Took liberty of posting this article here. This is what foreigners are saying. Then why the Hell doesn't Congress Party of India (rather Indian Muslim League in disguise) wake up?. Or they really are Indian Muslim League. BJP should stand up and be counted as party of Hindus, for Hindus. Not be cowards.
When the Mahatma's cowards erupt in fury, it is hurt. It isn't terror.
Francois Gautier
Is there such a thing as 'Hindu terrorism', as the arrest of Sadhvi Pragya Singh Thakur for the recent Malegaon blasts may tend to prove? Well, I guess I was asked to write this column because I am one of that rare breed of foreign correspondents—a lover of Hindus! A born Frenchman, Catholic-educated and non-Hindu, I do hope I'll be given some credit for my opinions, which are not the product of my parents' ideas, my education or my atavism, but garnered from 25 years of reporting in South Asia (for Le Journal de Geneve and Le Figaro).
In the early 1980s, when I started freelancing in south India , doing photo features on kalaripayattu, the Ayyappa festival, or the Ayyanars, I slowly realised that the genius of this country lies in its Hindu ethos, in the true spirituality behind Hinduism. The average Hindu you meet in a million villages possesses this simple, innate spirituality and accepts your diversity, whether you are Christian or Muslim, Jain or Arab, French or Chinese. It is this Hinduness that makes the Indian Christian different from, say, a French Christian, or the Indian Muslim unlike a Saudi Muslim. I also learnt that Hindus not only believed that the divine could manifest itself at different times, under different names, using different scriptures (not to mention the wonderful avatar concept, the perfect answer to 21st century religious strife) but that they had also given refuge to persecuted minorities from across the world—Syrian Christians, Parsis, Jews, Armenians, and today, Tibetans. In 3,500 years of existence, Hindus have never militarily invaded another country, never tried to impose their religion on others by force or induced conversions.
You cannot find anybody less fundamentalist than a Hindu in the world and it saddens me when I see the Indian and western press equating terrorist groups like Islamist SIMI, which blow up innocent civilians, with ordinary, angry Hindus who burn churches without killing anybody. We know also that most of these communal incidents often involve persons from the same groups—often Dalits and tribals—some of who have converted to Christianity and others not.
However reprehensible the destruction of Babri Masjid, no Muslim was killed in the process; compare this to the 'vengeance' bombings of 1993 in Bombay , which wiped out hundreds of innocents, mostly Hindus. Yet the Babri Masjid destruction is often described by journalists as the more horrible act of the two. We also remember how Sharad Pawar, when he was chief minister of Maharashtra in 1993, lied about a bomb that was supposed to have gone off in a Muslim locality of Bombay .
I have never been politically correct, but have always written what I have discovered while reporting. Let me then be straightforward about this so-called Hindu terror. Hindus, since the first Arab invasions, have been at the receiving end of terrorism, whether it was by Timur, who killed 1,00,000 Hindus in a single day in 1399, or by the Portuguese Inquisition which crucified Brahmins in Goa . Today, Hindus are still being targeted: there were one million Hindus in the Kashmir valley in 1900; only a few hundred remain, the rest having fled in terror.
Blasts after blasts have killed hundreds of innocent Hindus all over India in the last four years. Hindus, the overwhelming majority community of this country, are being made fun of, are despised, are deprived of the most basic facilities for one of their most sacred pilgrimages in Amarnath while their government heavily sponsors the Haj. They see their brothers and sisters converted to Christianity through inducements and financial traps, see a harmless 84-year-old swami and a sadhvi brutally murdered. Their gods are blasphemed.
So sometimes, enough is enough.At some point, after years or even centuries of submitting like sheep to slaughter, Hindus—whom the Mahatma once gently called cowards—erupt in uncontrolled fury. And it hurts badly. It happened in Gujarat . It happened in Jammu , then in Kandhamal, Mangalore, and Malegaon . It may happen again elsewhere. What should be understood is that this is a spontaneous revolution on the ground, by ordinary Hindus, without any planning from the political leadership. Therefore, the BJP, instead of acting embarrassed, should not disown those who choose other means to let their anguished voices be heard.
There are about a billion Hindus, one in every six persons on this planet. They form one of the most successful, law-abiding and integrated communities in the world today. Can you call them terrorists?
(The writer is the editor-in-chief of the Paris-based La Revue de l'Inde.)
General Post Ring - New Post
General Post Ring - Old Post
Thursday, November 27, 2008
Thursday, November 06, 2008
Hobby Of Kings - Part 5
Coins in India before Mauryan Empire
Pre-Coinage
In the Rig Veda, the price of an image of Indra, which was being offered for sale, is said to be ten cows. In another passage, a sage is said to have refused to sell his image of Indra for a hundred, or a thousand, or even ten thousand cows. In a third passage, we are told that the Bharat army went out for war, impelled by the desire to acquire cows. Again, we find that Indra sent his messenger to recover his stolen treasure and treasure was nothing deals but cows. Similarly, in the Aitareya Brahmana, wealth is frequently estimated in terms of cows.
It was then; found that metal, which could not be destroyed easily and was handier, could be used as a stable medium of exchange. However, mere discovery of metal as a suitable medium could not serve the purpose. The problem was how to use metal. However, transactions involving metal were equally tedious as scales were required for every transaction. To overcome this difficulty metallic pieces of definite weight and value began to be used. In course of time, settlement of bargains on the basis of a particular weight and form became customary.
The medium was required to be uniform in weight and size to serve the purpose of exchange. Consequently, balance was invented, and with it raised the need for a standard weight. Seeds were considered a suitable medium, as they were fairly uniform in weight and size. Metal was weighed against seeds and various kinds of seeds were introduced as standard weights in different regions, according to their availability.
In spite of the apparent uniformity in weight and size of ingots and metal sheets, or pieces made from them, there was no guarantee as to the quality of the metal. To obviate these difficulties, the practices of stamping the metallic pieces with a mark or device of a responsible authority as assign of guarantee were introduced in many countries. This led to the birth of the coin.
Coin System
Ancient Indian coinage was based on `Karshapana' unit that consists of 32 rattis (3.3 grams of silver). A `Ratti' is equivalent to 0.11 gms which is the average weight of a Gunja seed (a bright scarlet colored seed). Subsidiary denominations of Karshapana like half Karshapana (16 ratti), quarter Karshapana (8 ratti) and 1/8 of Karshapana (4 ratti) were also minted.
Panini, Sanskrit grammarian ( c500 BCE) in his treatise Astdhyayi wrote about coins and various fractions suggesting that the concept of coins existed prior to 500 BCE. He mentioned Satamanas (sata= 100, manas = units) and Karshapana ( subfraction). Each unit was called "Ratti" weighing 0.11 grams. Ratti was average weight of a Gunja seed (a bright red seed with a black tip - see the picture below). He has also mentioned Satamana, Nishkas, Sana, Vimastika, Karshapana and it's various sub-divisions as coins. There is a sutra that illustrate that metallic pieces were stamped (ahata) with rupa (symbols). it appears that during his time stamped metallic pieces had become contemporary and that along with the unstamped metallic and were concomitantly current. In the Ashtadhyayi, coins are also called karshapna and sana.
It is stated in the Taitariya Brahmans suggests that ' Krishnala ' was the unit for weighing metal. Krishnala or abrus precatorius is referred to in later literature as raktika or gunja and known to us today as ratti. But this is the only reference of krishnala in Vedic literature.
Another type of money mentioned in Vedic literature is Nishka; it is generally believed that nishka was ornament, some kind of a necklace. Nishka is mentioned in tens and hundreds as payment towards dakshina. It was absolutely a term of value, as is apparent from the ashtadhayi where objects purchased with one, two or three nishkas are called naishkikam, dvi-naishkikam, and tri-naishkikam.
Coins described in Later Vedic Literature:
1) Nishka ( Material : Gold ) : Weight 320 Ratti or 560 Grains
2) Shatamana ( Material : Gold ) : Weight 100 Ratti or 175 Grains
3) Suvarna ( Material : Gold ) : Weight 80 Ratti or 140 Grains
4) Paada ( Material : Gold ) : equal to Quarter Suvarna / Shatamana
Beginning of Indian Coinage
In Rig-Vedic period (Rig Veda is the first out of the four Vedas which contains scriptures and hymns in Sanskrit, probably composed in 10th-13th century BC), the Aryan tribes had spread over the whole country from Kabul (Kubha in Sanskrit) to upper Ganga (Ganges) and had built up small states mostly under hereditary monarchs and few republics. By 11th century BC, India was divided into many small and large states called Janapadas and Mahajanpadas. About 6th century BC, sixteen Mahajanapadas or kingdoms rose to pre-imminence in India. According to ancient text Anguttara Nikayas they were as follows: Anga, Magadha, Kashi, Koshala, Vajji, Malla, Vatsa, Chedi, Kuru, Panchala, Matsya, Surasena, Ashvaka, Avanti, Gandhar and Kamboja. One of the earliest coins of india were minted by following Mahajanapadas.
In north western part of India, Takshashila or Taxila and Pushkalavati, became an important commercial centers for the trade with Mesopotamia. These wealthy satrapies (provinces) introduced a unique coinage to facilitate the trade. These were silver concave bars of 11 gms which are popularly called as `Taxila bent bars' or `Satamana bent bars'. Satmana or Shatamana represented 100 rattis of silver in weight (Shata means 100 while mana means unit). These silver bars were punched with two septa-radiate (seven arms) symbols, one at each end. These bent bars represents one of the earliest coins of India.
The earliest coins of India are commonly known as punch-marked coins. As the name suggests, these coins bear the symbols of various types, punched on pieces of silver of specific weight. Interestingly earliest Indian coins have no defined shapes and they were mostly uniface. Secondly, these coins lack any inscriptions written in contemporary languages and almost always struck in silver. These unique characters makes early Indian coins very different than their contemporaries in Greece.
Many early historians believed that concept of coinage was introduced in India by Greeks. But unlike Indian punch-marked coins, Greek coins had inscriptions, they were round in shape, were stamped on both the sides and minted using silver, electrum and gold too. Today we are certain that the concept of coinage was invented in India independent of foreign influence which imparted the unique characteristics to these punch-marked coins, not seen in any other coins of the ancient world.
Most of these Janapadas were subsequently absorbed into Magadha empire (ruled by Saisunaga dynasty) between 600-321 BC. Pradyotas of Avanti were defeated by Saisunaga in 400 BC. The most remarkable king of Magadha was Bimbisara (also called Shrenika) who ascended on throne in 545 BC. He annexed kingdom of Anga (east Bihar) and married princesses of Koshala and Vaishali thereby expanding his kingdom to the borders of Nepal. He was a very efficient administrator and built the city of RajGriha (Rajgir in Bihar). Both, Goutam Buddha and Mahavir Jain preached their doctrines during his reign. His son Ajatshatru (494-462 BC) defeated many of his adversaries including humbling his uncle Presanjit of Koshala. He founded the city Pataliputra (modern Patna) which was metropolis of ancient India for next four centuries.
In ancient India during 600-321 BC, many Janapadas issued coins with only one symbol like Lion (Shursena of Braj), humped bull (Saurashtra) or Swastika (Dakshin Panchala). Four symbol coins were issued by Kashi, Chedi (Bundelkhand), Vanga (Bengal) and Prachya (Tripura) Janapadas. Five symbol punch marked coins were first issued by Magadha which were continued during Mauryan expansion.
Ajatshatru was followed by many kings who eventually lost this kingdom to the family of Nandas who began line of Shudra or semi-Shudra kings. To maintain the huge army of 200,000 infantry and 3000 elephants (supported by Greek evidence), Nandas had to resort to heavy taxation which was detested by people. They found a new leader in Chandragupta Maurya (321-297 BC) who eventually with the help of Taxilian bramhin Kautilya or Chankya overthrew the Nanda and laid the foundation of illustrious dynasty of Maurya
Coins Ring - New Post
Coins Ring - Old Post
Pre-Coinage
In the Rig Veda, the price of an image of Indra, which was being offered for sale, is said to be ten cows. In another passage, a sage is said to have refused to sell his image of Indra for a hundred, or a thousand, or even ten thousand cows. In a third passage, we are told that the Bharat army went out for war, impelled by the desire to acquire cows. Again, we find that Indra sent his messenger to recover his stolen treasure and treasure was nothing deals but cows. Similarly, in the Aitareya Brahmana, wealth is frequently estimated in terms of cows.
It was then; found that metal, which could not be destroyed easily and was handier, could be used as a stable medium of exchange. However, mere discovery of metal as a suitable medium could not serve the purpose. The problem was how to use metal. However, transactions involving metal were equally tedious as scales were required for every transaction. To overcome this difficulty metallic pieces of definite weight and value began to be used. In course of time, settlement of bargains on the basis of a particular weight and form became customary.
The medium was required to be uniform in weight and size to serve the purpose of exchange. Consequently, balance was invented, and with it raised the need for a standard weight. Seeds were considered a suitable medium, as they were fairly uniform in weight and size. Metal was weighed against seeds and various kinds of seeds were introduced as standard weights in different regions, according to their availability.
In spite of the apparent uniformity in weight and size of ingots and metal sheets, or pieces made from them, there was no guarantee as to the quality of the metal. To obviate these difficulties, the practices of stamping the metallic pieces with a mark or device of a responsible authority as assign of guarantee were introduced in many countries. This led to the birth of the coin.
Coin System
Ancient Indian coinage was based on `Karshapana' unit that consists of 32 rattis (3.3 grams of silver). A `Ratti' is equivalent to 0.11 gms which is the average weight of a Gunja seed (a bright scarlet colored seed). Subsidiary denominations of Karshapana like half Karshapana (16 ratti), quarter Karshapana (8 ratti) and 1/8 of Karshapana (4 ratti) were also minted.
Panini, Sanskrit grammarian ( c500 BCE) in his treatise Astdhyayi wrote about coins and various fractions suggesting that the concept of coins existed prior to 500 BCE. He mentioned Satamanas (sata= 100, manas = units) and Karshapana ( subfraction). Each unit was called "Ratti" weighing 0.11 grams. Ratti was average weight of a Gunja seed (a bright red seed with a black tip - see the picture below). He has also mentioned Satamana, Nishkas, Sana, Vimastika, Karshapana and it's various sub-divisions as coins. There is a sutra that illustrate that metallic pieces were stamped (ahata) with rupa (symbols). it appears that during his time stamped metallic pieces had become contemporary and that along with the unstamped metallic and were concomitantly current. In the Ashtadhyayi, coins are also called karshapna and sana.
It is stated in the Taitariya Brahmans suggests that ' Krishnala ' was the unit for weighing metal. Krishnala or abrus precatorius is referred to in later literature as raktika or gunja and known to us today as ratti. But this is the only reference of krishnala in Vedic literature.
Another type of money mentioned in Vedic literature is Nishka; it is generally believed that nishka was ornament, some kind of a necklace. Nishka is mentioned in tens and hundreds as payment towards dakshina. It was absolutely a term of value, as is apparent from the ashtadhayi where objects purchased with one, two or three nishkas are called naishkikam, dvi-naishkikam, and tri-naishkikam.
Coins described in Later Vedic Literature:
1) Nishka ( Material : Gold ) : Weight 320 Ratti or 560 Grains
2) Shatamana ( Material : Gold ) : Weight 100 Ratti or 175 Grains
3) Suvarna ( Material : Gold ) : Weight 80 Ratti or 140 Grains
4) Paada ( Material : Gold ) : equal to Quarter Suvarna / Shatamana
Beginning of Indian Coinage
In Rig-Vedic period (Rig Veda is the first out of the four Vedas which contains scriptures and hymns in Sanskrit, probably composed in 10th-13th century BC), the Aryan tribes had spread over the whole country from Kabul (Kubha in Sanskrit) to upper Ganga (Ganges) and had built up small states mostly under hereditary monarchs and few republics. By 11th century BC, India was divided into many small and large states called Janapadas and Mahajanpadas. About 6th century BC, sixteen Mahajanapadas or kingdoms rose to pre-imminence in India. According to ancient text Anguttara Nikayas they were as follows: Anga, Magadha, Kashi, Koshala, Vajji, Malla, Vatsa, Chedi, Kuru, Panchala, Matsya, Surasena, Ashvaka, Avanti, Gandhar and Kamboja. One of the earliest coins of india were minted by following Mahajanapadas.
In north western part of India, Takshashila or Taxila and Pushkalavati, became an important commercial centers for the trade with Mesopotamia. These wealthy satrapies (provinces) introduced a unique coinage to facilitate the trade. These were silver concave bars of 11 gms which are popularly called as `Taxila bent bars' or `Satamana bent bars'. Satmana or Shatamana represented 100 rattis of silver in weight (Shata means 100 while mana means unit). These silver bars were punched with two septa-radiate (seven arms) symbols, one at each end. These bent bars represents one of the earliest coins of India.
The earliest coins of India are commonly known as punch-marked coins. As the name suggests, these coins bear the symbols of various types, punched on pieces of silver of specific weight. Interestingly earliest Indian coins have no defined shapes and they were mostly uniface. Secondly, these coins lack any inscriptions written in contemporary languages and almost always struck in silver. These unique characters makes early Indian coins very different than their contemporaries in Greece.
Many early historians believed that concept of coinage was introduced in India by Greeks. But unlike Indian punch-marked coins, Greek coins had inscriptions, they were round in shape, were stamped on both the sides and minted using silver, electrum and gold too. Today we are certain that the concept of coinage was invented in India independent of foreign influence which imparted the unique characteristics to these punch-marked coins, not seen in any other coins of the ancient world.
Most of these Janapadas were subsequently absorbed into Magadha empire (ruled by Saisunaga dynasty) between 600-321 BC. Pradyotas of Avanti were defeated by Saisunaga in 400 BC. The most remarkable king of Magadha was Bimbisara (also called Shrenika) who ascended on throne in 545 BC. He annexed kingdom of Anga (east Bihar) and married princesses of Koshala and Vaishali thereby expanding his kingdom to the borders of Nepal. He was a very efficient administrator and built the city of RajGriha (Rajgir in Bihar). Both, Goutam Buddha and Mahavir Jain preached their doctrines during his reign. His son Ajatshatru (494-462 BC) defeated many of his adversaries including humbling his uncle Presanjit of Koshala. He founded the city Pataliputra (modern Patna) which was metropolis of ancient India for next four centuries.
In ancient India during 600-321 BC, many Janapadas issued coins with only one symbol like Lion (Shursena of Braj), humped bull (Saurashtra) or Swastika (Dakshin Panchala). Four symbol coins were issued by Kashi, Chedi (Bundelkhand), Vanga (Bengal) and Prachya (Tripura) Janapadas. Five symbol punch marked coins were first issued by Magadha which were continued during Mauryan expansion.
Ajatshatru was followed by many kings who eventually lost this kingdom to the family of Nandas who began line of Shudra or semi-Shudra kings. To maintain the huge army of 200,000 infantry and 3000 elephants (supported by Greek evidence), Nandas had to resort to heavy taxation which was detested by people. They found a new leader in Chandragupta Maurya (321-297 BC) who eventually with the help of Taxilian bramhin Kautilya or Chankya overthrew the Nanda and laid the foundation of illustrious dynasty of Maurya
Coins Ring - New Post
Coins Ring - Old Post
Wednesday, November 05, 2008
A Dream Within A Dream by Edgar Allan Poe
Take this kiss upon the brow!
And, in parting from you now,
Thus much let me avow–
You are not wrong, who deem
That my days have been a dream;
Yet if hope has flown away
In a night, or in a day,
In a vision, or in none,
Is it therefore the less gone?
All that we see or seem
Is but a dream within a dream.
I stand amid the roar
Of a surf-tormented shore,
And I hold within my hand
Grains of the golden sand–
How few! yet how they creep
Through my fingers to the deep,
While I weep–while I weep!
O God! can I not grasp
Them with a tighter clasp?
O God! can I not save
One from the pitiless wave?
Is all that we see or seem
But a dream within a dream?
Poems Ring - Old Post
And, in parting from you now,
Thus much let me avow–
You are not wrong, who deem
That my days have been a dream;
Yet if hope has flown away
In a night, or in a day,
In a vision, or in none,
Is it therefore the less gone?
All that we see or seem
Is but a dream within a dream.
I stand amid the roar
Of a surf-tormented shore,
And I hold within my hand
Grains of the golden sand–
How few! yet how they creep
Through my fingers to the deep,
While I weep–while I weep!
O God! can I not grasp
Them with a tighter clasp?
O God! can I not save
One from the pitiless wave?
Is all that we see or seem
But a dream within a dream?
Poems Ring - Old Post
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