| ABLE PANCH / PANCHAYAT 25. Able Panch / Panchayat :
In ancient India there used to be a tradition which in remote villages still exists where if there is any dispute between parties they will call for Panchayat.
In Panchayat there is a head of village known as Sarpanch and along with him there are 4 more members making total of 5. These 5 people are known as Panch-Parmeshwar where Panch means five and Parmeshwar means god.
These 5 people sit infront of villagers and solves the dispute and whatever decision they make all the parties have to agree.
Here, the main question arises is that how this word panch came into existance and the tradition behind panchayat? for the answer again we have to back in Aryan roots to know about it.
The first dynasty of Panch-alas or "Able Panch" was early Phoenicians.
The 5 sons of King Uruash's or Haryashwa's / Sargon 1 formed "Panch" or first "Phoenician" dynasty. The First Phoenician Dynasty was known as "Panch(-ala)". The word Kuru-Panchal means Syro-Phoenician.
Since the Aryans were also in India words like Panch, Sarpanch and Panchayat came into existance along with Aryan traditions which still exists in Indian villages.
The information about the Able panch is in various books of Lieutenant Colonel Laurence Austine Waddell when we collect all the fragments of information and put it in a sequence we are able to clearly understand the history and how this word Able Panch came into existance.
Out of many books below I am giving the names of only those books which I have taken as a reference to connect Able Panch with Panch, Sarpanch and Panchayat and I have given numbering to fragments of information.
Able Panch :
According to Lieutenant Colonel Laurence Austine Waddell :
The Indo-Sumerian Seals Deciphered (1925) :
1.
The owners of several of these Sumerian seals, I soon observed,
bore the names of famous Vedic Aryan seers and princes with whom
I had become familiar in the Vedic hymns of the Brahmans, and some
of whom were specified therein as living on the banks of the Indus.
Most of the others, for fortunately all the seals are engraved with
their owners' names with one exception, are identified with other
Vedic and Epic Aryan heroes who are disclosed as governors of a
colony of seafaring Sumerian or Phoenician merchants and exploiters
of the mineral wealth of the Indus Valley, and through the Ravi
tributary of the latter the gold-fields of Tibet from about 3100
B.C.
The
seals are in fact the official signets and grave-amulets of the
administrators with their family priests of a Mesopotamian colony
in the distant Indus Valley whose very existence had been hitherto
unsuspected by Assyriologists.
(The first dynasty of Panch-alas or "Able Panch" was early Phoenicians.)
Moreover, they use on their grave amulet seals the same Sumerian sacred numeral script or "cup-mark" script, and couched in substantially the same formulas to the Sun-god as I have shown in my former work, were used by the Early Sumerians, Phoenicians, Amorites and Trojans, and by the Early Britons on their "cupmarked" tombs in Ancient Britain, and thus confirming my reading of this cup-mark script on the British monuments, and the Phoenician origin of the Britons.
At the same time it is made clear that these early Aryan Sumero-Phoenicians who established and kept this colony on the Indus for about eight centuries, did not form a part of that great Aryan immigration which is now generally called "The Aryan Invasion of India." This latter event, with its permanent occupation and systematic civilization of the heart of India, the Ganges Valley or Hindustan, I find from a mass of new evidence, took place no earlier than the beginning of the seventh century B.C., and not by sea, but overland from Asia Minor and Syria-Phoenicia, through Persia and across the Lower Indus, by a remnant of the Hittite army and Aryan Syrio-Phoenician people seeking new settlements after their calamitous defeat by the Assyrian Sargon II at Carchemish in 718 B.C.
2. First "Panch(-ala)" or Phoenician Dynasty in Mesopotamia about 3100 - 2950 B.C.
The Makers of Civilization in Race and History :
3. The famous five sons of the Emperor Uruash identical in Sumerian records and Indian lists in Names, Titles and Achievements :
No more striking and absolute proof of the identity of the Sumerian emperor Uruash with the Aryan emperor Haryashwa is possible than that now demonstrated not only of the identity of himself and his dynasty, but also of his five famous sons in their names, titles, relative order and achievements in Sumerian and Aryan.
The names and representations of King Uruash himself along with his five famous sons are preserved in his well known inscribed votive plaques (see Plate VII A and Fig. 20).
FIG.
20 : King Uruash (Haryashwa of Indian Lists). Sumerian
Emperor of Mesopotamia and priest-king with his five famous sons.
From contemporary votive plaque of limestone at Lagash City and
see photograph in PI. VII A. (After Heuzey Dec, pl. 2 bis.)
These plaques carved somewhat roughly in limestone and pierced by a hole, presumably for attachment to the wall or pillar of a temple, represent him with his five sons in two different scenes, and each individual bears his or her own name written across their body or skirt. In the upper scene he is depicted as a priest-king with shaven head and face, garbed in the woollen embroidered flounced kilt of royalty of that period in the sun-baked tropical plains of Mesopotamia, and building or rebuilding a temple to the Sumerian patron saint of his sea-port capital of Lagash, namely the canonized second Sumerian King Nimirrud,' who we shall find is the Sumerian historical original of "Nimrod" of city building fame in Chaldea, Shinar or Mesopotamia.
And in the lower register he as priest-king is celebrating with his sons a Fire-cult ritual in a hermitage on Mount Mal. This latter scene illustrates the extreme antiqnity of the practice, so often referred to in the Indian epics, of ancient Aryan kings retiring for ascetic contemplation into hermitages. And in many of the sculptures of this and the later Sumerian period the priest-king or priest is figured shaven and with the right shoulder bare as in the well known representatives of the India Buddha.
The special importance of these inscribed double scenes on the same monument, for our present purpose, is that the top scene gives the ordinary personal name of each of his sons, whilst the lower scene gives their titles. And significantly in the upper scene the sons of the king are enumerated by name in the identical order in which they are enumerated in the Indian Chronicles, with the exception that the third son who was presumably an adept priest by profession is placed behind him holding up some object.
The identity in the names and order of the sons in the upper scenes from left to right of the king with those preserved in the Indian Chronicles is displayed in the following table. The eldest son A-Madgal holding the vase occupies the position nearest the king and behind his sister and his brother behind him with folded hands in adoration. Their names are written across their skirts, whilst their father's, the king's, name is written in front of his mouth; and the authorities for my readings of the signs of the words when differing from previous readings are cited from the standard Sumerian lexicons under each name.
Identity of Names of Uruash's five sons on upper register in Sumerian & Indo-Aryan :
It is thus seen that the names of King Uruash's five sons are identical in Sumerian and Indo-Aryan and similarly their order is identical, the third son being placed alongside his father owing to his position presumably of domestic priest-his smaller size is owing to the exigencies of space under the inscriptions. Moreover it is specially noteworthy that the crown-prince Madgal (or "The son Madgal" i.e. A-Madgal) the Mudgala of the Sanskrit, who in the Sumerian picture holds the Jar, actually bears in the solar version oj the Indian King-Lists the title of "Leader of the Jar" (Ni-kumbha), see Appendix I. No. 16.
The five sons titles in lower register :
In the lower scene in the hermitage on Mount Mal, as it is called in the inscription, his five sons are mostly labelled with their titles instead of their personal names. All five are his sons although only the first three on the left-hand side are actually called there "son," a word which is omitted in the other two presumably from want of space.
(1.
The prefixed A = "The son" or to The," title of the
Crown-prince, see WISD. 32; and WSAD. I.
5. The third sign is not kur, but the plough sign ar (B. 261, Br.
5776).
Their Sumerian titles are compared in the table below with their lunar titles in the Indian lists shown on the right hand side of the table. Some of these titles agree substantially in form in the Sumerian and Indian, as for example the last two; whilst the others generally agree in their meaning, the Indian scribes having translated the names into the Indo-Aryan vernacular of their period.
Identity if titles of the five sons of lower register in sumerian & Aryan :
The first son, next the king's front, is clearly again the crown-prince Madgal, for he bears therein the latter name, with in addition the prefixed title of Lakh or "Shepherd" and the affixed title of Gut or "Goth" or "Warrior" the last sign being pictured by the head of an ox as described later on. And significantly his Indian equivalent title of Rukmeshu means "The Shining Arrow," and we shall find that in a later Sumerian text he bears also the title of "Shepherd," and so also in his Indus seals (PI. IX).
Similarly with the other sons, the second bearing the title of "sea-lord" is seen to be the second son of the upper scene, and the third and fourth are in the same order as in the upper scene. The fifth son, behind his father, is clearly as in the upper scene, the third born son of the Indian lists of names, as his priest-name Prithu is dialectic for the Brihad in the upper list, and his title Rukma or "The Shining Disc" is in keeping with the mace-like object which he holds in the lower Sumerian picture, and in agreement with his Sumerian title of "Duke of the Troops."
The
achievements of the sons also, as well as their relative positions
and titles are in agreement with the Indian Chronicles.
Thus the identities of the Five Sons of King Uruash are found to be alike in names, titles and order of birth and position, in agreement in the Sumerian records and in the Indian Chronicles. This striking agreement again proves the identity of the Sumerians with the Aryans in personality and in race. It also again illustrates the scrupulous care taken by the Indian scribes in copying the official lists of the names of the historical ancient Aryan kings down through the ages to the present day. And it again attests the authenticity and historicity of the Indian King-Lists and Chronicles as an independent source of Sumerian or Early Aryan history.
4. Uruash's or Haryashwa's "Panch" or first "Phoenician" dynasty of sea-emperors C. 3100 B.C. to 2950 B.C.
The
end of Uruash's Dynasty with the seventh king, Kiaga, in the second
version of those Old Sumerian Lists misplaced by the Isin priests
is in agreement with the Indian Lists in several of the lunar versions
which end the Panch Dynasty there. Similarly the continuation of
the dynasty in the first Isin version with two more kings (see col.
1) is also paralleled in other lunar versions of the Indian Lists
which carry it on for two generations further and add a tenth (Jantu).
and continue it on to include the next four kings of the solar list
as being of the Panch Dynasty as well. |
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sign, as in the Indus Valley seals of this period, see WISD. 31,
40. The second sign. the hand-sign with the value ID 15 also clear.
The next sign has the value I (Br. 5307) and the following signs
ish and shu (B. 311 and 7065) are distinct.