(Swarajya, 3 Dec. 2016)
Indraprastha was the town founded by the Pandava brothers
of Mahabharata fame as their capital. Here, the eldest among them,
Yudhishthira, became the “ruler of righteousness” (dharma-râja). More than three thousand years later, on 22-23
November 2016, the Draupadi Dream Trust held the first Indraprastha Conference
in the National Museum, Delhi. This was part of a larger initiative on
Indraprastha, with an exhibition in the Purana Qila (Old Fort). This
fort itself had been built over the ancient site of Indraprastha, now partly
made visible by archaeological excavations.
Among secularists, there is predictably an attempt to sow
doubt about this. In his 2015 book Where
Stones Speak: Historical Trails in Mehrauli, the First City of Delhi, Rana
Safvi argues that the finds under the Purana Qila have not been established to
be the Pandavas’s city, which was but “mythological”. In particular, they are
claimed not to contain the characteristic Painted Grey Ware, as per the 1954
excavations by India’s top archaeologist BB Lal. However, 62 years later, the
nonagenarian Lal edited the brochure of the present exhibition and, taking into
account several excavations since then (which Safvi feigns to ignore), he
asserts that PGW was indeed found there, and that it was certainly the city of
the Pandavas. Mehrauli was not the oldest part of Delhi, Indraprastha was.
(This repeats two earlier and similar attempts at secularist
deception, involving the very same archaeologist. When Lal discovered the
temple’s pillar-bases underneath the Babri Masjid, the secularists started
nitpicking about his field-notes, when his final report was already in the
public domain and affirmed the existence of the temple remains. And till today,
defenders of the Aryan Invasion Theory keep on citing as proof of the invasion
the identification by the young Lal of the PGW as showing the Aryan invaders on
their way deeper into India, a view that he has long dismissed as immature. As
ought to be well-known, Lal has for decades testified that there is no proof
for this invasion whatsoever, and that Vedic India and the Harappan
civilization were two sides of the same coin. In all the three cases, the
secularists cite an early or even a non-existent position of Lal’s to trump his
well-known mature position.)
Lightning
A prastha is an
open space, a clearing in the forest where you go and settle, a “colony”. Thus,
a vanaprastha, an elderly person who
withdraws from society, is “one who goes and settles in the forest” or “one who
has the forest as his colony”.
The new town was dedicated to Indra. He was the god of the
thunderstorm that puts an end to the oppressive summer heat and opens the rainy
season. That is why among the 12 Vedic solar months or half-seasons, he rules
the first month of the rainy season. As the Rg-Vedic seer Vasishtha says in his
celebrated Hymn of the Frogs, both
the priests and the frogs croak with joy when the first rainstorm breaks: the frogs
because of the advent of water, the priests because of the manifestation of
their god, Indra. Implicitly, the priests’ recitation is humorously likened to
the frogs’ croaking.
He was also the slayer of the dragon Vrtra, a model for all the dragon-slayers in the world, such as
Zeus killing Typhon, or Saint George, or Siegfried, or Beowulf. In Iran, he was
transformed into a demon, but his nickname Verethragna
(Vedic Vrtrahan, “Vrtra-slayer”) then became a popular god
in its own right. There, we have an Indra on the side of both good and evil.
Less poetically and more philosophically, the Atharva-Veda
puts him at the centre of the sophisticated concept of Indrajâla, “Indra’s net”. In this net, a diamond in every knot
reflects every other diamond knot, and thus the whole. The West needed another
four thousand years to develop the similar concept of the “holographic
paradigm”.
In India, Indra’s cult gradually declined after the
Mahabharata age. Originally an embodiment of masculine stength, he becomes the subject
of poetic variations extolling his (and his wife Shachi’s) sexual prowess. Like
his Greek counterpart Zeus, he gets involved in flings on the side, such as
with sage Gautama’s wife Ahilya. While becoming a character of fun, he further
gets disavowed by the Mahabharata hero Krishna. In the famous Govardhan
episode, Krishna lifts a mountain and holds it like an umbrella over the common
people to protect them from the storm, embodiment of Indra’s wrath. This spurs
on the further decline of the Vedic gods and their replacement with the
now-familiar Hindu pantheon. By the time Hindus start building temples in the
last centuries BCE, Indra is no longer worshiped.
However, the Buddha arrived just in time for Indra to
play a role in his career. it was Indra
himself who persuaded the freshly awakened Shakyamuni to start preaching his
newfound path. Buddhist monks then spread the cult of Indra to foreign lands as
far as Japan. Indra’s weapon, the lightning or vajra, became the emblem of instant Enlightenment. The sought-after
“Self-nature” (Chinese zixing) is
present all the time, deep in all of us; but when we embark on the path of
meditation and finally awaken to it, it strikes like lightning.
Dînpanah and the
religion
When the Muslim conquerors incorporated the area into their
capital and built the Old Fort there, it was apparently not a case of “a Hindu
sacred site destroyed to make way for a showpiece of Muslim power”.
Indraprastha had largely fallen in disuse centuries before the conquests,
leaving pride of place to other parts of Delhi. Still, the conquerors were
aware of the site’s past as Indraprastha, for in his Ain-i-Akbari, Moghul chronicler Abu’l Fazl writes that it had been
built on the site of “Indrapat”. There was probably no explicitly communal
angle to it when the Muslim rulers chose the Indraprastha site.
That changed when the second Moghul emperor Humayun decided
to reorganize the area as his own glimpse of paradise, calling it Dînpanah, “refuge of Islam”. Dîn is the general Semitic word for
“justice, righteousness”, even “religion” (roughly, dharma). It was in this sense that the syncretistic emperor Akbar
was to use it when he founded the Dîn-i-Ilâhî,
the “divine religion”. This new religion was meant as a confluence between
Hinduism and Islam, symbolized by Akbar’s newly-founded city of Ilâh-âbâd (“divine city”, wrongly
transcribed by the British as Allahabad)
on the Ganga-Yamuna confluence. But this religion did not exist yet in
Humayun’s time.
Akbar’s usage of Dîn
accorded with its original Semitic meaning once used by the Arab Pagans. But it
deviated from the meaning that Mohammed had conferred on the term during his
rulership in Arabia: specifically the religion of Islam. It is in this more
limited sense that the word came to be used in names like Saifu’d-dîn, “sword of Islam”, and likewise in Humayun’s Dînpanah, “refuge of Islam”. Humayun’s
rulership of Delhi was short-lived, and when he finally recovered it, he found
his Dînpanah in disarray. He did not
get a chance to rebuild it for he died soon after. So, it only had a very
fleeting existence and made no mark at all in Delhi’s long history. By
contrast, the earlier town of Indraprastha had existed for many centuries.
Recently, some well-meaning but illiterate bureaucrat came
up with the idea that Lutyens’ Delhi should be renamed as Dînpanah. However, naming a central neighbourhood of Delhi after a
particular religion might not go down well with the preponderantly
secular-minded population. Probably the bureaucrats who considered naming the
area’s development project Dînpanah
had not considered this because they had not realized the meaning of Dîn. At any rate, the plan was shelved
when they learned of the far better credentials of Indraprastha.
The god
Now, some usual
suspects will object upon hearing anything with the Vedic god Indra in it: “Communal!” They are
mistaken. There is nothing communal about the Holographic Paradigm. There is
nothing communal about sudden Awakening. He is the same stormgod whom we find
the world over: Zeus among the
Greeks, Jupiter among the Romans, Thor among the Vikings (whence Thursday), Marduk in Babylon, Ba’al
in the Levant. Note how Indra is likened to a bull, how Zeus seduced princess
Europa in the shape of a bull, and how Ba’al was famously worshipped as a bull
in the Biblical episode of the Golden Calf.
In fact, in the Golden Calf events, two faces of the
storm-god were in confrontation: not just Ba’al but even Moses’ god Yahweh are
evolutes of essentially the same god. A lesser-known face of the storm-god was
indeed Yahweh among the Midianite
Beduins in northwestern Arabia. Among them, then led by chieftain Jethro, the
fugitive Egyptian prince Moses found asylum. That is when he acquired both a
wife and a new religion. Yes, Yahweh was originally an Arab storm-god, whose
name was misinterpreted by the Bible authors as “He who is”. His name stems
from a verbal root h-w-h also
attested in the Quran, and meaning “to move in the sky”. This is both in the
sense of the storm-wind’s blowing (an image of the palpable though subtle power
of heaven) and of an eagle swooping down to catch its prey (an image of the
sudden whims of destiny).
This Yahweh, this choleric storm-god, was then taken to
Egypt, apparently in the age when some of Pharaoh Akhnaton’s monotheistic
reform was in the air. Next, he led Moses and the Israelites in the legendary
Exodus through the desert. He remained powerful, sovereign and choleric, but
was theologically transformed into the Biblical “jealous god”, who tolerates no
second god beside him. This Yahweh, the sender of prophets, was later to be
embraced by Mohammed under the name Allah, from al-Ilâh, “the god”.
Long live
Indraprastha!
So, everybody can feel happy with the name Indraprastha. No Muslim invader ever
destroyed a temple to Indra, for he had been worshipped before the Hindus even
used idols housed in temples. Indra throwing the lightning (elsewhere “Thor’s
hammer”) is an apt image of a heavenly intervention in earthly affairs.
Everybody naturally considers thunder and lightning to be the prime symbol of
heaven’s unchained might over us. Thus there is nothing communal about this
name, on the contrary: Indra’s thunder-storms are a pan-religious symbol, an
embodiment of the basic unity underlying the plurality of religions.
Indraprastha was
founded as the capital of the Pandavas’ small-time kingdom but the area was
destined by fate to become the capital of the Delhi Sultanate, the Moghul
Empire, Samrat Hemachandra’s short-lived Empire, British India spanning the
whole Subcontinent, and now the Indian Republic. It is a source of pride, and
worth celebrating, that here, the “righteous ruler” once chose to highlight the
great universal ideas personified in Indra. Therefore, the open-minded
Delhiites all agree: Indraprastha amar rahe!
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