Soma Rasa

When the British Bombay Government launched a manuscripts collection programme in 1866 and collected about 17000 manuscripts through Bhandarkar Oriental Institute of Pune with the help of British and Indian researchers, the major collection received from Kashmir, Rajputana, Gujarat, Maharashtra, South India and Central provinces in different scripts. Their analysis suggests their origination from present day Haryana, Punjab (both) and northwestern region of the subcontinent. 

Mandala 2-7 are the most ancient, followed by 8-9, 1 and 10. Within 2-7, the order is 6, 3, 7, 4, 2, 5, followed by 8, 9, 1, 10. 

2-Gritsamada-Punjab-Sapta Sindhu, 3-Vishvamitra-Sarasvati region- eastern Punjab; 4-Vaman’s Gautama-Northwest Punjab; 5-Atri-Punjab-Haryana; 6-Bhardwaj-Sarasvati-Drishadvati-; 7-Vashishtha-Punjab-Sarasvati Basin; 8-Kanva Angiras- Northwest India; 9- many families; 10- eastern development; 1- composite collection from various traditions.

Commentary of Sayana in 14th century and Vijayanagar Empire Scholarly system was the major source. 

The Vedas already existed as living oral traditions. The colonial-era work mainly: centralized manuscripts, printed comparative editions, created catalogues, preserved texts that might otherwise have decayed.

Mandal-9 of Soma is organised around Soma.

Soma was simultaneously: a sacred plant, a ritual drink, a deity, a cosmic principle. The Soma juice was extracted, filtered and offered during Vedic yajnas.

The hymns of Mandala 9 describe: pressing Soma, purification through wool filters, flowing streams, intoxication, divine inspiration, immortality, ecstatic consciousness. Mandala 9 is not a “family book” but a ritual anthology. This is why scholars believe it was compiled later than the main family mandalas, even though some hymns inside it may be very ancient.

Interestingly, the heritage of most of the major and ancient Mandalas of the Rigveda can be associated with the northwestern regions of the Indian subcontinent — including present-day Punjab, Kashmir and parts of Pakistan — since many of the sage family traditions connected with these Mandalas belonged to that geographical and cultural region.

Most of the ancient Mandalas of the Rigveda carry distinct family traditions, but the Soma Mandala draws hymns from many traditions and priestly lineages.

Soma also has links with the Iranian Haoma tradition — the same linguistic shift from “S” to “H” that made us “”Hindu” instead of “Sindhu”.

Whether Soma was a plant, a ritual drink, a deity or a cosmic principle is still debated. But as the Soma Mandala progresses, Soma gradually transforms into light, inspiration, divine mind, immortality and cosmic flow.

Indian astrology later placed Soma — the Moon — as the ruler of the human mind, while Ayurveda connected lunar energy with plant life, bodily fluids and reproductive cycles.

Ancient people saw the Moon moving oceans outside and emotions inside — probably why “lunatics” were blamed on the full moon long before modern stress and smartphones arrived.

It is also possible that early Vedic yajnas involved sacrificial traditions, where ritual drinks accompanied communal feasts and ceremonies.

Babur’s Baburnama does describe mountain regions of the Himalayas and a tribe from one region wandering with magic flasks filled with fermented fruit drink around their necks and enjoying sips.

So somewhere between Vedic yajnas, Himalayan brews and modern wine culture, humanity seems to have preserved one uninterrupted civilizational principle: a mysterious drink has an extraordinary ability to make people feel divine, poetic and philosophical.😁

Humans, however, often adopt the physical substance first and only later begin searching for the cosmic order behind it.

26 May 2026

Begging is an offence

Begging is an offence under the Bombay Prevention of Begging Act, 1959. It remains in force in Maharashtra and Gujarat, while other states have enacted their own laws. Uttar Pradesh has the Uttar Pradesh Prohibition of Beggary Act, 1975. The Act empowers the police to arrest a person found begging, and the magistrate may either release the person on bond or detain him in a certified institution.

However, the practical question remains: who will bear the burden of detaining, feeding, rehabilitating, and monitoring such large numbers of people? Therefore, begging has never really stopped. At times beggars are part of organised criminal chains, and sometimes they even act as informers because of their constant visibility on roads and public spaces. Religious places, railway and bus stations, restaurants, markets, traffic crossings, and other crowded areas are common places where beggars are seen. Many religious-minded or fearful people offer them food or money in the belief that such charity earns punya.

Narendra Modi once narrated a story about a beggar who could not get alms the entire day despite wandering everywhere. Hungry and exhausted, he imagined a piece of bread in one hand and a pinch of salt in the other. He pretended to dip the bread in salt, ate imaginary morsels, and then drank a glass of water to satisfy himself.

A gentleman observing him asked what he was doing. The beggar explained how he was trying to settle his hunger with imaginary food. The gentleman then asked, “If you had to imagine food anyway, why imagine only bread and salt? You could have imagined rich dishes, vegetables, pickles, sweets, or anything you liked most.”

The beggar had no answer.

The lesson of the story is that when one has to dream or imagine, one should not dream small. One must project even a small picture on a bigger screen to make it larger in life.😊

Ahmedabad to Mecca: Haj of Anwar

Ahmedabad to Mecca: Sacred Journey of a Haj

Haji Anwar, a tailor from Ahmedabad, recently returned from the sacred pilgrimage of Haj to the holy city of Mecca. He travelled in a 37-day package tour that cost nearly ₹1.75 lakh, of which ₹21,000 came as government subsidy. With the subsidy scheme now discontinued and the costs of airfare, accommodation, transport and food sharply rising, similar Haj packages today cost close to ₹3 lakh.

Anwar is the second Haji I have met personally. The first was an Accounts Officer who once worked under me. He had gifted me a small bottle of Zamzam water after his pilgrimage, but never described the journey in detail. Anwar, however, unfolded the entire experience before me yesterday with simplicity and devotion.

Their group consisted of forty pilgrims travelling through a Haj tour operator. The journey began with a flight from Ahmedabad to Jeddah, a journey of about four and a half hours. From Jeddah they travelled about 100 plus kilometres by air-conditioned coach to Mecca, covering the distance in about two hours. Thus, within a single day, a pilgrim from India reaches the holiest city of Islam.

Mecca during Haj resembles a sea of humanity. Millions of pilgrims from every corner of the world gather there dressed alike in plain white garments, erasing distinctions of wealth, race, language and nationality. Towering hotels, vast roads, giant cooling systems, metro lines, medical camps, food courts, security arrangements and volunteer services operate day and night to manage the immense congregation. It is perhaps among the largest annual movements of human beings anywhere in the world.

After checking into their hotel in Mecca, the group rested for four days, as the rituals of Haj follow a fixed sequence and timetable. Meals were arranged in the hotel, while numerous eateries and community kitchens around the city catered to pilgrims from different countries.

The Kaaba, towards which Muslims across the world turn five times a day in prayer, stands at the centre of Masjid al-Haram in Mecca. Draped in black cloth embroidered with golden verses, it is regarded as the House of Allah and the spiritual axis of Islam. For a Muslim, Haj is not merely a journey but the fulfilment of a lifelong spiritual calling — a moment when one stands among millions before the Almighty in equality, humility and surrender.

On the sixth day, the pilgrims assembled in groups carrying only two pairs of clothes and simple bedding. Leaving behind comforts, they walked nearly four kilometres towards the plains of Arafat. There, under open skies, pilgrims spend their days in prayer and reflection. Though basic amenities and food are arranged free of cost, the stay remains intentionally austere, reminding pilgrims of simplicity and human equality before God.

From Arafat they moved onward according to the prescribed sequence of rituals stayed for two more nights in another plain. Many stretches are covered on foot despite metro facilities, because the crowds are extraordinarily large. At Mina and nearby grounds, pilgrims spent nights in vast tented settlements that function like temporary cities.

They later returned to the Grand Mosque in Mecca to perform the Tawaf — seven anti-clockwise circumambulations of the Kaaba while dressed in unstitched white cloth symbolising purity and detachment from worldly identity. During the circumambulation, pilgrims try to touch or gesture towards the revered Black Stone, believed to have descended from heaven, and also offer prayers near places associated with Prophet Muhammad.

Anwar described the sight of the Kaaba during Tawaf as unforgettable. Thousands upon thousands of pilgrims circumambulate together in slow circular movement around the sacred structure, like waves revolving around a silent centre. From the upper floors, the human flow appears like a white river moving continuously without pause. The sound of prayers, footsteps, supplications and recitation rises softly into the night air while giant cooling fans spray fine mist over exhausted pilgrims. Despite the crowd, a strange discipline prevails, as if millions are moving to one rhythm.

For a Muslim, Haj is not merely a journey but the fulfilment of a lifelong spiritual calling — a moment when one stands among millions before the Almighty in equality, humility and surrender.

Thereafter comes the Sa’i, the ritual walk between the hills of Safa and Marwah, commemorating the struggle of Hajar in search of water for her child. Today the hills are enclosed within enormous multi-storeyed, air-conditioned galleries through which thousands of pilgrims move continuously. Wheelchair and assistance services are available for the elderly and disabled.

The pilgrimage also includes the symbolic ritual of stoning the pillars representing Satan, recalling the resistance of Prophet Ibrahim against temptation. Pilgrims throw seven pebbles at the designated structure as a reminder of overcoming evil and inner weakness.

At the conclusion of the rituals, each pilgrim offers the sacrifice of a goat. Much of the meat is distributed through community kitchens and charitable arrangements serving pilgrims and the needy. Those who wish may also cook for themselves.

Among the most cherished moments for many pilgrims is visiting the sacred Well of Zamzam within the Grand Mosque complex. According to Islamic tradition, the well sprang miraculously in the desert for Hajar and her infant son Ismail. Even today, millions drink its water with reverence. Modern systems now pump, purify and distribute Zamzam water on a massive scale through cooling stations spread across the mosque complex. Pilgrims carry bottles of this holy water home for family and friends as a blessed remembrance of Haj.

Once the rituals in Mecca were completed, Anwar’s group travelled around 450 kilometres by coach to Medina, the city of Prophet Muhammad. Medina, unlike the intensity of Mecca, is remembered for its calmness and serenity. Pilgrims spend days offering prayers at the Prophet’s Mosque and paying respects near the tomb of Prophet Muhammad. Anwar described the atmosphere there as deeply peaceful, where thousands sit silently in devotion.

After spending a week in Medina, the pilgrims boarded their return flight to Ahmedabad, carrying with them bottles of Zamzam water, prayer beads, dates and memories of a journey they consider transformative.

I asked Anwar what changes in a person’s life after becoming a Haji.

He replied softly, “It is like being born again from the mother’s womb. A Haji must live with purity and honesty — not tell lies, not steal, return borrowed money, avoid adultery and crime, offer namaz regularly and walk on the righteous path. If one abandons these principles, one ceases to deserve the honour of being called a Haji.”

“Is it something like our belief in taking a holy dip in the Ganga and beginning life anew?” I asked.

“It may be even more demanding,” he said. “A Haji is expected not merely to wash away sins, but to avoid committing them again.”

If Haj truly inspires an individual to become more disciplined, humble, devoted and morally conscious, then one may ask whether supporting such pilgrimages — with reasonable eligibility criteria of income, age and family limits — can also be viewed as an investment in nurturing responsible and ethical citizens.

23 May 2026

अहमदाबाद से मक्का : हज की एक पवित्र यात्रा

अहमदाबाद के एक दर्जी हाजी अनवर हाल ही में इस्लाम के सबसे पवित्र तीर्थ — मक्का — की हज यात्रा पूरी करके लौटे हैं। उन्होंने 37 दिनों की एक पैकेज यात्रा की, जिसकी कुल लागत लगभग ₹1.75 लाख थी, जिसमें ₹21,000 की सरकारी सब्सिडी शामिल थी। अब सरकार द्वारा सब्सिडी योजना बंद कर दिए जाने तथा हवाई यात्रा, ठहरने, भोजन और परिवहन के खर्च बढ़ जाने से यही यात्रा आज लगभग ₹3 लाख तक पहुँच चुकी है।

अनवर दूसरे हाजी हैं जिनसे मुझे व्यक्तिगत रूप से मिलने और हज यात्रा के अनुभव सुनने का अवसर मिला। पहले एक अकाउंट्स ऑफिसर थे जो कभी मेरे अधीन कार्यरत थे। उन्होंने हज से लौटकर मुझे ज़मज़म का पानी भेंट किया था, पर यात्रा का विस्तृत वर्णन नहीं किया। अनवर ने कल बड़ी सादगी और श्रद्धा के साथ अपने सम्पूर्ण अनुभव मेरे सामने रखे।

उनका दल चालीस यात्रियों का था, जो एक हज टूर ऑपरेटर के माध्यम से गया था। यात्रा अहमदाबाद से जेद्दा तक लगभग साढ़े चार घंटे की हवाई उड़ान से प्रारम्भ हुई। वहाँ से लगभग 100+ किलोमीटर की दूरी वातानुकूलित बस द्वारा तीन घंटे में तय कर वे मक्का पहुँचे। इस प्रकार भारत से चला एक यात्री एक ही दिन में इस्लाम के सबसे पवित्र नगर तक पहुँच जाता है।

हज के दिनों में मक्का मानो मानवता का अथाह समुद्र बन जाता है। संसार के हर कोने से लाखों श्रद्धालु एक जैसे सादे सफेद वस्त्र धारण कर वहाँ पहुँचते हैं, जहाँ धन, जाति, भाषा और राष्ट्रीयता के भेद स्वतः विलीन हो जाते हैं। ऊँचे-ऊँचे होटल, चौड़ी सड़कें, विशाल शीतलन व्यवस्थाएँ, मेट्रो रेल, चिकित्सा शिविर, भोजनालय, सुरक्षा तंत्र और हजारों स्वयंसेवक दिन-रात इस विराट जनसमूह की सेवा में लगे रहते हैं। यह संभवतः विश्व में मानवों के सबसे बड़े वार्षिक समागमों में से एक है।

मक्का पहुँचकर उनका समूह होटल में ठहरा और चार दिनों तक विश्राम किया, क्योंकि हज की प्रत्येक रस्म एक निश्चित क्रम और समय-सारणी के अनुसार सम्पन्न होती है। भोजन की व्यवस्था होटल में थी, जबकि नगर में विभिन्न देशों के यात्रियों के लिए अनेक सामुदायिक रसोइयाँ और भोजनालय भी संचालित होते हैं।

मक्का की मस्जिद-अल-हरम के मध्य स्थित काबा वह पवित्र स्थल है जिसकी ओर संसारभर के मुसलमान दिन में पाँच बार नमाज़ के लिए मुख करते हैं। सुनहरे अक्षरों से कढ़े काले वस्त्र से आच्छादित यह इमारत इस्लाम की आध्यात्मिक धुरी और “अल्लाह का घर” मानी जाती है। किसी मुसलमान के लिए हज केवल एक यात्रा नहीं, बल्कि जीवन भर की आध्यात्मिक आकांक्षा की पूर्णता है — वह क्षण जब मनुष्य लाखों लोगों के बीच समानता, विनम्रता और पूर्ण समर्पण के साथ ईश्वर के सामने खड़ा होता है।

छठे दिन यात्रियों ने केवल दो जोड़ी वस्त्र और साधारण बिस्तर साथ लिया तथा समूहों में लगभग चार किलोमीटर पैदल चलकर अराफात के मैदान की ओर प्रस्थान किया। खुले आकाश के नीचे वहाँ श्रद्धालु प्रार्थना, आत्मचिंतन और इबादत में समय बिताते हैं। भोजन और मूलभूत सुविधाएँ निःशुल्क उपलब्ध होने के बावजूद वहाँ का जीवन जानबूझकर अत्यंत सादा रखा जाता है, ताकि मनुष्य ईश्वर के समक्ष अपनी समानता और क्षुद्रता को अनुभव कर सके।

अराफात से वे निर्धारित क्रम में आगे दूसरे मैदानों की ओर बढ़े और वहाँ दो रातें और बिताईं। यद्यपि मेट्रो रेल की सुविधा उपलब्ध है, फिर भी भीड़ इतनी अधिक होती है कि अनेक यात्री लंबी दूरियाँ पैदल ही तय करते हैं। मीना और उसके आसपास के क्षेत्रों में तम्बुओं के विशाल नगर बस जाते हैं, जहाँ लाखों यात्री अस्थायी रूप से निवास करते हैं।

इसके बाद वे पुनः मक्का की विशाल मस्जिद में लौटे और तवाफ की रस्म अदा की — अर्थात काबा की सात बार वामावर्त परिक्रमा। इस दौरान सभी यात्री बिना सिले सफेद वस्त्र पहनते हैं, जो सांसारिक पहचान से विरक्ति और पवित्रता का प्रतीक माने जाते हैं। परिक्रमा करते समय श्रद्धालु “हजरे अस्वद” अर्थात स्वर्ग से आया माना जाने वाला पवित्र काला पत्थर स्पर्श करने या उसकी ओर संकेत करने का प्रयास करते हैं। वे उन स्थानों पर भी इबादत करते हैं जो पैग़म्बर मुहम्मद से जुड़े माने जाते हैं।

अनवर ने बताया कि तवाफ के समय काबा का दृश्य अविस्मरणीय होता है। हजारों-लाखों श्रद्धालु एक साथ धीमी गोलाकार गति में उस पवित्र केंद्र की परिक्रमा करते हैं, मानो किसी शांत धुरी के चारों ओर सफेद लहरें घूम रही हों। ऊपर की मंज़िलों से देखने पर यह जनसमूह एक अविरल बहती श्वेत नदी जैसा प्रतीत होता है। रात के वातावरण में दुआओं, कदमों और कुरान की तिलावत की धीमी ध्वनियाँ गूँजती रहती हैं, जबकि विशाल शीतलन यंत्र थके हुए यात्रियों पर जल की महीन फुहारें छोड़ते रहते हैं। इतनी भीड़ के बावजूद वहाँ एक अद्भुत अनुशासन दिखाई देता है, मानो लाखों लोग एक ही लय में चल रहे हों।

इसके बाद “सई” की रस्म होती है, जिसमें श्रद्धालु सफा और मरवा पहाड़ियों के बीच सात बार चलते हैं। यह हाजरा द्वारा अपने पुत्र इस्माइल के लिए पानी की खोज के संघर्ष की स्मृति है। आज इन पहाड़ियों को विशाल बहुमंज़िला वातानुकूलित गलियारों में परिवर्तित कर दिया गया है, जहाँ हजारों यात्री निरंतर चलते रहते हैं। वृद्ध और दिव्यांग यात्रियों के लिए व्हीलचेयर और अन्य सहायता सेवाएँ भी उपलब्ध हैं।

हज यात्रा में शैतान का प्रतीक माने जाने वाले स्तंभों पर कंकड़ मारने की रस्म भी शामिल है। यह पैग़म्बर इब्राहीम द्वारा प्रलोभनों का विरोध करने की स्मृति है। यात्री सात कंकड़ फेंककर बुराई और आंतरिक दुर्बलताओं पर विजय का प्रतीकात्मक संकल्प लेते हैं।

रस्मों के समापन पर प्रत्येक यात्री बकरे की कुर्बानी देता है। उसका अधिकांश मांस सामुदायिक रसोइयों और जरूरतमंदों में वितरित कर दिया जाता है। जो यात्री चाहें, वे स्वयं पकाकर भी भोजन कर सकते हैं।

यात्रा के सबसे पवित्र और भावनात्मक क्षणों में से एक है मस्जिद परिसर में स्थित ज़मज़म के पवित्र कुएँ का दर्शन। इस्लामी परम्परा के अनुसार यह जलस्रोत रेगिस्तान में हाजरा और उनके शिशु इस्माइल के लिए चमत्कारिक रूप से प्रकट हुआ था। आज भी करोड़ों श्रद्धालु श्रद्धा के साथ इसका जल ग्रहण करते हैं। आधुनिक प्रणालियों द्वारा इस जल को शुद्ध कर विशाल स्तर पर मस्जिद परिसर में वितरित किया जाता है। यात्री इसे बोतलों में भरकर अपने घर, रिश्तेदारों और मित्रों के लिए आशीर्वादस्वरूप लेकर आते हैं।

मक्का की रस्में पूर्ण होने के बाद अनवर का दल लगभग 450 किलोमीटर दूर स्थित मदीना पहुँचा, जो पैग़म्बर मुहम्मद का नगर माना जाता है। मक्का की तीव्रता की तुलना में मदीना अपनी शांति और सौम्यता के लिए याद किया जाता है। वहाँ श्रद्धालु कई दिनों तक पैग़म्बर की मस्जिद में नमाज़ अदा करते हैं और उनके रौज़े पर श्रद्धापूर्वक हाज़िरी देते हैं। अनवर ने बताया कि वहाँ का वातावरण अत्यंत शांत और आध्यात्मिक होता है, जहाँ हजारों लोग मौन भाव से इबादत में लीन रहते हैं।

एक सप्ताह मदीना में बिताने के बाद वे विमान द्वारा अहमदाबाद लौटे। उनके साथ था — ज़मज़म का पानी, खजूर, तस्बीह और एक ऐसी यात्रा की स्मृतियाँ, जिसे वे आत्मिक रूपांतरण मानते हैं।

मैंने अनवर से पूछा, “हाजी बनने के बाद मनुष्य के जीवन में क्या परिवर्तन आता है?”

उन्होंने शांत स्वर में कहा,
“यह मानो माँ की कोख से पुनर्जन्म लेने जैसा है। एक हाजी को सत्य और पवित्रता का जीवन जीना चाहिए — झूठ न बोलना, चोरी न करना, उधार लौटाना, अपराध और व्यभिचार से दूर रहना, नियमित नमाज़ अदा करना और नेक रास्ते पर चलना। यदि वह इन सिद्धांतों से भटक जाए, तो वह हाजी कहलाने के योग्य नहीं रहता।”

मैंने पूछा, “क्या यह हमारी गंगा-स्नान की उस मान्यता जैसा है जिसमें मनुष्य पाप धोकर नया जीवन आरम्भ करता है?”

अनवर मुस्कराए और बोले,
“शायद उससे भी अधिक कठिन। हाजी केवल पाप धोता नहीं, बल्कि फिर पाप न करने का संकल्प लेकर लौटता है।”

यदि हज वास्तव में किसी मनुष्य को अधिक विनम्र, अनुशासित, भक्तिपूर्ण और नैतिक बनाता है, तो यह विचारणीय है कि आयु, आय और परिवार जैसी उचित सीमाओं के साथ ऐसी यात्राओं को सहयोग देना क्या एक जिम्मेदार और सदाचारी नागरिक समाज के निर्माण में निवेश नहीं माना जा सकता?

23 मई 2026

Left and Right

Left and Right

The terms “Left” and “Right” in politics originated during the French Revolution. In the French National Assembly, those supporting monarchy, church authority and preservation of hierarchy sat on the right side of the presiding chair, while those advocating popular sovereignty, equality and radical reforms sat on the left. From that physical arrangement emerged two enduring political traditions.

Historically, almost every empire and monarchy survived through some combination of centralized authority, social hierarchy and control over dissent. Ancient kingdoms, feudal empires, the Sultanates, the Mughal Empire and later the British Raj maintained rule not merely by military power but also by creating ideological structures that justified inequality and obedience. Kings ruled through divine authority, Mughal emperors through imperial-centralized sovereignty, and the British through colonial bureaucracy and racial superiority. Every system cultivated a loyal administrative class while keeping the majority divided by caste, religion, ethnicity or economic dependence.

The social order in the Indian subcontinent also evolved through graded inequalities where terms like “Shudra” historically came to represent large sections placed lower in the hierarchy. Over centuries, social and religious barriers often prevented equality of opportunity and dignity. In modern political language too, new labels and insults emerge for dissenters or marginalized sections. The recent use of the word “cockroaches” in political and social discourse reflects the same dangerous tendency of dehumanising sections of people by reducing them to creatures rather than recognizing them as equal citizens. History repeatedly shows that whenever societies begin describing groups of human beings in degrading terms, democratic morality weakens and divisions deepen.

In contemporary India, critics argue that the model of governance at present has increasingly emphasized centralized messaging, disciplined political communication and strong leader-centric governance. Supporters consider this a source of political stability and national confidence, while critics see continuity with older traditions of concentrated authority where image management becomes more important than democratic dialogue. The modern media ecosystem, party discipline and centralized decision-making often ensure that only a controlled narrative reaches the public sphere.

At the same time, many ordinary citizens continue to express concerns over unemployment, inflation, rising educational costs and unequal access to opportunities. Economic growth without broad social justice can deepen frustration among the youth and working classes. When governments focus excessively on symbolism, publicity or identity politics, the immediate concerns of livelihood, wages, healthcare and education risk being overshadowed.

A democratic republic, however, cannot sustain itself merely through authority or electoral victories. The moral foundation of modern democracy rests upon the constitutional principles of justice, liberty, equality and fraternity. These principles reject both hereditary privilege and political dehumanisation. The majority in a democracy certainly has the right to govern through elections, but democracy becomes meaningful only when the majority also protects dissent, safeguards minorities and ensures dignity for the weakest citizen.

True nationalism is not measured by unquestioning obedience to rulers but by the condition of the common people. A society becomes stronger when citizens can speak freely without fear, when criticism is treated as democratic participation rather than disloyalty, and when economic progress reaches workers, farmers, students and the unemployed. History shows that empires survive for some time through discipline and control, but enduring civilizations survive through justice and public trust.

Therefore, the real challenge before modern India is not whether it chooses Left or Right, but whether it preserves the constitutional balance between authority and liberty, development and equality, nationalism and humanity. A republic flourishes when power remains accountable to the people and when no citizen is reduced to a social label, political stereotype, “cockroach,” or inherited hierarchy.

Pashupati Seal of Indus Valley Civilisation

Reinterpreting the “Pashupati” Seal of the Indus Valley Civilisation:

Kingship, Ecological Balance, and Symbolic Coexistence

The famous “Pashupati” seal from the Indus Valley Civilisation has generally been interpreted either as a proto-Shiva image, a fertility symbol, or a ritualistic religious figure. However, a closer iconographic reading of the seal suggests an alternative possibility: the seal may represent a political philosophy of ecological balance and mediated coexistence among competing powers embodied through wild animals.

The seal depicts a centrally seated horned male figure wearing elaborate headgear and ornaments. Around him appear four powerful wild animals — elephant, tiger, rhinoceros, and buffalo — while two horned deer or antelopes are shown below the seat. Unlike ordinary Indus seals depicting a single animal, this composition presents multiple potentially antagonistic species in a controlled and symmetrical arrangement. Such organization appears intentional rather than decorative.

A notable feature is that the animals represented are not passive or domestic creatures. Each symbolizes independent territorial power in the wild. The tiger and buffalo embody predator-prey tension. Rhinoceroses and elephants compete for ecological space and generally avoid direct confrontation. Yet on the seal, these forces coexist without conflict around the central seated figure. This may indicate that the figure represents not merely a deity, but an authority regulating equilibrium among competing natural and social powers.

The orientation of the animals strengthens this interpretation. The tiger, rhinoceros, and buffalo appear visually directed toward the seated figure, while the elephant is shown differently, possibly turning away or positioned independently. Such directional variation may carry symbolic meaning. Ancient iconography frequently used body orientation to indicate hierarchy, alliance, submission, independence, or territorial distinction. The elephant’s differing direction may therefore suggest a separate domain of authority or an autonomous power existing within a broader political order.

The masculine characteristics of the imagery are also significant. The central figure appears male, and most surrounding animals display features associated with male power such as horns, muscularity, and aggressive posture. Even the deer or antelope beneath the throne-like seat appear horned and therefore likely male. This consistent emphasis on virility and dominance may indicate a symbolic assembly of competing masculine powers unified under a central authority.

Such a reading permits reinterpretation of the term “Pashupati.” Rather than meaning solely “lord of animals” in a theological sense, the figure may represent a ruler, chief, or mediator maintaining order among rival clans, totems, territories, or belief systems symbolized by animals. Individual Indus seals containing single animals may have represented distinct guilds, clans, ritual traditions, trade groups, or local identities, while the composite seal symbolized a supralocal authority harmonizing them.

This interpretation gains strength when viewed in the broader archaeological context. Thousands of seals from sites such as Mohenjo-daro, Harappa, Dholavira, and Lothal contain brief inscriptions and animal imagery. Their find-spots — often in workshops, trading zones, and administrative areas — suggest that many seals served economic or political functions rather than purely devotional ones. The recurring placement of script above the animal imagery may indicate ownership, office, clan identity, or administrative designation.

The persistence of animal symbolism in later South Asian traditions also deserves attention. Bulls, elephants, tigers, serpents, buffaloes, and deer continued to hold religious and political significance in later Hinduism, Jainism, and Buddhist traditions. Jain tirthankaras became identified through animal symbols, while Hindu traditions linked major deities with specific animal companions or embodiments. Although direct continuity cannot be conclusively established, the endurance of animal-centered symbolic systems across millennia suggests long cultural memory.

Another intriguing aspect is the ritual symbolism seen in several Indus seals. Certain “standard devices” positioned before animals resemble lamps, covered fire altars, incense stands, or ritual platforms. These have invited comparisons with later Iranian and Avestan fire symbolism associated with Zoroastrianism and the Avesta. While such parallels remain speculative, they point toward wider Bronze Age networks of symbolic exchange across the Indus and Iranian worlds.

Modern AI-assisted analysis may help advance such interpretations by examining correlations among:

• animal types,
• script sequences,
• seal locations,
• trade routes,
• and directional patterns of imagery.

If recurring sign clusters consistently correlate with specific animals or regions, this may reveal administrative, territorial, or symbolic structures embedded within the undeciphered script.

The “Pashupati” seal therefore may not merely represent an early deity in meditation. It may embody a more complex vision: a ruler seated at the centre of competing ecological and social forces, preserving coexistence among powerful and potentially hostile groups. In this reading, the seal becomes not only a religious artifact, but also a philosophical statement on governance, balance, and ordered plurality in one of the world’s earliest urban civilizations.

18 May 2026

असीम अनुसंधान।

असीम अनुसंधान। 

व्यक्ति शरीर और मन का एक संयोजन है; वह कितना विस्तार करता है, यही उसके विकास को परिभाषित करता है।

एक मार्ग भीतर की ओर खिंचाव का है—सीमित आत्म को भीतर के सार्वभौमिक आत्म से मिलाते हुए, भीतर से विस्तार करना।

दूसरा मार्ग बाहर की ओर प्रसार का है—व्यक्ति के अहं से निकलकर परिवार, जाति, पंथ, धर्म, राज्य, देश और उससे आगे तक बढ़ना, जब तक कि वह उस अवस्था तक न पहुँच जाए जहाँ से विस्तार असीम हो जाता है।

यह ठीक-ठीक नहीं, पर कुछ हद तक Hinayana और Mahayana जैसी धाराओं के समान है।

उद्देश्य किसी मान्यता-प्रणाली को अपनाना नहीं, बल्कि वास्तविकता के साथ सामंजस्य स्थापित करना है—अस्तित्व के उस सत्य के साथ, जो शाश्वत और चेतन है।

Infinite exploration

The individual is a construct of body and mind; how far it expands defines one’s development.

There is a pull inward—merging the limited self with an inner, universal self, expanding from within.

There is also a push outward—moving from the ego of the individual to wider circles: family, caste, creed, religion, state, country, and beyond, until one reaches a point from which expansion becomes boundless.

Not exactly, but somewhat analogous to currents like Hinayana and Mahayana.

The aim is not to adopt a belief system, but to align with reality—the truth of existence, enduring and conscious.