Crypto-graphy, crypto-phantasy, crypto-creativity

Jan E.M. Houben JHOUBEN at
Thu Sep 4 12:03:02 UTC 1997

On Wed, 27 Aug 1997 21:11:05 -0400 (EDT), DKumar6248 at
started a discussion on "Dravidian Cryptography" which has yielded stimulating 
results with regard to well-known names from Indian antiquity. 

In the words of D.Kumar: 
>>> Indology is going to be much more interesting. In
fact, I believe, it is never going to be the same again. One of the reasons
for this is that numerous words, terms, names, etc., which occur in the
ancient Indian texts, including the Vedas, are the result of the operation of
this phenomenon [viz. of Dravidian Cryptography]. To put it concisely, they 
have been encoded by the
employment of this linguistic technique of inversion and substitution.
<<end quote>>

My impression is that the results of these techniques of inversion and 
substitution  are of far greater heuristic value than those issuing from the 
laborous methods of etymological "Wortstudien". Moreover, since modern 
philosophy of science tells us that the researching subject should be taken 
into account in a full evaluation of any scientific method, it is important to 
note that these techniques can be expected to be of considerable therapeutic 
value for the researcher. 

Some lingering doubts remain, however, with regard to the stock of basic terms, 
the Dravidian lexemes, which according to some, as we all know, are all direct 
or indirect vikrutis of Vedic Sanskrut. Although the latter view is difficult 
to prove or disprove, it would seem reasonable to take guidance from the 
Sanskrut language itself and its infinite semantic potential (Shakti) if we 
deal with texts from the great Vedic tradition from Samhitaas to Mahaabhaarata 
and Puraanas. What is more, those who want to proceed in this direction, need 
not start with a difficult period of trial and error, since some great scholars 
have already shown the way: I think especially of N.V. Thadani's inspired 
translation of the Miimaansaa suutras with highly enlightening introduction 
(Mimansa: The Secret texts of the Sacred Books of the Hindus, Delhi, Bharati 
Research Institute, 1952). 

Some excerpts from Thadani's work: 
We can divide Krshna into K, r, sh, na, when its meaning would be: "(na) 
intellect associated with (sh) mind, (r) the senses of action, and (k) Nature 
or Prakrti." Krshna accordingly refers to intelligence in its most perfect 
conception as associated with the mind, action (or the senses of action) and 
the objects of nature. (p. cclxxiv, note). 
Vasishtha literally means Vasu-ishta (Va, su, ishtha) -- "(ishtha) the highest 
or the best (su) born of (va) Nature or Prakrti;" and so refers to the 
intellect, as the first or highest "born" of Nature. 
Viswamitra would mean "(mitra) intellect (viswa) in its universal, 
comprehensive form;" and this . . . is closely allied to the mind. 
Bhrgu -- Bh, r, g, u means "(u, g) the senses of knowledge and (r) the sense of 
action, associated with (bh) Nature." 

Since my initiation into Thadani's system is incomplete I have to refer all 
further queries to this book, at the same time hoping that the excerpts give an 
idea of the creative stimulus provided it, and that they suggest additional 
avenues of research for the methods propounded by D.Kumar. 

Jan Houben

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