Meluhha: Tree of Life

Hieroglyphs are sacred carvings incised, to convey rebus substantive messages in Meluhha.

Symbols associated with divinities and trees of life are Meluhha sacred carvings. Many carvings relate to specific varieties of plants, buds, and flowers which are associated with sacredness because they connote -- rebus -- metal artifacts of a Kole.l 'smithy/forge' which is, Kole.l 'temple'. Archaeological evidence from the Ancient Near East points to the practice of worship in temples of divinities associated with these hieroglyphs. Kabbalah of the Ancient Near East is a synonym of agama of Indian tradition with the roots found in Meluhha as a visible language. Both traditions venerate altars as models of temples. What lessons can be learned from the evidence to delineate the roots of the religious experiences of our ancestors? This inquiry primarily based on archaeologically attested artifacts is an incomplete religious inquiry. Kabbalah is a school of thought, a magnificent statement resulting from an intense inquiry into the nature of phenomena including living and non-living forms and cosmic order. One thought is apparent and central. There is some energy that permeates the universe and a name was given to this energy, calling it by various appellations including divine creation which can only be modeled on hieroglyphs. The hieroglyphs then become attributes of that divinity manifested in the cultural world order. When the king kneels in adoration in front of an altar which has as the center piece a mere staff or pole, how did he vocalize the phenomenon that the sculpture has created? Is the sculpture an attempt at representing thought resulting from the inquiry? Or is it just a limited manifestation of the sculptor's life experience? Or, is it a model of the ziggurat, the temple itself? Ziggurat as a temple is a leap in inquiry. It is a mere accumulation, a piling up of dhatu, earth forms containing minerals, and what is left of minerals, maybe ashes, after the processes in the crucible, smithy, and forge. Or, is it a memory of accumulated memories bequeathed by ancestors in a life continuum? The agama tradition in ancient India also has its roots in inquiry resulting in the representation of attributes in human and non-human forms in an architectural model of a temple. The story of the agama and the kabbalah has to be fully told to understand the boundaries of the sacred observed and practiced as a religious experience. What is the difference between hakira (philosophy) and darash (inquire, seek ) Is the darash traceable to the Indian traditions of dars'ana? How do Rabbinic meanings ( midrashic) explain the traditions that evolved over time, narrated in Tanakh? Is there a cosmic law? The sememe dars'an has its root dRs', 'to see'. Is seeing a mere visual experience or an experience of the conscious mind? The beholding could be a series of flashes or glimpses seen by the inquirer. The cognate wor darash thus becomes a series of events, related or unrelated. events of conscious thought of the devotee. A fantastic metaphor emerges in the Vis'warupa, a divine, wondrous manifestation holding many weapons, ornamented with celestial flowers and perfumes. Before such a form, the devotee kneels down in adoration, like Tukulti-Ninurta I (1243-1207 BCE), King of Assyria, or like Arjuna in front of Sri Krishna as narrated in the Mahabharata and the Gita. Is there any significance or meaning assignable, from a narrative, which refers to artifacts of gypsum, strong copper, and the Magilum boat of Meluhha fame, apart from Anzu who had stolen the tablet of destiny? It appears that Meluhhan artificer who created a writing system referred to strong copper by using the rebus metaphor of the sunflower, karaDa which also connoted 'strong copper' or hard alloy.

Author: S. Kalyanaraman
Publisher: Sarasvati Research Center
Published: 11/05/2013
Pages: 186
Binding Type: Paperback
Weight: 0.56lbs
Size: 9.00h x 6.00w x 0.40d
ISBN: 9780991104802

About the Author
Dr. S. Kalyanaraman is the Director, Sarasvati Research Center, President, Ramasetu Protection Movement in India, and BoD member of the World Association for Vedic Studies. His research interests relate to the rediscovery of Vedic Sarasvati River, the roots of Hindu civilization, the decoding of Indus Script, the National Water Grid, and the creation of the Indian Ocean Community. He has a Ph.D. in Public Administration from the University of the Philippines. He is a multi-lingual scholar versed in Tamil, Telugu, Kannada, Sanskrit, and Hindi. He was a senior financial and IT executive at Asian Development Bank, Manila, Philippines, and on Indian Railways. His 18 publications include: Indian Lexicon - a multilingual dictionary for over 25 Indian languages, Sarasvati in 15 volumes, Indian Alchemy - Soma in the Veda, Indus Script Cipher, Rastram, Indian Hieroglyphs, Harosheth Hagoyim, Indus writing in ancient Near East, Indian Ocean Community, A Theory for Wealth of Nations, Sagan Finds Sarasvati (A novel), Meluhha - A visible language. He is a recipient of many awards including the Vakankar Award (2000), the Shivananda Eminent Citizens' Award (2008), and Dr. Hedgewar Prajna Samman (2008). Website: http: //sites.google.com/site/kalyan97

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