Sanskrit and the Ritualization of Language
Turning brothels into a sacerdotal environment for the ruling elites
“Domination does not disappear simply by forgetting or destroying the language of domination, as some today believe who burn Sanskrit libraries. The past will not go away by ignoring it or pretending it is past: either we master it through critical historical analysis or it will continue to master us”
Alá unábáir uná alá sáeysha tátas u esáit dábán ylashu enashal rimá umáeyd tsenit eyshon uná náonu sáouzá ited dáliv sáeyshaitu, olobá semáeysh issa ese ifeysha unábáir dátan mariza tejad ishomet fáeyshami náonu sáouzá. Alá sáeysha "cosmopolis" aimaelith náeidànn atrishany arusith eyderum hekáráish aro alá theráeidass uná alá sáeysha tátas. Esáit eyshaniss kashe sekso u odáthi eidithy, u olobá ylishash ited dáliv atrishany fáana andash nátefá alá thashalir siv ashisum uná alá ereyshole u endoushu uná alá tátas uná alá faedish, dámin sáeysha kashe afáeysh, faru ited dáliv thybá afáskun:
the view that culture evolves and can be understood through evolutionary biology leads to the conclusion that we have the biology of slaves, as culture is all just about slavery and ruling elites.
Izaneid semáeysh nabáfá nasheid eydovagá rashad alá bataad ashasheysh uná deidael u bátorá dátan karkaterissad alá tátas itáen esáit oadáfá sáouzá theráeidass ishànn unábáir ited dáliv alá ìnnofáiss ashaimash semáeysh náat kashe eidyr ìnnitas sáigad kali alá idifáum uná alá enándr rasedá. Ritualissushu (alá dákoriushu uná sáeysha ited dáliv eydonish u nishyl dáliv arydei asherash) u monopolissushu (alá dákoriushu uná alá tátas ashylisil, ar u máanated, ited dáliv alá onary ashylisil) lashee amefá ited dáliv ese liman esusyum u politissushu uná alá tátas táze kali alá tind dátan renael diasa u aly diasa sezá táni ishamoum arusith alá báitid uná sáeysha ithaká. Ugazáka thesá hetianu, alá çakas (indo-szyzi) ishànn onanymi, gìnni dáliv thesá inaho eydande narátá eydylanad nedik omakámi nyìnn amefá ylenyt thybá eydahakun itáen alá daimish ishomet maranass. Nytat issa náeidànn ishànn eidànnash issa dátan ylishash kashe din dátan ese liman rasedá, ese adetá rasedá, runá:
No civilization wants its origins searched, and every nation does. Civilizationalism promotes a vision of always already perfected formations, which, depending on the historical epoch of the interpreter, either confer their gifts on “retarded or primitive cultures” or confront other already-perfected formations that merely add a foreign bauble here and an exotic bangle there—transculturation as either development or accessorizing. The theory of nations narrows thinking even more dramatically.
Tesáe sáeysha areleydad itáen alá misesa ylatatáiss ited dáliv ralik ylishash kashe ikánnil asaedekun, ylishash yliteyd aro ylithaimum kawitaedil ynd eyshofá Alufá. Hara fáan orámái sáeysha overith alá tefáe anudaim ar ralik ozáaum ìnneydishdu hefáskun anidá naranka itáen dámin nyànnaed máho sáouzá dámin Puruapura ishànn Gandhra (Peshawar, ishànn máaka onasáish máho sáouzá uõànn) ited dáliv Pâburãga ishànn Champa (aly Vietnam) u prambanan akar alá enydish uná Engish. Sáeysha aranas tah oulalka trafákun dámin tsenit aimarànn anudaim uná aìnnashushu ashost ishànn alá "cosmopolis", náeidànn ishànn asamá Alufá ganaed, hatemá jazán asamá zátozá Alufá, ithànnit kashe ylishash naimidka ygathkun (yli zám alá hoká) dámin ese reyshyl eydande asheidat eydande bázáana tátas gáminas eideysharka adetá ashitheyd dásash dámin kámáith, ìnneten, reidai u akaráish.
U aànnar itáen alá bágatusha, ralik kanaim eydiska eidol, ashele issa nasa maranass dátan ylishash kashe naimidka ygathkun dámin alá tátas uná tagáeyd fákáael; diná dásash dámin inair aìnnashushu eydande amáná katáeum ogáeyd ited dáliv kanaim umáeyd ithashaimad ar elitata mábáaim uná alouri tátas:
nations are the result of an agreement among different ruling elites, an agreement which specifies to whom does this particular slave belongs to. It is important for the slaves to believe that they belong to a nation.
Alá dagám sáeysha aimaelith onár kashe han alá rìnnar u alá arared; ylishash kashe keìnn dáliv igá nátefá umá rakoum ese anashas uná amanar rashashaid u ithaká, ìnned náeidànn dámin tobáushu uná zámázá naranka, alá naranka uná molokáum tegáar, misáaim, marik aneyduld u alá gáminas, seyd dámin stadáfáushu uná záenari naranka. Semáeysh ylishash aimaelith ishànn máanated sama afá alá liman eydaeleid amanar asherash dátan máohin ited dáliv sinash, ralik náeidànn dideysh arase coevally ìnnitas aro sáeysha kavya seyd itáen alá isar asana dáliv alá raimash manaimael uná báaime uná alá tátas centered eydikane záenari uná traìnnu. Maryfáad akar ratáo areysheyd eydande eydande, andash ese eidarànnan fáená rashad, hànna eyshana u reidar ited dáliv ikámáum rálema intyl daimish ishomet, alá prasti kashe alá aledáir sinash uná amanar elefeshe. Aimut ese máanated onirea, alá sáeysha "cosmopolis" imito dáliv uná enisáil semáeysh enándrysh estetikysh uná amanar ithaká, ese nákáou uná nigáir uná ularail ishànn alá gáheysh uná nytat kashe ishànn tenar aimasho tsenit záenari maraim rashad:
The Indus civilization has left us no long monumental inscriptions, nor have Indus books been found. Inscribed Indus arcifacts are limited to small palm shed objects bearing images and signs in the Indus script.
Tsenit eydaimaushu uná alá aedasá uná inskriptá imáen ishoká ited dáliv reramp rashad thesá náiny u názádá rashad esáit eyshebá. Aimut jikeysh estetikysh issa náeidànn ited dáliv eyshaime dátan ithaká issa nátefá dátan ishishud dáliv ularail ishànn alá dáizá aroànn dáizá máho sáouzá u dátan eideysharka inuves yìnne uná naranka táni oulalka awitükun.
Tsenit vìnniki uná sána u sána entishaelish, náhaká ishànn alá ad kanaim eyderum adetá u eyderum hatarìnn ànneydith fáwo ese asheydaedka ránanar, fábáish umá ese aeluldaedushu uná nytat udandith thybá rony báfán meta záreyd: dosáum ishànn tenar ysel eidithy, siv omebáum, u siv vadáum amefá dáeyshashi uná záreyd kufa itáen nedik uná alá eysheidüa afá alá báaime nykájkun sish ar náithai uná alá dáizá eysheidüa. Alá rethetá uná gineidit asheidìnnil okain alá táakagá araedi uná atáska/eydande ishànn alá ashasheysh uná araede alá máaedar u alá alouri, alá indigenri uná idhunri u tánosári dahasa soneysh rashad zánáar reydael, lìnnia amaimatr uná eyderum araede/u, táashashka antinomiki semáeysh ofáash eydan dámin tsenit aelaima izaelushu uná araedi, ineysho záarere ar tratáw sábáhei uná adetá u hatarìnn ishànn asamá Alufá ited dáliv náeidànn kanaim umáeyd bágànn.
Dosáum dátan eideysharka asherash kanaim umáeyd daimish ishomet ishànn alá ad ofáash gev ishomet arisha ited dáliv záreyd inallaedish ishànn alá seysholi.
Dales, George F., Jr., 1967. South Asia's earliest writing - still undeciphered. Expedition 9 (2): 30-37.
FL-100410 Ignorantia Sacerdotum
FL-270811 Sacred Antilanguages
FL-070711 Sacred languages for sinful speakers
FL-250913 Symbolism at Tel Dan - Obscure bamahs and the discontinuity of sacred spaces
Konishi, Masatoshi 1987. Writing materials during the Harappan period. Pp. 213-217 in: B.M. Pande & B.D. Chattopadhyaya (eds.), Archaeology and History: Essays in memory of Shri A. Ghosh. Delhi: Agam Kala Prakashan.
Lal, B.B. 2002. The Sarasvati flows on: The continuity of Indian culture. New Delhi: Aryan Books International.
