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1. The land of Saptasindhavah (सप्तसिन्धवः)
Since the dawn of civilization, the mighty Himalayas have always protected the people living in Indian sub-continent, not only from natural phenomena like sandstorms originating on central Asia plains or blistering arctic cold winds or great floodwaters sweeping the north Indian plains, that could have created existential problems for the early settlers. The unscalable peaks and ranges of world’s tallest mountain also prevented the barbaric wild Asian steppe hordes, attacking and destroying the inhabitations, including cities and towns of subcontinent, the way they did in China and east Europe.
Yet, in spite of this guardian angel, protecting our borders, wild hordes of invaders and intruders, cruel and murderous tribesmen, monarchs, brave warriors with monarchy aspirations and people who themselves were pushed out from their country, found routes that circumambulated the vast mountain ranges and enter the sub-continent over last two millennia. These intruders and their barbaric armies, created a profound impact on the culture of the sub-continent that had evolved over last five or more millennia, starting from Sindhu-Sarswati Civilization, the Vedic era, Buddhist ideas and finally the Sanatan Dharma. Some of the early intruders adopted to native religions, but some imposed their own religious doctrines, creating a great divisive force that continues to torment the sub-continent, even today.
It so happens that the most profound impact of the intruders took place in a geographical area of the subcontinent, where Sindhu-Sarswati civilization once flourished five or more millennia ago. This land could be rightly called as the heart or core of the sub-continent culture. This region, in the northwest corner of the sub-continent, is none other than the land of seven rivers or Saptasindhavah (सप्तसिन्धवः) of the Vedas.
In the oldest Veda or Rigveda, the sage Angirasa, while offering oblation to Sun God ‘Savita” describes him as,
अ॒ष्टौ व्य॑ख्यत्क॒कुभः॑ पृथि॒व्यास्त्री धन्व॒ योज॑ना स॒प्त सिन्धू॑न् । हि॒र॒ण्या॒क्षः स॑वि॒ता दे॒व आगा॒द्दध॒द्रत्ना॑ दा॒शुषे॒ वार्या॑णि ॥ (1.35.8)
“He has lighted up the eight points of the horizon, the three regions of living beings, the seven rivers; may the golden-eyes Savitā come hither, bestowing upon the offerer of the oblation desirable riches.”
The next question that naturally arises is the names of rivers that constitute this land of seven rivers. Luckily Rigveda helps us even here. The Nadistuti sukta (नदिस्तुति सूक्त), or “the hymn in praise of rivers”, gives us names of these seven rivers for the reconstruction of the geography of this area.
The first and foremost river that this Sukta (10.75.1) mentions is obviously Sindhu or The Indus, the mightiest of them all. Other rivers that are mentioned (10.75.5) in east to west direction are Sarasvati, Shutudri (Sutlej), Parushni (Iravati, Ravi), Asikni (Chenab) and finally Vitasta (Jhelum). This defines the land of seven rivers as the region that begins with Sarswati in the east, but does not end with Indus in the west.
The next verse (10.75.6) describes the tributaries like Kubha (Kabul River), Gomati (Gomal) and Krumu (Kurram),that merge with Sindhu in the plains. Using this information, we can create a map of the landmass, which Rigveda describes as ‘Saptasindhav’. We must also include here the plains, west of Indus River that stretch to the mountains and also the Basin of no longer visible Sarswati River, now found only through archaeological and satellite data. However, we shall not indulge in that endeavor as it is unrelated to our subject matter. Figure 1.1 shows the exact locations of these rivers except River Sarswati.
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Vitasta Cultural Festival: Pre-events continue to fascinate Valley people
SRINAGAR, JUNE 18: Exhibiting unique folk art of Kashmir’s rich cultural heritage and ethinic legacy, the local artists today mesmerised the audiences with their fascinating performances at the venues across Srinagar and Ganderbal districts during the pre-events of upcoming three day mega ‘Vitasta Cultural Festival,”.
People of all ages and genders throng the captivating events held at various…
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Are myth and poki dating 2022
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As citizens of the largest democracy in the world, it is our duty to understand the role of the Constitution in protecting the democratic principles of our country. It is the Fundamental Duty of “every citizen of India to abide by the Constitution and respect its ideals and institutions. To be able to do so, we need to know our Constitution—how we are governed and what are our democratic rights and responsibilities as citizens. And who better to understand this from than distinguished constitutional expert, and advocate Subhash C Kashyap, who has written several books on the subject. ‘Indian Constitution: Conflicts and Controversies’ and ‘Constitution of India- A handbook for students’ are two of his more popular book.
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Did You Know?
www.vitastapublishing.com
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One of the two missing rivers from Nadi Stuti Hymn is likely to be the Sarayu?
The Nadi Stuti or River Worship Hymn of the Rig Veda tells of 21 rivers but names only 19 rivers. One of the two missing rivers is likely to be the Sarayu River since she is mentioned as one of the 21 rivers in another Hymn.
Read Story- http://www.commonprophets.com/ghaggar-was-the-rig-vedic.../Watch Video- https://youtu.be/hVKK-7wVWKc
#Hymn#nadistuti#Sarayu#River#rigveda#sindhu_sarayu_civilization#indus_valley_civilization#mehatnu#gomati#rasa#kubha#susartu#marudvrdha#ganga#yamuna#saraswati#asikni#vitasta
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Mir Sayyid Ali Hamdani's (1314-1384) commonly known as Shah Hamadan, was born in Hamadan, Iran and died at the age of seventy-two in 786 A H.=1384 A.C. and is buried at Khatlan in Turkistan. Shah Hamadan by his three visits to the Valley of Kashmir helped in the spread of Islam by preaching and persuasion, gave impetus to arts and crafts and promoted learning in the latter part of the fourteenth century. His son Mir Muhammad built the Khanqah-i-Maula, Srinagar, now known as the Mosque and Shrine of Shah Hamadan. Mir Sayyid ‘Ali earned his living by sewing caps, was a poet, and wrote on religion, ethics and politics. The present ziyarat or shrine of Shah Hamadan on the Vitasta is said to have been erected in 798 a.h.=1395 a.o. on the spot where one of the two trials with the priests took place. The verse mentioned above is from the mosque attached to Khanqah. The abode of Shah e Hamadan was later versified and added. This ziyarat first built by Sultan Qutb-ud-Din, therefore, really represents the great Sayyid's chilla-khaana or the place of retreat and devotion, and not his tomb, which is in Khatlan. It is constructed chiefly of the wood of the deodar pine, and is equipped with, a pyramidal steeple of timber capped with brass. When Shah-e-Hamdan came to Kashmir, after escaping the tyranny of Timurids, it was the reign of Sultan Qutub-ud-Din Shahmiri. The Sultan greatly revered the Sufi saint and had such great regard to a cap given to him by the Saint that he always wore it under his crown. This cap passed on to the succeeding Sultans and was buried with the body of Sultan Fath Shah as his last will. More in the comments. Photo: @KashmirThroughMyLens Reference: Sufi, G. M. D. Kashir: being a history of Kashmir : from the earliest times to our own. 2015. #KashmirHistoryMonth #KashmirHistoryProject #sufism #sufiquotes #sufisozluk #sufishrine #shahehamdan #Kashmir https://www.instagram.com/p/CRbc5x0sWEw/?utm_medium=tumblr
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Note: This letter is an excerpt from a collection of Gandhi’s letters which have been compiled into a book titled “Mahatma Gandhi’s Letters on Brahmacharya, Sexuality and Love” by Girja Kumar (Vitasta Publishing, 2011). More detailed citations and references on the chapter on Gandhi in Rita Banerji’s book “Sex and Power: Defining History, Shaping Societies,” [pages 265-281, Penguin Books, 2009].
But Gandhi is long dead. So why should the naked girls in Gandhi’s bed matter today?
Well, because the issue goes way beyond Gandhi. What really matters now, and it matters deeply, is how we respond to what Gandhi did.
Today we like to believe that we are far more progressive in terms of recognising and condemning the abuse of power by men for sexual exploitation and abuse. And yet, I repeatedly find every time I bring this up most people’s responses are defensive and regressive!
This 1947 storm in the Gandhi camp was set off by R. P. Parasuram, a young man from Kerala, who for two years had served as Gandhi’s personal secretary and typist and watched his personal affairs from close by. Like many students in India at that time, Parasuram too, had idolised Gandhi and after his studies, had travelled to Gandhi’s ashram to live and work with him, and help with India’s freedom movement.
But two years after working with Gandhi, Parasuram quit the ashram and his job. Before he left, he wrote a 16-page long letter explaining his distress at what he had witnessed in Gandhi’s behaviour with girls and women in the ashram — which included other things besides his ‘experiments‘ in bed. He said that as much as he had worshipped Gandhi, his conscience did not allow him to stay silent any longer. And that in order for him to continue, Gandhi had to concede to five of his demands (all of which dealt with Gandhi’s physical interactions with girls at the ashram) which he listed in the letter. [See the letter below.]
On January 2, 1947, Gandhi responded to Parasuram’s letter with, “I cannot concede your demands. Since such is my opinion and there is a conflict of ideals, you are at liberty to leave me today.”
But under this onslaught, Gandhi eventually conceded defeat, even if not willingly. He said he felt like a “broken reed.” His ego and narcissism had been broken by people around him who fortunately understood and did better than we do today.
This is the question that I’d like to ask everyone reading this: Why is it that it’s hard to say that Gandhi, the hero of India’s freedom movement had also used his power and position to sexually exploit/abuse girls and women who came under the mantle of his leadership?
- “Gandhi Used His Position To Sexually Exploit Young Women. The Way WE React To This Matters Even Today” by Rita Banerji
Below is an extract from R. P. Parasuram’s 16-page letter to Gandhi just before he quit. He called it his letter of “indictment.”
_____________________________________________________________________________________
1 January, 1947
Srirampur
Revered Bapu,
I write these lines in sorrow and pain. You know how shy and unforward I have been these two years. You must imagine to what depths I must have been agitated then to overcome my shyness and become bold and that too with a man who is considered by many to be the greatest man living.
You must also ponder over the fact as to what it is that has made me bold and say things so boldly. It is because I feel I am so clearly in the right and you so clearly in the wrong. It is the cause that gives me the courage.
It is not that I did not know these before. I knew and kept quiet. I thought, “Why should I bring these to him?” There are men like Kanu [Gandhi], Kishorilal bhai [Mashruwala], etc., experienced men and men knowing you fully. And then I had not the courage. I have come over my shyness with you.
When [at] first I came to the ashram, I came with high respect for the ashram and its inmates and its way of life. All that was knocked off in 24 hours. After coming here I must confess to having lost a portion of the respect I had for you. You are the Father of our Nation. You have taken us so far along the path of freedom and independence. You must see the hand of God in the fact that I have overcome my shyness.
I object to your sleeping in the same bed with members of the opposite sex. In February 1945 or so, I was given the draft of a statement to type. I was shocked by the contents…I must tell you that even before I know of this. One day Amin-bhai came and told me that he was shocked to see Manu [Manu Gandhi — Gandhi’s own grand niece] getting into your bed.
In those days I was more shy than I am now. My only friend in the ashram was Amin. Even then I came to know of the discussions about this affair because the ashram people are so careless and can’t keep their mouth shut. Everybody objected to your doing this.
Apart from the question of any affect on you, what about the effect on girls?
There is something of other wrong with them [the women who sleep naked with Gandhi]. [The] Punjabi girl who lived opposite my room in Matunga. She used to weep unrestrainedly and that not caring whether others saw her or not. She laughed also unrestrainedly. And then here is Dr. Sushila-behn [the 24-year-old in-house physician at the ashram who Gandhi also used for his ‘experiments’]. How many are the days when she has not wept? She is a doctor and yet she is always a patient, always is ill. Who has heard of a doctor who cries out at night?
Even then the whole thing is considered wrong by the world. I do not like it. Nirmal babu [Bose] does not. Sucheta-behn [Kriplani] did not like it and said, “However great he may be, he cannot do such things. What is this?” You must admit that there is something in our objection. You cannot waive it aside.
As for blood relations [this is in reference to Manu Gandhi]. The world is sceptic even there. There have been cases of immorality between father and daughter, brother and sister.
I object to your having massage done by girls. When I was studying in college, I read a report saying you were being massaged by Dr. Sushila-behn. And now I find you do get yourself massaged by girls.
Those people who know that you are naked during massage time say that you could at least put a cover over it [his genitals].
The same objection I hold against girls coming to the bathroom when you go there. Ramachandran saw you like that and said you had fallen a little from his estimation. However great you may be, you cannot do these things.
Your placing your hands on shoulders of girls. You had written once that you gave up this practice because others intimated you with evil intention. I have not come across any other writing saying you could resume it. So it was strange to me why you resumed it. During the two years I have been with you, about 50 letters or so objecting to this practice from admirers and calumniators came. None of them got any reply.
Your being seen naked [during his bath and massage] jars on the mind of strangers, admirers though they might be. Ramachandran did not like it. He said it was the limit.
Ever since the 17th December [1946], when in the small hours of the morning you made those dreadful sounds, dreadful because it came from you man of such eminence, even otherwise unbecoming for any wise or old man, my head has not been at peace. I have heard of another such instance from Mr. Ramachandran of the API [Associated Press of India] when you told Sushila-behn to leave you. I have seen such another instance at Delhi. But this event shook me to my depths. I said to myself that God and the nation would not forgive me if I kept quiet.
You commit Himalyan blunders. But you refuse to see these things and when told, you are irritated. I say you are conceited and constitute yourself to be the repository of all the wisdom in the world.
And now to my charges. Unless [my demands] are fulfilled, I [will] depart. I beg to differ and go away. Your actions to which I object:
1. Your sleeping with any member of the opposite sex.
2. Being massaged by any member of the opposite sex.
3. Allowing yourself to be seen naked by any member of the opposite sex.
4. Allowing yourself to be seen naked by strangers and even by people who are of your party who are not so intimate.
5. Placing your hands on the shoulders of girls when walking.
- “Gandhi Used His Position To Sexually Exploit Young Women. The Way WE React To This Matters Even Today” by Rita Banerji
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ShriNagar in late 19th Century
A glimpse of lost paradise:
This is an old painting of Srinagar ( Kashmir) by Sikh artist Bishan Singh dated to 1872 CE( Vikram Samvat 1929).
Then, Srinagar was very peaceful. There were no stone pelters. No terrorists. No Burqas. No ISIS flags. Instead, we see Kashmiri Hindu Pandits performing Sūrya Namaskāra on the banks of Vitasta (Jhelum). Kashmiri Hindu Pandit women in their knee length traditional Pheran attires.
It shows travelers on the Zaina Kadal Bridge. On the right bank of the river is the Khanqah-e-Moula which was still worshiped by Kashmiri Hindus as Kali Mandir. At its entrance was a sacred spring known as Kali nag. To the left of Khanqah can be seen the Ramji Temple with its distinct Shikara. In 1990, a bomb was thrown at this temple. It is now non-functional.
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(made by @ pratimatomar1 with @musical.ly) ♬ Transmission - vitasta. #musicallyapp #vitasta #Transmission #music #musicvideo #musical #musica #followme #bestoftheday #instadaily @musical.lyindiaofficial @musicallyindia.official
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(made by @ monicasingh3 with @musical.ly) ♬ original sound - vitasta. #musicallyapp #vitasta #originalsound #music #musicvideo #musical #musica #followme #bestoftheday #instadaily
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