, the ASI is doing a commendable job but when we look at Vasai, one can only cry in dismay.

Photos Courtesy: Himanshu Sarpotdar For a Hindi version Click Here

Bartia Bhata - Megalithic Burial Ground

To cover my operational area, I was required to travel frequently visiting various centres. While visiting interior centres, I used to travel by a Jeep or a sturdier vehicle and also carry a "Topographic Sheet" (toposheet) of a larger scale (published by Survey of India) relating to the area of my operation. They contain detailed information about fortifications, ruins, temples, hillocks, rivers and rivulets, bridges, ponds etc. which proved very useful for me. Today we have the Google Earth which also gives a satellite view of the land surface sans description. Wikimapia is another facility where you are enabled to identify places/objects and mark descriptions of your own.

Once I was required to visit a far off village known as "Gatadih" in Raipur district. To reach the place I needed to travel upto Saraipali, at a distance of 145 km's on Raipur - Sambalpur highway (Great Eastern Road) and then take a left turn towards the North for another 30 km's or so. The road to Gatadih was once made of bitumen but in the absence of maintenance, developed hundreds of potholes. It was impossible to drive without stumbling on them, giving terrible bone shaking jerks. Nevertheless, I reached Gatadih after a 2 hours ordeal, with every part of my body aching.

After finishing my usual inspection of the office thereat and scribbling my observations, it was time for me to return. The very thought of the return journey brought shivers in my spines. After resting a while, I pulled out my toposheet and spread it on the bonnet of the Jeep. On examination, I found, there was a kutcha road which could take me to the highway, leaving behind Saraipali, at a place known as Basna. Midway there was a large village "Bhanwarpur". I consulted some locals, who were assembled near my Jeep, and decided to take the unexplored road. The driver of my Jeep too was enthusiastic. Instead of going straight to Saraipali, we took the road to the right coming at a short distance. We traversed through the country side on the sparingly metalled road till we were about to reach Bhanwarpur.

While looking out of the window, I came across an unusual land formation on the right. The barren ground was strewn with pillar like monoliths. I gestured the driver to stop the vehicle on the roadside and walked towards the ground for a closer appreciation. In no time I found myself surrounded by a meter high monoliths all around. All the stone pillars were in a slanting position. One was even lying flat, on which I sat for a while. They were more akin to menhirs. I felt a sensation when I realised that it is a Megalithic burial ground. My "Steffy" ( Doggy - Fox Terrier) started making noises as if to tell me to make a move.

On one side of it, adjoining the road, there was a small building housing the Tribal Hostel. There was a guy available there with whom I conversed. He narrated that long long ago a marriage party was resting on these grounds and due to certain reasons they all became stones. That is why the place is known as "Bartia Bhata". A barren plain land is referred to as "Bhata" in the Chhattisgarhi dialect. He also informed me that during the excavations for the foundation of the building some pots, iron articles like knives, arrow heads etc. were found under the soil. He could not positively say if any skeletons were found.

On my return to Raipur, I took up the matter in the District Archaeological Committee meeting emphasizing the importance of the place and the need to protect it and conduct extensive excavations so that we are better informed about the cultural aspects of the tribal life. Subsequently a survey was conducted and I learnt that the site is around 2 to 3000 years old and nothing more. Similar sites have also been encountered one each in Durg and Dhamtari districts but the one at Bartia Bhata is said to be the largest.

Ayurveda in Kerala

Emperor Asoka the Great introduced Buddhism in Sri Lanka by sending his daughter and son in the 3rd Century BC. Apart from the royal paraphernalia, the duo would have been accompanied by thousands of Buddhist Monks as well. Asoka was very much concerned about the well being of his subjects. To ensure proper medical aid, he has owned up in one of his rock inscriptions, of having created medical facilities, even in the remotest parts of his empire, bordering other kingdoms, to enhance well being and promote longevity. Dispensing of medical care had been the domain of the monks with knowledge of the traditional system of Aurveda, which then existed. Monastic system of education was considered incomplete without acquiring knowledge of medical therapies.

Ayurveda is considered a divine science being a part of the Hindu scripture "Atharvaveda". The oral traditions were led by Atreya and Dhanvantari representing two different schools of thought i.e. the school of physicians and the school of surgeons respectively. Further codifications were carried out in "Charaka Samhita" which deals with internal medication. "Susruta Samhita" on the other hand contains surgical procedures.

The Ayurveda system of medicine believes that the human body is made of Panchabhutas, the five elements, namely either (space), air, fire, water and earth. They combine with each other and manifest themselves as three basic principles, collectively known as Tridosha.
Either with Air creates Vata
Fire with Water creates Pitta
Water with Earth creates Kapha
The system attempts to address the imbalances in Tridosha to cure human ailments.

During the 8th century CE a Buddhist monk named Vag Bhatta from Kerala is said to have visited Sri Lanka for studying the Buddhist System of medicine. He is credited to have authored "Ashtanga Hridaya" and "Ashtanga Sangraha", treatises in Sanskrit, which has formed the backbone of Ayurveda in Kerala. "Ashtanga Hridaya" contains knowledge comprising the two schools of Ayurveda. "Ashtanga Sangraha" is bigger in size but more or less similar to the "Ashtanga Hridaya". Some scholars are of the opinion that the compilations could have been made by two different persons of the same name.

Soon after Buddhism got established in Sri Lanka, southern parts of Kerala came under Buddhist influence. The Ezhava community (also known as Chovars in central Kerala and Thiyyas in Malabar area) of Kerala is believed to have migrated from Sri Lanka, who became the torch bearers of Buddhism. They were physicians, astrologers,warriors, coconut farmers and so on. As a class they were held in high esteem in the society. Karappuram Kadakkarappally Kollattu Veettil Itty Achudan was a pioneer in editing the first Malayalam book on traditional medicine, published by the Dutch in 1675, titled Hortus Indicus Malabaricus. Kayikkara Govindan Vaidyar was the one who translated the famous "Ashtanga Hridaya" into Malayalam. Both the physicians belonged to the Ezhava community.

After the advent of Shankaracharya, a Hindu revival movement received great impetus. Over a period of time the Brahmins had a sway in the society with the support of the local rulers. All Buddhists were assimilated into the Hindu stream. However a large section of the ezhavas preferred to stick to their old faith. This infuriated the Brahmins and since they were wielding great power, with the connivance of the ruling elite, persecution of the non-converts gained momentum. Ezhavas were kept out of the Varna system of caste division and denounced as untouchables. Thus the community received a severe setback. They were compelled to work as toddy tappers, farmers etc. for a livelihood. This also made many of them to embrace Christianity.

Shri Narayana Guru (1855 - 1928) born into an Ezhava family was one of the greatest social reformers Kerala has ever seen. He revolted against casteism and relentlessly worked for social equality. It is he, who was responsible for the social emancipation of Ezhavas. They now constitute a major chunk of the Hindu population and considered to be one of the most prosperous communities. Buddhist influence can still be traced in their festivals. Their gods Cittan and Arattan are said to be of Buddhist origin.

Major ayurvedic hospitals, spas, pharmaceutical companies are now owned by them. Products like Kamilari, Chandrika, Medimix, to name a few, come from their factories. They also own large hotel chains, modern hospitals, multi-storied complexes and so on. Incidentally the present day Chief Minister of the State also comes from their clan.

To sum up, Buddhism and Ezhava community together have contributed immensely for the growth of the traditional wisdom in Ayurvedic medication and popularizing it amongst masses in Kerala.

Inspiration: Sampath Iyer, Kochi Abridged Hindi version

Achievement Motivation : Asokan Inscription

Once upon a time there was a king who was fighting a battle with a neighboring kingdom. Sensing imminent defeat, he ran away from the battle field and took shelter in a cave. While he was resting, his eyes fell on a spider which was engaged in making a large web. The king observed that the spider was falling down again and again but finally it succeeds in creating a beautiful web after some relocation. Taking a cue from the spider the king leaves the cave, reorganizes his army and attacks his enemy from a different front and wins.

Some 84 km's. from Jabalpur towards Katni, there is a Hindu religious place ( a Shiv Linga), Roopnath near Sleemnabad. It is here that we come across a rock (sheltered in a canopy) bearing the inscriptions of Asoka the Great (3rd Century BC). Quoting his own example, he advocates vigorous efforts to be made for achieving success. He stresses that not only the rich, even people of lower means could succeed in attaining heavenly pleasures provided determined efforts are made.
Generally we have found that most of the rock inscriptions speak of the achievements of the king in a highly exaggerated manner, couched in a spicy language. But the Asokan inscription, we are discussing about is plain and simple. We provide hereunder an English version of the contents:

"Thus speaks the Beloved of the Gods, (Asoka): I have been a Buddhist layman for more than two and a half years, but I did not make much progress. Now for more than a year I have drawn closer to the Order and have become more ardent. The gods, who in India up to this time did not associate with men, now mingle with them, and this is the result of my efforts. Moreover this is not something to be obtained only by the great, but it is also open to the humble, if they are earnest and they can even reach heaven easily. This is the reason for this announcement that both humble and great should make progress and that the neighboring peoples also should know that the progress is lasting, And this investment will increase and increase abundantly, and increase to half as much again. This matter must he inscribed here and elsewhere on the hills, and wherever there is a stone pillar it is to be engraved on that pillar. You must go out with this document throughout the length and breadth of your district. This announcement has been proclaimed while on tour; 256 nights have been spent on tour."
(Scholars are not unanimous about the exact translation. Interpretations differ.)

One may observe from the above translation that the sentence beginning "The Gods, who in India ........(in italics)" looks meaningless (absurd). Some scholars are of the view that "Deva" also means "Clan". Therefore the term "Deva" occuring in the original inscription is not a reference to "God". If this view is accepted, it would mean that the Clans which followed a faith of their own, were pursuaded to accept Buddhism. An extreme view could be that the places of worship were converted into Buddhist shrines.

(For an abridged Hindi version click here)

Birth Place of Buddha - Controversy

Click Here for an interesting research paper

सफलता और समृद्धि (एक पुरानी लघु कथा)

एक गाँव में एक किसान परिवार रहा करता था. परिवार में अधेड़ किसान दंपति के अतिरिक्त एक पुत्र एवं पुत्रवधू भी थे. पुत्र निकट के नगर में एक सेठ का सेवक था. एक दिन की बात है. तीन वृद्ध कहीं से घूमते घामते आए और किसान की आँगन में लगे कदम के पेड़ के नीचे विश्राम करने लगे. किसान की पत्नी जब बाहर लिकली तो उसने इन्हे देखा. उसने सोचा की वे भूके होंगे. उसने उन्हे घर के अंदर आकर भोजन ग्रहण करने का अनुरोध किया. इसपर उन वृद्धों ने पूछा, क्या गृहस्वामी घर पर हैं?. किसान की पत्नी ने उत्तर दिया, नहीं, वे बाहर गये हुए हैं. वृद्धों ने कहा कि वे गृहस्वामी की अनुपस्थिति में घर के अंदर नहीं आएँगे. स्त्री अंदर चली गयी. कुछ देर बाद किसान आया. पत्नी ने सारी बातें बताईं. किसान ने तत्काल उन्हें अंदर बुलाने को कहा. स्त्री ने बाहर आकर उन्हें निमंत्रित किया. उन्हों ने कहा "हम तीनों एक साथ नहीं आएँगे, जाओ अपने पति से सलाह कर बताओ कि हममें से कौन पहले आए". वो जो दोनों हैं, एक "समृद्धि" है, और दूसरे का नाम "सफलता". मेरा नाम "प्रेम" है". पत्नी ने सारी बातें अपने पति से कही. किसान यह सब सुनकर अत्यधिक प्रसन्न हुआ. उसने कहा, यदि ऐसी बात है तो पहले "समृद्धि" को बुला लाओ. उसके आने से अपना घर धन धान्य से परिपूर्ण हो जाएगा. उसकी पत्नी इसपर सहमत नहीं थी. उसने कहा, क्यों ना "सफलता" को बुलाया जावे. उनकी पुत्रवधू एक कोने में खड़े होकर इन बातों को सुन रही थी. उसने कहा, अम्माजी आप "प्रेम" को क्यों नहीं बुलातीं. किसान ने कुछ देर सोचकर पत्नी से कहा "चलो बहू क़ी बात मान लेते हैं".
पत्नी तत्काल बाहर गयी और उन वृद्धों को संबोधित कर कहा "आप तीनों मे जो "प्रेम" हों, वे कृपया अंदर आ जावें. "प्रेम" खड़ा हुआ और चल पड़ा. बाकी दोनों, "सफलता" और "समृद्धि" भी पीछे हो लिए. यह देख महिला ने प्रश्न किया अरे ये क्या है, मैने तो केवल "प्रेम" को ही आमंत्रित किया है. दोनों ने एक साथ उत्तर दिया " यदि आपने "समृद्धि" या "सफलता" को बुलाया होता तो हम मे से दो बाहर ही रहते. परंतु आपने "प्रेम" को बुलाया इसलिए हम साथ चल रहे हैं. हम दोनो उसका साथ कभी नहीं छोड़ते.

जहाँ प्रेम है वहाँ सफलता और समृद्धि भी रहती है.

मूलतः सारथी में प्रकाशित

World's Earliest Inscription of Love

(For a Hindi version please Click Here)

Recently I was on a family trip to visit the Golden Triangle consisting of Bhubaneswar, Konark and Puri in Orissa. While at the Udayagiri caves near Bhubaneswar (ancient name Ekamra), on the extreme left, there was a cave chiselled to look like a lions mouth. There was a platform in front of it. The site is also datable to 2nd Century BC on the basis of an inscription of Kalingaraja Kharavela at the nearby Hathigumpha. The cave aforesaid, had a resemblance with some similar cave structure I had in my memory. That was the oldest rock cut cave theatre (Amphitheatre) in the Ramgarh hills of Sarguja District in Chhattisgarh (India). This is said to belong to the 3rd Century BC on the basis of a "first ever message of love" found inscribed on the walls of a nearby cave. The cave housing the "Natya Shala"(theatre) is known as Sitabengra. It is about 45 ft long and 15 ft wide. The stage is at a lower level while the gallery for seating the people is elavated. Caves were reportedly used as pleasure resorts in the ancient times.
The other cave nearby is Jogimarha which is 15 ft long and 12 ft wide. The roof here is higher than Sitabengra and is adorned with rock paintings. Monks could also be seen depicted in those paintings apart from other subjects. The name 'Jogimarha' itself suggests its association with Jogis or Monks. The message of love referred above could be found engraved on its walls. The script is Brahmi of the Asokan period (3rd Century BC). This is said to be the only inscription from any period preserving pure Magadhi. The reason being the pronunciation of 'Dasi' as 'Dashi'.
The original text appears in the photograph below.

The English transliteration (Indian Epigraphy - Richard Salomon) is as follows:
Sutanuka nama
devadashikyi
Sutanuka nama I devadashikyi I
tam kamayitha bal(a)naseye I
devadine nama I lupadakhe I
Although scholars are not unanimous about the exact translation, conversely we may put it as:
"Devidin a Sculptor from Varanasi fell in love with Sutanuka, a Devadasi"
Some doubts do arise in my mind when I look at the message. Devidin, apparently a person skilled in carving, as the adjective 'lupadakhe' suggests, has failed to do justice with the inscription. Geometrical proportion in lettering has been totally ignored. We may compare the Brahmi Characters with that appearing in the Asokan edicts for the purpose. Here is an example of his

Girnar Inscriptions.