In a recent press conference on May 24, 2023, Home Minister Amit Shah announced the placing of the historical ‘Sengol’ near the speaker’s seat in the new parliament building. The ‘Sengol’ was presented to the first Prime Minister of independent Bharat on the occasion of her independence from the British in 1947. The ‘Sengol’ traces its roots to the ancient Bharatiya tradition of the Raja Danda (royal sceptre) that was held by the reigning ruler. This is not merely a symbol of power or representation of the ruling sovereign. It represents deeper concepts that are enmeshed with culture and society, specifically proper governance. Tamil literature abounds with references to the same.
A kol is merely a rod or stick in the Tamil language. But when it is prefixed with cen to form ‘Sengol’, it represents the following –
- a sceptre, a physical symbol of sovereignty;
- kingly justice,i.e. impartial administration of justice; and
- a red-hot rod.
While the first and the third of the aforementioned are physical objects, the second is a concept that requires a little elaboration.
The Tirukkural (390) says that ‘Sengol’ (justice) is one of the four qualities of a ruler, while the other three are the readiness to give bountifully, care, and grace. The Pingalanighantu states that the tranquillity of a state (Nattamaidi) is promoted by wealth, fertile land, an abundance of natural resources, ‘Sengol’, a ruler who doesn’t cause much suffering to the subjects, and the absence of deadly diseases. When the ruler fails in justice or rules unrighteously, it is represented by the ‘Sengol’ slanting to one side (Cenkolkodudal).
An entire Adhikara (chapter) (55) in the Tirukkural is dedicated to the topic of right justice (Sengonmai). Not showing favouritism, good governance for the prosperity of the kingdom, being the support of the Veda and dharma, love towards subjects, abundance of rain and agricultural produce of justly ruled kingdoms, good governance being the means to victory, justice protecting the ruler who protects justice, thoughtful passing of judgement, and the protection of subjects and punishment of criminals (sometimes with death) as the sole duty of a king are the topics covered in the said Adhikara.
These are clear references to the dharma of the ruler, i.e. Raja Dharma. We, humans, tend to like symbols and associate them with memories or abstract principles. The ‘Sengol’ is a physical symbol which represents both justice and duty, which are also equally expressed by the word dharma. This is why the ‘Sengol’ need not be seen merely as a Raja Danda but also as the Dharma Danda, the sceptre of dharma.
It is entirely possible that the intention behind the decision to place the Dharma Danda next to the speaker is to serve as a reminder of the concept of dharma to the speaker as well as the members of the Parliament. Being a clearly visible attractive solid gold object with strong cultural connections to the glorious past of the nation, it is almost impossible for anyone in attendance to miss seeing the Dharma Danda and thereby miss remembering the significance of the object.
Before the ‘Sengol’ was handed over to the first Prime Minister of independent Bharat, the Kolarupadhigam composed by saint Tirujnanasambandhar was sung. Tirujnanasambandhar composed this set of ten hymns (hence the word Padhigam) when Manikkavasagar was worried when Queen Mangayarkkarasi sought the help of Tirujnanasambandhar during unstable times in the Pandya kingdom. This composition summarises the concept from the Bhagavadgita (9.22) of surrender to the higher divine principle, which will protect us at all times.
At the end of the rendition of the last hymn, the Dharma Danda was presented to the new Prime Minister with such hope in mind. Let us hope that this hope remains fulfilled with the placement of the Dharma Danda in its new rightful place.
Contrary to the Dharmik and cultural values associated with the Dharma Danda, the Congress is busy playing politics around its shifting from Anand Bhawan (Prayagraj) to the new parliament of India. As mentioned above the Sengol is not only the symbol of transfer of power but also the symbol of Dharma.
The reckless statement by the Congress leader asking for proof around Sengol shows their detachment from our glorious past. Jairam Ramesh claimed that there is ‘no documented evidence’ confirming the Tamil artefact as a symbol of the transfer of power from the British to the first elected government of independent India.
He further claimed that the sceptre conceived of by a religious establishment in the Madras province and crafted in Madras City (now Chennai) was indeed presented to Nehru in August 1947.
His statement was, “NO documented evidence whatsoever of Mountbatten, Rajaji and Nehru describing this sceptre as a symbol of the transfer of British power…”
“All claims to this effect are simpl(y) – BOGUS. Wholly and completely manufactured in the minds of a few and dispersed into WhatsApp.” (check his Tweet here)
Notably, On August 14, 1947, the mutt Kumaraswamy Thambiran Swamigal, the mutt’s odhuvar (singer) Manikka Odhuvar and Nadaswaram player TN Rajarathinam Pillai who was also the Adheenam’s Nadaswaram player were specially flown to Delhi carrying the golden Sengol with them. The Sengol was sanctified with holy water and verses from Kolaru Padhigam of the Thirumurais (compilation of verses hailing the Hindu God Siva) were chanted. The meaning of the verses was, ‘It is our order that the follower of the lord, the King should rule, as in the heavens.
Pictures from the day are still available in the public domain, the Tamil labs have documented the ceremony, for the historical values attached to it. Decades later, the very own Congress is denying the values and history associated with the Dharma Danda.
