Languages of Bharath: Beyond Prakruth to Adviasi's languages
BVK Sastry
Namaste
The living continuity of languages of Bharath is an amazing phenomenon. The ‘known’ prakruths’ go beyond as deep social languages and entrench the cultural practices and ‘dharmic observances of community’.
Here below is a link for language enthusiasts to explore about living language of ‘adviasi’s’- the current citizens ( prajaa) of Bharath across a number of states.
URL : http://www.bhashaarchival.org/ - 1652 mother tongues – Work of Noted linguist, tribal activist and Sahitya Akademi award winning author Ganesh Devy.
Why should Samskruth traditionalists explore this ?: ‘aahitaagni / agni-rakshaka’ ‘Vedic Yajna-Aruni- fire generation’ practices link living in ‘ Code- Language’ : Does Maring.
About Maring Language:
Source: http://www.peopleslinguisticsurvey.org/bhasha-sample.aspx?id=788
Region Spoken In : Senapati, Tamenglong, Churachandpur, Ukhrul, Thoubal, Imphal East and Imphal West
INTRODUCTION : Maring community is one of the oldest communities who are settled in the south-eastern part of Manipur bordering Myanmar. Marings are mostly inhabited in the district of Chandel in the state of Manipur and found in pockets of the districts of Senapati, Tamenglong, Churachandpur, Ukhrul, Thoubal, Imphal East and Imphal West. The Marings are also found in Bangladesh and are known as Morung in that country and they are also found in Myanmar and are known as Murring in that country.
The term Maring is derived from the word Meiring or Meiringba, Mei stands for ‘fire’ and ring stands for being ‘alive’ meaning ‘the people who kept the fire alive’. The oral history of the people says that Marings obtained fire through a traditional practice of lighting a fire called Meihongtang, using dry wood of a particular tree called Khongmai-heeng, with bamboo slivers and dry bushes or grasses. The bamboo slivers are pulled against dry grasses and Khongmai-heeng until fire is produced on account of friction. This fire is considered ‘sacred’ and it is set up at sacred places like the village altar, village Gate and youth dormitories. The sacred fire is kept alive by feeding firewood and this practice of keeping the fire alive continued till the advent of Christianity in the Maring Land.
Regards
BVK Sastry
Nagaraj Paturi
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K S Kannan
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Sant Rajinder Singh Ji Maharaj Chair Professor, IIT-Madras.
Senior Fellow, ICSSR, New Delhi.
Academic Director, Swadeshi Indology.
Member, Academic Council, Veda Vijnana Shodha Samsthana.
Nominated Member, IIAS, Shimla.
Former Professor, CAHC, Jain University, Bangalore.Former Director, Karnataka Samskrit
University, Bangalore.
Former Head, Dept. of Sanskrit, The
National Colleges, Bangalore.
BVK Sastry
Namaste
1. May be the following connects to the quote on ‘ aahitaagni’. The upanishat texts might have been ported across different recensions indiscriminately or intentionally.
The Ramayana text cited below is ‘ How Brahmanas/ vipras were living in the rule of Dasharatha’ .
[ From the previous sarga backdrop, we understand that this is a narration by Kusheelava in the court hall of Sri Rama;
The story narration starts with Ikshvaku vamsa varnanam [ - 1.005.003a ikṣvākūṇām idaṃ teṣāṃ rājñāṃ vaṃśe mahātmanām ; 1.005.003c mahad utpannam ākhyānaṃ rāmāyaṇam iti śrutam ; 1.005.004a tad idaṃ vartayiṣyāmi sarvaṃ nikhilam āditaḥ ; 1.005.004c dharmakāmārthasahitaṃ śrotavyam anasūyayā ].
The description comes to the rule of Dasharatha ; [ 1.006.004a yathā manur mahātejā lokasya parirakṣitā ; 1.006.004c tathā daśaratho rājā vasañ jagad apālayat ].
The full context is to be read to understand the social life style and ‘Dharma- Eco system of Rashtram’ in Dasharatha’s rule.
[ 1.006.012a nānāhitāgnir nāyajvā vipro nāpy asahasradaḥ ; 1.006.012c kaś cid āsīd ayodhyāyāṃ na ca nirvṛttasaṃkaraḥ
1.006.013a svakarmaniratā nityaṃ brāhmaṇā vijitendriyāḥ ; 1.006.013c dānādhyayanaśīlāś ca saṃyatāś ca pratigrahe
1.006.014a na nāstiko nānṛtako na kaś cid abahuśrutaḥ ; 1.006.014c nāsūyako na cāśakto nāvidvān vidyate tadā
1.006.015a na dīnaḥ kṣiptacitto vā vyathito vāpi kaś cana ; 1.006.015c kaś cin naro vā nārī vā nāśrīmān nāpy arūpavān
1.006.015e draṣṭuṃ śakyam ayodhyāyāṃ nāpi rājanyabhaktimān ; 1.006.016a varṇeṣv agryacaturtheṣu devatātithipūjakāḥ
1.006.016c dīrghāyuṣo narāḥ sarve dharmaṃ satyaṃ ca saṃśritāḥ ; 1.006.017a kṣatraṃ brahmamukhaṃ cāsīd vaiśyāḥ kṣatram anuvratāḥ
1.006.017c śūdrāḥ svadharmaniratās trīn varṇān upacāriṇaḥ ; 1.006.018a sā tenekṣvākunāthena purī suparirakṣitā
2. This model of Ikshvaku comes from the Rajarshi traditions in Chandogya upanishat; and praised in Gita. References below.
Pre Ramayana reference: ( Chandogya upanishat)
https://www.wisdomlib.org/hinduism/book/chandogya-upanishad-english/d/doc239205.html
tebhyo ha prāptebhyaḥ pṛthagarhāṇi kārayāṃcakāra sa ha prātaḥ saṃjihāna uvāca na me steno janapade na kardaryo na madyapo nānāhitāgnirnāvidvānna svairī svairiṇī kuto yakṣyamāṇo vai bhagavanto'hamasmi yāvadekaikasmā ṛtvije dhanaṃ dāsyāmi tāvadbhagavadbhyo dāsyāmi vasantu bhagavanta iti || 5.11.5 || 5.
Post Ramayana reference: Mahabharata.
Regards
BVK Sastry
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Sudarshan HS
Here below is a link for language enthusiasts to explore about living language of ‘adviasi’s’- the current citizens ( prajaa) of Bharath across a number of states.
K S Kannan
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K S Kannan
Nagaraj Paturi
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