Dravidian Cryptography:Vyasa

DKumar6248 at aol.com DKumar6248 at aol.com
Sun Aug 31 04:22:40 UTC 1997

Dear member of the Indology List,

I have been asked through email whether one can quote short statements from
my document about Dravidian cryptography or the linguistic phenomenon of
 inversion and substitution for noncommercial purpose. And I want to make it
clear that, like we all do in our academic discussions, one can with due
acknowledgment. To those who wanted to know when I posted my other
communication: on 8/28/97. 

Some have asked me what are the other keys or tools needed to explore this
phenomenon further: When we select certain tools, it also means that we are
leaving behind some others which have not performed well. These are the
notions, suppositions, unproven and unprovable theories, and such others
concerning the Indian phenomenon in general and the Dravidian phenomenon in
particular whether it is linguistic, cultural, religious, or any other aspect
of this people. One who leaves this baggage behind and goes with the right
tools will travel light and far toward truth and knowledge. The first key is
the realization of the existence and operation of this linguistic phenomenon
in Dravidian. Any lock or door needs to be opened just once. And this has
been done by the publication of the document concerning this phenomenon.

In the endeavor to explore this phenomenon, my experiance is that the
Dravidian Kannada and Tamil languages are primary tools, eventhough it has
been observed that other so-called minor Dravidian languages such as the Toda
and Tulu contain numerous ancient and valuable linguistic, cultural, and
religious elements, not to speak of, of course, the importance of the other
literary languages such as the Telugu and Malayalam; (note that the name of
this latter Dravidian language can be read in the reverse order).

But of all the Dravidian languages, Kanada (as it is almost always pronounced
in its daily speech) or Kannada (used in writing) signifies itself to be
considered not only beacuse it performs well, but also it has still retained
the same name by which the ancient Sumerians called themselves: kanada (See
 Oh Angry Sea (a-ab-ba  hu-luh-ha): The History of a Sumerian Congressional
Lament by Raphael Kutscher; edited by William W. Hallow  -editor- Jacob J.
Finkelstein, and William K. Simpson; Yale University Press; New Haven:1975;
p.160). The fact that the name of a people and that of their land goes by the
name of the language they predominantly speak is well known. For instance,
the French people who live in France speak French. The people who live in
Germany call themselves and their language German.

In their documents the ancient Sumerians also called themselves the Black
Heads (Samuel Noah Kramer; 1963;pp.285-86), and the Dravidian Todas, in their
songs, precisely call themselves: the black headed ones (DED. #1278(a), and
DED. #1494; these Todas need to be studied thoroughly, because not only most
of them look like the Greeks, but they dress like the ancient Greeks, not to
mention that they have many customs and traditions which are  strikingly
similar to those of the Greeks), and they live as neighbours of both the
Kannada speaking and the Tamil speaking Dravidians. The Todas call the land
of Kannada: Karno.t, which not surprisingly also denotes: ancient, of ancient
times (DED. #1284).

Most importantly, it is well known that Kannada means: black land, and black
language, and we all also know that a language which is used for magical
purposes is many times referred to as a black language. All this is important
in the context of  the ancient Sumerian language which even after its demise
as a popular speech in Mesopotamia, servived as the religious language of the
Semitic Akkadians who revered it as much as the ancient Sumerians did; (it is
clear to me that when the  Sumerologist Samuel Noah Kramer stated that there
was much interrelationship  between the Sumerians and the Semitic Akkadians,
he was only making an understatement; there was much more intimacy between
the two peoples than meets the eye). Some scholars have noted that Sumerian
hymns were being sung in Mesopotamian temples as late as the first century
B.C. or later. Sumerian was thus conceived as a language imbued with magic
and religious significans. In the Indian theater, there is much evidence that
 Dravidian Kannada, the black language, also performed in the same manner.
So, it is not surprising that numerous words, terms, names occurring in the
ancient Indian texts are easily recognizable in their inverted and
substituted forms in Kannada.

It is also significant that a striking number of ancient Indian scholars and
sages including Vyasa "arranger" of the Vedas, who appear in the Hindu
scriptures are reputed to have belonged to the so-called "an-Aryas" or they
were their descendants  on their mother or father's side, and as having dark
complexion. Knowing what we know about Dravidian and its phenomenon of
inversion and substitution today, it is not hard to gather that these
scholars and sages (rishis) may have had not a little orientation in
Dravidian language or languages and their phenomena. It is not surprising
that the name Vyasa is an inverted and substituted form of the Kannada word
save denoting: prepare, to be made ready (DED #2342; note that one of the
related Telugu word precisely denotes: to arrange - DED#2342). The origin of
the term rishi is noted as unceratin but it has been thought to have derived
from a word denoting: "flow" (Benjamin Walker; The Hindu World; 1968;
Vol.II;p.297). Here, note the Kannada word sOr, which denotes: flow as
coconut water (DED.2883), the inverted and substituted form of which is
rishi. Best regards.


V. Keerthi Kumar

<  http://www.mninter.net/~kumar/  >
email:  <  dkumar6248 at aol.com  >  

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