Orissa Chief Minister endangers Sri Jagannath to gain muscles to retain his father’s illegal tomb

Subhas Chandra Pattanayak

Chief Minister Naveen Patnaik has endangered Sri Jagannath in his shrewd design to rope in the deity’s caste-supremacist servitors against the people who demand demolition of his father’s tomb erected illegally on the ground of Swargadwar crematorium.

He has announced creation of a model public school in Puri town exclusively for the children of servitors for free education that would be of the highest standard to equip them to compete with the best. This exclusivity, besides being detrimental to equal right of child for education in public school, will ruin the cult of Jagannath, specifically as the students therein shall be given Vedic education which would destroy Jagannath culture.

Jagannath is basically the deity of Bouddha Tantra.

When Bouddha concept of transformation of Buddha into Gagana (Omnipresence) after his demise did not properly click, to save Buddhism from Vedic chauvinists, Siddha Indrabhuti had prevailed upon tribal Buddhists of Orissa to convert the tribal deity ‘Jaganta – tha’ to Jagannath in consonance with the tribal matriarch tradition in order to stop the spread of caste and king factored anarchy (Subhas Chandra Pattanayak in Sri Jaya Devanka Baisi Pahacha [2005], Bharat Bharati, Cuttack, pp. 122-196).

The ancient political economy was based on process of creation. Male was projected as the factor of creation in Vedic system whereas in non-Vedic system female was the creator. Buddhism had grown on the non-Vedic system. Tribal life-style, matriarch in concept and conduct, was non-Vedic. So, it was natural for Indrabhuti to incorporate the tribal life-style in applied Buddhism that gave birth to Vajrayan. His sister Laxminkara had supplemented Vajrayan with glory to copulation as the medium of understanding life and generating life. This being practical, Buddhism was the religion of the masses of Orissa.

Buddha being Jagannath, female centricity evolved as the cult of Jagannath. Therefore, Sri Jagannath is worshiped as Kalika, attired as a female. (NILADROU SRI JAGANNATHA SAKHSAT DAKSHINA KALIKA). And, hence, in his system, Tantra is predominant. On the basis of fundamental difference between Vedic and Bouddha-Tantric views on creation, society was divided into two distinctly different segments: Vija Pradhan and Kshetra Pradhan. Puri is SriKshetra on this basis. Vedic chauvinists have constantly tried to demolish the Kshetra Pradanya of Puri.

Opponents of matriarch philosophy had used all their heinous tactics to convert Buddha Jagannath to Vishnu Jagannath in order only to impose Veda on the people of Orissa. The antagonists of Kshetra Pradhanya are practitioners of Brahminism. Brahminism is a political practice of inequality. Whosoever of the Brahmins oppose inequality oppose Brahminism.

Orissa’s history of culture is a history of people’s fight against Brahminism, as also a history of annihilation of Bouddha Siddhas by royal patrons of Brahminism.

As for example, 668 Siddhas of Chaurashi monastery on banks of Prachi were annihilated by ‘Keshari king’, probably Yajati Keshari, who had imported 10,000 Brahmins to non- Orissa to destroy the Buddhist society and monuments (Iswara Das in Chaitanya Bhagavat).

Another description in Ekamra Purana tells us of how goons called Pasupat Saiva were being rewarded with gold coins and properties when any Buddhist monk was beheaded by any of them.

Vedic chauvinists like Adi Sankaracharya were camping in Puri to extinguish the practice of Bouddha Tantra in Srimandira, which was the only obstacle to spread of their Vija Pradhan philosophy. Even Adi Sankara had managed to plant his own statue on the podium of Sri Jagannath to be worshipped along with the deity, so that victory of Vija Pradhanya over Kshetra Pradanya could be exhibited. But the people of Orissa fought a long battle even against their own emperor and ultimately removed the Sankaracharya statue from the Lord’s podium and threw it out to the street (Kedarnath Mohapatra, Khurudha Itihas, p.288), as a result of which, SriKshetra has retained its glory.

However, because of the royal support to the Vedic chauvinists, a compromise was arrived at that allowed Vedic system of worship along with Tantrik worship of Sri Jagannath, as is expressed in, “Amnayagamavedaya shuddha Buddhayate Namah”. Agents of Brahminism had been trying to remove every trace of Buddhism from the Jagannath system wherein the present Gajapati, the Shankaracharya of Puri, and the officers in charge of Srimandira who were invariably of Brahmin caste had been trying since long to thwart Srimandira into the fold of Vedic system. But they were facing conscious resentment and opposition. Their all out attempt to subject Sri Jagannath to dictates of Sankarachaya had failed, as was seen in the time of the last car festival.

But the Chief Minister has now posed a danger to the centuries old uniqueness of the Oriya culture and its object of pride epitomized in predominance of Tantra in the Jagannath system. His chief ministerial steps to promulgate only the Vedic education in the exclusive school for children of servitors’ families without any provision of study of Buddhist Tantra at par therewith, would eventually ruin the uniqueness of Lord Jagannath.

When, thus, he has put the cult of Jagannath in jeopardy, he has declared heavy financial aid in shape of scholarship to servitors’ children if any of them pursues techno education after free and scholarship supported education up to the qualifying stage.

The chief minister’s announcement is vitiated with motive. It is a design of bribing the servitors to cultivate their support to browbeat people who would take up soon the demolition of his father’s illegal tomb erected on the ground of Swargadwara.

Behind back of the Cabinet, on the table of review of preparedness for Nabakalebara, the CM’s sudden announcement of official investment of Rs. 60 lakhs as premium of insurance policies of as many as 8900 members of 1930 servitor families, whereby up to seven members of every family would be covered for Rs.2 lakhs each and provision of low cost houses and homestead land parcels speaks volumes of the mischief.

This makes it clear that, the chief minister has all on a sudden become very pro-active in support of the servitors, even though, thereby, the identity of Jagannath as deity of Buddhist Tantra is threatened.

He is acting thus, to our perception, only to cultivate the muscle support of the servitors to obstruct demolition of his father’s illegal tomb.

His followers’ reactions on possible demolition of the illegal tomb are noteworthy.

Even as his Rasputin Prasanna Patsani has threatened to annihilate whosoever dares to demolish the controversial tomb of Chief Minister’s father Biju Patnaik, a cabinet minister Damodar Raut has put his assertion on records that the Biju tomb can only be removed when the Swargadwar would be removed from the location.

These dangerous outbursts were in reaction to an order of a Puri Civil Court for demolition of the tomb of Biju Patnaik erected illegally on the most important public crematorium of Orissa.

While showing why the illegal tomb of Biju Patnaik must be demolished, the historic socio-cultural uniqueness of Swargadwara was discussed in these pages under the caption:

SWARGADWARA MUST FIRST BE FREED FROM BIJU PATNAIK’S POSTHUMOUS ENCROACHMENT

A click on it would also lead to a link to an earlier discussion on why Biju’s posthumous deification is undesirable.

In fact, when he died, he was in political trash into which the people of Orissa had thrown him.

It was, therefore, held as an affront to democracy as well as to political wisdom of the people who had finally ejected him from power, to have his tomb on the soil of the Swargadwara.

Now the concerned Court of Law has come out with the most appropriate judicial decision to free the Swargadwara from this illegal encroachment.

The Court has ordered for demolition of the illegal tomb within three months.

The right thinking people are eager to see the illegal tomb created for nefarious political purpose demolished.

The ruling party named after Biju would lose a great propaganda point if the tomb is demolished. Therefore, Naveen Patnaik is trying to cultivate a law and order situation under the cover of which the court order could be foiled. And, to create this situation, he may need the physical support of the Jagannath servitors. Hence this violation of norms of public school and vitiation thereof with Vedic education and exclusive arrangement of Insurance for servitors and provision of houses/homestead land parcels.

Orissa is clearly in a predicament.

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Naveen Patnaik to propitiate Jagannath before oath taking; but which Jagannath: the Secular or the Communal?

Subhas Chandra Pattanayak

On bagging fresh mandate, BJD chief Naveen Patnaik is scheduled to take oath as Chief Minister of Orissa for the forth term today. But before taking the oath of office, he is to visit Puri to propitiate Sri Jagannath.

Which Jagannath he is to propitiate is the question; because Jagannath is now not the one that belong to the Oriya orientation. He has become what originally he was not. He has now two aspects: secular and communal. People of Orissa have a right to know to which aspect their Chief Minister adhering.

Originally Sri Jagannath is Buddha, the supreme leader of ancient Oriyas, who, to save the democratic uniqueness of his motherland Tosala (modern Orissa), had rushed to Rajagrha (Magadh) – the heartland of Vedic imperialism – to obstruct the spread of autocracy by uniting the Vajiyan Tribes in the pattern of Orissa’s tribal democracies against empire building.

The Magadh emperor Bimbisar had stopped empire building on being convinced of the irrelevance thereof and had adopted Buddha as his friend, philosopher and guide.

The Vedic chauvinists had instigated his son Ajatasattu to take over Magadh by putting his father behind the bars, which he had done and through his Brahmin minister Bassakar, had tried to dissuade Buddha from obstructing empire building.

Buddha had rejected the request, as a result of which, Ajatasattu had failed to spread his empire beyond what Bimbisar had built.

When Vedic empire had thus to stop at Magadh, the people of Tosala were safe to pursue their democratic practice because of Buddha.

Hence to the inhabitants of his motherland Orissa Buddha became the most revered master and his tenets became their ism.

The entire Orissa became a land of Buddhist practice and his birthplace Kapilavastu (land of red soil – RANGAMATIA) in the Dhauli Guri region of Bhubaneswar became the fountainhead of Buddhism, which was the most insurmountable obstacle to spread of Vedic empire building.

To destroy this fountainhead, Asoka, the wicked emperor of Magadha, had attacked Orissa at Dhauligiri and having been brought to knees in the historic Kalinga War, where Orissa’s women warriors had even overwhelmed him, he had fled with life after adopting Buddhism as his creed. He, however, used this conversion to Buddhism to destroy Buddhism in the guise of spreading the philosophy, which history is yet to note. (Subhas Chandra Pattanayak, Sri jaya Devanka Baisi Pahacha, Bharata Bharati, Cuttack).

Like Gorbachev destroyed USSR by using Perestroika and Glasnost, Asoka destroyed the atheist uniqueness of Buddhism by making Buddhists accommodate interpolation of theism on their philosophy through the epithet “Devanam Piya” (beloved of the Gods) that Asoka used for himself while posing a great patron of Buddhism (Ibid).

However, Buddha’s support to matriarch democracies of Orissa had encouraged Oriya tribes to revere him as the embodiment of mother Nature and lifted him to the level of deity Jaganta that they were worshiping in a wooden log as a symbol of mother Nature. While doing so, to Jaganta (the wooden log shaped like a female torso representing reproductive qualities of nature) they had added drawings of a pair of ‘Thana’ (breasts) recognition of the mother’s ability to feed her child. Thus Jaganta had evolved as ‘Jaganta-tha’ (Ibid).

The great Buddhist leader of Orissa, Indrabhuti, who founded Bouddha Vajrayan, elevated this Jaganta-tha to Jagannatha, who, to him, was non but Buddha. After demise of Buddha, his followers were projecting him as omnipresent (Gaganopama) and Bouddha Shunyavad was trying to safeguard the Buddhist tenets. But, an object of direct worship was necessary to face the image worshipping design of Brahminism. Indrabhuti in that circumstances had tried to develop an idol of Buddha in a pattern most acceptable to majority of Orissa, the tribals. So, he amalgamated Buddhist tenets to the tribal deity Jaganta-tha and created Jagannath.

In delivering ‘Jnanasiddhi’ the canon to Vajrayan, he first propitiated Buddha as Jagannath in the verse noted below:

Pranipatya Jagannatham Sarvajina-vararchitam,
Sarva Buddhamayam siddhi-vyapinam gaganopamam,
Sarvadam-sarva satvoyahsarvajna varavararjinam,
Bhaktyaham sarva bhavena vaksye tat sadhanam param” (Two Vajrayan works, p.-31).

And since then, Jagannath has remained Buddha to Oriyas. In innumerable Oriya works of letters and scriptures, Jagannath is depicted as Buddha.

Vedic chauvinists have rushed to Puri and established various Maths to transform Jagannath from Buddha to Vishnu, a Hindu deity and Brahmins have promulgated caste apartheid in his abode with the help of their patron kings and post-independence administration. Yet, till date, his worship as well as preparation of Mahaprasad are based on Tantra. His most popular public rituals such as Snana Yatra, Ratha Yatra, Naba Kalebara et cetera are all tantric in charecter he himself is known as the God of Tantra (Bhairav) and Goddess of Tantra (Daksina Kalika).

So, Jagannath at present has two distinctly opposite identities. Originally as Buddha he is entirely secular and under hegemony of the Brahmins, he is totally communal.

Now when foul play of plutocracy has pushed politics into religious polarization, and communalism has replaced political ism as the issue in election, of which Naveen is an offshoot, it is pertinent for him to let people know as to which Jagannath – the the secular or communal – he is going to propitiate before taking the statutory oath of office as the State’s Chief Minister.

Kali Puja is indicative of Oriya’s Buddhist entity

Kali Puja is indicative of Oriya’s Buddhist entity.

New Light on Sri Jaya Dev’s Use of Ancient Oriya in His Lyrics

Subhas Chandra Pattanayak

I will present a person, who is trying to improve upon what I have said on Sri Jaya Dev’s language.

HE is an active participant in painting competitions and science exhibitions. He is a B.Tech degree holder in Electronics and Telecommunications; yet has mastered in Journalism and Mass Communication. And, has worked as a Copy Editor in Naxatra News and contributed to Odia Wikipedia. He is presently an Associated Editor in Institute of Odia Studies and Research. But, nowhere in these pursuits has he ever stopped. He simply cannot stop; because quest cannot stop at any point.

During around the last last two years, ever since he has read my work on Sri Jaya Dev – Sri Jaya Dev’nka Baisi Pahacha – we have, in each of our mind, met umpteen times with a few appointments for personal interaction sidetracked by situational exigencies.

And, when day before yesterday we met at my place in the afternoon, I have reason to curse the time, because it passed away so soon so deep into the densifying night, that, I had to bear with seeing him off as he was to start for Puri, where he resides.

Not always in life one meets a young person whose life is dedicated to knowledge. To my highest happiness, he is now after ancient Odia language, and therefore, he is studying Pali, ancient Oriya’s mother tongue, in which the greatest ever Oriya – Gurudev Buddha, whom we worship as Jagannatha – had given his sermons, giving birth to what we call Buddhism.

HE is Sambit Mohapatra, born 2nd December 1987, residing at Daitapara Sahi of Puri.

In my book I had shown how Sri Jaya Dev, whose lyrics are wrongfully forced into the edited format called ‘Gita Govinda’ with profuse purposeful interpolations, had sanskritized Oriya in depicting his emphasis on female factor of life’s advancement in terms with the tenets of Buddhist Sahajayana. Sambit moves a step forward and convinces me that, ancient Oriya, i.e. Pali is what Sri Jaya Dev had transformed into the language of his lyrics.

He has sent me a comparative chat that shows how the words used by Sri Jaya Dev in the Mangalacharan to his Astapadis were Pali, the ancient Oriya language.

You may please peruse it here and enjoy the pleasure.

Orissa Impact on Vidyapati

Neither spiritualism nor sex was at the crux of Vidyapati’s popular songs in Maithili. They were probably authored to carry forward the Buddhist sociological concepts advanced by Orissa’s revolutionary poet Sri Jay Dev against Vedic imperialism.

MAHODADHI MUST REPLACE BAY OF BENGAL IN ORISSA REGION

Subhas Chandra Pattanayak

Describing how Orissa had attacked and subdued the Muslim Bengal, Dr. K. R. Quanungo writes in ‘The History of Bengal, Muslim Period’ at pp.48-52, that, Tughral Tughan Khan was no doubt out-generalled by the king of Orissa who had drawn the enemy far away from their frontier and must have concealed more than one surprising party along the whole route of the enemy’s advance. A greater disaster had not till then befallen the muslims in any part of Hindustan. The Muslims, says Minhaj [the historian Minhaj-i-Siraj who had also joined the war that was, to him, a ‘holy war’], sustained the overthrow, and a great number of those holy warriors attained martyrdom.

Relying on Havel, who noted in ‘Indian Sclupture and Painting’ that the war horses and elephants sculptured at Konarka depict the “pride of victory and glory of triumphant warfare”, Dr. K. C. Panigrahi writes in ‘History of Orissa’ at pp.413-414 that King of Orissa, Langula Narasimha “began his campaigns against Muslim Bengal in 1243 A.D. His victory over the Muslims of Bengal and his acquisition of the southern districts of Western Bengal must have enormously raised his prestige in the eyes of the contemporary Hindu Rulers, and augmented his resources, which in all likelihood enabled him to undertake the construction of a stupendous structure like the temple of Konark, designed to exhibit his power, prestige, opulence, devotion and perhaps to commemorate his victory also”.

But despite this truth recorded by history, Bankim Chandra of Bengal had overreached over a Bengali claim over Konarka through throwing an article in a school textbook in Bengali that Narasingh Dev belonged to Bengal and the Sun temple was an epitome of Bengali architecture!

Bankim Chandra’s trick was just an instance of how taking advantage of the British rule in Bengal when Orissa had kept them at bay and was the last land to have been annexed by the British but the first land to have raised a revolution against them in the entire country of India, the Bengalis had tried to misappropriate every gem of Oriya culture to create for themselves a fabricated cultural heritage. Their false claims over Sri Jaya Dev, creator of Radha and author of Sahajiya love lyrics squeezed into the Geet Govind as well as on Chaurashi Siddhacharyas, authors of Charyagitis (Bauddha Gan o Doha) have been exposed in these pages, wherein their mens rea behind this cultural dishonesty has been discussed.

It has also been discussed in these pages that the sculptures of Konark, the love lyrics of Sri Jaya Dev and the Charyagitis of Chaurashi Siddhacharyas are intricately linked to and influenced by Orissa’s now extinct Mahodadhi Civilization.

The sea in Orissa region was famous as the Mahodadhi. But the Bengalis, under circumstances hinted to above, as in the aforesaid three instances, have succeeded in changing the name of Mahodadhi to Bay of Bengal.

This wrong done to history needs correction.

The Mahodadhi civilization of Orissa was so developed that in whole of India, it was only Orissa the people of which were the pioneers amongst Indians to establish their colonies and dominions in far away lands beyond Indian limits where geographical names akin to names of Orissa give ample evidences in this regard.

Dr. Nihar Ranjan Roy informs us in ‘Brahminical Gods in Burma’,

“The ancient name attributed to old Prome is Srikshetra, so often mentioned in the Mon records as Sikset or Srikset, and by the Chinese pilgrims as Si-li-cho-ta-lo; and Srikshetra is the holy land of Puri on the ancient Kalinga coast”.

“Likewise” he also informs, “the earliest colonization of the Malaya Peninsula and Java had probably been made from Kalinga, for the Hindus of the Peninsula and the islands were and are still known as Kling.”

“The two examples from Tholan, now housed in the Rangoon Museum”, he says, “are decidedly Indian in form and composition as also in execution, done no doubt locally by Indian artists or by artists trained under Indian masters. They seem to have very intimate artistic affinities with the most recent finds of Brahminical and Mahayanist divinities from Orissa by Rai Bahadur Ram Prasad Chanda, B.A., now housed in the Indian Museum.”

Melaka, one of the thirteen States of Malaysia, was founded 2 degrees north of the equator by the shore of the Straits between Singapore to its south and Kuala Lumpur to its north by an Oriya prince, probably Hamvira (known there as Hang Tuah), which as far back as the early 15th century, had become a metropolis with traders and merchants of very many nations from east and west having there their business negotiation centers. It was developed by its founder for this purpose and also as a common shelter for seafaring traders and the response was so worm that as many as 84 different languages were being spoken there at the height of its glory. Melaka is a typical Oriya word (as in MELAKA PADICHHI RAJA YOTAKA) and the place where the prince of Orissa, its founder, breathed his last and took his final rest is famous as Tanjung Keling. When people of the place mean Kalinga (Orissa) by Keling, Tanjung means to people of Orissa even today the moving throne of the king and it stands for the chair on which seated the Gajapati Maharaja of Puri visits the temple or chariots of Sri Jagannatha.

A letter received recently from Sri Ramroop Jugurnauth of Mauritius is very significant. He writes, “My ancestors came to Mauritius more than 150 years ago. I made searches for my roots and I came to know that my ancestor came from Orissa. I also have in my possession some handwritten documents in an ancient Indian language. An Indian friend of mine forwarded it to the BHU (Language Dept). There they confirmed it to be an ancient Oriya. I therefore consider myself a cut-off branch from Oriya culture”. He further writes, “My family name Jugurnauth is infact Jagganath and it itself suggests my Oriya origin”. The pictures below are pages of handwritten Oriya manuscripts preserved by his family for 150 years in Mauritius.

Be it Mauritius or Melaka, be it Singapore or Ceylon, it is Oriyas of India that had established their colonies and commercial empires because they alone had the best of ships and shipping activities.

Even the British have admitted it. Writing to W.B.Bayley, Secretary to Government in the Judicial Department, in his Report dated 3 May 1817, E. Watson, 4th Judge, Calcutta Court of Circuit has unambiguously told of the ships of Orissa that they “were by far the best that I ever saw in any part of India”.

Nowhere any of the British authorities has recognized so eloquently any marine activity of Bengal even though they had there their seat of power.

So, it was wrong on part of the British to have named the sea that was under shipping activities principally of the people of Orissa as Bay of Bengal.

This offense the British colonialists and their Bengali collaborators have committed against the people of Orissa by obliterating the ancient name of Mahodadhi and by replacing it with Bay of Bengal shall have to be changed in respect of Orissa region.

This should be the program of Oriyas on the occasion of celebration of the birthday of Madhubabu (Kulabruddha Madhusudan Das) today.

ASSEMBLY MUST ENSURE THAT NO-GOVERNANCE IS NOT TENABLE

Subhas Chandra Pattanayak

Orissa Legislative Assembly was shocked over a situation of no-governance in the State when Law Minister Biswabhusan Harichandan confessed in the House today that the report of the Judicial Commission of Enquiry held over death of six persons and maiming of many in the Temple of Sri Jagannath during Biju Patnaik’s chiefministersip on 26 November 1993 is missing.

Commenting on the present Chief Minister expressing eager intention to appoint a Judicial Commission of Enquiry on the killing of four persons and maiming of at least sixty in the same Temple on 04 November 06, we had noted:

Navin seems to have inherited this tactics from his father Biju Patnaik. When Biju was the Chief Minister and the State was drowned under misrule and chaos and in dire despondency the helpless people were madly seeking mercy of the God, a similar stampede had occurred in the same place of the temple of Jagannatha on November 26, 1993 killing as many as six persons on the spot and injuring hundreds. Biju had appointed a single-judge Judicial Commission of enquiry under Sri Bhubana Mohan Mohapatra to determine as to who was responsible for the mishap and to suggest remedies against future such possibilities. People of Orissa ousted Biju from office on 15 March 1995. Till then he had not taken any action on the Commission’s report nor had he ever bothered to take any action. His only intention in appointing the Judicial Commission of enquiry was to immediately divert public attention from his maladministration and then to burry the issue under his carpet sine die. No body has been notified as yet on what action has ever been taken on the findings of the said Commission, not even the State Assembly. Against this background, appointment of another Judicial Commission on the same sort of mishap on the same spot of the same Temple, when by coincidence, Biju’s son is in office, is a seer farce and nothing else.

Taking the clue, during discussion on an adjournment motion on the November 4 mishap, members wanted to know of the earlier Judicial Enquiry. The Minister admitted that the Report of the said Enquiry is missing in the Secretariat.

The House was shocked. Why the Report is missing? – asked they. This is indicative of no governance, alleged many. Who is responsible for this?-members wanted to know. The Speaker saved the moment from roaring turmoil by announcing an instruction that the minister must come with the report within a day. The Minister fidgeted. He begged for a week. The Speaker allowed the time and thus the issue got stashed for a week.

Was there anything in the Report that could have been embarrassing to the present CM, the killer mishap having happened during the time of Biju Patnaik, under whose cultivated aura only he is having his post? Was there anything that could have been disadvantageous to any body in the top echelon of power in the present regime had the Enquiry Report come to the gaze of the Assembly? Such questions shall go on hunting the minds of the people till the original Report is recovered and perused.

The original Report, if at all recovered, must be made available for public inspection as there is justification in suspecting that that might have been tampered with to do away with embarrassing findings, if any.

If the Government honors the orders of the Speaker and produces the Report after seven days, i.e. on 22 November 2006, it should be honest to say as to wherefrom the Report got recovered and who was keeping it off the records and why.

Every Commission of Enquiry is conducted with the funds placed by the Assembly at the disposal of the Government. Hence the Assembly has the right to know of its finding along with the action taken report (ATR). The Government must explain as to why has the Report as well as the corresponding ATR were not placed before the Assembly.

The Assembly has a research wing well equipped with computers and internet and a director of research with his staff. It would be better, rather proper for the Speaker to ask the research wing to find out if at any point of time any member of the House had raised any question or made any mention over that Commission of Enquiry. If any member was dutifully vigilant to have bothered about this, the resultant outcome thereof might have been in the records of the Assembly. So an intensive research must be made in the Assembly itself over the issue.

If the fellows who boast of being MLAs had never bothered to know of what happened to the Judicial Commission of Enquiry that took so heavy a toll of the State Exchequer and administrative energy, and if the present stars fail to enlighten people as to what exactly has happened to that Enquiry Report and exemplary action is not taken against the culprits who have suppressed it so far as well as against the culprits that had caused the casualties, it would be a fraud played on the people if these fellows are pampered with ever rising pay packages and pension.

The way the Government has treated the Assembly leads one to apprehend that the authority of the august House over the Executive is in jeopardy. Its time, the Assembly understands this. Its time the members understand that in order to justify the pay and perks they are getting from the exchequer they must ensure that the rampart of democracy is not taken for granted by the Council of Ministers and Bureaucracy. They must assure the people that no-governance is not tenable.