Science Channel on Ram Setu as man-made structure concurs with Historical Rama.

 A video released by Science Channel on Ram Setu shows scientists saying that the submerged structure linking India and Srilanka is man-made. It consists of series or rocks and boulders sitting on a stretch of sand bed.

https://twitter.com/ScienceChannel/status/940259901166600194

The significant information from this video pertains to the dates of the structures. It says that the boulders and rocks found on top of the sand dunes are 7000 years old while the sand dunes are only 4000 years old! The time period of 7000 years BP is the approximate period of Rama at whose behest this structure was built. But the sand dunes that support them being dated at 4000 years BP puts it at post-Krishna period. This could be possible only if the structure was re-built using the same old boulders when the sea level arose.

Boulders of the Ram Setu seen under water.

According to the geologist Dr Badrinarayanan, two dates of rise in sea level was found in this part of the sea, one,  between 7,300 to 5,800 years BP and another between  5,400 to 4,000 years BP. As per the video the bounders correspond to the former date while the sand bed underneath them corresponds to the second and last date of sea level increase. But Dr Badrinarayana finds the occurrence of two sets of corals corresponding to these two levels.

This raises the possibility that the original layer was much below the current one which corresponded to 7000 years BP. For a brief period of 400 years between 5800 – 5400 years BP the sea level came down, exposing the Setu Bridge above the sea level. But once again the sea level rose submerging the structure after 5400 years BP. That was when a fresh attempt could have been made to re-construct the bridge – which was done by raising the height by laying a sand bed and re-laying the same boulders and rocks on top of it. The sacredness of the structure and connection with Rama could have made the re-builders to have retained the same boulders and also re-lay in the same way done originally by the vanaras. Research is needed to ascertain these ideas, but the fact is that research is woefully nil in India in the case of Ram Setu.

What is seen in the picture below as white objects (pic taken from the video released by Science Channel) are in fact the visible regions of the Setu above water – the corresponding regions in Google map is shown below this picture.

Till the 14^th  century the structure was well above the water level. In the next 6 centuries no attempt was made to restore the bridge perhaps due to changing or deteriorating political scenes in the ensuing period. Today, in these times of stable nationhood, we must have by now started rebuilding the structure using the same boulders after the lifting up the foundation.

The formation of stable nation with the arrival of Independence did nothing to secure the site back to its glory. In the previous UPA government, the focus was denying the Ram Setu as man-made and historical. It is unfortunate the same trend is continuing even now. Nothing much had happened in India in terms of research in this site. It needs a foreign channel to tell the world that Ram Setu is manmade while it is precisely the same we have known for ages. So what are we going to do now – the Government, the research agencies of India and the people?

In the case of people, I wish to clarify two objections or doubts that we often hear on this subject.  They are given below.

(1) The time period of Ramayana: Rama belonged to Treta Yuga and the general opinion among the people is that Treta Yuga occurred 17 lakh (1.7 Million) years ago. There also exists a claim by NASA that Setu is 1.75 million years old. However there is no confirmation by NASA that it is man-made. There are many Indians who ascribe to this view as a proof of Rama’s times at 17 lakh years before present.

This is not logical as 17 lakh years ago was the time period when man was just beginning to walk upright. The geological conditions of that period also could not be the same as it is now. In this back-drop it is self-defeating to claim historicity of Rama linked to such an early period.  

This issue can be approached from two angles (1) the veracity of NASA image and (2) understanding the true purport of the time period of Rama.

Taking up the first, the NASA image is true as there exists a natural shoal between India and Srilanka. This shoal is actually formed by underwater volcanic material. This has been confirmed in the studies by geologists. From the events of Ramayana we know that a hill called Mainaka existed exactly in the region of the shoal which grew up above the water when Hanuman crossed the sea. Such growth can be linked to a volcanic activity or magma bubbling up.

Earlier to Rama’s times, the sons of Sagara (Rama’s ancestor) were reduced to ashes while digging at this region. (read my article here). Such a description invariably supports the eruption of magma or heat that led to a calamity to them digging up the shoal here. Studies in this region do support such eventualities as heat flow signatures were found supported by hot water springs while drilling. Thus there can no two opinions on the presence of a natural bed formed of the material of the mantle in this region for ages. What NASA had noted in the satellite picture was the exact region of sea bed where magma got piled up (like a suture) Dating of the bed might give us clues on when such eruptions or volcanism first started.

This confirms an opinion that the island of Lanka was an extension of India and not one that got separated by geological activity as held by some. The very name “Ilangai” (Lanka) in Tamil refers to a raised bund in the midst of water or surrounded by water.  Srirangam is an Ilangai by this definition. The ‘Maavilangai’ mentioned in one of Tamil Sangam texts refers not to Lanka as some people think, but to a raised land in the course of a river.

(Bingala Nikantu, Ch 4:104)

The natural bund between India and Srilanka served as an extension of habitation in this part for thousands of years. There is even proof of growth of wild rice since Ice Age in this part, signalling presence of habitation here.

(Fuller et al: 2010)

In the above picture, the connecting region between India and Srilanka is marked with ‘P’. It refers to growth of wild rice since 20,000 years before present. This can be taken as a proof of habitation in this part of India at that date. One can see that the linkage between the two countries was very wide. In the picture below one can see the light shaded regions around India and Srilanka (yellow-line border done by me). The land was extended till then when the sea level was low. As per the above figure, there is evidence of growth of wild rice in this extended region.

With such a naturally present land connection for a wider extent, Srilanka of those times existed as an extension of India much like the Kathiawar peninsula.

So there never existed a need to build a bridge in this part. Such a need could arise only when sea water completely inundated this connecting land. The inundation maps produced by Graham Hancock throw better hints on this issue.  A comparison of them for different time periods is given below to pin point the date when the need arose to link the two countries by human efforts. The availability of maps start from 21,300 years BP.

Until 8900 BP, the land connection was there naturally, helping in the movement of people. But things changed after this period as sea level rose above the connecting land by 7700 BP. The below-maps show this.

By 7700 BP sea water passed through the connecting land. By 6900 BP the connecting land was completely under sea water.

So any construction of a bridge could have happened only around 7000 BP. The naturally occurring base is already there. What people had to do was to raise structures on the base for a few meters. This was what Rama’s Vanara sena had done!

This date tallies with the date of boulders (7000 years) mentioned in the Video released by Science Channel.

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Read also :- 

:- Did Rama rule for 11000 years?
:- Vanaras were human beings in disguise to escape from Parashurama

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(2) Ramayana is a myth?: There is a group including those from the West claiming that Rama is a myth perpetuated to promote divinity. This arises from a notion that Gods are not born on earth. This notion helps in linking super natural feats with Gods.

The fact is that there is nothing super natural about Gods of Hinduism. There is One God, the All-pervading Brahman and every other God is a manifestation of this Brahman in its different stages of existence. Even man (individual atman) is no lowly creature as he can become God – the all-pervading Brahman. It is only because of Karma binding him, man is born a man (or an animal or a plant). And when he crosses over Karma he is one with Brahman or identical with Brahman. This is what the texts say.

But the easiest way to understand how a man can become a God, the reply by Kalanos to Alexander is an eye-opener. For a question by Alexander on

“How may a man become a god?”

Kalanos replied

“by doing that which is almost impossible for a man to do”.

(Source: works of Plutarch, the Greek historian and biographer of Alexander the Great - here)

When a person does things that no other man can do or which are beyond normal human limits, then such a person comes to be regarded as a God. There comes a discussion on this topic in the Tamil text Silappadhikaram.

From Silappadhikaram

Two women of this story (a real one) showed extraordinary nature. One was Kannagi who despite undergoing terrible times with her husband going after another woman and then coming back to her empty handed, lost him once for all, for the sake of her anklet which the king mistook as stolen from his queen. With all the sense of loss in her heart, Kannagi nevertheless went to the court of the king to establish that her husband did not steal. The king died on the spot on coming to know of his mistake. The strange part of the story is that his queen also died on the spot immediately after him, being unable to bear the loss of her husband.

On coming to know of these developments, the Chera king asked his wife who among the two – the queen and Kannagi – was greater. The Cheran queen preferred Kannagi over the other on the basis that Kannagi put up with the suffering at the wake of the death of her husband to prove the world that he was innocent. So she was fit enough to be celebrated in human world whereas the other, the queen would be celebrated in the other world (heavens). This resulted in consecrating Kannagi as a deity in a temple.

This narration is in tune with what Kalanos said on doing the impossible. There had never been another Kannagi in history!

In the same way Rama, a man born in this world did some extraordinary feats and exhibited extraordinary character that he came to be regarded as a God.

From Ramayana

Rama never considered himself as a God.

He expressed, “I am a human being” (‘Atmaanam maanusham manye Ramam Dasharathatmajam’ -VR 6-117-11)

But Brahma replied, “For destruction of Ravana you entered human body here, on this earth (“Vadaartham Raavanasyeh pravishto maanusheem tanum” – VR 6-117-28).

So it is found within Ramayana that God reincarnates as a human being. Rama was such an incarnation.

As a human being, how do we recognise him as a God?

By the impossible feats that no other man can do.

What was that impossible feat?

This is expressed in Valmiki Ramayana itself through the words of Madodari, Ravana’s wife. On seeing Ravana fallen dead, Madodari wailed that she knew Rama was not an ordinary mortal and therefore should not have been taken to task. Two things she mentioned as proof of this. One was the building of Setu! (The other was vanquishing demons at Janasthana)

 “The day when the terrific monkeys built a bridge on the great ocean, that day itself I believed that Rama was not an ordinary mortal." (VR 6-11- 11)

Ravana was feeling secure sitting at Lanka as it was cut off from the mainland by the sea. Individuals might cross the sea in boats; but to cross the sea with a huge army to defeat him was impossible, Ravana thought.

The impossible feat of laying down a road or a bridge across the sea was unthinkable for any man. That is where Rama scored as super human – a God.

There are other attributes that made him God – all those are impossible for ordinary mortals. Explaining them here is out of context for this article.

What we need to know is that divinity in Hinduism does not make god unreal and unborn.

Rama was very much real as he lived and walked in this country. By the same reasoning of impossible accomplishments, Skanda, who lived in flesh and blood, came to be regarded as a God. He was perhaps the first man identified as a God in the Vedic civilization of the current era of Vaivasvata Manu. In his mantra for establishing Indra dhvaja, Manu invokes Skanda’s name.

By the same reasoning, Vamana, Parasurama, Balarama and Krishna were regarded as Gods. So there is no basis to say that Rama was only a mythical character. Ram Setu is one of the evidences of his time period.

Sample case of nature of debates in ancient India - Ashtavakra vs Vandin.

King Janaka of Mithila had hosted the best brains of the day whose words of wisdom have been immortalised in Upanishads and Epics. One among them was Ashtavakra who as a 12 year old lad won over a seasoned debater called Vandin in Janaka’s court. Vandin was notorious for having got the losers in the debate killed by drowning. Ashtavakra’s father, Kahoda was one such loser who was drowned to death. It happened just before Ashtavakra was born. Ashtavakra grew up without knowing what happened to his father. But when he came to know, he could not remain quiet. He was just 12 years then but decided to avenge the death of his father, in the same way that Vandin did. So he reached Janaka’s court accompanied with his uncle, another famous sage, Swetaketu, who was of his same age then.

(19th-century painting of Aṣṭāvakra 

who was born with physical handicap and 

grows up into a celebrated sage of Vedic culture) 

The first argument was with the gate keeper who stopped them for the reason that lads were not old enough to debate with Vandin. This argument is around who is old or what makes one old.

Gate keeper: Only old people are eligible to enter the court (and into argument with Vandin)

Ashtavakra: Who is old? What makes one old?

Old are those who

·       observe sacred vows,

·       are in possession of energy proceeding from the Vedic lore,

·       served the superiors,

·       subdued their passions, and

·       have also won proficiency in knowledge. 

(Ashtavakra fulfilled all these criteria, so old enough)

It is said that even boys are not to be slighted, for a fire, small though it be, burns on being touched.

Gate keeper: Well, I still consider you as a boy. If you are old enough, you must be able to recite the verse demonstrating the existence of the Supreme Being, and adored by the divine sages, and which, although composed of one letter, is yet multifarious.

Ashtavakra: ‘True growth cannot be inferred from the mere development of the body, as the growth of the knots of the Salmali tree cannot signify its age. That tree is called full-grown which although slender and short, beareth fruits. But that which doth not bear fruits, is not considered as grown'

Gate keeper: Boys receive instruction from the old and they also in time grow old. Knowledge certainly is not attainable in a short time. (indirectly hinting that his knowledge was not in-depth but only a case of repeating what he had heard)

Ashtavakra:  ‘One is not old because his head is gray. But the gods regard him as old who, although a child in years, is yet possessed of knowledge’. One’s merit does not depend on his age or gray hair or wealth or friends.

***********

After this Ashtavakra was allowed to meet King Janaka to whom he expressed his wish to trounce Vandin in an argument. Looking at his age, King Janaka wanted to test his knowledge. Some of what they spoke is difficult to understand, and I have given my interpretation along with, in blue colour fonts and in brackets.

Janaka: ‘He alone is a truly learned man who understandeth the significance of the thing that hath thirty divisions, twelve parts twenty four joints, and three hundred and sixty spokes'

(Seems to refer to the scale of Time at macro level, i.e., for a year when the earth completes one revolution. A month of 30 days, 12 months and 24 pakshas (phases of moon) and 360 days in a year. Similar ideas are found in Rig Veda 1.164)

Ashtavakra: ‘May that ever-moving wheel that hath twenty four joints, six naves, twelve peripheries, and sixty spokes protect thee'

(Seems to refer to the scale of Time at micro level, i.e., for a day. The wheel of Time (earth’s rotation) completes one round in a day wherein 24 minutes make one ghati / Nazhigai, 6 ghati make 1 Jaamam, the wheel passes through 12 lagnas and 60 ghatis)

Janaka: ‘Who amongst the gods beareth those two which go together like two mares yoked to a car, and sweep like a hawk, and to what also do they give birth' 

Ashtavakra:  ‘May God, O king, forfend the presence of these two in thy house; aye, even in the house of thine enemies. He who appeareth, having for his charioteer the wind begetteth them, and they also produce him'

(The answer is ‘Wind’ (vayu). The two mares must be Indra (rain) and Agni (fire), as is known from an answer later in the debate with Vandin. The wind bears the two mares, rain and fire, sweeps like a hawk and is a life giver.)

Janaka: ‘What is that doth not close its eyes even while sleeping; what is it that doth not move, even when born; what is it that hath no heart; and what doth increase even in its own speed'

Ashtavakra: ‘It is a fish that doth not close its eye-lids, while sleeping; and it is an a egg that doth not move when produced; it is stone that hath no heart; and it is a river that increase in its own speed'

The king was pleased with these answers and permitted him to debate with Vandin.

**************

The debate with Vandin is interesting as it involves numbers in increasing order. Each of them must compose a verse having relevant ones for a number. When one begins with a number, the other must continue with the succeeding number. It seems that a minimum of 4 ideas have to be given by each debater in a verse- form to continue the debate. It also appears that the debater challenging Vandin would not have any clue on how the debate would be like. Vandin decides how to test the challenger and begins the debate with a verse on number 1.

This particular debate with Ashtavakra, though looks simple at the outset, cannot be continued unless one is widely read. In the end Vandin himself falls into the trap he laid for Ashtavakra as he could not produce 4 ideas relevant to number 13. Ashtavakra completes the verse with ease and wins the debate.

Vandin: One – only one fire blazeth forth in various shapes; only one sun illumineth this whole world; only one hero, Indra, the lord of celestials, destroyeth enemies; and only one Yama is the sole lord of the Pitris

Ashtavakra: Two -  The two friends, Indra and Agni, ever move together; the two celestial sages are Narada and Parvata; twins are the Aswinikumaras; two is the number of the wheels of a car; and it is as a couple that husband and wife live together, as ordained by the deity.

Vandin: Three - Three kinds of born beings are produced by acts; the three Vedas together perform the sacrifice, Vajapeya; at three different times, the Adhwaryus commence sacrificial rites; three is the number of words: and three also are the divine lights.

Ashtavakra: Four - Four are the Asramas of the Brahmanas; the four orders perform sacrifices; four are the cardinal points; four is the number of letters; and four also, as is ever known, are the legs of a cow.

Vandin: Five - Five is the number of fires; five are the feet of the metre called Punki; five are the sacrifices; five locks, it is said in the Vedas, are on the heads of the Apsaras; and five sacred rivers are known in the world 

Ashtavakra: Six -  Six cows, it is asserted by some, and paid as a gratuity on the occasion of establishing the sacred fire; six are the seasons belonging to the wheel of time; six is the number of the senses; six stars constitute the constellation Kirtika; and six, it is found in all the Vedas, is the number of the Sadyaska sacrifice 

Vandin: Seven -  Seven is the number of the domesticated animals; seven are the wild animals; seven metres are used in completing a sacrifice; seven are the Rishis, seven forms of paying homage are extant in the world; and seven, it is known, are the strings of the Vina 

Ashtavakra: Eight -  Eight are the bags containing a hundred fold; eight is the number of the legs of the Sarabha, which preyeth upon lions; eight Vasus, as we hear, are amongst the celestials; and eight are the angles of yupa stake, in all sacrificial rites

Vandin: Nine -  Nine is the number of the mantras used in kindling the fire in sacrifices to the Pitris; nine are the appointed functions in the processes of creation; nine letters compose the foot of the metre, Vrihati; and nine also is ever the number of the figures in calculation

Ashtavakra: Ten - Ten is said to be the number of cardinal points, entering into the cognition of men in this world; ten times hundred make up a thousand; ten is the number of months, during which women bear; and ten are the teachers of true knowledge, and ten, the haters thereof, and ten again are those capable of learning it.

Vandin: Eleven -  Eleven are the objects enjoyable by beings; eleven is the number of the yupas; eleven are the changes of the natural state pertaining to those having life; and eleven are the Rudras among the gods in heaven.

Ashtavakra: Twelve - Twelve months compose the year; twelve letters go to the composition of a foot of the metre called Jagati; twelve are the minor sacrifices; and twelve, according to the learned, is the number of the Adityas.

Vandin: Thirteen - The thirteenth lunar day is considered the most auspicious; thirteen islands exist on earth....... (pause)

Ashtavakra: (continues)  Thirteen sacrifices are presided over by Kesi; and thirteen are devoured by Atichhandas, the longer metres of the Veda. 

{Source:  Mahabharata -3: 132-133}

From Sibi to Siberia!

This article brings to the fore some features outside India associated with the word / name Sibi.  The article can be better understood after reading the previous two,

Swat in Afghanistan – the region of Rama’s ancestors! and

What is common between Ukrainians and Cholas of South India?

King Śibi, a descendant of Yayati’s son Anu left an indelible mark in later Indian history – in Buddhism and in the Indus valley that was predominantly occupied by his off-springs. The influence of his authority spread to north of Afghanistan too, by two of his sons, Kaikaya and Madra who occupied the territories in the northern regions that encompass what is today known as BMAC. Though much of it is yet to researched, one can notice an amazing connection to a farther northern region, i.e., Siberia!

The etymology of the name Siberia is still debated, but there is unanimity in the opinion that it was originally connected with a name ‘Sibir’ or ‘Śibir’. There are written records since the 13^th century by travellers of Chinese and Arab origin referring to a location called Sibir. This name was ancient but without a convincing etymology. Those who can say something about it – i.e., the indigenous people of Sibir – are very less in number today, as most of them have been eliminated centuries ago. From what little is known, they were pagan worshipers and shamanists.  It is from Sibir, the entire region came to be called as Siberia. Sibir certainly raises our curiosity for its phonetic similarity with Sibi, the king of ancient India, who lived before Rama.

When we start looking for clues for possible links with Indian Sibi, the foremost one is found in its very location.  Sibir is the region located at the confluence of two rivers – a sangama - that is sacred in Vedic culture.  The two rivers are River Irtysh and its tributary Tobol.

In Vedic culture, numbers 3, 5, and 7 are important – like 3 gunas, 5 elements and 7 sages. Sacred rivers are identified by these numbers. They either have 3 sources or flow through 3 worlds. The three worlds are heaven referring to origin in a higher location; say a mountain, earth referring to the flow on the ground and Nether world referring to ocean whose bottom is low. Number 5 and 7 are the number of streams that join the river. Such rivers are sacred in Vedic culture.

 In the above picture one can see River Tobol joined with 5 and 7 tributaries, qualifying her as 5-sistered or 7-sistered  - Sapta Tobol! If some Vedic people were around, they would have chosen this region as a divine one. Sibir is located where Tobol joins River Irtysh. River Irtysh too exhibits unique feature as one flowing through 3 worlds. Starting from Altai Mountain, Irtysh falls into the lower terrain and enters Lake Zaysan. This qualifies it to be a river of three courses. It re-emerges from the lake and flows further North West where it is joined by River Tobol.

There is one more confluence down the course of River Irtysh, where it joins River Ob. But that confluence does not exhibit the kind of features found in the confluence of Irtysh and Tobol. Therefore the choice of the confluence for founding a place by name Sibir (or originally Sibi) shows the hand of the Vedic people in locating the sacredness of a place.  

The names of tributaries of rivers Tobol and Irtysh also sound like Sanskrit words. Rivers Om and Tara are straight away from Sanskrit. Some of the tributaries of Tobol have phonetic similarity with Sanskrit. Toura (Tura?), Pychma (paschima meaning west?), Astana and Kostanay (some sthana) resemble Sanskrit words. The main river Irtysh that comes down from Altai Mountain (right hand corner in the above picture) is known as Kara Irtysh in its upper reaches, where Kara is black in the local language. This is similar to Kala in Sanskrit. After it crosses Lake Zayson it is known as White Irtysh. Such naming is common in Vedic culture.

Supporters of Aryan Invasion / Migration Theory might be tempted to use these hints to justify the origin of Vedic people from these regions. But the basic issue is why the name Sibir came here at the first place. The root of the name Sibi can only be associated with ancient India. His lineage starting from Anu, assigned to occupy the regions in the Northern direction of ancient India, it is only but logical to assume that the descendants of Sibi gradually moved towards further North and one among them found the confluence of Irtysh and Tobol to be a conducive place to lead a Vedic life they were already following.

Within the times of Sibi, two of his sons established kingdoms at Madra (Balkh) and Kekaya (north of it, perhaps north of Oxus River). Further north, Arkaim is found to house a structure with Vedic symbols. Dated variously between 4^th and 2^nd millennium BCE, this structure was formed in the later period compared to Sibi’s times which can be dated at the 6^th millennium BCE, centuries before Rama. Arkaim offers a link of a migratory path from Kekaya to further north – to Sibir.

One can notice the same Sangama concept (Confluence of rivers) in the location of Arkaim. It is located at the confluence of two rivers called Karakanga and Utya-kanga. The name ‘Kanga’ sounds like Ganga! The name Ganga originated in India only. Only from India this name could have travelled to other places. It is because Ganga was one of the two daughters of Himavan, the other being Uma. (Valmiki Ramayana 1-35). The Himalayan connection is there for Ganga right from her origination.

Ganga’s earlier name was Jahnavi, after she passed through Sage Jahnu’s hermitage. This name is found as Jahnaavi in Rig Veda. (Sage Jahnu was not a migrant-Aryan, as he was the ancestor of Visvamitra). After she (Ganga) inundated the ashes of the sons of Sagara, she was given the name Bhagirathi, after Bhagiratha (Valmiki Ramayana 1-44). But the name even before she came down from the Himalayas was Ganga.  Looking at the etymology, the root word is ‘gam’ for going. She who keeps going or moving is Ganga! She kept moving around the coils of Siva’s hair – a reference to the coil-like passage through which she descends from the mountain. After reaching plains she kept moving behind Bhagiratha. And she keeps moving relentlessly in her course through the three worlds! So she is Ganga.

Such a name in Arkaim – though sounds corrupted now as Kanga could have been coined by someone connected with ancient India! But scholars who have their mind steeped into Aryan Invasion Theory keep talking about Arkaim as a place of Indo Aryan origins from where they spread to India. If true, why didn’t the invading or migrant Aryans start calling the rivers they crossed first, Sindhu and Sarasvati as Ganga, in memory of the two Kangas at Arkaim? But by the time the Aryans were supposed to have entered, Ganga was very old. The sedimentary analysis of Ganga would reveal how old she was, but she was older than Sibi’s times.

The memory of Ganga from East and that of Sibi from the west of India had been carried by the later generations of Sibi who gradually moved towards Northern parts of Europe. Arkaim and Sibir are reminders of such a movement.

PS: Musings on Sibi not yet over! There is one more article on Sibi, tracing a migration from Altai Mountain to South East Asia. Will follow next.  

References:

"Notes on the origin of the name 'Siberia'" http://www.jstor.org/stable/4204202?seq=1#page_scan_tab_contents

'A History of the Peoples of Siberia: Russia's North Asian Colony 1581-1990' by James Forsyth. (pages 25-26) 

https://books.google.co.in/books?id=nzhq85nPrdsC&pg=PA34&redir_esc=y#v=onepage&q=sibir&f=false