Bull's neck above is different then in Unicorn

The Unicorn's  figure as presented above , is composed  of two animals, the neck to head portion is of horse representing  Shakti (Lakshmi) and the other portion is of  Vishnu in Vrish (bull). After the creation of this mythical figure an additional element of horn has been added  to make it Ekashringah or Mahashringah. The iconography of Shiva – Shakti ( Shiva with Uma represents also one horn on the head of  Shiva  with tiger = Uma. This iconography is discussed latter) The Unicorn’s neck portion always differs from the neck portion of the  two horns bull as depicted above.

In  Hayagreeva Ashtotharam, ,where  Varah  incarnation  is called Mahavishnu in the form of  Hayagreeva( horse with neck only) is mentioned in such a way:

    hayagreeva  mahavishnu kesavo madhusudhana
    govindha pundarikaksho vishnur viswamparo hari // 1//

This important composition  is a master piece work on Vedic iconography.  In  Purana , Hayagreeva  means one who has head to neck as of horse. The , Fifteen Vahinis  written in Telugu by  Bhagwan Sri Sathya Sai Baba, and translated in English  by Kasturi explains  Hayagreeva as an incarnation of  Vishnu in Varah form, from head to neck as of horse.  In some latter iconography the horse head has been placed on  Vishnu’s  human body.  However, the Vedic concept of Vishnu’s  body  as described in the Vedas is  a Vrish  representing  dharma. This incarnation is an important incarnation of Vishnu & is the real figure of Varahavataar . This iconography latter has been confused by commentators after the  12^th Cent AD where horse head has been replaced with a boer’s head. Because Varahavataar has been described as one single event in entire Vedic literatures which corresponds with the  ashwaavataar (Vishnu Puran) or Varaha with horse head as in Haygreevopanishad & Mahabharat (Mahabharat, Santi Parv : CCCXLVIII ). This iconography  represents knowledge and wisdom. He is known for rescuing the Vedas from beneath the land & Asuras (corrupt name Ahura= Ahuramajda) . Now the episode of  Hayagreeva becomes more clear if read with this verse:

    eka sringah tato bhutva varaho nandi vardhanah/
    imam ca udhritva bhumim - ekasringah// ( Mahabharat : Moksha Dharma Parva)

Both Ekashringa and Hayagreeva   represent a common  Varaha  which recovers the lost Vedas. This  Hayagreeva   is presiding deity of several  Srivaishnav  sect. One such sect is  Parakala Matham,  situated in Mysore,  which is one of the most  ancient and an important  Srivaishnava  religious institutions in the country that came into being for the specific purpose of propagating Sri Ramanujam's  Visishtadvaita  philosophy.  Sri Lakshmi Hayagreeva ( Vishnu  with the horse's head up to neck along with Lakshmi)  is the presiding deity for all knowledge which is remembered as -  Aadhaaram sarvavidhyaanaaam hayagrivam upaasmahe.  This is the principal deity of the Parakala Matham.  Sri Hayagreevar Divya Mangala vigraha  is also found at  Sri Poundareekapuram Andavan Ashram  and also greatly revered by  Sri Ahobila Matham and Andavan Ashram  in South India.

(B. K. Jha's input: The iconography of Hayagreeva from Parakala Matham  is given below:)

In  Purana the colour of  Hayagreeva  horse is deep white (the Biblical Unicorn is also deep white) and is called Varaha-Asva. In Brahmanda Purana  there is an illustration of conversation between Maheshwara & Narada . Narada describes this incarnation by praising ashva sirase namah . That is why Vishnu  is called Madhusoodhanan as Hayagreeva  killed  asuras   in saving Vedas. In the Mahabharata, Shanti parva, we see reference of  hayasira upaakhyaanam (  Mahabharat, Santi Parv : CCCXLVIII). The reference goes like this:

Janamejaya said, "Tell me, O best of men, for what reason did Hari appear in that mighty form equipped with a horse-head and which Brahma, the Creator, beheld on the shores of the great northern Ocean on the occasion referred to by yourself?"

Srimad Bhagawat , describes also this  Varah  form.

In  Vishnu Puran  (H H Wilson Translation, book 2 chapter 2) we find reference of Vishnu in Varaha  as hayasira  (the horse headed).

(Aswa Varah form of Vishnu worship today is not seen in North India. But, during the period of Acharya Shankar & Ramanujacharya- Kashmir was an ancient seat of Hayagreeva worship. Ramanujacharya before writing commentary on Brahma Sutra, had visited Kashmir to consult the Bodhayan's original commentary on Brahma Sutra.

At that time Kashmir was great seat of Hayagreeva worship. Ramanaujacharya carried one such icon of Hayagreeva from Kashmir & returned back to Sri Ranga via Varanasi & Puri. The icon carried by Ramanujacharya is a Lakshmi Hayagriva Vigraham , which is still today at the Parakala Matam.  Rajatarangini, where the history of Kashmir has been  written by Kalhana in 1148-50 A.D, gives a vivid account of Sri Shankar's Kashmir visit. It is found that the Sharda Peetham, was established near  Hayagreeva village( probably it is Haygreeva Matham) (now known as Hayhome). It appears that in the past Kashmir & some parts of deep Tibbet were the ancient seat of Haygreeva worship, equally worshipped  by Hindus & Buddhists (Buddhists believe Hayagreeva's incarnation in Buddha). However these shrines were damaged after the mohammaddans' invasion.

The prominent Varah temple  built in   12^th cent AD at Pushkar (Rajasthan) with original thought of Vishnu iconography was demolished by Aurangzeb. This temple again was constructed after 500 years back by Raja Sawai Jai singh II in 1727 AD. It contains the same mistake of identifying  boer as Varaha. Near Mira Bai’s temple in Mewar one similar Vishnu temple ( situated in Kumbh Shyam Temple) was destroyed by the mohammadans & the same was re erected again with an iconographical change.

This invasion also damaged the Buddhist seat of learning at Sarnath- near Varanasi, where prominent iconographies but in damaged forms  were found   scattered here and there some times ago . However deep south, Orissa Jagannath Temple & some  remote eastern parts  of the country like Assam faced a lighter intervention of mohmmaddans’ invasion. The Hajo (Assam) shrine of Hayagreeva, which is equally worshipped by Buddhist & Hindus, is a testament of that crucial phase within which Hindu survived without loosing its identity.)

Some Important Reference Of Hayagreeva: 

1. In  Lalitopakhyana (Brahmand Puran)  a conversation between  Hayagreeva & Sage Agastya  has been recorded. Where  , Hayagreeva  establishes a harmonious relation between three deities  Shiva, Vishnu and  Shakti.  Before migrating to Kanchi from Varanasi he was a worshipper of   Vishnu  in   Varadraja form(Vrish ).  It is told in this story that in Kanchi, Agastya  discovered the importance of  Haygreeva  in understanding the way of liberation. (Source: Avadhoota Datta Peetham - Mysore) 

2. In Brahmandda Puran : om namo vishnave deva  madhussodhanate namah  is found (which refers to  Madhusoodhana as Hayagreeva). 

 

3. In Valmiki Ramayan  ( Bala Kaand): akshayam madhuhantaaram jaanaami tvaam surottamam   (I realise that You are the Supreme God, immortal, Mahavishnu, , the One who killed  Madhu & Kaitapar) , is mentioned. Also in this text: dhushtaava pranadhaischaiva sirasaa madhsoodhanam (6th sarga-7th verse)  is mentioned

 

 4. In  Kishkindha  Kaand:  I would have brought Sita back from anywhere whosesoever like  Sri Hayagreeva  brought the Vedas killing Madhukaitapar. (17th sarga-49th verse) 

 

5. In the Mahabharata, Santi Parva there is  a reference of Haygreeva avataar 

6. Sri-Hayagreevopanishad (Atharvaveda) 

7. The Kailasanatha Temple was among the 14 sculptural marvels built by the Pallava King Rajasimha-I at Gangaikonda Cholapuram (Tamil Nadu). Its inner courtyard  comprises 56 "Devakulikas" (sculptural chambers) and exquisite paintings, as discovered by French scholar Jouveau-Dubreuil in the early part of this century. This temple contained three exquisite panels showing  Vishnu  in its mythical form &  Shiva  with  Parvati (as tiger)

 

The idea of dual symbolism of  Vishnu with Shakti (Horse -Lakshni)  or Shiva  with Shakti (Tiger- Uma)  is not new.  Shakti  has always been explained in our Vedic records either with horse or tiger. In one of such rare but excellent Indus seals, we find iconography of Shiva – Shakti  in this way (Given below): 

Here Shiva  in lion cloth with one single horn is combined with Uma (in tiger form). Kalidasa in Raghuvamsa,  describes the old philosophical Vedic  idea behind  Siva- Shakti in this way:

    Vagarthavivasampriktau vagarthapratipadyaye, jagatah pitaru vande     parvatiparamesvarau 

"The two cannot be separated, they are so mingled, so synchronized that one cannot exist without the other."

 

Some  Shakta   scriptures like Advaitabhava, Kalika, Kaula, Tripura, Arunopanishad, Tara, Bahvricopanishad & Bhavanopanishad, describe the various symbolisms of  Shiva- Shakti  in detail. However these symbolisms are incorporated from the  Sankhya  philosophy explaining  Prakriti & Purusha. The Devi Shuktam of  the Rigveda describes the symbolism in this way:

    vishnuh Sariira-grahan-mah-meeshan eva cha/
    karitaste yato-ata-stvam kah stotum shaktiman bhavet//

"You have given a body or form to Vishnu & Mahadeva, so who has an ability to pray to you".

 

Shankara and Ramanuja in their various classical philosophies  on Prakriti & Purush elaborate the lost but the ancient Sankhya  system of understanding a relation   in between an inert Purusha and an active female Prakriti.

 

So the aspect of dual symbolism is very complex in entire Vedic philosophy. Indus iconographies being a part of the Vedas how can remain unattended to such major developments? Particularly these iconographies have placed a very impact producing results not only in India but through out the whole Middle East and latter part of the Christian philosophy.

(Incomplete) 

 

Part II: Vedic Unicorn’s Impact On Bible:

 

The Babylonian civilization has an inherit link with the Indian culture. This civilization is identified with the Biblical  Kush who overthrown a Babylonian empire around 3600 BC and established Vedic culture at that site. The Biblical Kush, is mentioned as  Cush in The Book Of Genesis -The Old Testament. This Kush on Indian record is son of Rama, who is also called among Hindus as an incarnation of Vishnu having one horn iconography. Bible mentions Ramaah (Rama) as the son of Cush (Genesis 10:7). Though Bible information is very correct in   linking Kush with Indian Rama, but it should be read with slight correction  that Cush is the son of  Ramaah. Through Cush, Vedic iconographies established at Babylonia and for the coming generation, Biblical Ramaah, was a light post, through which physical ancestors of Jesus Christ, like Joseph of New Testament  are  attached.  Joseph  in order to associate with the lineage of   Ramaah & Cush, recall  his lineage with God who has single horn (Deuteronomy -33:13-17).

 

Before Kush’s adventure, Semetic culture by and large was guided through Ahuramajda .There is a reference in Chandogyopanishad about Semetic culture’s slow learning people trying to practice  Vedic language and culture. It has highlighted use of Sanskrit in corrupt  pronunciation by such people. It is natural that Babylonia had adopted gradually Vedic language and symbolisms  from India, not just through the trade contact but some strong but determined  cultural flow, which had constantly been flowed in this area  for a very longer period then estimated. Various similarities of Indus Civilization at Babylonia are not accidental but all these had been developed  through Indian rulers, which led Iran & Semetic people to adopt various Vedic thoughts.  There are numerous examples where  Vedic iconographies migrate to  Babylonian in corrupt forms. For example, Vishnu in Matsyaavatar, is Semetic Apkallu fish, Vishnu in Narsinghaavatar becomes in Semetic Nergal, Vishnu incarnation as Parashuram is Adad (Ishkur), which is shown with Unicorn & Shakti  is represented in corrupt form as  Ishtar (Inanna) with trident and lion. 

 

When Rama was ruling at Ayodhya, his territory was extended up to the Middle East. In  Assyrian & Mittani list Rama appears as Rimu or Rim.   In Assyrian list, he comes as eleventh king  (Ilusuma - Erisum I - Ikunum - Sargon I - Puzur Assur II - Naram Sin - Erisum II - Samsi Adad I - Isme Dagan I - Mut Askur- Rimu = Rama) & on the Mitnani clay list  he is the seventh king (Ashur Shaduni. –Ashur Rabi – Ashur Nadin AhheI – Enlil Nasir II. – Ashur Nirari II.  – Ashur Bel Nisheshu  -- Ashur Rim = Rimu = Rama (title Ashur with Rama denotes respect and dignity in Ahurmajda culture, just like symbolism Arya (not to be confuged with Maxmullers’ idea) used with Rama to denote respect and dignity in the Indian literature )– Ashur Nadin Ahhe II ).  It is natural that during the Indian control many Vedic iconographies had been adopted  & accepted by the Middle East people.

 

In between post , Cush Babylonians’ period & particularly in India the symbolism of Rama was identified with Vishnu  (Unicorn) as an incarnation, where as in the Middle East it appears to have been known as a clan. The concept of Unicorn and its relation with  Cush’s clan become such a strong element  in Semetic culture that,  Joseph of  The Old Testament shows  his relation with a popular clan having  one horn, as called  Reem in Hebrew. Even at the time of Kings James Version of Old Testament the term Reem kept a team of 70 translators wondering actually what it means in Hebrew. The first to translate the Hebrew Old Testament into Greek definitely was known to this fact that  the word Reem is depicted as one-horned God - so they translated it as monoceros (one horn) God.

 As said earlier the word Reem is associated with the King  Rimu mentioned in Mittani & Assyrian clay list . This Rimu is Ayodhyapati Rama, which in our Vedic record is a Vishnu incarnation. (at the time of  Mahabharat   Indian borders have extended up to Kamboja (present Iran) Mahabharata verse Kamboja-Bahlika  term in 6/75/17 testifies to this fact. It connects Kamboja with Bahlika or Bacteria as a joint term . At the time of Mahabharata war the king of Kamboj was allied with the  Pandavas. It shows much before the appearance of  Hebrew  Rimu,  the people of  Middle East and Iran have good concept on  the Vedic thought of One horned Vishnu, iconography & how Vishnu corelates with Rama.  In Indian record after Rama, Krishna  carried the concept of Unicorn as found  in Mahabharat (see verse: buddhi-yogah sarathyam anayudha… ). Iran though in deep Rigvedic age was copying the entire concept of Vedic thought, except that in principle it was not believing in iconography or idol worship. In spite of such heavy resistance  it allowed the iconography of Unicorn. The  Yasna 42 (Avesta) describes the popular concept of Unicorn as followed in Middle East. This verse has been  translated by L. H. Mills (From Sacred Books of the East, , American Edition, 1898.)  in such a way:

 “And we worship the Good Mind (in the living) and the spirits of the saints. And we sacrifice to the fish of fifty-fins, and to that sacred beast the Unicorn  which stands in Vouru-kasha, and we sacrifice to that sea of Vouru-kasha where he stands”

 

The symbolism of sacred beast Unicorn as  in Semetic (Avesta), Middle East or Mesopotamia is a ,  Vedic thought and exactly corresponds with the  Vedic Unicorn. The Middle East Unicorn has been found at Mesopotamia, which is preserved in British Museum  as Cylinder seal of Mesopotamia No. 89538 (given below)

                                                 

The Physiologus, which survived in the literatures of Eastern Europe was written in the eleventh century by a certain Theobaldus, and printed by Morris in An Old English Miscellany (1872). This book is full of mythical iconography on the symbolism of medieval ecclesiastical art.  This  literature was edited by Dahlerup in 1889 with a title Bestiaires of Philippe De Thaun, a metrical Old-French version, edited by Thomas Wright in Popular Treatises On Science Written During The Middle Ages. This book discloses the concept of Biblical Unicorn again in an hearsay model. The Physiologus points very clearly the legend of Unicorn imported from India. This Biblical Unicorn  is found in one such  church tapestries devoted to the 1500 AD saint St. Stephen’s Martyrdom.  The visual represents movement of St. Stephen’s soul from human body to Unicorn body.  St. Stephen dies looking and remembering Unicorn. The visual goes like this: 

 

The above visual is an exact replica of SrimadBhagwad Gita, where Krishna says:

At the time of death who remembers me doesn’t trap again in the misery of rebirth or cycle of birth and death, as he intermingles his soul in me. 

 

This legend of Biblical Unicorn has a deep connection with the Indian thought. It appears that the Christian religious base has accepted in principle the  theory of Hindu  thought of Vishnu's incarnation. It confirms that Jesus Christ in his time was well aware with the Hindu incarnation principle and the relevance of Vishnu as Unicorn. However after the death of Jesus Christ, Christians' religious behaviour accepted in principle the Unicorn as representation of  Jesus Christ.

  Source:  http://www.abbeville.com/images-catalog/thumb/0789205955.interior03.jpg

 

The presence of  Biblical Unicorn  shows an attachment of the people of Middle East on Vedic philosophy. But, if we compare from some events recorded in the deep  Rigvedic era,  we see Vedic and Semetic people fighting with each other. The popular instance of Haygreeva  is very interesting, which deals a popular rescue operation on our knowledge right. For material prosperity Asuras had been constantly hunting for Vedic records. As Indians through the ages have developed wonderful science particularly on metallurgy, medicine and alchemy (science of ancient Hindu chemistry where numerous aspects are discussed in detail. One such aspect was conversion of ordinary metals into gold with the help of mercury). These subjects were a part of the Vedas, which were of material importance for clever Asuras. A reference is found in the  Haygreevopanishad that Asuras  had once stolen Vedic  records. These were recovered by Haygreeva after killing Asuras  like Madhukaitabha.

 

Up to this point one thing is very clear that the iconography of Indian Unicorn has been well understood by the Babylonian culture, through which it transmits the thought of Unicorn to the Bible. The colour of Haygreeva  is still here  deep white. After the end of this civilization, there remained a long cultural gap. In between these vacuum periods many mythical thoughts prior to the period of  this civilization, particularly on Noah’s stories,  were also even attached with the Unicorn. In these stories semi horse white Hayagreeva from head to neck having horn on its head now extends   into a full bodied white horse. Some prominent mythical stories are associated with following characters:

 

1. Unicorn with Adam and Eve in paradise
2. Unicorn with Noah during great deluge.
3. The Old Testament’s Prophet, Daniel, and his association with Unicorn in his dream
4. David’s, whose descendent is Jesus Christ, experience with Unicorn at first hand ( Psalm 22:20-22).

The symbolic  presence of Unicorn with the word Reem, which appears seven times in the Old Testament proves that it is borrowing  relevant information of Vishnu’s  Unicorn iconography from Indian sources. The Hebrew Unicorn has no any dispute with its authenticity in singular form, but , in the KJV’s New Testament  single iconography of Vishnu as Unicorn  has been converted into plural Unicorns, this is a challenging mistake of the KJV version of New Testament.

 

The exact word used in the Hebrew for Unicorn is Reem.  This has been translated in various languages, including Greek  as monoceros, unicornis, unicorn, einhorn and eenhorn, all of which mean ‘one horn’. However, the word Reem in Hebrew though identifies  it with Unicorn , but through this symbolism a mighty king is denoted as per Mittani  or Assyrian clay tablets.  Because  for ox and he goat ram, Hebrew  has different words. So  Reem in particular is an iconography of a king, which is symbolically described as an incarnation of Vishnu as   Ekashringa in Indian record. Many Jewish translations simply left Reem untranslated, because they were not sure which symbolism was being referred to.

 

In Deuteronomy (33:13-17) of the Kings James Version of New Testament,  Joseph is associated with God who has single horn. King David also continued this practice and called himself  from the clan of one horn from which  Joseph belongs to. ( Joseph is also called the direct physical ancestor of Jesus Christ). It has been explained earlier that Joseph identifies himself with the lineage of one horn God as denoted by Biblical Raamah & Cush. This lineage is particularly what Hebrew denotes as one horn clan as  Reem.

 

This Reem clan is further elaborated in The Book of Chronicles I:8,  which is a book in The Old Testament. But in the Septuagint (LXX), the book appears in two parts, and in the fifteenth century, it began appearing in two parts in Hebrew Bible, which disclose some aspect of Kush (Biblical Cush & son of Ayodhyapati Rama). Though other informations mentioned in this book have little  relevancy on historical aspect, if texts are cross checked with the Indian sources. It  mentiones   about Cush  of  whom the writer is not aware with various facts & sometimes he mixup detail with one another. Whatever be, the Biblical Cush attacked and overthrown the Babylonian empire & conquered the kingdom. After the fall of this empire  Vedic culture established at Babylonia for a very longer time. The  Cush’s Babylonia had remained a source of inspiration for Hebrew Bible.  The Biblical Reem particularly shows an impact of Cush or post Cush’s Babylonia, where  the lineage & control  of Rama has been authenticated by one of his mighty sons.

 

The presence of Unicorn in  Bible, is such a strong element that the whole foundation of Bible collapses if Unicorn is removed from there. In parallel religious story, which is very strong in Christians,  Jesus Christ is symbolised as  Unicorn. The Biblical iconography of Unicorn is more cultural, reliable &  traditionally correct  then information passed through Cteasis, who wrote  Indica much before Bible  was written. This Greek medicinal practisioner and historian who authored this book  mentiones  Unicorn. The basis of his information is just hearsay what he learnt from king Darius (who called himself from the lineage of an  Indian king). So the cultural thoughts of Unicorn as in practice among Christians are very deeply developed even before Cteasis. Only difference is that this belief is partially correct as it had been developed on a hearsay model after the end of Semetic civilization, from a  semi horse concept  into a full bodied  horse in mythical stories. In parallel Christian story deep white Unicorn comes before Mary, with a request to bear in her  womb its incarnation which shall be named as Jesus Christ. Particularly this story is again a replica of Vishnu's various forms of incarnation including Rama and Krishna. The colour of Unicorn which appears before Mary is still very deep white like Haygreeva and still retaining the appearence of Indian Unicorn form  head to neck as of horse.  

 

Unicorn's pray  to  Mary to give space of  her womb for Its arrival as Jesus Christ: In Christain parallel story 

                             

                                          

Part III: Jha – Rajaram’s Horse Seal:

 

Background Case:

Jha - Rajaram has given an  information about a rare horse seal, in their book The Deciphered Indus Script, which is different then Unicorn. Why both call it different because decipherment denotes it related with horse only. They decided to present this seal which was though very rare, but very important. While presenting  horse seal for this book, Jha actually had taken a rough photograph of the very tiny image called Mackay 453.  Jha had also then enhanced the positive print of the photograph. Though Jha at that time was lacking better photographing facility.  So a poor version of the positive went into the press. It was also supported  with an artist’s impression that how it looks like if breakage line is removed ( this is clearly evident in their work where breakage line has not been shown on the artist’s impression). This seal particularly was challenged from some Harvard people that the Indus Valley Civilization lacks horse, so the visual is a fraud. While Dr Rajaram’s NASA background led the Harvard people think, that Rajaram has manipulated this seal using computer. To support the element of no horse theory Harvard people used a fraud trick where it captured a manipulated seal impression, by the name M 772 (a), from Parpola (Corpus of Indus Seals & Inscriptions,1991). The Parpola’s  seal was photographed in Pakistan, from the same seal from which Mackay 453 has been photographed 70 years before the date of new image capture. The web sites: http://www.safarmer.com/horseseal/update.html &

http://www.safarmer.com/horseseal/rajarambull.html are showing Mackay 453 in manipulated form showing a clear genital on it. These fabricators, stated even that they have found missing genital from Jha-Rajaram’s horse seal. They say: 

“One of the most amusing parts of the story comes in the fact that an extant seal impression made by M-772 (a) does show part of the missing genitals”.  Incorporation of missing genital has been the entire thesis around which Harvard people are trying to contradict Jha- Rajaram’s horse seal. Though, the genital manipulation experience was placing Parpola’s entire career at risk. When somebody caught him for such manipulation , then he circulated one private note to one of the Harvard people & tried to save his face.  He said that in the M 772 (a)’s image the clearly showing genital is not the genital but it  represents a poor photographing technique where breakage line converts itself into a genital  of same shape and size as evident in any Unicorn’s genital .  Now the thesis raised by Harvard people on any missing genital link is sufficient here to define their malefic intention and their move in converting horse into Unicorn. Though Parpola cannot blame alone  his photographer  who was then responsible for capturing this image. As it was a well planned move where horse seal was tempered by applying genital on it. After planting genital, the seal again was tempered by Harvard people to hide the belly curvature movement evident on the original seal by applying & using eraser through  the photoshop software as seen from small rectangular patches just above backside two legs on the  image, to make it a complete Unicorn. On this background this part examines on Jha-Rajaram’s  so called Horse Seal used in their book The Deciphered Indus Script. 

 

In response to horse seal argument sometimes in 2000 Dr NS Rajaram has written somewhere:

 

In an extraordinary article that appeared under the name of Harvard Indologist …the authors go on to suggest that the book "The Deciphered Indus Script" by N. Jha and N.S. Rajaram (Aditya Prakashan, Delhi) is not really about the decipherment at all— it is ‘Hindutva propaganda’. (See ‘Horseplay in Harappa’, Frontline , October 13, 2000.) According to them, this propaganda campaign is carried out by distorting a Harappan seal containing the image of a bull to make it look like a horse. But why bother with one unimportant seal when the book gives a complete methodology and one hundred tables of deciphered readings covering over fifteen hundred Harappan seals? To discredit the likes of … and other supporters of the ‘Aryan Invasion’ who have always told us that the ‘non-Vedic’ Harappans did not know the horse, which was brought into India by the invading Aryans. So, according to them, the book presents a faked horse on a Harappan seal to discredit the work of scholars who for more than a century have argued for an ‘Aryan invasion’ of India that destroyed the ‘non-Aryan’ Harappan civilization.

 

Really horse was not known? Even when in mythical symbolism of Unicorn, horse is evident. Whatever be, the particular seal what Jha – Rajaram calls Mackay 453 is  presented here  (  this is a small but very  tiny photo of much importance  on Plate XCV of Vol. II of  Further Excavations of Mohenjo-Daro New Delhi, 1937-1938 ). This seal is a different seal then seal bearing Unicorn symbolism.

 

Some Logical Comparisons:

1. In order to prove differences, side by side photograph of original Mackay 453 ( left side) & Unicorn photograph (right side) has been presented here:

a).There are lot of differences in Mackay 453 with the Unicorn. The Mackay 453 shows belly curvature to upside but in Unicorn the belly curvature is downside.

 

 b). It is demonstrated here that the position of Genital in Unicorn falls  below just 3^rd sign but in Mackay 453 even in between 3^rd and 4^th sign no genital position is visible. 

c). Here the Unicorn seal is broken vertically straight at the edge of the fourth sign from the left. It can be seen that all

benefit of doubts has been given to the fake thesis and the seal is broken at the fourth sign as nearer as possible. Still the genital area can be seen markedly different in the Unicorn seal from that of the horse seal Mackay 453.  The Mackay 453 artist's version is reproduced here. It has been tried to explain here that how the original seal may look like, if not broken. The left side visual  is the poor quality of  Jha's positive  image.                                          

  

2. The said visual representation  is broken as per our choice. We have also taken care   to remove the genital area but even as much as a natural crack could have removed the curve in the genital area. Still one can see the Unicorn seal markedly different from the horse seal.

3. Here the Horse seal is again compared with the second seal yet from second sign difference is visible at genital area.

                                      

The discussion of horse sign particularly In Jha – Rajaram’s book was just a foot note part. Dr NS Rajaram, has written some good but very scholarly details on it. Even on record Marshall & Mackay have accepted in principle on the presence of Harappan horse. Michael Danino who is the author of  The Invasion That Never Was  (along with Sujata Nahar, published by Mira Aditi, 1996.) gives a remarkable photograph of ancient horse used in  chess  game (recovered from Lothal and various terracotta icons recovered from that site:

 

(Source: http://micheldanino.voiceofdharma.com/index.html 

The top side first in second line shows icon of horse. There are other such icons here which ar are  used in chess game.)

 

The element of fabrication of data is not new; fabricators have always used this route to discredit any findings. The Harvard people major fraud thesis is based on  Parpola’s tempered seal as called M 772 (a) (presented below). It is produced here to compare the quality level of research & education done in the name of discrediting Jha- Rajaram’s work. The Harvard people were aware of M 772 (a), based on this fabricated logic, though they

tried to contradict  Jha- Rajaram’s horse seal  as Unicorn, but were not able to show proper  courage in producing M772 (a) in its tempered form in their Frontline sponsored attack. Because it was known to them that the seal M 772 (a) in question is fabricated one. So there entire thesis of finding any Unicorn in the horse seal  is based on this fabricated seal's logic.

 

(Parpola & Harvard People's 20th Cent. research  on Indus Civilization - Genital Manipulation on horse

seal - Source- Parpola- See clear sign of genital planted on the image with rectangular patches on belly curvature )

 

While criticizing horse seal of Jha & Rajaram, people have sheltered on fabrication and manipulation. Above seal M-772 (a ), is taken from Parpola. Parpola better knows the difference. To cover that thing, he created an artificial genital on it. Latter when someone caught him, then in a note to one of the Harvard people he calls it a photographic defect, where breakage line is converted into a Unicorn  genital   exactly of shame shape and size! As web site http://www.safarmer.com/horseseal/update.html  mentions the agony and typical problem of Parpola in saving this fabrication, which says “Parpola (again in a note to M. Witzel) confirms that the "genital" (as above in M 772 a) is an artefact of damage in the (modern) seal impression photographed by Jyrki Lyytikkä”. But this is not a case of photographic defect, where any damage is evident as real size genital Parpola alone can not blame his photographer in venturing  genital mission. Equally he is responsible for manipulating record to hide his failure on his bogus non horse theory. 

 

Harvard people have added some more quality research on it (in Parpola’s original work the rectangular patches are not evident- it suggests some post Parpola activity) The rectangular patches presented on the above seal (just above back side two legs- on the belly) impression suggests that someone has applied eraser of the Phtoshop Software to hide the upside belly curvature movement.  It is surprising why Harvard people used seven decades old seal photographed by  Parpola. This is the main suspicious things against which Parpola or his Harvard people have manipulated data for discrediting Jha- Rajaram’s theoy.

 

The quality of knowledge shared by mischievous people in the name of research and education particularly in so called  secular writings  are very dangerous for healthy society.   It is also possible that the  latest study of Dr Jha on Unicorn symbolism & its impact on Bible shall be rejected merely on the ground that Dr  Jha has touched again ghost of a horse from head to neck which is  against secular writings. In one of such secular writings Dr Amartya Sen fail to understand the difference between Hinduism and Hindu activists. We have here a bogus type of writing presented in his  The Argumentative Indian: Writings on Indian History, Culture and Identity (Farrar Straus and Giroux, 2005- P 67-68). He writes:

 

In a much­ publicized book by Natwar Jha and N. S. Rajaram called The Deciphered Indus Script, published in 2000. The authors claim that they have deciphered the as-yet-undeciphered script used in the Indus valley, which they attribute to the mid-fourth millennium BCE - stretching the `history' unilaterally back by a further thousand years or so. They also claim that the tablets found there refer to Rigveda's Sarasvati river …. Further, they produced a picture of a terracotta seal with a horse on it, which was meant to be further proof of the Vedic - and Aryan - identity of the Indus civilization. The Vedas are full of refer­ences to horses, whereas the Indus remains have plenty of bulls but - so it was hitherto thought - no horses. ….. The alleged horse seal was a distinct product of the late twentieth century, the credit for the creation of which has to go to the Hindutva activists.

 

The mode of operandi of some scholars and particularly American Universities like Harvard are at stake. Nepotism & fabrication is the approach within which knowledge is shared. Earlier Maxmuller while at Oxford had used similar tricks. But it is not correct, there are certain but independent scholars with clarity of vision at various American Universities who are striving for knowledge. Dr NS Rajaram much before decipherment, has compiled a reference about historian and mathematician A. Seidenberg, a professor at the University of California Berkeley, who did a comparison of the Vedic mathematics with the mathematics of Old Babylonia (1700 BC) and Egyptian Middle Kingdom (2000 to 1800 BC). It  has revealed that the Sulba Sutras have been the font of inspiration.

 

It is the intellectual insight of fair scholars which should judge any thing very independently. Whether Jha & Rajaram are using really a fake data on horse or without cross examining anything, is it fair to reject something? If not, then truth should be brought before darkness lands. Danino in one of his popular articles concludes:

 

If Jha’s and Rajaram’s work fails to stand the test of time, it will only go to swell the long list of ingenious but discarded hypotheses on the most ancient script of the subcontinent. If, on the other hand, it has finally solved the riddle—or even taken a few real steps towards doing so—then we shall hear about it again, and the consequences for our understanding of the roots of Indian civilization will be momentous. (Michel Danino  in The Organiser of 12^th  November 2000)

 

Bibliography:

 

    A

• Adhyatma Ramayana
• Adipurana
• Ananta Samhita
• Aranyaka Brahmana
• Ashtavakra Gita
• Atharva Veda
• Ayurveda
• Aitaraya Brahmana
• Ashwalayana Grihya Sutra
• Aswalayana Shrouta Sutra
• Agni Purana
• Avesta
• Allchin, Raymond & Bridget, Origins of a Civilization — The Prehistory and Early Archaeology of South Asia (New Delhi : Viking, 1997)

  B

• Baudhayana Shrauta Sutra
• Bhagavad Gita
•  Bhaja Govindam
• Brahma Sutras
• Brahmana
• Brihadaranyaka
• Brahma Purana
• Brahmānda Purana
• Brahma Vaivarta Purana
• Bhagavata Purana
• Basham, A.L., The Wonder That Was India, Sidgwick & Jackson, London, 1967,

  C

• Chaitanya Bhagavata
• Chaitanya Charitamrita
• Chandogyopanishad
• Chakrabarti, D.K. (2004). Indus Civilization Sites in India: New Discoveries. Mumbai: Marg Publications. ISBN 8185026637

   D

• Dattilam
• Devi Mahatmya
• Dharmasastra
• Dharmayuddha
• Dnyaneshwari
• Danino, Michel & Nahar, Sujata, The Invasion That Never Was (New Delhi : The Mother’s Institute of Research & Mysore : Mira Aditi, 2nd ed., 2000)
• Deo, S.B., & Kamath, Suryanath, The Aryan Problem (Pune : Bharatiya Itihasa Sankalana Samiti, 1993)
• Dani, Ahmad Hassan, Short History of Pakistan, Book 1, 1984, University of Karachi.

    E

• Elst Koenraad,  Update on the Aryan Invasion Debate (New Delhi : Aditya Prakashan, 1999)
• Elst Koenraad, Decolonizing the Hindu Mind - Ideological Development of Hindu Revivalism Rupa, Delhi (2001) ISBN 8171675190

    F

• Feuerstein, Georg, Kak, Subhash & Frawley, David, In Search of the Cradle of Civilization (Wheaton, U.S.A. : Quest Books, 1995 & Delhi : Motilal Banarsidass, 1999)
• Frawley, David, Gods, Sages and Kings — Vedic Secrets of Ancient Civilization (Delhi : Motilal Banarsidass, 1993)

   G

• Geeta Kavya Madhuri
• Gherand Samhita
• Gita Govinda
• Garuda Purana
• Grhya Sutras
• Gopath Brahmana
• Gupta, S. P., The Indus-Sarasvati Civilization — Origins, Problems and Issues (Delhi : Pratibha Prakashan, 1996)
• Gupta, S.P. (ed.). 1995. The lost Sarasvati and the Indus Civilization. Kusumanjali Prakashan, Jodhpur
• Goel SR,Hindu Temples - What Happened to Them (1990 vol.1 ISBN  8185990492; 1991 vol.2 ISBN 8185990034, enlarged 1993)

   H

•  Harivamsa Purana
• Hatha Yoga Pradipika
• Hunter, GR,  The Script of Harappa and Mohenjodaro and its Connection with Other Scripts, London: Kegan Paul, Trench, Trubner & Co.,1934,  Manoharla Munshram, Delhi

   I

• Itihasa
• Isavasyopanishad
• India 1947-1997 : New Light on the Indus Civilization (New Delhi : Aryan Books International, 1998)

    J

• Jha, N., Vedic Glossary on Indus Seals (Varanasi  : Ganga Kaveri Publishing House, 1996)
• Jha, N. & Rajaram, N. S., The Deciphered Indus Script  — Methodology, Readings, Interpretations (New Delhi : Aditya Prakashan, 2000)

  K

• Kalika-Purana
•  Karnata Bharata Kathamanjari
• Kotha Ramayana
• Krishna Yajur Veda
• Kathopanishad
• Kenopanishad
• Kaushitiki Brahmana
• Katyayana Shrouta Sutra
• Kūrma purana
• KJV Bible
• Kenoyer, Jonathan Mark, Ancient Cities of the Indus Valley Civilization (Karachi & Islamabad : Oxford University Press & American Institute of Pakistan Studies, 1998)
• Kathiroli et al. 2004. Recent Marine Archaeological Finds in Khambhat, Gujarat". Journal of Indian Ocean Archaeology No 1
• Kenoyer, J. Mark. 1998. Ancient cities of the Indus Valley Civilization. Oxford University Press. ISBN 0195779401
• Konrad Phillip Kottak, Cultural Anthropology, McGraw-Hill, Inc. : 1994
• Kalyanaraman S, http://sarasvati.simplenet.com
• Kalyanaraman S , http://hindunet.org/hindu_history/sarasvati/html/home.html
•  Klostermaier K Klaus, Buddhism: A Short Introduction , 1999, ISBN 1-85168-186-8

   L

• Latyayana Shrouta Sutra
• Linga Purana
• Lal, B. B., The Earliest Civilization of South Asia (New Delhi : Aryan Books International, 1997)
• Lal, B.B. (1998). India 1947-1997 : New Light on the Indus Civilization. ISBN 8173051291
• Lahiri, Nayanjot (editor) (2000). The Decline and Fall of the Indus Civilization. ISBN 81-7530-0345

    M

• Mahabharata 
• Manasara silpa sathram
• Manu Smriti
• Mitrayani
• Mundakopanishad
• Mārkandeya Purana
• Matsya Purana
• Mahabharat
• Mughal, Mohammad Rafique, Ancient Cholistan — Archaeology and Architecture (Lahore : Ferozsons, 1997)
• Mackay,E 1938, Further Excavations at Mohenjodaro, IBC Varanasi
• Marshall,J,1931, Mohenjodaro and the Indus CiviliZation, ondon: Arthur Probsthian

    N

• Naalayira Divyap Prabhandham
• Nirvana Shatkam
• Nyaya Sutras
• Nāradeya Purana
• Nighantu
• Nirukta

    P

• Puranas
• Purusha Sukta
• Prasnopanishad
• Panchavimsa Brahmana
• Padma Purana
• Possehl, Gregory L., The Indus Age : The Writing System (New Delhi : Oxford & IBH, 1996)The Indus Age : The Beginnings (New Delhi : Oxford & IBH, 1999)
• Parpola, Marjatta, Kerala Brahmins, Kerala Brahmins in Transition’,
  Finnish Oriental Society: Helsinki, 2000
• Physiologus (Morris Printed edition:  An Old English Miscellany (1872)

    R

• Rig Veda
• Radhakrishnan, B. P., & Merh, S. S., eds., Vedic Sarasvati — Evolutionary History of a Lost River of Northwestern India (Bangalore : Geological Society of India, 1999)
• Rajaram, N. S., Politics of History — Aryan Invasion Theory and the Subversion of Scholarship (New Delhi : Voice of India, 1995)
• Rajaram, N. S. & Frawley, David, Vedic Aryans and the Origins of Civilization — A Literary and Scientific Perspective (New Delhi : Voice of India, 1997)
• Rao, S. R., Dawn and Devolution of the Indus Civilization (New Delhi : Aditya Prakashan, 1991)

    S

• Samudra Manthan
• Sangita-Ratnakara
• Saundaryalahari
• Sayana
• Sukla Yajur Veda
• Shikshapatri
• Sri Valmiki Ramayanam
• Shiva Tandava Stotra
• Shrautasutra
• Shri Rudram Chamakam
• Smriti
• Sri Isopanisad
• Sulba Sutras
• Samaveda
• Swetaswetaropanishad
• Sankhyayana Brahmana
• Shadvimsa Brahmana
• Sathapatha Brahmana
• Sri Valmiki Ramayana
• Shankyayana Grihya Sutra
• Shankhyayana Shrouta Sutra
• Shiva Purana
• Skanda Purana
• Singh, Bhagwan, The Vedic Harappans (New Delhi : Aditya Prakashan, 1995)
• Shaffer, Jim G. (1995). Cultural tradition and Palaeoethnicity in South Asian Archaeology. In: Indo-Aryans of Ancient South Asia. Ed. George Erdosy.. ISBN 0948-1923
• Shaffer, Jim G. (1999). Migration, Philology and South Asian Archaeology. In: Aryan and Non-Aryan in South Asia. Ed. Bronkhorst and Deshpande.. ISBN 1-888789-04-2
• Sethna KD, The Problem of Aryan Origins 1980, 1992; ISBN 81-85179-67-0
• Shourie Arun, Eminent Historians: Their Technology, Their Line, Their Fraud, 1998. ISBN 8190019988
• Sen, Amartya, The Argumentative Indian: Writings on Indian History, Culture and Identity (Farrar Straus and Giroux) 2005-

   T

• Tantras
• Thirumandhiram
• Tryambakam
• Taitireeya Sanhita
• Taitttireeya
• The Old Testament
• The Myth of the Aryan Invasion of India (New Delhi : Voice of India, 1994)
• Talageri, Shrikant G., The Rigveda : A historical Analysis (New Delhi : Aditya Prakashan, 2000)  

   U

• Upanishad

   V

• Vimanavatthu
• Vajasanya Sanhita
• Vāmana Purana
• Vishnu Purana
• Varaha Purana
• Vāyu purana

   Y

• Yogavashista

* * * * *