Bhaskara's BIJA GANITA or The Algebra of the Hindus
By Edward StracheyOf The East India Company's Bengal Civil Service
Published by Black, Parry and Co., Leadenhall Street, London - 1813
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Bhaskara (1114 � 1185),also known as Bhaskara II and Bhaskara Ach?rya ("Bhaskara the teacher")) was an Indian mathematician and astronomer. He was born near Bijjada Bida (in present day Bijapur district, Karnataka state, South India) into the Deshastha Brahmin family. Bhaskara was head of an astronomical observatory at Ujjain, the leading mathematical centre of ancient India. His predecessors in this post had included both the noted Indian mathematician Brahmagupta (598�c. 665) and Varahamihira. He lived in the Sahyadri region.
Bhaskara and his works represent a significant contribution to mathematical and astronomical knowledge in the 12th century. His main works were the Lilavati (dealing with arithmetic), Bijaganita (Algebra) and Siddhanta Shiromani (written in 1150) which consists of two parts: Goladhyaya (sphere) and Grahaganita (mathematics of the planets).
Some of Bhaskara's contributions to mathematics include the following:
- A proof of the Pythagorean theorem by calculating the same area in two different ways and then canceling out terms to get a� + b� = c�.
- In Lilavati, solutions of quadratic, cubic and quartic indeterminate equations.
- Solutions of indeterminate quadratic equations (of the type ax� + b = y�).
- Integer solutions of linear and quadratic indeterminate equations (Kuttaka). -The rules he gives are (in effect) the same as those given by the Renaissance European mathematicians of the 17th century
- A cyclic Chakravala method for solving indeterminate equations of the form ax� + bx + c = y. The solution to this equation was traditionally attributed to William Brouncker in 1657, though his method was more difficult than the chakravala method.
- His method for finding the solutions of the problem x� ? ny� = 1 (so-called "Pell's equation") is of considerable interest and importance.
- Solutions of Diophantine equations of the second order, such as 61x� + 1 = y�. This very equation was posed as a problem in 1657 by the French mathematician Pierre de Fermat, but its solution was unknown in Europe until the time of Euler in the 18th century.
- Solved quadratic equations with more than one unknown, and found negative and irrational solutions.
- Preliminary concept of mathematical analysis.
- Preliminary concept of infinitesimal calculus, along with notable contributions towards integral calculus.
- Conceived differential calculus, after discovering the derivative and differential coefficient.
- Stated Rolle's theorem, a special case of one of the most important theorems in analysis, the mean value theorem.
- Traces of the general mean value theorem are also found in his works.
- Calculated the derivatives of trigonometric functions and formulae.
- In Siddhanta Shiromani, Bhaskara developed spherical trigonometry along with a number of other trigonometric results.
- Wiki
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Manuscript of Bhaskara's Lilavati
Leaves 24 and 26
Date unknown
Source: Wellcome Library
Algebra, with Arithmetic and Mensuration, from the Sanscrit of Brahmegupta and Bhascara.
Translated by Henry Thomas ColebrookePublished by John Murray, London - 1817
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Extract from:
Brief notes on the age and authenticity of the Works of Aryabhata, Varahamihira, Brahmagupta, Bhattotpala, and Bhaskaracharya
By Dr.Bhau Daji Lad
Published in the Journal of the Royal Asiatic Society of Great Britain and Ireland, Volume 1 - 1864
The works attributed to Aryabhata, and brought to light by European scholars, are :
An Aryasiddhanta (Maha Arya Siddhanta), written, according to Bentley, in the year 4423 of the Kali Yuga, or A.D. 1322.
Another Aryasiddanta, called Laghu, a smaller work, which Bentley supposed was spurious, and the date of which, as stated in the text, was interpreted to mean the year of the Kali Yuga 3623, or A.D.522. Of both these works Mr.Bentley possessed imperfect copies. He assumed a comparatively modern work, attributed to Aryabhata, and written in A.D.1322, as the genuine Aryasiddhanta, and, reasoning on this false premise, has denounced as spurious the real and older work, and has, further, been led into the double error of condemning the genuine works of Varaha Mihira, Brahmagupta, Bhatta Utpala, and Bhaskaracharya, containing quotations and references to the older work, as modern impostures, and of admitting as genuine a modern treatise (the Jatakarnava) as the work of Varaha Mihira.
Colebrooke, not having the works of Aryabhata before him, suggested that the older work might be a fabrication, but, from citations and references to Aryabhata in the works of Brahmagupta and Bhatta Utpala, came to a singularly accurate conclusion as to the age of Aryabhata, whose works he thought were different from either treatise in the possession of Bentley. " We shall, however," writes Colebrooke, " take the fifth [century] of Christ as the latest period to which Aryabhatta can, on the most moderate assumption, be referred."In one place, indeed, Colebrooke correctly guesses that the Laghu Arya Siddhanta is either the Aryashtasata or the Dasagitika.
India and the frontier states of Afghanistan, Nipal and Burma
By James Talboys Wheeler (1824-1897) and Edgar Saltus (1855-1921)Published by Peter Fenelon Collier, New York - 1899
Volume 1
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This lithograph is taken from plate 28 of 'Afghaunistan' by Lieutenant James Rattray - 1848.
The Naqqara Khana, from which this view was composed, was the room where the Royal Band played. It was part of the domed building known as Charsu ('Fourways'), which stood in the centre of Kandahar and was the meeting place of the city's four principal roads. At the Charsu were the best shops for arms, writing materials and books. Official proclamations were also made there and public hangings were carried out.
The mosque on the left held a relic said to be the Prophet Mohammed's shirt. This was guarded with great care by the British since a Durrani chief had almost stolen it with a view to inciting a holy war against the 'Feringhees' (foreigners).
Rattray wrote: "Nothing can surpass the wild, stunning and unearthly music of His Majesty's band", whose reverberations proclaimed for miles around the entry and exit of Afghan princes. The band also served to toll the divisions of the day: playing at daybreak, midday and midnight.
Text and image credit:
Copyright � The British Library Board
The Civilisation of India
By Romesh Chunder Dutt
Published by J.M.Dent & Co., London - 1900
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স্টিফেন হকিং: কালের সংক্ষিপ্ত ইতিহাস (A Brief History of Time)
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Foreign Biographies of Shivaji
By Surendran Nath Sen
Published by Kegan Paul, Trench, Trubner & Co., London - 1927
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A contemporary portrait of Shivaji with a detailed Dutch caption on the decorated frame
Date - 1680
Credit: Rijksmuseum
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BY-WAYS OF BOMBAY
By Stephen Meredyth Edwardes
Illustrations by M.V. Dhurandhar
Published by D.B.Taraporevala Sons & Co., Bombay - 1912
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A BHANDARl MYSTERY
IN the heart of the great palm-groves to the north west of Dadar lies an "oart" known as Borkar's Wadi. shaded by tall well tended trees whose densely foliaged summits ward off the noon-day sun and form a glistening screen at nights, what time the moon rises full-faced above the eastern hills. Not very long ago, at a time when cholera had appeared in the city and was taking a daily toll of life, this oart was the scene of a bi-weekly ceremony organized by the Bhandaris of Dadar and Mahim and designed to propitiate the wrath of the cholera-goddess, who had slain several members of that ancient and worthy community. For the Bhandaris, be it noted, know little of western theories of disease and sanitation ; and such precautions as the boiling of water, even were there time to boil it, and abstention from fruit seem to them utterly beside the mark and valueless, so long as the goddess of cholera, Jarimari, and the thirty-eight Cholera Mothers are wroth with them, Thus at the time we speak of, when many deaths among their kith and kin had afforded full proof that the goddess was enraged, they met in solemn conclave and decided to perform every Sunday and Tuesday night for a month such a ceremony as would delight the heart of that powerful deity and stave off further mortality. The limitation of the period of propitiation to one month was based not so much upon religious grounds as upon the fact that a Municipality, with purely Western ideas of sanitation and of combating epidemics, refused to allow the maintenance of the shed, which was to be the temporary home of Jarimari, for more than thirty days. Yet it matters but little, this time-limit : for a month is quite long enough for the complete assuagement of the anger of one who, though proverbially capricious, is by no means unkindly.
BY-WAYS OF BOMBAY
By Stephen Meredyth Edwardes
Illustrations by M.V. Dhurandhar
Published by D.B.Taraporevala Sons & Co., Bombay - 1912
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Book extract:
A BHANDARl MYSTERY
IN the heart of the great palm-groves to the north west of Dadar lies an "oart" known as Borkar's Wadi. shaded by tall well tended trees whose densely foliaged summits ward off the noon-day sun and form a glistening screen at nights, what time the moon rises full-faced above the eastern hills. Not very long ago, at a time when cholera had appeared in the city and was taking a daily toll of life, this oart was the scene of a bi-weekly ceremony organized by the Bhandaris of Dadar and Mahim and designed to propitiate the wrath of the cholera-goddess, who had slain several members of that ancient and worthy community. For the Bhandaris, be it noted, know little of western theories of disease and sanitation ; and such precautions as the boiling of water, even were there time to boil it, and abstention from fruit seem to them utterly beside the mark and valueless, so long as the goddess of cholera, Jarimari, and the thirty-eight Cholera Mothers are wroth with them, Thus at the time we speak of, when many deaths among their kith and kin had afforded full proof that the goddess was enraged, they met in solemn conclave and decided to perform every Sunday and Tuesday night for a month such a ceremony as would delight the heart of that powerful deity and stave off further mortality. The limitation of the period of propitiation to one month was based not so much upon religious grounds as upon the fact that a Municipality, with purely Western ideas of sanitation and of combating epidemics, refused to allow the maintenance of the shed, which was to be the temporary home of Jarimari, for more than thirty days. Yet it matters but little, this time-limit : for a month is quite long enough for the complete assuagement of the anger of one who, though proverbially capricious, is by no means unkindly.
Let us glance at the ceremony as performed on a Tuesday night towards the middle of the month of propitiation, in the darkest portion of the wacti stands a rude hut, containing the emblems of the Mother, occupied for the time being by Rama Bhandari. who acts as a species of medium between the goddess and his kinsmen. In front of the hut a space has been cleared and levelled, flanked on one side by mats for the Bhandari musicians, singers, drummers and cymbal-players, and on the other by four or five chairs and a few wooden benches for the initiates in the mysteries ; and to the stems of several neighbouring trees lamps have been affixed about five feet from the ground, which cast weird shadows across the threshold of the goddess's home. Rama, the high-priest of this wood-land rite a dark, thin man with a look of anxiety upon his face enters the hut with his assistant, Govind, while several fresh looking Bhandari boys take up their position near the gong, cymbals, and drum, prepared when the hour comes to hammer them with might and main. A pause -and Rama returns bearing the symbol or idol of the Mother, followed by Govind carrying a lighted saucer-lamp. The idol, for such we must perforce style it, is nothing more nor less than a bright brass pot, full of water, set on a wooden stool which is thickly covered with flowers. In the mouth of the water pot rests a husked cocoanut, vA^ith a hole in the upper end into which are thrust the stems of a bouquet of jasmine, with long arms of jasmine hanging down on either side. Now the water-pot is the shrine, the very home of Jarimari and the thirty-eight cholera mothers. Behind the jasmine-wreathed stool Govind places another stool bearing a tin tray full of uncooked rice, camphor, and black and red scented powder ; and close to it he piles the cocoanuts. sugar, camphor, cakes, betel-nuts, and marigolds which the Bhandari initiates have sent as an offering to Rama. He next produces a pile of incense-sprinkled cinders, which he places in front of the goddess, and several incense-cones which he lights, while Rama lays down a handful of light canes for use at the forthcoming ceremony. And while the rich scented smoke rises in clouds into the still night-air, shrouding the goddess's face, Govind takes a little rice from the tray and a few flowers, and places them on a Tulsi or sweet basil shrine which stands a little northward of the hut.
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পৃষ্ঠাসংখ্যা: ২২২৪
ফরম্যাট: পিডিএফ
সাইজ: ১২৭ মেগাবাইট
মোহাম্মদ পুরাণ: মোহাম্মদ এর আসল জীবনী কোরআন হাদীসের রেফারেন্স সহ
পৃষ্ঠাসংখ্যা: ২২২৪
ফরম্যাট: পিডিএফ
সাইজ: ১২৭ মেগাবাইট
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The Life of Shivaji Maharaj - Founder of the Maratha Empire
By Nilakant Sadashiv Takakhav
Adapted from the original Marathi work written by K. A. Keluskar
Printed at The Manoranjan Press, Bombay - 1921
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Preface
AT a time when the whole of the Indian Continent is entering upon a new phase of political life and bold schemes of social and political re-construction are being daily pressed for acceptance, no apology would seem to be necessary for the publication of a new life of Shivaji. For among the glittering multitude of mighty kings whose names adorn the pages of Indian History, the name of Shivaji stands forth in bold relief as the author of a momentous national revival that changed the destinies of India. And this is a fact allowed by all historians, even though the editors of the Rulers of India Series have chosen to ignore him and denied him a place in their Series, while including many other “Rulers” who were more or less mediocrities, when compared with the great Shivaji. If ever in the pre-British period of Indian History, there was anything that might be compared with the great national movements of Western countries, it was the political movement which laid the foundations of the Maratha Swarajya. And that movement would have been utterly destitute of all. its national glory and significance, were it not for the genius and originality of one master mind who presided over the whole event, built a nation out of chaos and breathed life and purpose into the dead clay and disjecta membra of Maharashtra society and institutions.
Such a man was Shivaji. Of the empire which he built up, only a few fragments have escaped the ravages of time. The rest has crumbled down and gone the way that all great empires in the world have gone. But the spirit of it has remained behind. He has left no pyramids, no rock-cut temples, no architectural marvels to attest his greatness. But the name of Shivaji still lives to kindle and inspire the growing manhood of Maharashtra.
Inspired by the stirring events of the late war, when the Maratha soldiers were called upon to display their native valour on the battle-fields of the West, this work was undertaken at the special request of the author of the Marathi original, as a grateful tribute to the genius of the founder of the Maratha nation. At the time when this work was undertaken, there was no worthy biography in the English language of the life and career of the great King who during the night of Mahomedan despotism dreamt the dream of national independence and realized it. It seemed a standing reproach to the Indian community, with their newly awakened political consciousness, that there should be no biographical record, commensurate with the greatness of the national hero, in that language which has done more than anything else to unite us into a nation and stimulate our national aspirations.
This English version was taken in hand about seven years ago. As the work proceeded it was found necessary to make considerable alterations in the original Marathi text of Mr. Keluskar’s Life, as published in 1907. It was found necessary to take notice of the mass of new material and discoveries which have accumulated in the course of the last fourteen years. In its final draft the present English version has practically become a new and independent work and has already served as a basis for the second Marathi edition, which in a revised and considerably enlarged form, as compared to the first edition, was published by Mr. Keluskar early in 1921. This work has been thoroughly revised and retouched from time to time during the last seven years. It is quite up-to-date, so far as our knowledge of Shivaji and the men and things of his time extends and the conflicting theories that have been proposed as regards the purpose or policy for which he strove and the men of wisdom or action who counselled or co-operated in his plans.
While the preparation of this work was in its various stages of progress, three important English works on Shivaji appeared in print, one of which has already gone into a second edition. Some explanation would seem to be necessary to justify the publication of a fourth work on the same subject. The first and obvious answer is that none of these works can be called a faithful biography of Shivaji, that is to say, a biography which is at once full and exhaustive and traces the development of his life-work from beginning to end in chronological order. The work of Mr. Kincaid reviews the work of Shivaji as a fragment of the History of the Maratha People, that of Prof. Jadunath Sarkar discourses upon “Shivaji and his Times” and often forgets the hero while discoursing upon his “Times”, that of Prof. Rawlinson is avowedly a monograph, too meagre in its scope to comprise the life-work of a great hero like Shivaji. The thanks of the Maratha reader are due to all these scholars for the new light they have thrown on many obscure points in the life of their national hero, and to Prof. Rawlinson and Mr. Kincaid in particular for the generous way in which they have interpreted the motives and character of the great King. The earliest of this triad is the Life of Shivaji by Principal Rawlinson. It is a generous appreciation of Shivaji’s work and character. But the monograph, besides being too meagre in size for the magnitude of the task, devotes a good deal of its contents to discussions upon somewhat irrelevant topics. The impression that remains after a perusal of the book is that the author’s purpose is to show that the new era of Shivaji after all inaugurated a new type of bureaucracy, and the author seems to suggest that from the times of Ashoka and Chandragupta down to present times, the bureaucratic form of government has prevailed in India and must inevitably prevail for all time. The author forgets that there are bureaucracies and bureaucracies and that a bureaucracy with a Shivaji at its head ceases to be a bureaucracy, both in form and substance. Mr. C. A. Kincaid, who writes in collaboration with Rao Bahadur D. B. Parasnis, has devoted some 170 pages of the first volume of his History of the Maratha People to the story of Shivaji. The authors have taken little notice of the stirring events of the career of Shahaji and have chosen to ignore many a controversy which has caused an acute tension of feeling among scholars. This history is full of legends and folklore tales and apparently attaches as much importance to them as to matters of serious history. Its highest virtue is its picturesqueness. Although Mr. Kincaid has repeated the orthodox version as to the date, when Shivaji enrolled himself as a disciple of Ramdas Swami, it is some consolation to think that Mr. Kincaid has not allowed the infatuation of the Ramdas cult to blind him to such an extent as to ascribe to the preceptor the credit of Shivaji’s glorious achievements. He has had sense enough to see, as some patriotic and over-zealous Maharashtra scholars have not that such a representation of the relations between the preceptor and the disciple would reduce the national hero to a mere puppet. The supreme merit of Mr. Kincaid’s work is his enthusiastic and unreserved admiration of the Maratha people.
Prof. Jadunath Sarkar’s “Shivaji and His Times” is the last of this triad. It is a noble work marred with strange flaws. Mr. Kincaid’s History and Prof. Sarkar’s Shivaji stand at two opposite extremes of historical method and style. The one is romantic in conception and uncritical in method, the other is hypercritical in method and sceptical in its intellectual outlook. The merits of Sarkar’s work are great. He has had access to a wealth of Mahomedan and British sources and authorities, the very existence or which had not been previously suspected. The fundamental fault of the work is that it appears as an overflow of the vast amount of historical material he had collected for his monumental work upon Aurangzeb. His sympathies are with the Moguls and the commanders of the Mogul empire. His sympathies are with the British factors at Surat and Rajapur. His sympathies are anywhere except with Shivaji and his gallant companions. Shivaji has fallen into the back-ground. Sarkar’s pæens of praise are poured forth in unstinted measure, now in honour of Shaista Khan, now in honour of Jay Singh. He conducts his reader into the Mogul camp, he brings him in the wake of the Mogul armies and the Mogul standards. Shivaji is at best patronised here and there with a nodding familiarity and spoken of as a familiar underling with the name of “Shiva”. This is not intended, but such is the effect produced. The critical estimate of Shivaji’s character and work in the last seven pages of this work is an appreciative review of the character and life-work of the great King and is, strange to say, quite at variance with the hyper-critical denunciations expressed in the fourteen pages that immediately precede it, and on the whole gives the lie direct to many of the generalizations which are found interspersed in the earlier part of the work. By far the most valuable service rendered by Prof. Sarkar is his vindication of Shivaji from the charge of murdering Afzul Khan. Again he has not fallen into the error of exaggerating the influence of Ramdas Swami upon Shivaji. Indeed he seems to have gone to an opposite extreme and failed to recognize, in anything like a proper estimate, the intense spirituality of outlook which distinguished Shivaji among the nation-builders and rulers of India. Finally, it must be said of Prof. Sarkar’s work that it is arranged in too scrappy a manner to suit the purposes of a serious biography and hence arise the contradictions which are noticed above.
In the present work Shivaji is depicted as the director and entrepreneur of the greatest movement for the asserti
By Nilakant Sadashiv Takakhav
Adapted from the original Marathi work written by K. A. Keluskar
Printed at The Manoranjan Press, Bombay - 1921
Read book online:
http://bit.ly/2IAc87o
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Preface
AT a time when the whole of the Indian Continent is entering upon a new phase of political life and bold schemes of social and political re-construction are being daily pressed for acceptance, no apology would seem to be necessary for the publication of a new life of Shivaji. For among the glittering multitude of mighty kings whose names adorn the pages of Indian History, the name of Shivaji stands forth in bold relief as the author of a momentous national revival that changed the destinies of India. And this is a fact allowed by all historians, even though the editors of the Rulers of India Series have chosen to ignore him and denied him a place in their Series, while including many other “Rulers” who were more or less mediocrities, when compared with the great Shivaji. If ever in the pre-British period of Indian History, there was anything that might be compared with the great national movements of Western countries, it was the political movement which laid the foundations of the Maratha Swarajya. And that movement would have been utterly destitute of all. its national glory and significance, were it not for the genius and originality of one master mind who presided over the whole event, built a nation out of chaos and breathed life and purpose into the dead clay and disjecta membra of Maharashtra society and institutions.
Such a man was Shivaji. Of the empire which he built up, only a few fragments have escaped the ravages of time. The rest has crumbled down and gone the way that all great empires in the world have gone. But the spirit of it has remained behind. He has left no pyramids, no rock-cut temples, no architectural marvels to attest his greatness. But the name of Shivaji still lives to kindle and inspire the growing manhood of Maharashtra.
Inspired by the stirring events of the late war, when the Maratha soldiers were called upon to display their native valour on the battle-fields of the West, this work was undertaken at the special request of the author of the Marathi original, as a grateful tribute to the genius of the founder of the Maratha nation. At the time when this work was undertaken, there was no worthy biography in the English language of the life and career of the great King who during the night of Mahomedan despotism dreamt the dream of national independence and realized it. It seemed a standing reproach to the Indian community, with their newly awakened political consciousness, that there should be no biographical record, commensurate with the greatness of the national hero, in that language which has done more than anything else to unite us into a nation and stimulate our national aspirations.
This English version was taken in hand about seven years ago. As the work proceeded it was found necessary to make considerable alterations in the original Marathi text of Mr. Keluskar’s Life, as published in 1907. It was found necessary to take notice of the mass of new material and discoveries which have accumulated in the course of the last fourteen years. In its final draft the present English version has practically become a new and independent work and has already served as a basis for the second Marathi edition, which in a revised and considerably enlarged form, as compared to the first edition, was published by Mr. Keluskar early in 1921. This work has been thoroughly revised and retouched from time to time during the last seven years. It is quite up-to-date, so far as our knowledge of Shivaji and the men and things of his time extends and the conflicting theories that have been proposed as regards the purpose or policy for which he strove and the men of wisdom or action who counselled or co-operated in his plans.
While the preparation of this work was in its various stages of progress, three important English works on Shivaji appeared in print, one of which has already gone into a second edition. Some explanation would seem to be necessary to justify the publication of a fourth work on the same subject. The first and obvious answer is that none of these works can be called a faithful biography of Shivaji, that is to say, a biography which is at once full and exhaustive and traces the development of his life-work from beginning to end in chronological order. The work of Mr. Kincaid reviews the work of Shivaji as a fragment of the History of the Maratha People, that of Prof. Jadunath Sarkar discourses upon “Shivaji and his Times” and often forgets the hero while discoursing upon his “Times”, that of Prof. Rawlinson is avowedly a monograph, too meagre in its scope to comprise the life-work of a great hero like Shivaji. The thanks of the Maratha reader are due to all these scholars for the new light they have thrown on many obscure points in the life of their national hero, and to Prof. Rawlinson and Mr. Kincaid in particular for the generous way in which they have interpreted the motives and character of the great King. The earliest of this triad is the Life of Shivaji by Principal Rawlinson. It is a generous appreciation of Shivaji’s work and character. But the monograph, besides being too meagre in size for the magnitude of the task, devotes a good deal of its contents to discussions upon somewhat irrelevant topics. The impression that remains after a perusal of the book is that the author’s purpose is to show that the new era of Shivaji after all inaugurated a new type of bureaucracy, and the author seems to suggest that from the times of Ashoka and Chandragupta down to present times, the bureaucratic form of government has prevailed in India and must inevitably prevail for all time. The author forgets that there are bureaucracies and bureaucracies and that a bureaucracy with a Shivaji at its head ceases to be a bureaucracy, both in form and substance. Mr. C. A. Kincaid, who writes in collaboration with Rao Bahadur D. B. Parasnis, has devoted some 170 pages of the first volume of his History of the Maratha People to the story of Shivaji. The authors have taken little notice of the stirring events of the career of Shahaji and have chosen to ignore many a controversy which has caused an acute tension of feeling among scholars. This history is full of legends and folklore tales and apparently attaches as much importance to them as to matters of serious history. Its highest virtue is its picturesqueness. Although Mr. Kincaid has repeated the orthodox version as to the date, when Shivaji enrolled himself as a disciple of Ramdas Swami, it is some consolation to think that Mr. Kincaid has not allowed the infatuation of the Ramdas cult to blind him to such an extent as to ascribe to the preceptor the credit of Shivaji’s glorious achievements. He has had sense enough to see, as some patriotic and over-zealous Maharashtra scholars have not that such a representation of the relations between the preceptor and the disciple would reduce the national hero to a mere puppet. The supreme merit of Mr. Kincaid’s work is his enthusiastic and unreserved admiration of the Maratha people.
Prof. Jadunath Sarkar’s “Shivaji and His Times” is the last of this triad. It is a noble work marred with strange flaws. Mr. Kincaid’s History and Prof. Sarkar’s Shivaji stand at two opposite extremes of historical method and style. The one is romantic in conception and uncritical in method, the other is hypercritical in method and sceptical in its intellectual outlook. The merits of Sarkar’s work are great. He has had access to a wealth of Mahomedan and British sources and authorities, the very existence or which had not been previously suspected. The fundamental fault of the work is that it appears as an overflow of the vast amount of historical material he had collected for his monumental work upon Aurangzeb. His sympathies are with the Moguls and the commanders of the Mogul empire. His sympathies are with the British factors at Surat and Rajapur. His sympathies are anywhere except with Shivaji and his gallant companions. Shivaji has fallen into the back-ground. Sarkar’s pæens of praise are poured forth in unstinted measure, now in honour of Shaista Khan, now in honour of Jay Singh. He conducts his reader into the Mogul camp, he brings him in the wake of the Mogul armies and the Mogul standards. Shivaji is at best patronised here and there with a nodding familiarity and spoken of as a familiar underling with the name of “Shiva”. This is not intended, but such is the effect produced. The critical estimate of Shivaji’s character and work in the last seven pages of this work is an appreciative review of the character and life-work of the great King and is, strange to say, quite at variance with the hyper-critical denunciations expressed in the fourteen pages that immediately precede it, and on the whole gives the lie direct to many of the generalizations which are found interspersed in the earlier part of the work. By far the most valuable service rendered by Prof. Sarkar is his vindication of Shivaji from the charge of murdering Afzul Khan. Again he has not fallen into the error of exaggerating the influence of Ramdas Swami upon Shivaji. Indeed he seems to have gone to an opposite extreme and failed to recognize, in anything like a proper estimate, the intense spirituality of outlook which distinguished Shivaji among the nation-builders and rulers of India. Finally, it must be said of Prof. Sarkar’s work that it is arranged in too scrappy a manner to suit the purposes of a serious biography and hence arise the contradictions which are noticed above.
In the present work Shivaji is depicted as the director and entrepreneur of the greatest movement for the asserti
Digital Rare Book:
Shri Shivbharat
By Kavindra Parmanand Govind Newaskar
Translated from the original Sanskrit by S.M.Divekar
Published by Bharat Itihas Shamshodak Mandal, Pune - 1849
In Marathi
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Download pdf book:
'Shri Shivbharat' was the first officially commissioned biography of Chhatrapati Shivaji Maharaj. It was written in Sanskrit by his court poet Kavindra Paramanand Govind Newaskar of Poladpur during his lifetime.
This book writes in great detail about the early life and events of Shivaji Maharaj. It is also considered by most scholars as an authentic source material for historical study.
This book writes in great detail about the early life and events of Shivaji Maharaj. It is also considered by most scholars as an authentic source material for historical study.
Digital Rare Book:
Shivraj Bhushan
By Kavi Bhushan (c. 1613–1712)
Translated from the original in Brajbhasha to Marathi by D.A.Tiwari
Printed by Namdev Madhav Nemade, Jalgaon - 1931
In Marathi
Read book online:
http://bit.ly/2I63wpX
Download pdf book:
http://bit.ly/2KczfIr
Kavi Bhushan (c. 1613–1712) was an Indian poet in the courts of the Bundeli king Chhatrasal and the Maratha King Shivaji. He mainly wrote in Brajbhasha interspersed with words from Sanskrit, Arabic and Persian languages.
Bhushan originally resided in the Tikwapur village in present-day Ghatampur tehsil, Kanpur district of Uttar Pradesh. He was the brother of the poets Chintamani and Matiram. Bhushan's original name is unknown. Kavi Bhushan ("Precious Poet") was a title given to him by the Rudra Pratap of Chitrakoot.
He first met Shivaji when the latter visited Agra to meet the emperor Aurangzeb; thereafter, Bhushan became a supporter of Shivaji. Bhushan later moved from Varanasi to Maratha Kingdom in the 1670s, and visited Shivaji's durbar (court).
Bhushan presented many of his poems on the occasion of the grand coronation of Shivaji; many of these poems are still remembered in Maharashtra. One such poem is "Shivbavani", which was written about Shivaji. He was a great poet of Anupras and Shlesh Alankar.
Literary works:
Shivaa Bhushan
Shivabavani
Chatrashaal Dashak.
Saaransh ki khani
- Wikipedia
Image:
A painting by Shrikant and Gautam Chougule
Shivraj Bhushan
By Kavi Bhushan (c. 1613–1712)
Translated from the original in Brajbhasha to Marathi by D.A.Tiwari
Printed by Namdev Madhav Nemade, Jalgaon - 1931
In Marathi
Read book online:
http://bit.ly/2I63wpX
Download pdf book:
http://bit.ly/2KczfIr
Kavi Bhushan (c. 1613–1712) was an Indian poet in the courts of the Bundeli king Chhatrasal and the Maratha King Shivaji. He mainly wrote in Brajbhasha interspersed with words from Sanskrit, Arabic and Persian languages.
Bhushan originally resided in the Tikwapur village in present-day Ghatampur tehsil, Kanpur district of Uttar Pradesh. He was the brother of the poets Chintamani and Matiram. Bhushan's original name is unknown. Kavi Bhushan ("Precious Poet") was a title given to him by the Rudra Pratap of Chitrakoot.
He first met Shivaji when the latter visited Agra to meet the emperor Aurangzeb; thereafter, Bhushan became a supporter of Shivaji. Bhushan later moved from Varanasi to Maratha Kingdom in the 1670s, and visited Shivaji's durbar (court).
Bhushan presented many of his poems on the occasion of the grand coronation of Shivaji; many of these poems are still remembered in Maharashtra. One such poem is "Shivbavani", which was written about Shivaji. He was a great poet of Anupras and Shlesh Alankar.
Literary works:
Shivaa Bhushan
Shivabavani
Chatrashaal Dashak.
Saaransh ki khani
- Wikipedia
Image:
A painting by Shrikant and Gautam Chougule
Digital Rare Book:
SIVA CHHATRAPATI
Being a translation of Sabhasad Bakhar with extracts from Chitnis and Sivadigvijya, with notes
By Surendranath Sen
Published by The University fo Calcutta - 1920
Read book online:
http://bit.ly/2XuczWJ
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http://bit.ly/2MycJeW
Extract from the Preface:
The present volume is the first of a series intended for those students of Maratha history who do not know Marathi. Original materials, both published and unpublished, have been accumulating for the last sixty years and their volume often frightens the average student. Sir Asutosh Mookerjee, therefore, suggested that a selection in a handy form should be made where all the useful documents should be included. I must confess that no historical document has found a place in the present volume, but I felt that the chronicles or bakhars could not be excluded from the present series and I began with Sabhasad bakhar leaving the documents for a subsequent volume.
This is by no means the first English rendering of Sabhasad. Jagannath Lakshman Mankar translated Sabhasad more than thirty years ago from a single manuscript. The late Dr. Vincent A. Smith overestimated the value of Mankar's work mainly because he did not know its exact nature. A glance at the catalogue of Marathi manuscripts in the British Museum might have convinced him that the original Marathi Chronicle from which Mankar translated has not been lost. Mankar's was a free rendering and his work is so rare now that I need not offer any apology for bringing out a second translation. I have translated from the text edited by Rao Bahadur Kashinath Narayan Sane, the most reliable and
authoritative text in print. I have tried to be not only accurate but literal in my rendering of Sabhasad ; the translation of the extracts has been more or less free, but there also my attempt has been to be fairly accurate so that it may be safely recommended as reliable.
Image:
Shivaji
By Raja Ravi Varma
Oleographic Print
Raja Ravi Varma Press - 1890
SIVA CHHATRAPATI
Being a translation of Sabhasad Bakhar with extracts from Chitnis and Sivadigvijya, with notes
By Surendranath Sen
Published by The University fo Calcutta - 1920
Read book online:
http://bit.ly/2XuczWJ
Download pdf book:
http://bit.ly/2MycJeW
Extract from the Preface:
The present volume is the first of a series intended for those students of Maratha history who do not know Marathi. Original materials, both published and unpublished, have been accumulating for the last sixty years and their volume often frightens the average student. Sir Asutosh Mookerjee, therefore, suggested that a selection in a handy form should be made where all the useful documents should be included. I must confess that no historical document has found a place in the present volume, but I felt that the chronicles or bakhars could not be excluded from the present series and I began with Sabhasad bakhar leaving the documents for a subsequent volume.
This is by no means the first English rendering of Sabhasad. Jagannath Lakshman Mankar translated Sabhasad more than thirty years ago from a single manuscript. The late Dr. Vincent A. Smith overestimated the value of Mankar's work mainly because he did not know its exact nature. A glance at the catalogue of Marathi manuscripts in the British Museum might have convinced him that the original Marathi Chronicle from which Mankar translated has not been lost. Mankar's was a free rendering and his work is so rare now that I need not offer any apology for bringing out a second translation. I have translated from the text edited by Rao Bahadur Kashinath Narayan Sane, the most reliable and
authoritative text in print. I have tried to be not only accurate but literal in my rendering of Sabhasad ; the translation of the extracts has been more or less free, but there also my attempt has been to be fairly accurate so that it may be safely recommended as reliable.
Image:
Shivaji
By Raja Ravi Varma
Oleographic Print
Raja Ravi Varma Press - 1890
Digital Rare Book:
QANOON-E-ISLAM or the Customs of the Moosulmans of India : compromising a full and exact account of their various rites and ceremonies from the moment of birth till the hour of death.
By Jaffur Shurreef and Gerhard Andreas Herklots
Published by Parbury, Allen & Co., London - 1832
Read Book Online:
http://bit.ly/1KzEPvB
Download pdf Book:
http://bit.ly/1KDFOb7
Image:
Watercolour of the Muharram Festival, by an anonymous artist working in the Murshidabad style, c. 1790-1800. Inscribed on the back in pencil: 'The procession of the Tuzziers'; in ink: 'at the Mohorrum. Procession of Tazzies on the last day of the Mohorrum Festival. Mahomedan Festival.'
The Muharram festival commemorates the popular saint Imam Husain, the Prophet Muhammad’s grandson and the spiritual leader of the Shias who was martyred in 680 AD after a battle in Karbala. This festival starts on the 1st day of Muharram, the first month of the Islamic calendar, and lasts for 10 days. It is celebrated with lavishly decorated tazivas (bamboo and paper replicas of the martyr’s tomb) which are carried through the streets of the city. Mourners beat their breasts accompanied by musicians, dancers and wrestlers who enact scenes depicting the battle. In this drawing, the taziyas are being taken to the river for immersion on the last day of the festival, escorted by sepoys. One is being carried on an elephant; others are on poles supported on men's shoulders while a frenzied crowd dances around. The river, woods and hills can be seen beyond.
Image and text credit:
Copyright © The British Library Board
QANOON-E-ISLAM or the Customs of the Moosulmans of India : compromising a full and exact account of their various rites and ceremonies from the moment of birth till the hour of death.
By Jaffur Shurreef and Gerhard Andreas Herklots
Published by Parbury, Allen & Co., London - 1832
Read Book Online:
http://bit.ly/1KzEPvB
Download pdf Book:
http://bit.ly/1KDFOb7
Image:
Watercolour of the Muharram Festival, by an anonymous artist working in the Murshidabad style, c. 1790-1800. Inscribed on the back in pencil: 'The procession of the Tuzziers'; in ink: 'at the Mohorrum. Procession of Tazzies on the last day of the Mohorrum Festival. Mahomedan Festival.'
The Muharram festival commemorates the popular saint Imam Husain, the Prophet Muhammad’s grandson and the spiritual leader of the Shias who was martyred in 680 AD after a battle in Karbala. This festival starts on the 1st day of Muharram, the first month of the Islamic calendar, and lasts for 10 days. It is celebrated with lavishly decorated tazivas (bamboo and paper replicas of the martyr’s tomb) which are carried through the streets of the city. Mourners beat their breasts accompanied by musicians, dancers and wrestlers who enact scenes depicting the battle. In this drawing, the taziyas are being taken to the river for immersion on the last day of the festival, escorted by sepoys. One is being carried on an elephant; others are on poles supported on men's shoulders while a frenzied crowd dances around. The river, woods and hills can be seen beyond.
Image and text credit:
Copyright © The British Library Board
Digital Rare Book:
Ain-i-Akbari of Abul Fazl-i-'Allami
Translated into English by Col. Henry Sullivan Jarrett
Revised and annotated by Jadunath Sarkar
Published by The Royal Asiatic Society of Bengal, Calcutta - 1948
Volume 3
Read book online:
http://bit.ly/2ERtjjx
Download pdf book:
http://bit.ly/2HSK3ZE
Book contents:
(1) The Boundaries of Hindustan and a Brief Description Thereof
India--Its Boundaries, Seasons, Natural Beauty, and Crops; Ethnography of Hindustan; On the Inferior and Superior Cosmic Phenomena; The Instutution of the Gharyal [a gong]; The Order of the Spheres; Circumferences of the Spheres; Lunar Stations; Magnitudes of the Fixed Stars
(2) Description of the Earth
Description of the Insular Continents; Description of Jambu Dwipa; On Terrestrial Longitude; On Terrestrial Latitude; Extent of Desert and Habitable Land; Division of the Earth and Countries; Places Beyond the Climates, adjoining the Equator [divided into five "Climates]; To find the Distances of Places; Singular Results arising from Accident of Location; The Scale of Notation; The Quarters of the Globe
(3) "Animal Life" [meaning living beings, as opposed to geography]
Languages; Fauna; Weights and Measures; Jeweller's Weights; Banker's Weights; Other Trade-weights
(4) The Learning of the Hindus [="people of Hind"]
Description of the Nine Schools; The Sixteen Predicaments [sources of knowledge]; Vaiseshika; Mimamsa; Vedanta; Sankhya; Patanjali
(5) [on various doctrines]
Jaina; Bauddha [Buddhism]; Nastika
(6) The Eighteen Sciences (Atharah Vidya)
Karma-vipaka; Svara; Answers to inquirers; Agama; Sakuna; Garuda; Indra-jala; Rasa-vidya; Ratna-pariksha; Kama-sastra
(7) [on the arts and sciences]
Sahitya [literature]; Sangita [music]; Four Kinds of Instruments; On the Classes of Singers; The Akhara [a dance presentation]; Gaja-sastra [care of elephants]; Salihotra [care of horses]; Vastuka [architecture]; Supa [cooking]; Rajaniti [statecraft]; Vyavahara, or, the Administration of Justice
(8) [on religious life]
The Four Periods of Religious Life; Worship of the Deity; Isvara-puja, or Divine Worship; Yajna, or Sacrifice; Dana, or Alms giving; Sraddha, or Ceremonies in honour of deceased ancestors; Avataras, or Incarnations of the Deity (Matsyavatara, or Fish-Incarnation; Kurmavatara, or Tortoise-Incarnation; Varahavatara, or Boar-Incarnation; Nara-sinha, or Man-Lion-Incarnation; Vamana, or Dwarf-Incarnation; Parasuramavatara, or Incarnation of Rama with the axe; Ramavatara, or Rama-Incarnation; Krishnavatara, or Incarnation as Krishna; Buddhavatara, or Buddha-Incarnation; Kalkyavatara, or Kalki-Incarnation); Unclean Things; Purifiers; State of Purification; Improper Dress; Prohibited Food; Ceremonies in Cooking and Eating; Rules of Fasting; Enumeration of Sins; Interior Sins
(9) [more on religious life]
Sacred Places of Pilgrimage; Customs of Marriage; Sringara, or Ornaments of Dress; Jewels; Workmen in Decorative Art; Ceremonies at Childbirth; The number of Festivals; Ceremonies at Death; Meritorious Manner of Death
(10) Comers into India
Adam; Hushang; Ham; Jamshid; Zohak; Garshasp; Isfandyar of the Brazen Body; Nariman, son of Garshasp, the son of Utrut; Sam, son of Nariman; Zal, son of Sam; Faramarz, son of Rustam; Bahman, son of Isfandyar; Alexander of Greece; Mani the Painter; Bahram Gor; Burzuyah; Muhammad Qasim; Amir Nasiruddin Sabuktigin; Amir Sultan Mahmud Ghaznavi; Sultan Mas'ud; Sultan Ibrahim, son of Sultan Mas'ud; Sultan Mas'ud b.-Ibrahim; Bahram Shah b.-Masaud b.-Ibrahim; Khusrau Shah b.-Bahram Shah; Sultan Mu'izzu'ddin Muhammad Sam; Sultan Qutbu'ddin Aibak; Malik Nasiru'ddin Qabachah; Sultan Shamsu'ddin Iltutmish; Sultan Ghiyas u'ddin Balban; Sultan Muhammad b.-Sultan Malik Shah Saljuqi; Sultan Jalalu'ddin Mankburni; Turmatai Novian; Malik Khan Khalaj; Tahir; Mankuyah; Sari Novian; Timur Novian; Abdu'llah Khan; Saldi; Qatlagh Khwajah; Targhi Novian; Ali Beg and Tartak; Kapak Mughal; Iqbalmand; Khwajah Rashid; Lord of the Fortunate Conjunction (Timur); Baber; Humayun
(11) Saints of India (Awliya-i Hind)
[a discussion of Sufi orders]; Shaykh Baba Ratn; Khwajah Muinu'ddin Hasan Chishti; Shaykh 'Ali Ghaznavi Hajubari [=Hujwiri]; Shaykh Husayn Zanjani; Shaykh Bahau'ddin Zakariya; Qutbu'ddin Bakhtyar Kaki; Shaykh Faridu'ddin Ganj-i Shakkar; Shaykh Sadru'ddin Aarii; Nizamu'ddin Auliya; Shaykh Ruknu'ddin; Shaykh Jalalu'ddin Tabrizi; Shaykh Sufi Badhni; Khwajah Karak; Shaykh Nizamu'ddin Abu'l Muayyad; Shaykh Najibu'ddin Muhammad; Qazi Hamidu'ddin Nagori; Shaykh Hamidu'ddin Suwali of Nagor; Shaykh Najibu'ddin Mutawakkil; Shaykh Badru'ddin; Shaykh Badru'ddin Is'haq; Shaykh Nasiru'ddin Chiragh-i-Dihlavi, or the Lamp of Delhi; Shaykh Sharaf (u'ddin) of Panipat; Shaykh Ahmad; Shaykh Jalal; Shaykh Sharafu'ddin Muniri [=Maneri]; Shaykh Jamalu'ddin Hansawi; Shah Madar; Shaykh Nur Qutb-i-Aalam; Baba Is'haq Maghrabi; Shaykh Ahmad Khattu; Shaykh Sadru'ddin; Shaykh Ala'uddin Muhammad; Sayyid Muhammad Gesudaraz (Long Hair); Qutb-i-Aalam; Shah Aalam; Shaykh Qutbu'ddin; Shaykh 'Ali Payrav; Sayyid Muhammad Jaunpuri; Qazi Khan; Mir Sayyid 'Ali Qawam; Qazi Mahmud; Shaykh Maudud al-Lari; Shaykh Haji Abd'ul Wahhab al-Bokhari; Shaykh Abdu'r-Razzaq; Shaykh Abdu'l-Quddus; Sayyid Ibrahim; Shaykh Aman; Shaykh Jamal; Khizr; Elias
- By Prof.Frances Pritchett
Source: http://bit.ly/2IlJmXI
Image:
Portrait of the Aged Akbar
c. 1640-1650
Attributed to Govardhan (c.1596-1645)
India, Mughal court, 17th century
Opaque watercolor and gold on paper
The soulful modeling of Akbar’s aged but dignified face argues strongly in favor of the attribution of this work to the imperial court artist Govardhan. This posthumous portrait of the celebrated third Mughal emperor would have been made at the end of his career for Akbar’s grandson Shah Jahan, who reigned from 1626 to 1648. Shah Jahan glorifies his own august lineage by lionizing Akbar and having him portrayed in a formal, symbolic way that Akbar himself never would have commissioned. Christian angels in European style praise him from the heavens, while mythical birds of paradise swoop at the edge of the radiance emitted from the nimbus of the divine light of his rule. He originally grasped an orb, which was changed to a necklace. The sensitively articulated body of a young cow reclines at ease in the presence of a lion, indicating the harmony and peace of his noble rule. The artist used the dignified nim-qalam style of painted drawing with only touches of gold and hints of color. Heavy outlines were added at a later date, along with pinprick holes used for copying the composition onto another sheet of paper.
Image and text credit:
The Cleveland Museum of Art
Ain-i-Akbari of Abul Fazl-i-'Allami
Translated into English by Col. Henry Sullivan Jarrett
Revised and annotated by Jadunath Sarkar
Published by The Royal Asiatic Society of Bengal, Calcutta - 1948
Volume 3
Read book online:
http://bit.ly/2ERtjjx
Download pdf book:
http://bit.ly/2HSK3ZE
Book contents:
(1) The Boundaries of Hindustan and a Brief Description Thereof
India--Its Boundaries, Seasons, Natural Beauty, and Crops; Ethnography of Hindustan; On the Inferior and Superior Cosmic Phenomena; The Instutution of the Gharyal [a gong]; The Order of the Spheres; Circumferences of the Spheres; Lunar Stations; Magnitudes of the Fixed Stars
(2) Description of the Earth
Description of the Insular Continents; Description of Jambu Dwipa; On Terrestrial Longitude; On Terrestrial Latitude; Extent of Desert and Habitable Land; Division of the Earth and Countries; Places Beyond the Climates, adjoining the Equator [divided into five "Climates]; To find the Distances of Places; Singular Results arising from Accident of Location; The Scale of Notation; The Quarters of the Globe
(3) "Animal Life" [meaning living beings, as opposed to geography]
Languages; Fauna; Weights and Measures; Jeweller's Weights; Banker's Weights; Other Trade-weights
(4) The Learning of the Hindus [="people of Hind"]
Description of the Nine Schools; The Sixteen Predicaments [sources of knowledge]; Vaiseshika; Mimamsa; Vedanta; Sankhya; Patanjali
(5) [on various doctrines]
Jaina; Bauddha [Buddhism]; Nastika
(6) The Eighteen Sciences (Atharah Vidya)
Karma-vipaka; Svara; Answers to inquirers; Agama; Sakuna; Garuda; Indra-jala; Rasa-vidya; Ratna-pariksha; Kama-sastra
(7) [on the arts and sciences]
Sahitya [literature]; Sangita [music]; Four Kinds of Instruments; On the Classes of Singers; The Akhara [a dance presentation]; Gaja-sastra [care of elephants]; Salihotra [care of horses]; Vastuka [architecture]; Supa [cooking]; Rajaniti [statecraft]; Vyavahara, or, the Administration of Justice
(8) [on religious life]
The Four Periods of Religious Life; Worship of the Deity; Isvara-puja, or Divine Worship; Yajna, or Sacrifice; Dana, or Alms giving; Sraddha, or Ceremonies in honour of deceased ancestors; Avataras, or Incarnations of the Deity (Matsyavatara, or Fish-Incarnation; Kurmavatara, or Tortoise-Incarnation; Varahavatara, or Boar-Incarnation; Nara-sinha, or Man-Lion-Incarnation; Vamana, or Dwarf-Incarnation; Parasuramavatara, or Incarnation of Rama with the axe; Ramavatara, or Rama-Incarnation; Krishnavatara, or Incarnation as Krishna; Buddhavatara, or Buddha-Incarnation; Kalkyavatara, or Kalki-Incarnation); Unclean Things; Purifiers; State of Purification; Improper Dress; Prohibited Food; Ceremonies in Cooking and Eating; Rules of Fasting; Enumeration of Sins; Interior Sins
(9) [more on religious life]
Sacred Places of Pilgrimage; Customs of Marriage; Sringara, or Ornaments of Dress; Jewels; Workmen in Decorative Art; Ceremonies at Childbirth; The number of Festivals; Ceremonies at Death; Meritorious Manner of Death
(10) Comers into India
Adam; Hushang; Ham; Jamshid; Zohak; Garshasp; Isfandyar of the Brazen Body; Nariman, son of Garshasp, the son of Utrut; Sam, son of Nariman; Zal, son of Sam; Faramarz, son of Rustam; Bahman, son of Isfandyar; Alexander of Greece; Mani the Painter; Bahram Gor; Burzuyah; Muhammad Qasim; Amir Nasiruddin Sabuktigin; Amir Sultan Mahmud Ghaznavi; Sultan Mas'ud; Sultan Ibrahim, son of Sultan Mas'ud; Sultan Mas'ud b.-Ibrahim; Bahram Shah b.-Masaud b.-Ibrahim; Khusrau Shah b.-Bahram Shah; Sultan Mu'izzu'ddin Muhammad Sam; Sultan Qutbu'ddin Aibak; Malik Nasiru'ddin Qabachah; Sultan Shamsu'ddin Iltutmish; Sultan Ghiyas u'ddin Balban; Sultan Muhammad b.-Sultan Malik Shah Saljuqi; Sultan Jalalu'ddin Mankburni; Turmatai Novian; Malik Khan Khalaj; Tahir; Mankuyah; Sari Novian; Timur Novian; Abdu'llah Khan; Saldi; Qatlagh Khwajah; Targhi Novian; Ali Beg and Tartak; Kapak Mughal; Iqbalmand; Khwajah Rashid; Lord of the Fortunate Conjunction (Timur); Baber; Humayun
(11) Saints of India (Awliya-i Hind)
[a discussion of Sufi orders]; Shaykh Baba Ratn; Khwajah Muinu'ddin Hasan Chishti; Shaykh 'Ali Ghaznavi Hajubari [=Hujwiri]; Shaykh Husayn Zanjani; Shaykh Bahau'ddin Zakariya; Qutbu'ddin Bakhtyar Kaki; Shaykh Faridu'ddin Ganj-i Shakkar; Shaykh Sadru'ddin Aarii; Nizamu'ddin Auliya; Shaykh Ruknu'ddin; Shaykh Jalalu'ddin Tabrizi; Shaykh Sufi Badhni; Khwajah Karak; Shaykh Nizamu'ddin Abu'l Muayyad; Shaykh Najibu'ddin Muhammad; Qazi Hamidu'ddin Nagori; Shaykh Hamidu'ddin Suwali of Nagor; Shaykh Najibu'ddin Mutawakkil; Shaykh Badru'ddin; Shaykh Badru'ddin Is'haq; Shaykh Nasiru'ddin Chiragh-i-Dihlavi, or the Lamp of Delhi; Shaykh Sharaf (u'ddin) of Panipat; Shaykh Ahmad; Shaykh Jalal; Shaykh Sharafu'ddin Muniri [=Maneri]; Shaykh Jamalu'ddin Hansawi; Shah Madar; Shaykh Nur Qutb-i-Aalam; Baba Is'haq Maghrabi; Shaykh Ahmad Khattu; Shaykh Sadru'ddin; Shaykh Ala'uddin Muhammad; Sayyid Muhammad Gesudaraz (Long Hair); Qutb-i-Aalam; Shah Aalam; Shaykh Qutbu'ddin; Shaykh 'Ali Payrav; Sayyid Muhammad Jaunpuri; Qazi Khan; Mir Sayyid 'Ali Qawam; Qazi Mahmud; Shaykh Maudud al-Lari; Shaykh Haji Abd'ul Wahhab al-Bokhari; Shaykh Abdu'r-Razzaq; Shaykh Abdu'l-Quddus; Sayyid Ibrahim; Shaykh Aman; Shaykh Jamal; Khizr; Elias
- By Prof.Frances Pritchett
Source: http://bit.ly/2IlJmXI
Image:
Portrait of the Aged Akbar
c. 1640-1650
Attributed to Govardhan (c.1596-1645)
India, Mughal court, 17th century
Opaque watercolor and gold on paper
The soulful modeling of Akbar’s aged but dignified face argues strongly in favor of the attribution of this work to the imperial court artist Govardhan. This posthumous portrait of the celebrated third Mughal emperor would have been made at the end of his career for Akbar’s grandson Shah Jahan, who reigned from 1626 to 1648. Shah Jahan glorifies his own august lineage by lionizing Akbar and having him portrayed in a formal, symbolic way that Akbar himself never would have commissioned. Christian angels in European style praise him from the heavens, while mythical birds of paradise swoop at the edge of the radiance emitted from the nimbus of the divine light of his rule. He originally grasped an orb, which was changed to a necklace. The sensitively articulated body of a young cow reclines at ease in the presence of a lion, indicating the harmony and peace of his noble rule. The artist used the dignified nim-qalam style of painted drawing with only touches of gold and hints of color. Heavy outlines were added at a later date, along with pinprick holes used for copying the composition onto another sheet of paper.
Image and text credit:
The Cleveland Museum of Art
Digital Rare Book:
The AIN I AKBARI
By Abul Fazl Allami
Translated from the Original Persian by
Colonel Henry Sullivan Jarrett
Published by The Asiatic Society of Bengal, Calcutta - 1891
Volume 2
Read book online:
http://bit.ly/2QGqOVY
Download pdf book:
http://bit.ly/2HRsgC1
The Ain-i-Akbari (Persian: آئینِ اکبری) or the "Administration of Akbar", is a 16th-century detailed document recording the administration of the Mughal Empire under Emperor Akbar, written by his court historian, Abu'l Fazl. It forms Volume III and the final part of the much larger document, the Akbarnama (Account of Akbar), also by Abu'l-Fazl, and is itself in three volumes.
It is now in the Hazarduari Palace, in West Bengal.
The Ain-i-Akbari is the third volume of the Akbarnama containing information on Akbar's reign in the form of administrative reports, similar to a gazetteer. In Blochmann's explanation, "it contains the 'āīn' (i.e. mode of governing) of Emperor Akbar, and is in fact the administrative report and statistical return of his government as it was about 1590."
The Ain-i-Akbari is divided into five books. The first book called manzil-abadi deals with the imperial household and it's maintenance, and the second called sipah-abadi, with the servants of the emperor, military and civil services. The third deals with imperial administration, containing regulations for the judiciary and the executive. The fourth contains information on Hindu philosophy, science, social customs and literature. The fifth contains sayings of Akbar, along with an account of the ancestry and biography of the author.
Volume 1
The volume has a total of 90 'Ain' or Regulations dealing and describing the different segments of administration and occupations at that time. The various ains include the one on the imperial mint, its workmen and their process of refining and extracting gold and silver, the dirham and the dinar etc. There are also portions dedicated to the Imperial Harem (Ain 15), the royal seals (Ain 20), the imperial kitchen (Ain 23) and its recipes and the rules relating to the days of abstinence (Ain 26). The volume contains a detailed description of the trade/business of items such as fruits, vegetables, perfumes, carpets etc. and also of art and painting. Ain-i-Akbari is an excellent resource of information on the maintenance of the Mughal army during Akbar's reign. Ain 35 onwards deals with the use and maintenance of artillery, upkeep and branding of royal horses, camels, mules and elephants, describing even the detail of the food given to animals. The volume also has regulations pertaining to the wages of labourers, estimates of house building etc.
Volume 2
The second book treats of the servants of the throne, the military and civil services, and the attendants at court whose literary genius or musical skill received a great deal of encouragement from the emperor, and who similarly commend the high value of their work.
Volume 3
The third book is entirely devoted to regulations for the judicial and executive departments, the establishment of a new and more practical era, the survey of the land, the tribal divisions, and the rent-roll of the finance minister.
Volume 4
The fourth book treats of the social condition and literary activity, especially in philosophy and law, of the Hindus, who form the bulk of the population, and in whose political advancement the emperor saw the guarantee of the stability of his realm. There are also a few chapters on the foreign invaders of India, on distinguished travellers, and on Muslim saints and the sects to which they belong.
Volume 5
The fifth book contains moral sentences and epigrammatical sayings, observations, and rules of wisdom of the emperor collected by Abu'l Fazl.
- Wikipedia
Image:
Akbar and Jahangir Examine a Ghir Falcon while Prince Khusrau Stands Behind
c. 1602-1604
India, Mughal, early 17th century
Opaque watercolor with gold on paper, gold foliate borders
Credit: The Cleveland Museum of Art
The AIN I AKBARI
By Abul Fazl Allami
Translated from the Original Persian by
Colonel Henry Sullivan Jarrett
Published by The Asiatic Society of Bengal, Calcutta - 1891
Volume 2
Read book online:
http://bit.ly/2QGqOVY
Download pdf book:
http://bit.ly/2HRsgC1
The Ain-i-Akbari (Persian: آئینِ اکبری) or the "Administration of Akbar", is a 16th-century detailed document recording the administration of the Mughal Empire under Emperor Akbar, written by his court historian, Abu'l Fazl. It forms Volume III and the final part of the much larger document, the Akbarnama (Account of Akbar), also by Abu'l-Fazl, and is itself in three volumes.
It is now in the Hazarduari Palace, in West Bengal.
The Ain-i-Akbari is the third volume of the Akbarnama containing information on Akbar's reign in the form of administrative reports, similar to a gazetteer. In Blochmann's explanation, "it contains the 'āīn' (i.e. mode of governing) of Emperor Akbar, and is in fact the administrative report and statistical return of his government as it was about 1590."
The Ain-i-Akbari is divided into five books. The first book called manzil-abadi deals with the imperial household and it's maintenance, and the second called sipah-abadi, with the servants of the emperor, military and civil services. The third deals with imperial administration, containing regulations for the judiciary and the executive. The fourth contains information on Hindu philosophy, science, social customs and literature. The fifth contains sayings of Akbar, along with an account of the ancestry and biography of the author.
Volume 1
The volume has a total of 90 'Ain' or Regulations dealing and describing the different segments of administration and occupations at that time. The various ains include the one on the imperial mint, its workmen and their process of refining and extracting gold and silver, the dirham and the dinar etc. There are also portions dedicated to the Imperial Harem (Ain 15), the royal seals (Ain 20), the imperial kitchen (Ain 23) and its recipes and the rules relating to the days of abstinence (Ain 26). The volume contains a detailed description of the trade/business of items such as fruits, vegetables, perfumes, carpets etc. and also of art and painting. Ain-i-Akbari is an excellent resource of information on the maintenance of the Mughal army during Akbar's reign. Ain 35 onwards deals with the use and maintenance of artillery, upkeep and branding of royal horses, camels, mules and elephants, describing even the detail of the food given to animals. The volume also has regulations pertaining to the wages of labourers, estimates of house building etc.
Volume 2
The second book treats of the servants of the throne, the military and civil services, and the attendants at court whose literary genius or musical skill received a great deal of encouragement from the emperor, and who similarly commend the high value of their work.
Volume 3
The third book is entirely devoted to regulations for the judicial and executive departments, the establishment of a new and more practical era, the survey of the land, the tribal divisions, and the rent-roll of the finance minister.
Volume 4
The fourth book treats of the social condition and literary activity, especially in philosophy and law, of the Hindus, who form the bulk of the population, and in whose political advancement the emperor saw the guarantee of the stability of his realm. There are also a few chapters on the foreign invaders of India, on distinguished travellers, and on Muslim saints and the sects to which they belong.
Volume 5
The fifth book contains moral sentences and epigrammatical sayings, observations, and rules of wisdom of the emperor collected by Abu'l Fazl.
- Wikipedia
Image:
Akbar and Jahangir Examine a Ghir Falcon while Prince Khusrau Stands Behind
c. 1602-1604
India, Mughal, early 17th century
Opaque watercolor with gold on paper, gold foliate borders
Credit: The Cleveland Museum of Art
Digital Book :
Travels in India During the Years 1780, 1781, 1782, and 1783.
By William Hodges
Printed for the Author and Sold by J. Edwards, London - 1794
Read Book Online:
http://bit.ly/2thyJMm
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Farangi and Babu: Two Early Theories of Indian Architecture
By G.H.R. Tillotson, India International Centre Quarterly 20 (1993)
The instigation of a systematic study of Indian architecture, within the realm of British scholarship, is general ly attributed to the great Victorian art historian James Fergusson. His writings are wide-ranging and copious, but that they contain errors both of fact and interpretation, often arising from the European bias of his approach, is now widely recognised. Indeed such problems in his work were identified in the early years of this century by a new generation of art historians, chief amongst whom was A.K. Coomaraswamy, who sought to replace approaches like Fergusson's with ones based more securely on Indian ideas of aesthetics. Fergusson and Coomaraswamy are justly respected as pioneers, but neither worked entirely on a clean slate: they had some important precursors whose contribution is less often acknowledged, and even some of the differences between their approaches are prefigured in work of a much earlier period.
The first foreign observer to go beyond comment on isolated buildings, and to attempt something like a theoretical approach to Indian architecture in general, was the traveller and topographical artist William Hodges. Anticipating the more famous Daniells, Hodges visited Madras and toured parts of northern India between 1780 and 1783. He published his reflections on the country's architecture partly in the notes accompanying his series of aquatints, Select Views in India (1785-8); and then more coherently in his Dissertation on the Prototypes of Architecture: Hindoo, Moorish and Gothic, of 1787. This material was repeated and amplified in his volume of memoirs, Travels in India, of 1793. Though not always free from self-contradiction, his work proposes a basis from which to approach the subject.
Source: http://bit.ly/2sXJAMh
Image:
The Great Pagoda of Tanjore, engraved by James Barlow after a design by William Hodges R.A.
Credit: Copyright: � Victoria and Albert Museum, London
Travels in India During the Years 1780, 1781, 1782, and 1783.
By William Hodges
Printed for the Author and Sold by J. Edwards, London - 1794
Read Book Online:
http://bit.ly/2thyJMm
Download pdf Book:
http://bit.ly/2rr4IbV
Farangi and Babu: Two Early Theories of Indian Architecture
By G.H.R. Tillotson, India International Centre Quarterly 20 (1993)
The instigation of a systematic study of Indian architecture, within the realm of British scholarship, is general ly attributed to the great Victorian art historian James Fergusson. His writings are wide-ranging and copious, but that they contain errors both of fact and interpretation, often arising from the European bias of his approach, is now widely recognised. Indeed such problems in his work were identified in the early years of this century by a new generation of art historians, chief amongst whom was A.K. Coomaraswamy, who sought to replace approaches like Fergusson's with ones based more securely on Indian ideas of aesthetics. Fergusson and Coomaraswamy are justly respected as pioneers, but neither worked entirely on a clean slate: they had some important precursors whose contribution is less often acknowledged, and even some of the differences between their approaches are prefigured in work of a much earlier period.
The first foreign observer to go beyond comment on isolated buildings, and to attempt something like a theoretical approach to Indian architecture in general, was the traveller and topographical artist William Hodges. Anticipating the more famous Daniells, Hodges visited Madras and toured parts of northern India between 1780 and 1783. He published his reflections on the country's architecture partly in the notes accompanying his series of aquatints, Select Views in India (1785-8); and then more coherently in his Dissertation on the Prototypes of Architecture: Hindoo, Moorish and Gothic, of 1787. This material was repeated and amplified in his volume of memoirs, Travels in India, of 1793. Though not always free from self-contradiction, his work proposes a basis from which to approach the subject.
Source: http://bit.ly/2sXJAMh
Image:
The Great Pagoda of Tanjore, engraved by James Barlow after a design by William Hodges R.A.
Credit: Copyright: � Victoria and Albert Museum, London
Digital Rare Book:
Indian Temple Architecture
By F. H. Gravely
Printed by The Superintendent, Government Press, Madras - 1936
Read Book Online:
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Image:
At the Chamundi Temple in Mysore - 1855
Photograph
By Willam Henry Pigou
Copyright: © Victoria and Albert Museum, London
Indian Temple Architecture
By F. H. Gravely
Printed by The Superintendent, Government Press, Madras - 1936
Read Book Online:
http://bit.ly/2sgCcyo
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http://bit.ly/2sqgwzK
Image:
At the Chamundi Temple in Mysore - 1855
Photograph
By Willam Henry Pigou
Copyright: © Victoria and Albert Museum, London
Open letters to Lord Curzon on famines and land assessments in India
By Romesh Chunder Dutt (1848-1909)
Published by Kegan Paul, Trench, Tr�bner & Co., London - 1900
Five open letters to Lord Curzon on : Famine Insurance Grant, Railways and Irrigation and Fallacies concerning the Indian land tax.
Read Book Online:
http://bit.ly/2ojrzbz
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Image:
People waiting for famine relief in Bangalore.
From the Illustrated London News (20 October 1877)
By Romesh Chunder Dutt (1848-1909)
Published by Kegan Paul, Trench, Tr�bner & Co., London - 1900
Five open letters to Lord Curzon on : Famine Insurance Grant, Railways and Irrigation and Fallacies concerning the Indian land tax.
Read Book Online:
http://bit.ly/2ojrzbz
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Image:
People waiting for famine relief in Bangalore.
From the Illustrated London News (20 October 1877)
Indian Famines, their Causes and Prevention
By Romesh Chunder Dutt (1848-1909)
Published by P.S.king & Son, London - 1901
Read Book Online:
http://bit.ly/2oag0kC
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Image:
A family was starving in a relief camp during the Madras Famine 1876-1878, Tamil Nadu, South India. A twenty-year-old man, five feet tall, weighed sixty-two and a half pounds.
Text and image credit:
Royal Geographical Society
Published by P.S.king & Son, London - 1901
Read Book Online:
http://bit.ly/2oag0kC
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http://bit.ly/2ojtbSu
Image:
A family was starving in a relief camp during the Madras Famine 1876-1878, Tamil Nadu, South India. A twenty-year-old man, five feet tall, weighed sixty-two and a half pounds.
Text and image credit:
Royal Geographical Society
Digital Rare Book:
Sundara Kandam or The flight of Hanuman to Lanka via Sunda Islands
By C.N.Mehta
Printed at The Universal Press, Nadiad - 1941
Read Book Online:
http://bit.ly/2ppOK0U
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http://bit.ly/2ovuOMX
Sundara Kandam or The flight of Hanuman to Lanka via Sunda Islands
By C.N.Mehta
Printed at The Universal Press, Nadiad - 1941
Read Book Online:
http://bit.ly/2ppOK0U
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http://bit.ly/2ovuOMX
Ancient India, 2000 B.C.- 800 A.D.
By Romesh Chunder Dutt (1848-1909)
Published by Longmans Green & Co., London - 1904
Read Book Online:
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By Romesh Chunder Dutt (1848-1909)
Published by Longmans Green & Co., London - 1904
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http://bit.ly/2ojpUml
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Digital Rare Book :
The Economic History of India under early British Rule - From the rise of the British power in 1757 to the accession of Queen Victoria in 1837.
By Romesh Chunder Dutt
Published by Kegan Paul, Trench, Trubner & Co., London - 1916
Read Book Online:
http://bit.ly/2oabeDO
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PREFACE
Excellent works on the military and political transactions of the British in India have been written by eminent historians. No history of the people of India, of their trades, industries, and agriculture, and of their economic condition under British administration, has yet been compiled.
Recent famines in India have attracted attention to this very important subject, and there is a general and widespread desire to understand the condition of the Indian people, the sources of their wealth and the causes of their poverty. A brief Economic History of British India is therefore needed at the present time.
Englishmen can look back on their work in India, if not with unalloyed satisfaction, at least with some legitimate pride. They have conferred on the people of India what is the greatest human blessing 'Peace'. They have introduced Western Education, bringing an ancient and civilised nation in touch with modern thought, modern sciences, modern institutions and life. They have built up an Administration which, though it requires reform with the progress of the times, is yet strong and efficacious. They have framed wise laws, and have established Courts of Justice, the purity of which is as absolute as in any country on the face of the earth. These are results which no honest critic of British work in India regards without high admiration.
On the other hand, no open-minded Englishman contemplate the material condition of the people of India under British rule with equal satisfaction. The poverty of the Indian population at the present day is unparalleled in any civilised country; the famines which have desolated India within the last quarter of the nineteenth century are unexampled in their extent and intensity in the history of ancient or modern times. By a moderate calculation, the famines of 1877 and 1878, of 1889 and 1892, of 1897 and 1900, have carried off fifteen millions of people. The population of a faired-sized European country has been swept away from India within twenty- five years. A population equal to half of that of England has perished in India within a period which men and women, still in middle age, can remember.
What are the causes of this intense poverty and these repeated famines in India ? Superficial explanations have been offered one after another, and have been rejected on close examination. It was said that the population increased rapidly in India, and that such increase must necessarily lead to famines ; it is found on inquiry that the population has never increased in India at the rate of England, and that during the last ten years it has altogether ceased to increase. It was said that the Indian cultivators were careless and improvident, and that those who did not know how to save when there was plenty, must perish when there was want ; but it is known to men who have lived all their lives among these cultivators, that there is not a more abstemious, a more thrifty, a more frugal race of peasantry on earth. It was said that the Indian money-lender was the bane of India, and by his fraud and extortion kept the tillers of the soil in a chronic state of indebtedness; but the inquiries of the latest Famine Commission have revealed that the cultivators of India are forced under the thraldom of money-lenders by the rigidity of the Government revenue demand. It was said that in a country where the people depended almost entirely on their crops, they must starve when the crops failed in years of drought ; but the crops in India, as a whole, have never failed, there has
never been a single year when the food supply of the country was insufficient for the people, and there must be something wrong, when failure in a single province brings on a famine, and the people are unable to buy their supplies from neighbouring provinces rich in harvests.
Deep down under all these superficial explanations we must seek for the true causes of Indian poverty and Indian famines. The economic laws which operate in India are the same as in other countries of the world ; the causes which lead to wealth among other nations lead to prosperity in India ; the causes which impoverish other nations impoverish the people of India. Therefore, the line of inquiry which the economist will pursue in respect of India is the same which he adopts in inquiring into the wealth or poverty of other nations. Does agriculture flourish ? Are industries and manufactures in a prosperous condition ? Are the finances properly administered, so as to bring back to the people an adequate return for the taxes paid by them ? Are the sources of national wealth widened by a Government anxious for the material welfare of the people ? These are questions which the average Englishman asks himself when inquiring into the economic condition of any country in the world ; these are questions which he will ask himself in order to ascertain the truth about India.
It is, unfortunately, a fact which no well-informed Indian official will ignore, that, in many ways, the sources of national wealth in India have been narrowed under British rule. India in the eighteenth century was a great manufacturing as well as a great agricultural country, and the products of the Indian loom supplied the markets of Asia and of Europe. It is, unfortunately, true that the East Indian Com pany and the British Parliament, following the selfish commercial policy of a hundred years ago, discouraged Indian manufacturers in the early years of British rule in order to encourage the rising manufactures of England. Their fiiad policy, pursued during the last decades of the eighteenth century and the first decades of the nineteenth, was to make India subservient to the industries of Great Britain, and to make the Indian people grow raw produce only, in order to supply material for the looms and manufactories of Great Britain. This policy was pursued with unwavering resolution and with fatal success; orders were sent out, to force Indian artisans to work in the Company's factories ; commercial residents were legally vested with extensive powers over villages and communities of Indian weavers ; prohibitive tariffs excluded Indian silk and cotton goods from England ; English goods were admitted into India free of duty or on payment of a nominal duty.
The British manufacturer, in the words of the historian, H. H. Wilson, " employed the arm of political injustice to keep down and ultimately strangle a competitor with whom he could not have contended on equal terms ; " millions of Indian artisans lost their earnings ; the population of India lost one great source of their wealth. It is a painful episode in the history of British rule in India ; but it is a story which has to be told to explain the economic condition of the Indian people, and their present helpless dependence on agriculture. The invention of the power-loom in Europe completed the decline of the Indian industries; and when in recent years the power-loom was set up in India, England once more acted towards India with unfair jealousy. An excise duty has been imposed on the production of cotton fabrics in India which disables the Indian manufacturer from competing with the manufacturer of Japan and China, and which stifles the new steam-mills of India.
Image:
Queen Victoria at her desk, assisted by Abdul Karim in 1885
The Economic History of India under early British Rule - From the rise of the British power in 1757 to the accession of Queen Victoria in 1837.
By Romesh Chunder Dutt
Published by Kegan Paul, Trench, Trubner & Co., London - 1916
Read Book Online:
http://bit.ly/2oabeDO
Download pdf Book:
http://bit.ly/2oNhPay
PREFACE
Excellent works on the military and political transactions of the British in India have been written by eminent historians. No history of the people of India, of their trades, industries, and agriculture, and of their economic condition under British administration, has yet been compiled.
Recent famines in India have attracted attention to this very important subject, and there is a general and widespread desire to understand the condition of the Indian people, the sources of their wealth and the causes of their poverty. A brief Economic History of British India is therefore needed at the present time.
Englishmen can look back on their work in India, if not with unalloyed satisfaction, at least with some legitimate pride. They have conferred on the people of India what is the greatest human blessing 'Peace'. They have introduced Western Education, bringing an ancient and civilised nation in touch with modern thought, modern sciences, modern institutions and life. They have built up an Administration which, though it requires reform with the progress of the times, is yet strong and efficacious. They have framed wise laws, and have established Courts of Justice, the purity of which is as absolute as in any country on the face of the earth. These are results which no honest critic of British work in India regards without high admiration.
On the other hand, no open-minded Englishman contemplate the material condition of the people of India under British rule with equal satisfaction. The poverty of the Indian population at the present day is unparalleled in any civilised country; the famines which have desolated India within the last quarter of the nineteenth century are unexampled in their extent and intensity in the history of ancient or modern times. By a moderate calculation, the famines of 1877 and 1878, of 1889 and 1892, of 1897 and 1900, have carried off fifteen millions of people. The population of a faired-sized European country has been swept away from India within twenty- five years. A population equal to half of that of England has perished in India within a period which men and women, still in middle age, can remember.
What are the causes of this intense poverty and these repeated famines in India ? Superficial explanations have been offered one after another, and have been rejected on close examination. It was said that the population increased rapidly in India, and that such increase must necessarily lead to famines ; it is found on inquiry that the population has never increased in India at the rate of England, and that during the last ten years it has altogether ceased to increase. It was said that the Indian cultivators were careless and improvident, and that those who did not know how to save when there was plenty, must perish when there was want ; but it is known to men who have lived all their lives among these cultivators, that there is not a more abstemious, a more thrifty, a more frugal race of peasantry on earth. It was said that the Indian money-lender was the bane of India, and by his fraud and extortion kept the tillers of the soil in a chronic state of indebtedness; but the inquiries of the latest Famine Commission have revealed that the cultivators of India are forced under the thraldom of money-lenders by the rigidity of the Government revenue demand. It was said that in a country where the people depended almost entirely on their crops, they must starve when the crops failed in years of drought ; but the crops in India, as a whole, have never failed, there has
never been a single year when the food supply of the country was insufficient for the people, and there must be something wrong, when failure in a single province brings on a famine, and the people are unable to buy their supplies from neighbouring provinces rich in harvests.
Deep down under all these superficial explanations we must seek for the true causes of Indian poverty and Indian famines. The economic laws which operate in India are the same as in other countries of the world ; the causes which lead to wealth among other nations lead to prosperity in India ; the causes which impoverish other nations impoverish the people of India. Therefore, the line of inquiry which the economist will pursue in respect of India is the same which he adopts in inquiring into the wealth or poverty of other nations. Does agriculture flourish ? Are industries and manufactures in a prosperous condition ? Are the finances properly administered, so as to bring back to the people an adequate return for the taxes paid by them ? Are the sources of national wealth widened by a Government anxious for the material welfare of the people ? These are questions which the average Englishman asks himself when inquiring into the economic condition of any country in the world ; these are questions which he will ask himself in order to ascertain the truth about India.
It is, unfortunately, a fact which no well-informed Indian official will ignore, that, in many ways, the sources of national wealth in India have been narrowed under British rule. India in the eighteenth century was a great manufacturing as well as a great agricultural country, and the products of the Indian loom supplied the markets of Asia and of Europe. It is, unfortunately, true that the East Indian Com pany and the British Parliament, following the selfish commercial policy of a hundred years ago, discouraged Indian manufacturers in the early years of British rule in order to encourage the rising manufactures of England. Their fiiad policy, pursued during the last decades of the eighteenth century and the first decades of the nineteenth, was to make India subservient to the industries of Great Britain, and to make the Indian people grow raw produce only, in order to supply material for the looms and manufactories of Great Britain. This policy was pursued with unwavering resolution and with fatal success; orders were sent out, to force Indian artisans to work in the Company's factories ; commercial residents were legally vested with extensive powers over villages and communities of Indian weavers ; prohibitive tariffs excluded Indian silk and cotton goods from England ; English goods were admitted into India free of duty or on payment of a nominal duty.
The British manufacturer, in the words of the historian, H. H. Wilson, " employed the arm of political injustice to keep down and ultimately strangle a competitor with whom he could not have contended on equal terms ; " millions of Indian artisans lost their earnings ; the population of India lost one great source of their wealth. It is a painful episode in the history of British rule in India ; but it is a story which has to be told to explain the economic condition of the Indian people, and their present helpless dependence on agriculture. The invention of the power-loom in Europe completed the decline of the Indian industries; and when in recent years the power-loom was set up in India, England once more acted towards India with unfair jealousy. An excise duty has been imposed on the production of cotton fabrics in India which disables the Indian manufacturer from competing with the manufacturer of Japan and China, and which stifles the new steam-mills of India.
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Queen Victoria at her desk, assisted by Abdul Karim in 1885
Maharaja Bhojaraja's Sringara Prakasha
The great 10th century work on poetry and rhetoric
First Eight Chapters
Manuscript collated by Late His Holiness The Yatirajaswami of Melkote
Edited by G.R.Josyer
Foreword by Sir C.P.Ramawamy Iyer
Printed at The coronation Press, Mysore - 1955
In Sanskrit
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Portrait of a Hindu woman wearing a head-dress
By John Joseph Fon�eca
Madras - 1872
Pencil and watercolour
Little is known about this artist other than that on 11 July 1849 he married an Anne Meppen, by whom he had four children. Fon�eca is a variant of the Portuguese name Fonseca and is common in Madras.
Text and image credit:
Copyright: � Victoria and Albert Museum, London
The great 10th century work on poetry and rhetoric
First Eight Chapters
Manuscript collated by Late His Holiness The Yatirajaswami of Melkote
Edited by G.R.Josyer
Foreword by Sir C.P.Ramawamy Iyer
Printed at The coronation Press, Mysore - 1955
In Sanskrit
Download pdf Book:
http://bit.ly/2oe0pDz
Image:
Portrait of a Hindu woman wearing a head-dress
By John Joseph Fon�eca
Madras - 1872
Pencil and watercolour
Little is known about this artist other than that on 11 July 1849 he married an Anne Meppen, by whom he had four children. Fon�eca is a variant of the Portuguese name Fonseca and is common in Madras.
Text and image credit:
Copyright: � Victoria and Albert Museum, London
Intimate glimpses of life in India; a narrative of observations, educational, social and religious, in the winter of 1899-1900
By George Trumbull Ladd (1842-1921)
Published by Richard G. Badger, Boston - 1919
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Image:
Portrait of a Hindu woman wearing jewellery
By John Joseph Fon�eca
Madras - 1872
Pencil and watercolour
Little is known about this artist other than that on 11 July 1849 he married an Anne Meppen, by whom he had four children. Fon�eca is a variant of the Portuguese name Fonseca and is common in Madras.
Text and image credit:
Copyright: � Victoria and Albert Museum, London
The Mughal Empire (1526 - 1803 A.D.)
By Ashirbadi Lal Srivastava
Published by Shiva Lal Agarwala & Co., Agra - 1959
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Muḥammad Amīn ibn Abī al-Ḥusayn Qazvīnī. پادشاهنامه یا شاهجهان نامه (The Book of the King or The Book of Shah Jahan). India, 1825.
Credit: Rare Book and Special Collections Division, Library of Congress
By Ashirbadi Lal Srivastava
Published by Shiva Lal Agarwala & Co., Agra - 1959
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Muḥammad Amīn ibn Abī al-Ḥusayn Qazvīnī. پادشاهنامه یا شاهجهان نامه (The Book of the King or The Book of Shah Jahan). India, 1825.
Credit: Rare Book and Special Collections Division, Library of Congress
Digital Rare Book:
The Wonder That Was India
A survey of the Indian history and culture of Indian sub-continent before the coming of Muslims
By Arthur Llewellyn Basham
Published by Pan Macmillan
First published in 1954, London
Volume 1
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The Wonder That Was India: A Survey of the Culture of the Indian Sub-Continent Before the Coming of the Muslims, is a book on Indian history written by Arthur Llewellyn Basham and first published in 1954. The book was aimed at a western audience. Basham, in the book, has attempted to correct the negative stereotypes of India created by authors like James Mill, Thomas Babington Macaulay and Vincent Arthur Smith.
This is a classic that anybody with an interest in the civilisational beginnings of India must read. This is a work of uncompromising scholarship and a labour of love. When it was first published in the United Kingdom in 1954, it became an instant hit, as it would in the United States a few years later. Since then it has consistently found an avid readership all over the world, been translated into many languages, and has educated and entertained generations of general readers, serious students and travellers to India.
Summary :
Indian civilization is among the oldest in the world, and what is unique in that respect is that the culture of the peoples still remains largely unchanged, with a strong thread of continuity through the ages.
The Wonder That was India takes a look at the country’s history from the time of the Harappan or Indus Valley Civilization. It explores the possible causes for the decline of the Harappan civilization and settlements. The book talks about the possibility of the Harappans having moved towards the south and settled in the peninsular region.
The author also discusses the Aryan invasion theory (a theory which has since been debunked) supporting it with various research papers and findings of that time. The evolution of Hindu religion is also talked about in this book—from the Harappan times, to the coming of the Aryans and the mutual influence that Hinduism and its off shoots Jainism and Buddhism had on each other.
This book is comprehensive in its coverage of Indian history. It looks at every aspect of Indian society and culture. The Wonder That was India covers everything from religion, governance, social evolution, literary traditions, philosophy languages, and science.
The author explores the significant role the Hindu religion played on the lives of the people. All the literary compositions of ancient times had religious associations. He also puts forward the theory that the European gypsies are of Indian origin.
The Wonder That Was India also gives an insight into modern Indian society and culture, how it became a confluence of different influences from many a quarter throughout the many stages of its history.
About the Author:
Arthur Llewellyn Basham was an Indologist and a professor at London’s School of Oriental and African Studies.
Basham wrote many books on India, including A Cultural History of India and The Sharqi Sultanate Of Jaunpur. He also co-authored The Origins and Development of Classical Hinduism, Religious Beliefs and Practices of North India During the Early Medieval Period, and History and Doctrines of the Ajivikas:A Vanished Indian Religion. But his most popular work is the book The Wonder That Was India.
The author was born in 1914 in Essex. His father had served in the Indian Army and told him a lot of stories about India that sparked an interest in him about the country. Basham was interested in studying various religions, from Christianity to Hinduism, Buddhism, and Islam. The author obtained a degree in Sanskrit from the School of Oriental and African Studies. He served in the Civil Defence department during the Second World War. After the war, he did a doctorate at the School of Oriental and African studies and later became a Professor at that college. In 1965, Basham left SOAS to join the Australia National University, where he became the Head of the History Department and also Professor of Oriental Civilizations
Buy this book at Flipkart:
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The Wonder That Was India
A survey of the Indian history and culture of Indian sub-continent before the coming of Muslims
By Arthur Llewellyn Basham
Published by Pan Macmillan
First published in 1954, London
Volume 1
Read Book Online:
http://bit.ly/2mNpmFp
Download pdf Book:
http://bit.ly/2mHkW2v
The Wonder That Was India: A Survey of the Culture of the Indian Sub-Continent Before the Coming of the Muslims, is a book on Indian history written by Arthur Llewellyn Basham and first published in 1954. The book was aimed at a western audience. Basham, in the book, has attempted to correct the negative stereotypes of India created by authors like James Mill, Thomas Babington Macaulay and Vincent Arthur Smith.
This is a classic that anybody with an interest in the civilisational beginnings of India must read. This is a work of uncompromising scholarship and a labour of love. When it was first published in the United Kingdom in 1954, it became an instant hit, as it would in the United States a few years later. Since then it has consistently found an avid readership all over the world, been translated into many languages, and has educated and entertained generations of general readers, serious students and travellers to India.
Summary :
Indian civilization is among the oldest in the world, and what is unique in that respect is that the culture of the peoples still remains largely unchanged, with a strong thread of continuity through the ages.
The Wonder That was India takes a look at the country’s history from the time of the Harappan or Indus Valley Civilization. It explores the possible causes for the decline of the Harappan civilization and settlements. The book talks about the possibility of the Harappans having moved towards the south and settled in the peninsular region.
The author also discusses the Aryan invasion theory (a theory which has since been debunked) supporting it with various research papers and findings of that time. The evolution of Hindu religion is also talked about in this book—from the Harappan times, to the coming of the Aryans and the mutual influence that Hinduism and its off shoots Jainism and Buddhism had on each other.
This book is comprehensive in its coverage of Indian history. It looks at every aspect of Indian society and culture. The Wonder That was India covers everything from religion, governance, social evolution, literary traditions, philosophy languages, and science.
The author explores the significant role the Hindu religion played on the lives of the people. All the literary compositions of ancient times had religious associations. He also puts forward the theory that the European gypsies are of Indian origin.
The Wonder That Was India also gives an insight into modern Indian society and culture, how it became a confluence of different influences from many a quarter throughout the many stages of its history.
About the Author:
Arthur Llewellyn Basham was an Indologist and a professor at London’s School of Oriental and African Studies.
Basham wrote many books on India, including A Cultural History of India and The Sharqi Sultanate Of Jaunpur. He also co-authored The Origins and Development of Classical Hinduism, Religious Beliefs and Practices of North India During the Early Medieval Period, and History and Doctrines of the Ajivikas:A Vanished Indian Religion. But his most popular work is the book The Wonder That Was India.
The author was born in 1914 in Essex. His father had served in the Indian Army and told him a lot of stories about India that sparked an interest in him about the country. Basham was interested in studying various religions, from Christianity to Hinduism, Buddhism, and Islam. The author obtained a degree in Sanskrit from the School of Oriental and African Studies. He served in the Civil Defence department during the Second World War. After the war, he did a doctorate at the School of Oriental and African studies and later became a Professor at that college. In 1965, Basham left SOAS to join the Australia National University, where he became the Head of the History Department and also Professor of Oriental Civilizations
Buy this book at Flipkart:
http://bit.ly/1C9VAJg
Digital Rare Book:
The Embassy of Sir Thomas Roe to the court of the Great Mogul, 1615-1619, as narrated in his journal and correspondence
By Sir Thomas Roe
Edited by William Foster
Printed for The Hakluyt Society, London - 1899
Volume 1
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Image:
This Mughal painting of an unknown European was probably painted in the first half of the reign of the emperor Jahangir (1605-1627). The Western elements of the man's clothes, and the style of his European sword, are broadly dateable to the 1590s, suggesting that the anonymous Mughal artist based his painting on a Western portrait. However, the loose, voluminous trousers are the kind worn by Europeans living in India and adapting their clothes to the climate, making any conclusions about the artist's inspiration tentative.
The painting was bought from Mr Arthur Churchill in 1913 as a portrait of Sir Thomas Roe, who arrived in India in 1616 as the first official English ambassador to the Mughal court, but does not resemble his appearance in authentic English portraits.
Text and image credit: Copyright: � Victoria and Albert Museum, London
The Embassy of Sir Thomas Roe to the court of the Great Mogul, 1615-1619, as narrated in his journal and correspondence
By Sir Thomas Roe
Edited by William Foster
Printed for The Hakluyt Society, London - 1899
Volume 1
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Image:
This Mughal painting of an unknown European was probably painted in the first half of the reign of the emperor Jahangir (1605-1627). The Western elements of the man's clothes, and the style of his European sword, are broadly dateable to the 1590s, suggesting that the anonymous Mughal artist based his painting on a Western portrait. However, the loose, voluminous trousers are the kind worn by Europeans living in India and adapting their clothes to the climate, making any conclusions about the artist's inspiration tentative.
The painting was bought from Mr Arthur Churchill in 1913 as a portrait of Sir Thomas Roe, who arrived in India in 1616 as the first official English ambassador to the Mughal court, but does not resemble his appearance in authentic English portraits.
Text and image credit: Copyright: � Victoria and Albert Museum, London
Digital Rare Book:
British beginnings in western India : 1579-1657
An account of the early days of the British factory of Surat
By Hugh George Rawlinson
Published by Clarendon Press at Oxford - 1920
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British beginnings in western India : 1579-1657
An account of the early days of the British factory of Surat
By Hugh George Rawlinson
Published by Clarendon Press at Oxford - 1920
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The English factories in India, 1618-1669
A calendar of documents in the India Office, British Museum and Public Record Office
By Sir William Foster (1863-1951)
Published by Clarendon Press at Oxford - 1906
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A Prospect of the Castle of Surat, a great city of Indostan, commonly called the Mogul Empire in India - 1792
Engraving of a prospect of the Castle of Surat by John Goldar (1729-1795) for Millar's New Complete and Universal System of Geography dated 1782. Situated on a bend in the river Tapti, Surat was an important Mughal trading port from the late 16th to the late 18th centuries. In 1615 Sir Thomas Roe successfully negotiated a treaty in order to set up English Factories at Surat and other suitable sites. Dutch, Portuguese and French merchants were also permitted to trade in Surat during the 17th and 18th centuries but by the late 18th century the British had complete control of the port. In 1837, due to fire and floods, the town's trading base declined significantly and many Parsi and Jain merchants moved their businesses to Bombay which later surpassed Surat as the west coast's premier port. More recently Surat has become well-known for cutting diamonds as well as manufacturing textiles and chemicals.
Image and text credit: � British Library Board
A calendar of documents in the India Office, British Museum and Public Record Office
By Sir William Foster (1863-1951)
Published by Clarendon Press at Oxford - 1906
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Image:
A Prospect of the Castle of Surat, a great city of Indostan, commonly called the Mogul Empire in India - 1792
Engraving of a prospect of the Castle of Surat by John Goldar (1729-1795) for Millar's New Complete and Universal System of Geography dated 1782. Situated on a bend in the river Tapti, Surat was an important Mughal trading port from the late 16th to the late 18th centuries. In 1615 Sir Thomas Roe successfully negotiated a treaty in order to set up English Factories at Surat and other suitable sites. Dutch, Portuguese and French merchants were also permitted to trade in Surat during the 17th and 18th centuries but by the late 18th century the British had complete control of the port. In 1837, due to fire and floods, the town's trading base declined significantly and many Parsi and Jain merchants moved their businesses to Bombay which later surpassed Surat as the west coast's premier port. More recently Surat has become well-known for cutting diamonds as well as manufacturing textiles and chemicals.
Image and text credit: � British Library Board
The administration of the East India Company - A history of Indian progress
By Sir John William Kaye (1814-1876)
Published by Richard Bentley, London - 1853
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Image:
East India House, London, painted by Thomas Malton in c.1800
East India House was the London headquarters of the East India Company, from which much of British India was governed until the British government took control of the Company's possessions in India in 1858. It was located in Leadenhall Street in the City of London.
Text and image credit: Wikiwand
By Sir John William Kaye (1814-1876)
Published by Richard Bentley, London - 1853
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Image:
East India House, London, painted by Thomas Malton in c.1800
East India House was the London headquarters of the East India Company, from which much of British India was governed until the British government took control of the Company's possessions in India in 1858. It was located in Leadenhall Street in the City of London.
Text and image credit: Wikiwand
The Good Old Days of Honorable John Company
Being curious reminiscences during the rule of the East India Company from 1600-1858, complied from newspapers and other publications
By W.H.Carey
Published by Quins Book Co, Calcutta - 1964
First published in 1882
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The Writer's Buildings, Calcutta
Plate 4 from the second set of Thomas and William Daniell's 'Oriental Scenery.' The Writers' Buildings housed the East India Company's servants for their first year in Calcutta. The building was a long range of identical suites built by Thomas Lyon in 1780 on the north side of Tank (later Dalhousie) Square. Beyond it there is the Old Court House. The obelisk in front of Writers' Buildings was erected by Governor Holwell as a memorial for the victim of the "Black Hole" of 1756.
Image and text credit: � British Library Board
Being curious reminiscences during the rule of the East India Company from 1600-1858, complied from newspapers and other publications
By W.H.Carey
Published by Quins Book Co, Calcutta - 1964
First published in 1882
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Image:
The Writer's Buildings, Calcutta
Plate 4 from the second set of Thomas and William Daniell's 'Oriental Scenery.' The Writers' Buildings housed the East India Company's servants for their first year in Calcutta. The building was a long range of identical suites built by Thomas Lyon in 1780 on the north side of Tank (later Dalhousie) Square. Beyond it there is the Old Court House. The obelisk in front of Writers' Buildings was erected by Governor Holwell as a memorial for the victim of the "Black Hole" of 1756.
Image and text credit: � British Library Board
Unexplored Baluchistan - A survey, with observations astronomical, geographical, botanical, etc., of a route through Mekran, Bashkurd, Persia, Kurdistan, and Turkey
By Ernest Ayscoghe Floyer (1852-1903)
Published by Griffith & Farran, London - 1882
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Image:
Water-colour view of the second descent from the Khojak Pass (Baluchistan) by James Atkinson (1780-1852) between 1839 and 1840. This is plate 12 from the album 'Sketches in Afghaunistan'. Inscribed on the mount is: 'The second descent through Kojak Pass.'
This drawing was made during the first Anglo-Afghan war of 1839-42, when Atkinson served as the official Superintending Surgeon of the Army of the Indus, a combined force of British and Indian troops that marched on Kabul in 1839. On route to Afghanistan they passed through the Khojak Pass which is five miles long and 5,757 feet tall at its highest point. The descent into the pass was done in three stages and Atkinson presents us with a spectacular view of each. He writes that this second descent was just as perilous as the first, "threatening equal destruction among the camels, and it was not long before these fears were painfully realized by a great number of the camels falling head-long into the ravines, being unable, from the soft and loose state of the earth, to obtain any secure footing. The column and innumerable camp followers, here took three different routes, and encamped near the bottom of the hills, about two miles distant from the plain of Chumum, where the First Brigade had already encamped."
Text and image credit:
Copyright � The British Library Board
By Ernest Ayscoghe Floyer (1852-1903)
Published by Griffith & Farran, London - 1882
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Image:
Water-colour view of the second descent from the Khojak Pass (Baluchistan) by James Atkinson (1780-1852) between 1839 and 1840. This is plate 12 from the album 'Sketches in Afghaunistan'. Inscribed on the mount is: 'The second descent through Kojak Pass.'
This drawing was made during the first Anglo-Afghan war of 1839-42, when Atkinson served as the official Superintending Surgeon of the Army of the Indus, a combined force of British and Indian troops that marched on Kabul in 1839. On route to Afghanistan they passed through the Khojak Pass which is five miles long and 5,757 feet tall at its highest point. The descent into the pass was done in three stages and Atkinson presents us with a spectacular view of each. He writes that this second descent was just as perilous as the first, "threatening equal destruction among the camels, and it was not long before these fears were painfully realized by a great number of the camels falling head-long into the ravines, being unable, from the soft and loose state of the earth, to obtain any secure footing. The column and innumerable camp followers, here took three different routes, and encamped near the bottom of the hills, about two miles distant from the plain of Chumum, where the First Brigade had already encamped."
Text and image credit:
Copyright � The British Library Board
Across the Border or Pathan and Biloch
By Edward Emerson Oliver
Published by Chapman and Hall, London - 1890
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Water-colour view of the approach to Quetta (Baluchistan) by James Atkinson (1780-1852) between 1839 and 1840. This is plate 8 from the album 'Sketches in Afghaunistan'. Inscribed on the mount is: 'The approach to the Fortress of Kwettah.'
This sketch was made during the first Anglo-Afghan war of 1839-42 when Atkinson served as the official Superintending Surgeon of the Army of the Indus, a combined force of British and Indian troops. After struggling through the Bolan Pass, the army under Sir John Keane reached the plains near the town of Quetta, capital of the province of Baluchistan, in modern-day Pakistan. Mismanagement of supplies meant that the troops and followers were nearly in a state of mutiny over food. Atkinson wrote: "Here the state of the Army, for want of supply of grain and ollah became alarming, and although at this place abundant supplies had been promised and expected, it became necessary for the chief military authority, Sir Willoughby Cotton, to reduce the daily rations to one-half, which scanty allowance was continued for nearly three months." Lord Keane and his staff are portrayed in the foreground.
Text and image credit:
Copyright � The British Library Board
By Edward Emerson Oliver
Published by Chapman and Hall, London - 1890
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Image:
Water-colour view of the approach to Quetta (Baluchistan) by James Atkinson (1780-1852) between 1839 and 1840. This is plate 8 from the album 'Sketches in Afghaunistan'. Inscribed on the mount is: 'The approach to the Fortress of Kwettah.'
This sketch was made during the first Anglo-Afghan war of 1839-42 when Atkinson served as the official Superintending Surgeon of the Army of the Indus, a combined force of British and Indian troops. After struggling through the Bolan Pass, the army under Sir John Keane reached the plains near the town of Quetta, capital of the province of Baluchistan, in modern-day Pakistan. Mismanagement of supplies meant that the troops and followers were nearly in a state of mutiny over food. Atkinson wrote: "Here the state of the Army, for want of supply of grain and ollah became alarming, and although at this place abundant supplies had been promised and expected, it became necessary for the chief military authority, Sir Willoughby Cotton, to reduce the daily rations to one-half, which scanty allowance was continued for nearly three months." Lord Keane and his staff are portrayed in the foreground.
Text and image credit:
Copyright � The British Library Board
Digital Rare Book:
Thoughts On Pakistan
By B.R. Ambedkar
Published by Thacker and Company, Bombay - 1941
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Thoughts On Pakistan
By B.R. Ambedkar
Published by Thacker and Company, Bombay - 1941
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Divide and Quit : An eye witness account of the Partition of India
By Penderel Moon
Published by Chatto and Windus, London - 1961
"This is a classic first-hand account one of the most cataclysmic events of the century, the Partition of India. The author, a member of the ICS posted at Bahawalpur, offers an analysis of the Partition, describing the manifestations of communal frenzy, the efforts made to stem the terror, and the breakdown of government."
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By Penderel Moon
Published by Chatto and Windus, London - 1961
"This is a classic first-hand account one of the most cataclysmic events of the century, the Partition of India. The author, a member of the ICS posted at Bahawalpur, offers an analysis of the Partition, describing the manifestations of communal frenzy, the efforts made to stem the terror, and the breakdown of government."
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The Armies of India
By George Fletcher MacMunn (1869-1952)
Painted by Alfred Crowdy Lovett (1862-1919)
Published by Adam and Charles Black, London - 1911
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Imperial Service Troops
By George Fletcher MacMunn (1869-1952)
Painted by Alfred Crowdy Lovett (1862-1919)
Published by Adam and Charles Black, London - 1911
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Imperial Service Troops
 |
| India and the War |
India and the War
By Lord Sydenham of Combe
With Illustrations
Published by Hodder and Stoughton, New York - 1915
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Rajputana Infantry
By Lord Sydenham of Combe
With Illustrations
Published by Hodder and Stoughton, New York - 1915
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Rajputana Infantry
The Bhagavadgita with the Sanatsugatiya and the Anugita
Translated by Kashinath Trimbak Telang
Printed at The Clarendon Press, Oxford - 1882
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The S?natsuj?tiya refers to a portion of the Mah?bh?rata, a Hindu epic. It appears in the Udyoga Parva (book), and is composed of five chapters (Ady?ya 41-46). One reason for the S?natsuj?tiya's importance is that it was commented upon by Adi Shankara,[2] the preeminent expositor of Advaita Vedanta, and one of the most important Hindu sages, philosophers, and mystics.
Buitenen wrote that "The S?natsuj?tiya had a minor reputation as a philosophical classic.... The text certainly deserves more study than it has received" (p. 182). He also wrote that
The S?natsuj?tiya should probably be best approached as a brief, late-upani?adic text that very early attracted to itself, by way of appendix, commentary, and continuation, other texts that were considered to be of the same inspiration.... Its core seems to be the tri??ubh verses of the beginning, in which the problem of death is addressed. This is followed, in ?lokas, by reflections on brahman and wisdom, on the twelve vices and twelve virtues, and on brahmacarya. It ends with a mystical hymn on the manifestations of the Supreme... with the refrain: "The yogins behold the sempiternal blessed Lord."
- Wiki
Image:
Sanatsujata teaches Atma vidya to King Dhritarashtra.
Translated by Kashinath Trimbak Telang
Printed at The Clarendon Press, Oxford - 1882
Read Book Online:
http://bit.ly/2dKdsVb
Download pdf Book:
http://bit.ly/2cVvzc0
The S?natsuj?tiya refers to a portion of the Mah?bh?rata, a Hindu epic. It appears in the Udyoga Parva (book), and is composed of five chapters (Ady?ya 41-46). One reason for the S?natsuj?tiya's importance is that it was commented upon by Adi Shankara,[2] the preeminent expositor of Advaita Vedanta, and one of the most important Hindu sages, philosophers, and mystics.
Buitenen wrote that "The S?natsuj?tiya had a minor reputation as a philosophical classic.... The text certainly deserves more study than it has received" (p. 182). He also wrote that
The S?natsuj?tiya should probably be best approached as a brief, late-upani?adic text that very early attracted to itself, by way of appendix, commentary, and continuation, other texts that were considered to be of the same inspiration.... Its core seems to be the tri??ubh verses of the beginning, in which the problem of death is addressed. This is followed, in ?lokas, by reflections on brahman and wisdom, on the twelve vices and twelve virtues, and on brahmacarya. It ends with a mystical hymn on the manifestations of the Supreme... with the refrain: "The yogins behold the sempiternal blessed Lord."
- Wiki
Image:
Sanatsujata teaches Atma vidya to King Dhritarashtra.
 |
| CHARAKASANHITA |
Rare Book:
CHARAKASANHITA - Or the most ancient and authoritative Hindu System of Medicine
By Acharya Charaka
Edited by Pandit Jibananda Vidyasagara
Printed at The Saraswati Press, Calcutta - 1877
In Sanskrit
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http://bit.ly/2czmA2M
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Charaka born c. 300 BC in a Maga Brahmin family was one of the principal contributors to the ancient art and science of Ayurveda, a system of medicine and lifestyle developed in Ancient India. He is sometimes referred to as the Father of Anatomy.
According to Charaka's translations health and disease are not predetermined and life may be prolonged by human effort and attention to lifestyle. As per Indian heritage and science of Ayurvedic system, prevention of all types of diseases have prominent place than treatment, including restructuring of life style to align with the course of nature and four seasons, which will guarantee complete wellness.
The following statements are attributed to Acharya Charka:
A physician who fails to enter the body of a patient with the lamp of knowledge and understanding can never treat diseases. He should first study all the factors, including environment, which influence a patient's disease, and then prescribe treatment. It is more important to prevent the occurrence of disease than to seek a cure.
Charaka was the first physician to present the concept of digestion, metabolism and immunity. According to his translations of the Vedas, a body functions because it contains three dosha or principles, namely movement (vata), transformation (pitta) and lubrication and stability (kapha). The doshas are also sometimes called humours, namely, bile, phlegm and wind. These dosha are produced when dhatus (blood, flesh and marrow) act upon the food eaten. For the same quantity of food eaten, one body, however, produces dosha in an amount different from another body. That is why one body is different from another. For instance, it is more weighty, stronger, more energetic.
Charaka knew the fundamentals of genetics. For instance, he knew the factors determining the sex of a child. A genetic defect in a child, like lameness or blindness, he said, was not due to any defect in the mother or the father, but in the ovum or sperm of the parents (an accepted fact today).
Source: http://bit.ly/2cAqZzn
CHARAKASANHITA - Or the most ancient and authoritative Hindu System of Medicine
By Acharya Charaka
Edited by Pandit Jibananda Vidyasagara
Printed at The Saraswati Press, Calcutta - 1877
In Sanskrit
Read Book Online:
http://bit.ly/2czmA2M
Download pdf Book:
http://bit.ly/2cTAHfU
Charaka born c. 300 BC in a Maga Brahmin family was one of the principal contributors to the ancient art and science of Ayurveda, a system of medicine and lifestyle developed in Ancient India. He is sometimes referred to as the Father of Anatomy.
According to Charaka's translations health and disease are not predetermined and life may be prolonged by human effort and attention to lifestyle. As per Indian heritage and science of Ayurvedic system, prevention of all types of diseases have prominent place than treatment, including restructuring of life style to align with the course of nature and four seasons, which will guarantee complete wellness.
The following statements are attributed to Acharya Charka:
A physician who fails to enter the body of a patient with the lamp of knowledge and understanding can never treat diseases. He should first study all the factors, including environment, which influence a patient's disease, and then prescribe treatment. It is more important to prevent the occurrence of disease than to seek a cure.
Charaka was the first physician to present the concept of digestion, metabolism and immunity. According to his translations of the Vedas, a body functions because it contains three dosha or principles, namely movement (vata), transformation (pitta) and lubrication and stability (kapha). The doshas are also sometimes called humours, namely, bile, phlegm and wind. These dosha are produced when dhatus (blood, flesh and marrow) act upon the food eaten. For the same quantity of food eaten, one body, however, produces dosha in an amount different from another body. That is why one body is different from another. For instance, it is more weighty, stronger, more energetic.
Charaka knew the fundamentals of genetics. For instance, he knew the factors determining the sex of a child. A genetic defect in a child, like lameness or blindness, he said, was not due to any defect in the mother or the father, but in the ovum or sperm of the parents (an accepted fact today).
Source: http://bit.ly/2cAqZzn
Digital Rare Book:
Smallpox and vaccination in British India
By Sydney Price Jame (1870-1946)
Published by Thacker, Spink & Co., Calcutta - 1909
Read Book Online:
http://bit.ly/2d1OSCT
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Smallpox and vaccination in British India
By Sydney Price Jame (1870-1946)
Published by Thacker, Spink & Co., Calcutta - 1909
Read Book Online:
http://bit.ly/2d1OSCT
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Papers on Small Pox, Vaccination, &c. ...
By Robert Pringle (1830-1899)
Royal College of Surgeons of England
Published by Wyman & Sons. London - 1869
Read Book Online:
http://bit.ly/2d1Pd8I
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http://bit.ly/2cNtf7E
Image:
Opaque watercolour painting of two conjurers, who are devotees of the smallpox goddess, Mariamman. The man with closely cropped beard and a moustache, wears short knee-length trousers tied with a white sash at the waist and two necklaces of coloured beads, with earrings in both the earlobe and the helix. On his forehead and chest are tripundra (three horizontal marks). In the folds of his large turban is a bunch of margosa leaves. He beats a round tambourine with two sticks. His wife wears a dark red sari with a striped pattern draped over her lower body, with a white blouse and jewellery. In her right hand she holds a stick, in her left a bunch of margosa leaves, like those stuck in her husband’s turban. On her head she balances a vessel containing an open flame. An elaborate tilaka emphasized by white dots adorns her forehead. The background is yellow and the foreground dull green.
18thC(late)
Thanjavur
Company style
Text and image credit:
© Trustees of the British Museum
By Robert Pringle (1830-1899)
Royal College of Surgeons of England
Published by Wyman & Sons. London - 1869
Read Book Online:
http://bit.ly/2d1Pd8I
Download pdf Book:
http://bit.ly/2cNtf7E
Image:
Opaque watercolour painting of two conjurers, who are devotees of the smallpox goddess, Mariamman. The man with closely cropped beard and a moustache, wears short knee-length trousers tied with a white sash at the waist and two necklaces of coloured beads, with earrings in both the earlobe and the helix. On his forehead and chest are tripundra (three horizontal marks). In the folds of his large turban is a bunch of margosa leaves. He beats a round tambourine with two sticks. His wife wears a dark red sari with a striped pattern draped over her lower body, with a white blouse and jewellery. In her right hand she holds a stick, in her left a bunch of margosa leaves, like those stuck in her husband’s turban. On her head she balances a vessel containing an open flame. An elaborate tilaka emphasized by white dots adorns her forehead. The background is yellow and the foreground dull green.
18thC(late)
Thanjavur
Company style
Text and image credit:
© Trustees of the British Museum
An English translation of THE SUSHRUTA SAMHITA
Based on original Sanskrit text.
Edited and published by Kaviraj Kunja Lal Bhishagratna.
With a full and comprehensive introduction, translation of different readings, notes, comperative views, index, glossary and plates.
Printed by J.N.Bose, Calcutta - 1907-1916
In Three Volumes
Volume 3
VOLUME 3 - UTTARA-TANTRA
Read Book Online:
http://bit.ly/Vbg40h
Download pdf Book:
http://bit.ly/X2MuHQ
Susruta is the author of the Susrutasamhita, the work known after his name, and one of the most brilliant gems in Indian medical literature, and thus he is recognised as the father of Indian surgery. There are references to accidental loss of leg of Vispala and she was immediately given an iron leg-prosthesis to walk with. The origin of the surgery can be traced back to the earliest times, probably back to the Indus Civilisation as some of the artefacts seem to suggest. The Rgveda mentions many a surgical feat of the celestial twin medical experts, the Asvins. Amongst the eight divisions of medical knowledge (Ayurveda), surgery was considered the first and the most important branch.
It seems that the ancient thoughts on medicine and surgery were confined to texts called Kalpas, small monographs. Early Indian medical literature was full of such monographs or handbooks. Agnivesa gave shape to such knowledge by gathering, pruning, enlarging and emphasising important aspects into text-books of medicine as early as 1200 B.C. The ancient Indian medical practitioners were divided into two classes: the Salya-cikitsakas (surgeons) and the Kaya-cikitsakas (physicians). Surgery had not yet been incorporated into the encyclopaedic tradition as represented by the Agnivesatantra. It was through the efforts of Susruta that surgery achieved a leading position in general medical training.
The Susrutasamhita is in two parts, the Purva-tantra in five sections and the Uttara-tantra. Those two parts together encompass, apart from Salya and Salakya, the other specialities also like medicine, pediatrics, geriatrics, diseases of the ear, nose, throat and eye, toxicology, aphrodisiacs and psychiatry. Thus the whole Samhita, devoted as it is to the science of surgery, does not fail to include the salient portions of other disciplines too. In fact, Susruta emphasises in his text that unless one possesses enough knowledge of relevant sister branches of learning, one cannot attain proficiency in one's own subject of study. The Samhita is thus an encyclopaedia of medical learning with special emphasis on Salya and Salakya. Sutra-sthana, Nidana-sthana, Sarira-sthana, Kalpa-sthana and Cikitsa-sthana are the five books of the Purvatantra containing one hundred and twenty chapters. Incidentally, the Agnivesatantra known better as the Caraksamhita and the Astangahrdaya of Vagbhata also contain one hundred and twenty chapters in all. The Nidana-sthana gives the student the knowledge of aetiology, signs and symptoms of important surgical diseases and those ailments, which have a bearing on surgery. The rudiments of embryology and anatomy of human body along with instructions for venesection (cutting of veins), the positioning of the patient for each vein, and protection of vital structures (marma) are dealt with in the Sarira-sthana. This also includes the essentials of obstetrics. Principles of management of surgical conditions including obstetrical emergencies are contained in the Cikitsa-sthana, which also includes a few chapters on geriatrics and aphrodisiacs. The Kalpa-sthana is mainly Visa-tantra, dealing with the nature of poisons and their management. Thus the Purva-tantra embraces four branches of Ayurveda. The Uttara-tantra, contains the remaining four specialities, namely, Salakya, Kaumarabhrtya, Kayacikitsa and Bhutavidya. The entire Uttara-tantra has been called Aupadravika since many of the complications of surgical procedures like fever, dysentery, cough, hiccough, krmi-roga, pandu, kamala, etc., are briefly described here. The Salakya-tantra portion of the Uttara-tantra contains various diseases of the eye, the ear, the nose and the head. Thus the whole Samhita is one comprehensive treatise on the entire medical discipline.
Source:
Susruta: The Great Surgeon of Yore by D.P. Agrawal
Image:
Photographed at the Science Exploration Hall, Science City, Ministry of Culture, Govt. of India. Kolkata.
Based on original Sanskrit text.
Edited and published by Kaviraj Kunja Lal Bhishagratna.
With a full and comprehensive introduction, translation of different readings, notes, comperative views, index, glossary and plates.
Printed by J.N.Bose, Calcutta - 1907-1916
In Three Volumes
Volume 3
VOLUME 3 - UTTARA-TANTRA
Read Book Online:
http://bit.ly/Vbg40h
Download pdf Book:
http://bit.ly/X2MuHQ
Susruta is the author of the Susrutasamhita, the work known after his name, and one of the most brilliant gems in Indian medical literature, and thus he is recognised as the father of Indian surgery. There are references to accidental loss of leg of Vispala and she was immediately given an iron leg-prosthesis to walk with. The origin of the surgery can be traced back to the earliest times, probably back to the Indus Civilisation as some of the artefacts seem to suggest. The Rgveda mentions many a surgical feat of the celestial twin medical experts, the Asvins. Amongst the eight divisions of medical knowledge (Ayurveda), surgery was considered the first and the most important branch.
It seems that the ancient thoughts on medicine and surgery were confined to texts called Kalpas, small monographs. Early Indian medical literature was full of such monographs or handbooks. Agnivesa gave shape to such knowledge by gathering, pruning, enlarging and emphasising important aspects into text-books of medicine as early as 1200 B.C. The ancient Indian medical practitioners were divided into two classes: the Salya-cikitsakas (surgeons) and the Kaya-cikitsakas (physicians). Surgery had not yet been incorporated into the encyclopaedic tradition as represented by the Agnivesatantra. It was through the efforts of Susruta that surgery achieved a leading position in general medical training.
The Susrutasamhita is in two parts, the Purva-tantra in five sections and the Uttara-tantra. Those two parts together encompass, apart from Salya and Salakya, the other specialities also like medicine, pediatrics, geriatrics, diseases of the ear, nose, throat and eye, toxicology, aphrodisiacs and psychiatry. Thus the whole Samhita, devoted as it is to the science of surgery, does not fail to include the salient portions of other disciplines too. In fact, Susruta emphasises in his text that unless one possesses enough knowledge of relevant sister branches of learning, one cannot attain proficiency in one's own subject of study. The Samhita is thus an encyclopaedia of medical learning with special emphasis on Salya and Salakya. Sutra-sthana, Nidana-sthana, Sarira-sthana, Kalpa-sthana and Cikitsa-sthana are the five books of the Purvatantra containing one hundred and twenty chapters. Incidentally, the Agnivesatantra known better as the Caraksamhita and the Astangahrdaya of Vagbhata also contain one hundred and twenty chapters in all. The Nidana-sthana gives the student the knowledge of aetiology, signs and symptoms of important surgical diseases and those ailments, which have a bearing on surgery. The rudiments of embryology and anatomy of human body along with instructions for venesection (cutting of veins), the positioning of the patient for each vein, and protection of vital structures (marma) are dealt with in the Sarira-sthana. This also includes the essentials of obstetrics. Principles of management of surgical conditions including obstetrical emergencies are contained in the Cikitsa-sthana, which also includes a few chapters on geriatrics and aphrodisiacs. The Kalpa-sthana is mainly Visa-tantra, dealing with the nature of poisons and their management. Thus the Purva-tantra embraces four branches of Ayurveda. The Uttara-tantra, contains the remaining four specialities, namely, Salakya, Kaumarabhrtya, Kayacikitsa and Bhutavidya. The entire Uttara-tantra has been called Aupadravika since many of the complications of surgical procedures like fever, dysentery, cough, hiccough, krmi-roga, pandu, kamala, etc., are briefly described here. The Salakya-tantra portion of the Uttara-tantra contains various diseases of the eye, the ear, the nose and the head. Thus the whole Samhita is one comprehensive treatise on the entire medical discipline.
Source:
Susruta: The Great Surgeon of Yore by D.P. Agrawal
Image:
Photographed at the Science Exploration Hall, Science City, Ministry of Culture, Govt. of India. Kolkata.
An English translation of THE SUSHRUTA SAMHITA
Based on original Sanskrit text.
Edited and published by Kaviraj Kunja Lal Bhishagratna.
With a full and comprehensive introduction, translation of different readings, notes, comperative views, index, glossary and plates.
Printed by J.N.Bose, Calcutta - 1907-1916
In Three Volumes
Volume 2
VOLUME 2 - NIDANA-STHANA, SARIRA-STHANA, CHIKITSITA-STHANA AND KALAPA-STHANA
Read Book Online:
http://bit.ly/VQ4EfA
Download pdf Book:
http://bit.ly/X2Mibu
Sushruta (Benaras, 4 th century BC to 3 rd century AD)
Perhaps the most prominent of all ancient Indian physicians, Sushruta is considered to be the father of Indian surgery as well as the first plastic surgeon in the world. Very little is known about the period when Sushruta lived. He is believed to be the son of the great sage Vishwamitra, and he studied medicine and surgery under Divodasa Dhanvantari, King of Kashi (Benaras), and founder of Ayurveda. The ancient Greeks knew about him, and called him 'Sucruta'. Ethical principles introduced to the West by Hippocrates, (Greek physician, father of Western medicine, (circa. 460 BC - 370 BC)) bear close resemblance to the principles promulgated initially by Sushruta, and later by Charaka. He emphasized the importance of balancing theoretical knowledge with practical experience in order to achieve good results.
The text attributed to him, though not available in its original form, is called 'Sushruta Tantra'. It was subsequently revised and expanded by Nagarjuna into the work we now know as Sushruta Samhita. It contains chapters on recognition and treatment of diseases, surgical instruments, surgical procedures, and the management of poisoning. Topics of specific interest include fistula-in-ano, hemorrhoids, intestinal obstruction, care of wounds, application of dressings, earlobe-piercing, cataract surgery, bladder catheterization, the use of leeches, as well as treatment of women and children. Sushruta was the first to suggest that malaria was caused by mosquito bites.
Sushruta is most famous for introducing rhinoplasty, a procedure performed commonly since mutilation of the nose was often the punishment accorded to criminals and prisoners. The procedure described by him is as follows, 'Now I shall deal with the process of affixing an artificial nose. First the leaf of a creeper, long and broad enough to fully cover the whole of the severed or clipped part should be gathered, and a patch of living flesh, equal in dimension to the preceding leaf, should be sliced off (from below upwards) from the region of the cheek and, after scarifying it with a knife, swiftly adhered to the severed nose.' [There follows a description of how to control bleeding, keep the nasal passages patent, and application of a suitable dressing. Alcohol and other plant-based sedatives were used to provide pain control, amnesia, and for controlling patient movement, as were able-bodied assistants. Sushruta was the first physician to advocate physiotherapy for patients recovering from surgery. The techniques described by him were used by British surgeons in India in the 18 th century and by Italian surgeons two centuries earlier.
Credit:
Contributions of ancient Indian physicians - Implications for modern times
By J Singh, MS Desai, CS Pandav and SP Desai
Image:
Susruta, famed Hindu surgeon, is depicted in the home of a noble of ancient India, about to begin an otoplastic operation. The patient, drugged with wine, is steadied by friends and relatives as the great surgeon sets about fashioning an artificial ear lobe. He will use a section of flesh to be cut from the patient’s cheek; it will be attached to the stump of the mutilated organ, treated with homeostatic powders, and bandaged. Details of this procedure, and of Susruta’s surgical instruments, are to be found in the Susruta-samhita, ancient Indian text on surgery.
Source: CMC Vellore
Based on original Sanskrit text.
Edited and published by Kaviraj Kunja Lal Bhishagratna.
With a full and comprehensive introduction, translation of different readings, notes, comperative views, index, glossary and plates.
Printed by J.N.Bose, Calcutta - 1907-1916
In Three Volumes
Volume 2
VOLUME 2 - NIDANA-STHANA, SARIRA-STHANA, CHIKITSITA-STHANA AND KALAPA-STHANA
Read Book Online:
http://bit.ly/VQ4EfA
Download pdf Book:
http://bit.ly/X2Mibu
Sushruta (Benaras, 4 th century BC to 3 rd century AD)
Perhaps the most prominent of all ancient Indian physicians, Sushruta is considered to be the father of Indian surgery as well as the first plastic surgeon in the world. Very little is known about the period when Sushruta lived. He is believed to be the son of the great sage Vishwamitra, and he studied medicine and surgery under Divodasa Dhanvantari, King of Kashi (Benaras), and founder of Ayurveda. The ancient Greeks knew about him, and called him 'Sucruta'. Ethical principles introduced to the West by Hippocrates, (Greek physician, father of Western medicine, (circa. 460 BC - 370 BC)) bear close resemblance to the principles promulgated initially by Sushruta, and later by Charaka. He emphasized the importance of balancing theoretical knowledge with practical experience in order to achieve good results.
The text attributed to him, though not available in its original form, is called 'Sushruta Tantra'. It was subsequently revised and expanded by Nagarjuna into the work we now know as Sushruta Samhita. It contains chapters on recognition and treatment of diseases, surgical instruments, surgical procedures, and the management of poisoning. Topics of specific interest include fistula-in-ano, hemorrhoids, intestinal obstruction, care of wounds, application of dressings, earlobe-piercing, cataract surgery, bladder catheterization, the use of leeches, as well as treatment of women and children. Sushruta was the first to suggest that malaria was caused by mosquito bites.
Sushruta is most famous for introducing rhinoplasty, a procedure performed commonly since mutilation of the nose was often the punishment accorded to criminals and prisoners. The procedure described by him is as follows, 'Now I shall deal with the process of affixing an artificial nose. First the leaf of a creeper, long and broad enough to fully cover the whole of the severed or clipped part should be gathered, and a patch of living flesh, equal in dimension to the preceding leaf, should be sliced off (from below upwards) from the region of the cheek and, after scarifying it with a knife, swiftly adhered to the severed nose.' [There follows a description of how to control bleeding, keep the nasal passages patent, and application of a suitable dressing. Alcohol and other plant-based sedatives were used to provide pain control, amnesia, and for controlling patient movement, as were able-bodied assistants. Sushruta was the first physician to advocate physiotherapy for patients recovering from surgery. The techniques described by him were used by British surgeons in India in the 18 th century and by Italian surgeons two centuries earlier.
Credit:
Contributions of ancient Indian physicians - Implications for modern times
By J Singh, MS Desai, CS Pandav and SP Desai
Image:
Susruta, famed Hindu surgeon, is depicted in the home of a noble of ancient India, about to begin an otoplastic operation. The patient, drugged with wine, is steadied by friends and relatives as the great surgeon sets about fashioning an artificial ear lobe. He will use a section of flesh to be cut from the patient’s cheek; it will be attached to the stump of the mutilated organ, treated with homeostatic powders, and bandaged. Details of this procedure, and of Susruta’s surgical instruments, are to be found in the Susruta-samhita, ancient Indian text on surgery.
Source: CMC Vellore
The Surgical Instruments of the Hindus
With a comparative study of the surgical instruments of the Greek, Roman, Arab and the modern European surgeons.
By Girindranath Mukhopadhyaya
Published by Calcutta University, Calcutta - 1913
Volume 2
Read Book Online:
http://bit.ly/1zzCwDn
Download pdf Book:
http://bit.ly/2cnJ6sT
Image:
Replica of Ayurvedic surgical instrument representing a wolf, India.
Ancient instrument designs incorporated the heads of animals. This replica example represents a wolf. This is apt because the ‘mouth’ has sharp edges for cutting. The original was likely used within Ayurvedic medicine. This ancient medical tradition has its roots in the Indian subcontinent. Surgery (Shalya-chikitsa) is one of the eight branches of Ayurvedic medicine. However, it is now a diminished element in Ayurvedic practice. The Susrata Samhita is a classic text of Ayurvedic medicine. It describes a range of surgical practices. It was written by Hindu surgeon Susrata who practiced from about 500BCE.
Text and image credit:
Science Museum, London
With a comparative study of the surgical instruments of the Greek, Roman, Arab and the modern European surgeons.
By Girindranath Mukhopadhyaya
Published by Calcutta University, Calcutta - 1913
Volume 2
Read Book Online:
http://bit.ly/1zzCwDn
Download pdf Book:
http://bit.ly/2cnJ6sT
Image:
Replica of Ayurvedic surgical instrument representing a wolf, India.
Ancient instrument designs incorporated the heads of animals. This replica example represents a wolf. This is apt because the ‘mouth’ has sharp edges for cutting. The original was likely used within Ayurvedic medicine. This ancient medical tradition has its roots in the Indian subcontinent. Surgery (Shalya-chikitsa) is one of the eight branches of Ayurvedic medicine. However, it is now a diminished element in Ayurvedic practice. The Susrata Samhita is a classic text of Ayurvedic medicine. It describes a range of surgical practices. It was written by Hindu surgeon Susrata who practiced from about 500BCE.
Text and image credit:
Science Museum, London
The Surgical Instruments of the Hindus
With a comparative study of the surgical instruments of the Greek, Roman, Arab and the modern European surgeons.
By Girindranath Mukhopadhyaya
Published by Calcutta University, Calcutta - 1913
Volume 1
Read Book Online:
http://bit.ly/16sMJYD
Download pdf Book:
http://bit.ly/2cEAEDo
Image:
Calculus stones are mineral deposits that can build up in organs such as the bladder, kidneys or gall bladder. They can cause infections, extreme pain, irritation and swelling. This is an Indian example of a calculus stone extractor. It was used in a painful operation to remove the growths.
The oldest reference to the surgical removal of calculus stones is in the Susrata Samhita. This is a classic text of Ayurvedic medicine. Susrata was said to be a Hindu surgeon who practiced from about 500BCE. Physicians now use sound waves to break up the stones inside the body without invasive surgery.
Text and image credit:
Science Museum, London
With a comparative study of the surgical instruments of the Greek, Roman, Arab and the modern European surgeons.
By Girindranath Mukhopadhyaya
Published by Calcutta University, Calcutta - 1913
Volume 1
Read Book Online:
http://bit.ly/16sMJYD
Download pdf Book:
http://bit.ly/2cEAEDo
Image:
Calculus stones are mineral deposits that can build up in organs such as the bladder, kidneys or gall bladder. They can cause infections, extreme pain, irritation and swelling. This is an Indian example of a calculus stone extractor. It was used in a painful operation to remove the growths.
The oldest reference to the surgical removal of calculus stones is in the Susrata Samhita. This is a classic text of Ayurvedic medicine. Susrata was said to be a Hindu surgeon who practiced from about 500BCE. Physicians now use sound waves to break up the stones inside the body without invasive surgery.
Text and image credit:
Science Museum, London
The Date of the Maha Bharata War and the Kali Yugadhi
By K. Srinivasa Raghavan
Printed at Srigam Printers, Madras - 1969
Read Book Online:
http://bit.ly/13hnD7h
Download pdf Book:
http://bit.ly/2c6sbrX
Image:
Mahabharata War, Angkor Wat, Cambodia
By K. Srinivasa Raghavan
Printed at Srigam Printers, Madras - 1969
Read Book Online:
http://bit.ly/13hnD7h
Download pdf Book:
http://bit.ly/2c6sbrX
Image:
Mahabharata War, Angkor Wat, Cambodia
Bankim - Tilak - Dayananda
By Sri Aurobindo
Published by Sri Aurobindo Press, Pondicherry - 1940
Read Book Online:
http://bit.ly/2aU6vy8
Download pdf Book:
http://bit.ly/2bbcbEI
Image:
Bankim Chandra Chatterjee with his journal Vangadarshan
By Sri Aurobindo
Published by Sri Aurobindo Press, Pondicherry - 1940
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Bankim Chandra Chatterjee with his journal Vangadarshan
The Bhagvat-geeta, or, Dialogues of Kreeshna and Arjoon
By Sir Charles Wilkins
Published by C.Nourse, London - 1785
The worlds first English translation of the Bhagavad Gita.
By Sir Charles Wilkins
Published by C.Nourse, London - 1785
The worlds first English translation of the Bhagavad Gita.
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Sir Charles Wilkins, KH, FRS (1749 � 13 May 1836), was an English typographer and Orientalist, and founding member of the The Asiatic Society. He is the inventor of the shape of modern Bengali and French typefaces.
He is notable as the first translator of Bhagavad Gita into English, and as the creator, alongside Panchanan Karmakar,of the first Bengali typeface.
In 1784, Wilkins helped William Jones establish the Asiatic Society of Bengal.
Wilkins moved to Varanasi, where he studied Sanskrit under Kalinatha, a Brahmin pandit. At this period he began work on his translation of the Mahabarata, securing strong support for his activities from the governor of British India, Warren Hastings. Though he never completed the translation, portions were later published. The most important was his version of the Gita, published in 1785 as Bhagvat-geeta, or Dialogues of Kreeshna and Arjoon (London: Nourse, 1785). In his preface Wilkins argued that the Gita was written to encourage a form of monotheist "unitarianism" and to draw Hinduism away from the polytheism he ascribed to the Vedas.
His translation of the Gita was itself soon translated into French (1787) and German (1802). It proved to be a major influence on Romantic literature and on European perception of Hindu philosophy. William Blake later celebrated the publication in his picture The Bramins, exhibited in 1809, which depicted Wilkins and Brahmin scholars working on the translation.
With Hastings� departure from India, Wilkins lost his main patron. He returned to England in 1786, where he married Elizabeth Keeble. In 1787 Wilkins followed the Gita with his translation of The Heetopades of Veeshnoo-Sarma, in a Series of Connected Fables, Interspersed with Moral, Prudential and Political Maxims (Bath: 1787).
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Fables and proverbs from the Sanskrit being the HITOPADESA
By Sir Charles Wilkins (1750-1836)
Published by George Routledge and Sons, London - 1885
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Hitopadesha (Sanskrit: ????????? Hitopade?a) is a collection of Sanskrit fables in prose and verse meant as an exposition on statecraft in a format easily digestible for young princes. It is an independent treatment of the Panchatantra, which it resembles in form.
The Hitopadesha was also a favourite among the scholars of the British Raj. It was the first Sanskrit book to be printed in the Nagari script, when it was published by William Carey in Serampore in 1803�4, with an introduction by Henry Colebrooke. This was followed by several later editions during the 19th century, including Max M�ller's of 1884, which contains an interlinear literal translation.
Much earlier, Sir William Jones encountered the work in 1786 and it was translated into English the following year by Charles Wilkins, who had also made the earliest English translation of the Bhagavad Gita. A later translation by Edwin Arnold, then Principal of Puna College, was published in London in 1861 under the title The Book of Good Counsels.
Since then, Hitopadesha has been translated into most of the main languages in northern and southern India, while several more translations have appeared elsewhere in Asia, as well as in Europe.
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The Hitopadesha
Ludhiana, Punjab
1280 AH / 1864 AD
41 paintings, 177 folios
Urdu manuscript on coloured paper
Source: http://www.samfogg.com/
By Sir Charles Wilkins (1750-1836)
Published by George Routledge and Sons, London - 1885
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Hitopadesha (Sanskrit: ????????? Hitopade?a) is a collection of Sanskrit fables in prose and verse meant as an exposition on statecraft in a format easily digestible for young princes. It is an independent treatment of the Panchatantra, which it resembles in form.
The Hitopadesha was also a favourite among the scholars of the British Raj. It was the first Sanskrit book to be printed in the Nagari script, when it was published by William Carey in Serampore in 1803�4, with an introduction by Henry Colebrooke. This was followed by several later editions during the 19th century, including Max M�ller's of 1884, which contains an interlinear literal translation.
Much earlier, Sir William Jones encountered the work in 1786 and it was translated into English the following year by Charles Wilkins, who had also made the earliest English translation of the Bhagavad Gita. A later translation by Edwin Arnold, then Principal of Puna College, was published in London in 1861 under the title The Book of Good Counsels.
Since then, Hitopadesha has been translated into most of the main languages in northern and southern India, while several more translations have appeared elsewhere in Asia, as well as in Europe.
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Image:
The Hitopadesha
Ludhiana, Punjab
1280 AH / 1864 AD
41 paintings, 177 folios
Urdu manuscript on coloured paper
Source: http://www.samfogg.com/
Le Bhaguat-Geeta; ou, Dialogues de Kreeshna et d'Arjoon
By Sir Charles Wikins and M. Parraud
Published by Chez Buisson, Paris - 1787
The worlds first French translation of the Bhagavad Gita.
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The translation of the Gita by Charles Wikins was itself soon translated into French (1787) and German (1802). It proved to be a major influence on Romantic literature and on European perception of Hindu philosophy. William Blake later celebrated the publication in his picture The Bramins, exhibited in 1809, which depicted Wilkins and Brahmin scholars working on the translation.
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By Sir Charles Wikins and M. Parraud
Published by Chez Buisson, Paris - 1787
The worlds first French translation of the Bhagavad Gita.
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http://bit.ly/2buoFqd
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http://bit.ly/2bYRlcY
The translation of the Gita by Charles Wikins was itself soon translated into French (1787) and German (1802). It proved to be a major influence on Romantic literature and on European perception of Hindu philosophy. William Blake later celebrated the publication in his picture The Bramins, exhibited in 1809, which depicted Wilkins and Brahmin scholars working on the translation.
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The Thugs or Phansigars of India
Comprising a history of the rise and progress of that extraordinary fraternity of assassins. And a description of the system which it pursues, and of the measures which have been adopted by the supreme government of India for its suppression.
By William Henry Sleeman
Published by Carey & Hart, Philadelphia - 1839
Volume 2
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A groups of Thugs attempting to strangle a traveller on a highway in India in the early 19th century.
Date: 1829�1840
Source: British Library
Comprising a history of the rise and progress of that extraordinary fraternity of assassins. And a description of the system which it pursues, and of the measures which have been adopted by the supreme government of India for its suppression.
By William Henry Sleeman
Published by Carey & Hart, Philadelphia - 1839
Volume 2
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A groups of Thugs attempting to strangle a traveller on a highway in India in the early 19th century.
Date: 1829�1840
Source: British Library
The Thugs or Phansigars of India
Comprising a history of the rise and progress of that extraordinary fraternity of assassins. And a description of the system which it pursues, and of the measures which have been adopted by the supreme government of India for its suppression.
By William Henry Sleeman
Published by Carey & Hart, Philadelphia - 1839
Volume 1
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Image:
A groups of Thugs strangling a traveller on a highway in India in the early 19th century. One member of the group is gripping the traveller's feet, another his hands, while a third member is tightening the ligature around the traveller's neck.
Date: 1829�1840
Source: British Library
Comprising a history of the rise and progress of that extraordinary fraternity of assassins. And a description of the system which it pursues, and of the measures which have been adopted by the supreme government of India for its suppression.
By William Henry Sleeman
Published by Carey & Hart, Philadelphia - 1839
Volume 1
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Image:
A groups of Thugs strangling a traveller on a highway in India in the early 19th century. One member of the group is gripping the traveller's feet, another his hands, while a third member is tightening the ligature around the traveller's neck.
Date: 1829�1840
Source: British Library
Chandragupta Maurya
By Purushottam Lal Bhargava
Foreword by Dr.Radha Kumud Mookerji
Published by The Upper India Publishing House, Lucknow - 1935
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By Purushottam Lal Bhargava
Foreword by Dr.Radha Kumud Mookerji
Published by The Upper India Publishing House, Lucknow - 1935
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The History of Nadir Shah: Formerly Called Thamas Kuli Khan, the Present Emperor of Persia
To which is prefixed - A short history of the Moghol Emperors
By James Fraser
Printed for A. Millar, London - 1742
To which is prefixed - A short history of the Moghol Emperors
By James Fraser
Printed for A. Millar, London - 1742
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Painting, Nadir Shah of Iran, opaque watercolour and gold on paper, Mughal, first half 18th century.
The portrait of Nadir Shah of Iran (r. 1736-47) was done in the north of the subcontinent, possibly in Delhi, and is signed by the artist, Muhammad Panah. Another version, also naming Muhammad Panah and dated 1742, is in the Bodleian Library in Oxford. The brilliant red of Nadir Shah's robe stands against the silvery grey background and pale blue rug to provide a powerful image of the man who swept into India from Iran in 1738 and looted the Mughal treasury in Delhi. He removed vast quantities of jewels (including the Koh-i nur diamond and the gem-incrusted throne of Shah Jahan, the 17th century Mughal emperor), and manuscripts from the royal library. The ruler and the artist are identified in the Persian inscription on the right, and a later inscription in Gurmukhi script on the back repeats Nadir Shah's name.
Copyright: � Victoria and Albert Museum, London
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Painting, Nadir Shah of Iran, opaque watercolour and gold on paper, Mughal, first half 18th century.
The portrait of Nadir Shah of Iran (r. 1736-47) was done in the north of the subcontinent, possibly in Delhi, and is signed by the artist, Muhammad Panah. Another version, also naming Muhammad Panah and dated 1742, is in the Bodleian Library in Oxford. The brilliant red of Nadir Shah's robe stands against the silvery grey background and pale blue rug to provide a powerful image of the man who swept into India from Iran in 1738 and looted the Mughal treasury in Delhi. He removed vast quantities of jewels (including the Koh-i nur diamond and the gem-incrusted throne of Shah Jahan, the 17th century Mughal emperor), and manuscripts from the royal library. The ruler and the artist are identified in the Persian inscription on the right, and a later inscription in Gurmukhi script on the back repeats Nadir Shah's name.
Copyright: � Victoria and Albert Museum, London
Digital Book :
NADIR SHAH
By Henry Mortimer Durand
Published by Archibald Constable & Co., London - 1908
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Portrait of Nadir Shah seated on the ground
Oil on canvas, Isfahan, ca. 1740.
This painting is a portrait of Nadir Shah Afshar, one of the most important figures in Iranian history of the last 300 years. Nadir Shah began as a tribal leader. He tried to used his forces to restore order after the Afghan invasion of his country in 1722. At first, he worked in the name of members of the previous dynasty, the Safavids. In 1736, however, he declared himself shah, and he ruled with some success until his assassination in 1747.
One of Nadir Shah's most famous achievements was the invasion of the Mughal empire in what is now Pakistan and northern India. He defeated the Mughal army in 1739 and seized the capital, Delhi. Among the loot he acquired was the Mughal emperor's jewels, which are still kept in the Central Bank of Iran in Tehran.
This is one of only two portraits of Nadir Shah in oils that survive. The Shah is shown wearing jewelled armbands, which are thought to be from the Mughal treasure. The carpet on which he sits is also Mughal. The painting is therefore attributed to the period after his invasion of the Mughal empire in 1739. There are some resemblances between this painting and watercolour portraits of Nadir Shah and a young man, probably Nadir Shah's son, by the painter Muhammad Riza Hindi.
Copyright: � Victoria and Albert Museum, London
Popular Hindu Astronomy - Taramandalas and Nakshatras
By Kalimath Mukherji
Published by Nirmal Mukherjea, Calcutta - 1969
First published in 1905
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Painting, signs of the zodiac, opaque watercolour and gold on paper, Jaipur, ca. 1890
Marks and inscriptions:
'The twelve signs of the zodiac according to the Hindus'
Copyright: � V&A Images
By Kalimath Mukherji
Published by Nirmal Mukherjea, Calcutta - 1969
First published in 1905
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Painting, signs of the zodiac, opaque watercolour and gold on paper, Jaipur, ca. 1890
Marks and inscriptions:
'The twelve signs of the zodiac according to the Hindus'
Copyright: � V&A Images
History of Aurangzib based on original sources
By Sir Jadunath Sarkar (1870-1958)
Published by M.C.Sarkar and Sons, Calcutta - 1912
Volume 2
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Sir Jadunath Sarkar CIE (10 December 1870�19 May 1958) was a prominent Indian Bengali aristocrat and historian.
He became a teacher in English literature in 1893 at Ripon College, Kolkata (later renamed Surendranath College). In 1898, he started teaching at Presidency College, Calcutta. In 1899, he was transferred to Patna College, Patna, where he would continue teaching until 1926. In between, in 1917-1919, he taught Modern Indian History in Benaras Hindu University and during 1919-1923 he taught in Ravenshaw College, Cuttack, now in Odisha. In 1923, he became an honorary member of the Royal Asiatic Society of London. In August 1926, he was appointed as the Vice Chancellor of Calcutta University. In 1928, he joined as Sir W. Meyer Lecturer in Madras University.
Academically, Jos J. L. Gommans compares Sarkar's work with those of the Aligarh historians, noting that while the historians from the Aligarh worked mainly on the mansabdari system and gunpowder technology in the Mughal Empire, Sarkar concentrated on military tactics and sieges. Kaushik Roy notes that the works of Jadunath Sarkar along with those of Jagadish Narayan Sarkar are now "forgotten due to pressure of Marxism and Postmodernism".
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Image:
Painting, Emperor Aurangzeb, opaque watercolour and gold on paper, Murshidabad, ca. 1770-1780
Copyright: � Victoria and Albert Museum, London
By Sir Jadunath Sarkar (1870-1958)
Published by M.C.Sarkar and Sons, Calcutta - 1912
Volume 2
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Sir Jadunath Sarkar CIE (10 December 1870�19 May 1958) was a prominent Indian Bengali aristocrat and historian.
He became a teacher in English literature in 1893 at Ripon College, Kolkata (later renamed Surendranath College). In 1898, he started teaching at Presidency College, Calcutta. In 1899, he was transferred to Patna College, Patna, where he would continue teaching until 1926. In between, in 1917-1919, he taught Modern Indian History in Benaras Hindu University and during 1919-1923 he taught in Ravenshaw College, Cuttack, now in Odisha. In 1923, he became an honorary member of the Royal Asiatic Society of London. In August 1926, he was appointed as the Vice Chancellor of Calcutta University. In 1928, he joined as Sir W. Meyer Lecturer in Madras University.
Academically, Jos J. L. Gommans compares Sarkar's work with those of the Aligarh historians, noting that while the historians from the Aligarh worked mainly on the mansabdari system and gunpowder technology in the Mughal Empire, Sarkar concentrated on military tactics and sieges. Kaushik Roy notes that the works of Jadunath Sarkar along with those of Jagadish Narayan Sarkar are now "forgotten due to pressure of Marxism and Postmodernism".
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Image:
Painting, Emperor Aurangzeb, opaque watercolour and gold on paper, Murshidabad, ca. 1770-1780
Copyright: � Victoria and Albert Museum, London
History of Aurangzib based on original sources
Reign of Shah Jahan
By Sir Jadunath Sarkar (1870-1958)
Published by M.C.Sarkar and Sons, Calcutta - 1912
Volume 1
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Sir Jadunath Sarkar CIE (10 December 1870�19 May 1958) was a prominent Indian Bengali aristocrat and historian.
He became a teacher in English literature in 1893 at Ripon College, Kolkata (later renamed Surendranath College). In 1898, he started teaching at Presidency College, Calcutta. In 1899, he was transferred to Patna College, Patna, where he would continue teaching until 1926. In between, in 1917-1919, he taught Modern Indian History in Benaras Hindu University and during 1919-1923 he taught in Ravenshaw College, Cuttack, now in Odisha. In 1923, he became an honorary member of the Royal Asiatic Society of London. In August 1926, he was appointed as the Vice Chancellor of Calcutta University. In 1928, he joined as Sir W. Meyer Lecturer in Madras University.
Academically, Jos J. L. Gommans compares Sarkar's work with those of the Aligarh historians, noting that while the historians from the Aligarh worked mainly on the mansabdari system and gunpowder technology in the Mughal Empire, Sarkar concentrated on military tactics and sieges.[6] Kaushik Roy notes that the works of Jadunath Sarkar along with those of Jagadish Narayan Sarkar are now "forgotten due to pressure of Marxism and Postmodernism".
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Image:
Painting, opaque watercolour and gold on paper, Shah Jahan seated under a canopy, holding one of his four sons. The child may be Aurangzeb, born in the autumn of 1618.
Copyright: � Victoria and Albert Museum, London
Reign of Shah Jahan
By Sir Jadunath Sarkar (1870-1958)
Published by M.C.Sarkar and Sons, Calcutta - 1912
Volume 1
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Sir Jadunath Sarkar CIE (10 December 1870�19 May 1958) was a prominent Indian Bengali aristocrat and historian.
He became a teacher in English literature in 1893 at Ripon College, Kolkata (later renamed Surendranath College). In 1898, he started teaching at Presidency College, Calcutta. In 1899, he was transferred to Patna College, Patna, where he would continue teaching until 1926. In between, in 1917-1919, he taught Modern Indian History in Benaras Hindu University and during 1919-1923 he taught in Ravenshaw College, Cuttack, now in Odisha. In 1923, he became an honorary member of the Royal Asiatic Society of London. In August 1926, he was appointed as the Vice Chancellor of Calcutta University. In 1928, he joined as Sir W. Meyer Lecturer in Madras University.
Academically, Jos J. L. Gommans compares Sarkar's work with those of the Aligarh historians, noting that while the historians from the Aligarh worked mainly on the mansabdari system and gunpowder technology in the Mughal Empire, Sarkar concentrated on military tactics and sieges.[6] Kaushik Roy notes that the works of Jadunath Sarkar along with those of Jagadish Narayan Sarkar are now "forgotten due to pressure of Marxism and Postmodernism".
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Image:
Painting, opaque watercolour and gold on paper, Shah Jahan seated under a canopy, holding one of his four sons. The child may be Aurangzeb, born in the autumn of 1618.
Copyright: � Victoria and Albert Museum, London
Anecdotes of Aurangzib
Translated into English with notes and historical essays
By Sir Jadunath Sarkar (1870-1958)
Published by M.C.Sarkar and Sons, Calcutta - 1917
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Watercolour, Mosque of Aurangzeb, Ganges, Benares, William Simpson, 1864.
This painting shows The Mosque Ghat in Varanasi (Benares), whose reputation as a sacred city for Hindus is demonstrated by its busy waterfront, where pilgrims undergo ritual purification in the River Ganges. The ghat (a stepped bank for bathing purposes) is one of more than seventy along the sacred river.
William Simpson was born on 28 October 1823 in Glasgow. Following a seven-year apprenticeship with a specialist lithographic firm, he moved to London in February 1851 and found employment with Day and Sons. In 1859 the firm commissioned Simpson to visit India and make drawings for a book illustrating well-known places associated with the 1857-58 uprising. Thus began Simpson's long association with India, and the first of his four visits to the subcontinent over the next twenty-five years. During these journeys he made numerous rapid pencil drawings in sketchbooks, often heightened with colour washes. Many formed preparatory studies for his finished watercolours, most of which he worked up after returning to London. The plan was for Day and Son to select 250 of these finished watercolours to be lithographed as illustrations in the projected volume. While Simpson was away in India, however, Day and Son had been drifting into debt. In 1867, before it finally went into liquidation at the end of the year, he was made a company shareholder as part payment. But, as he expressed it, 'the great work on India, on which I bestowed so much time and labour, never came into existence'. Two years later, Simpson's collection of 250 watercolours was sold off as bankrupt stock: 'This was the big disaster of my life', as he ruefully remarked.
Text and image:
Copyright: � Victoria and Albert Museum, London
Translated into English with notes and historical essays
By Sir Jadunath Sarkar (1870-1958)
Published by M.C.Sarkar and Sons, Calcutta - 1917
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Image:
Watercolour, Mosque of Aurangzeb, Ganges, Benares, William Simpson, 1864.
This painting shows The Mosque Ghat in Varanasi (Benares), whose reputation as a sacred city for Hindus is demonstrated by its busy waterfront, where pilgrims undergo ritual purification in the River Ganges. The ghat (a stepped bank for bathing purposes) is one of more than seventy along the sacred river.
William Simpson was born on 28 October 1823 in Glasgow. Following a seven-year apprenticeship with a specialist lithographic firm, he moved to London in February 1851 and found employment with Day and Sons. In 1859 the firm commissioned Simpson to visit India and make drawings for a book illustrating well-known places associated with the 1857-58 uprising. Thus began Simpson's long association with India, and the first of his four visits to the subcontinent over the next twenty-five years. During these journeys he made numerous rapid pencil drawings in sketchbooks, often heightened with colour washes. Many formed preparatory studies for his finished watercolours, most of which he worked up after returning to London. The plan was for Day and Son to select 250 of these finished watercolours to be lithographed as illustrations in the projected volume. While Simpson was away in India, however, Day and Son had been drifting into debt. In 1867, before it finally went into liquidation at the end of the year, he was made a company shareholder as part payment. But, as he expressed it, 'the great work on India, on which I bestowed so much time and labour, never came into existence'. Two years later, Simpson's collection of 250 watercolours was sold off as bankrupt stock: 'This was the big disaster of my life', as he ruefully remarked.
Text and image:
Copyright: � Victoria and Albert Museum, London
The Taittiriya Aranyaka of the Black Yajur Veda, with the Commentary of Sayanacharya
Edited by Rajendralala Mitra
Printed at The Baptist Mission Press, Calcutta - 1872
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The Aranyakas are the Philosophy behind ritual sacrifice part of the ancient Indian texts, the Vedas. They typically represent the earlier sections of Vedas, and are one of many layers of the Vedic texts. The other parts of Vedas are the Samhitas (benedictions, hymns), Brahmanas (commentary), and the Upanishads (spirituality and abstract philosophy).
Aranyakas describe and discuss rituals from various perspectives, but some include philosophical speculations. For example, Katha Aranyaka describes rituals such as the Mahavrata and Pravargya. Aitareya Aranyaka includes explanation of the Mahavrata ritual from ritualisitic to symbolic meta-ritualistic points of view. Aranyakas, however, neither are homogeneous in content nor in structure. Aranyakas are sometimes identified as karma-kanda (???? ????, ritualistic action/sacrifice section), while the Upanishads are identified as jnana-kanda (????? ????, knowledge/spirituality section). In an alternate classification, the early part of Vedas are called Samhitas and the commentary are called the Brahmanas which together are identified as the ceremonial karma-kanda, while Aranyakas and Upanishads are referred to as the jnana-kanda.
In the immense volume of ancient Indian Vedic literature, there is no absolute universally true distinction between Aranyakas and Brahamanas. Similarly, there is no absolute distinction between Aranyakas and Upanishads, as some Upanishads are incorporated inside a few Aranyakas. Aranyakas, along with Brahmanas, represent the emerging transitions in early Vedic religious practices.The transition completes with the blossoming of ancient Indian philosophy from external sacrificial rituals to internalized philosophical treatise of Upanishads.
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Edited by Rajendralala Mitra
Printed at The Baptist Mission Press, Calcutta - 1872
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The Aranyakas are the Philosophy behind ritual sacrifice part of the ancient Indian texts, the Vedas. They typically represent the earlier sections of Vedas, and are one of many layers of the Vedic texts. The other parts of Vedas are the Samhitas (benedictions, hymns), Brahmanas (commentary), and the Upanishads (spirituality and abstract philosophy).
Aranyakas describe and discuss rituals from various perspectives, but some include philosophical speculations. For example, Katha Aranyaka describes rituals such as the Mahavrata and Pravargya. Aitareya Aranyaka includes explanation of the Mahavrata ritual from ritualisitic to symbolic meta-ritualistic points of view. Aranyakas, however, neither are homogeneous in content nor in structure. Aranyakas are sometimes identified as karma-kanda (???? ????, ritualistic action/sacrifice section), while the Upanishads are identified as jnana-kanda (????? ????, knowledge/spirituality section). In an alternate classification, the early part of Vedas are called Samhitas and the commentary are called the Brahmanas which together are identified as the ceremonial karma-kanda, while Aranyakas and Upanishads are referred to as the jnana-kanda.
In the immense volume of ancient Indian Vedic literature, there is no absolute universally true distinction between Aranyakas and Brahamanas. Similarly, there is no absolute distinction between Aranyakas and Upanishads, as some Upanishads are incorporated inside a few Aranyakas. Aranyakas, along with Brahmanas, represent the emerging transitions in early Vedic religious practices.The transition completes with the blossoming of ancient Indian philosophy from external sacrificial rituals to internalized philosophical treatise of Upanishads.
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List of Sanskrit Manuscripts Discovered in Oudh During the Year 1876
By John Collinson Nesfield and Pandit Dev�pras�da
Edited by R?jendral?la Mitra
Printed by the Calcutta Central Press, Calcutta - 1878
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By John Collinson Nesfield and Pandit Dev�pras�da
Edited by R?jendral?la Mitra
Printed by the Calcutta Central Press, Calcutta - 1878
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On Ancient Hindu Astronomy and Chronology
By Friedrich Max Muller (1823-1900)
Published in Oxford - 1862
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Hindu calendar for 1871�72, from Rajasthan, India, 1871; in the Asian Division, Library of Congress, Washington, D.C.
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Early travels in India, 1583-1619
By William Foster William (1863-1951)
Published Humphrey Milford, London - 1921
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Early travels in India, 1583-1619
By William Foster William (1863-1951)
Published Humphrey Milford, London - 1921
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The Vishnu Purana: A System Of Hindu Mythology And Tradition
Translated from the original Sanskrit by H.H. Wilson
Edited by Fitzedward Hall
Published by Trubner and Co., London - 1877
Volume V Part II (Index)
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About the Author:
Horace Hayman Wilson (26 September 1786 � 8 May 1860) was an English orientalist.[1] He studied medicine at St Thomas's Hospital, and went out to India in 1808 as assistant-surgeon on the Bengal establishment of the British East India Company. His knowledge of metallurgy caused him to be attached to the mint at Calcutta, where he was for a time associated with John Leyden.
He became deeply interested in the ancient language and literature of India, and by the recommendation of Henry Thomas Colebrooke, he was in 1811 appointed secretary to the Asiatic Society of Bengal. In 1813 he published the Sanskrit text with a graceful, if somewhat free, translation in English rhymed verse of Kalidasa's charming lyrical poem, the Meghaduuta, or Cloud-Messenger.
He prepared the first Sanskrit-English Dictionary (1819) from materials compiled by native scholars, supplemented by his own researches. This work was only superseded by the Sanskritw�rterbuch (1853�1876) of Rudolf Roth and Otto von B�htlingk, who expressed their obligations to Wilson in the preface to their great work.
He was interested in Ayurveda and traditional Indian medical and surgical practices. He compiled the local practices observed for cholera and leprosy in his publications in the Medical and Physical Society of Calcutta.[3][4]
In 1827 Wilson published Select Specimens of the Theatre of the Hindus, which contained a very full survey of the Indian drama, translations of six complete plays and short accounts of twenty-three others. His Mackenzie Collection (1828) is a descriptive catalogue of the extensive collection of Oriental, especially South Indian, manuscripts and antiquities made by Colonel Colin Mackenzie, then deposited partly in the India Office, London (now part of the Oriental and India Office Collections of the British Library) and partly at Madras (Chennai). He also wrote a Historical Sketch of the First Burmese War, with Documents, Political and Geographical (1827), a Review of the External Commerce of Bengal from 1813 to 1828 (1830), a translation of Vishnu Purana (1840), and a History of British India from 1805 to 1835, (1844�1848) in continuation of James Mill's 1818 The History of British India.
He acted for many years as secretary to the committee of public instruction, and superintended the studies of the Sanskrit College in Calcutta. He was one of the staunchest opponents of the proposal that English should be made the sole medium of instruction in native schools, and became for a time the object of bitter attacks. In 1832 Oxford University selected Dr. Wilson to be the first occupant of the newly founded Boden chair of Sanskrit: he had placed a column length advertisement in The Times on 6 March 1832 p 3, giving a list of his achievements and intended activities, along with testimonials, including one from a rival candidate, as to his suitability for the post. In 1836 he was appointed librarian to the East India Company. He also taught[5] at the East India Company College. He was a member of the Medical and Physical Society of Calcutta and was an original member of the Royal Asiatic Society, of which he was director from 1837 up to the time of his death. Wilson is buried in Kensal Green Cemetery.
- Wiki
Image:
Vishnu
India, Tamil Nadu, late 9th century
Sculpture
Copper alloy
Source: Los Angeles County Museum of Art
Translated from the original Sanskrit by H.H. Wilson
Edited by Fitzedward Hall
Published by Trubner and Co., London - 1877
Volume V Part II (Index)
Read Book Online:
http://bit.ly/1Rf07yC
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http://bit.ly/1NDlT4t
About the Author:
Horace Hayman Wilson (26 September 1786 � 8 May 1860) was an English orientalist.[1] He studied medicine at St Thomas's Hospital, and went out to India in 1808 as assistant-surgeon on the Bengal establishment of the British East India Company. His knowledge of metallurgy caused him to be attached to the mint at Calcutta, where he was for a time associated with John Leyden.
He became deeply interested in the ancient language and literature of India, and by the recommendation of Henry Thomas Colebrooke, he was in 1811 appointed secretary to the Asiatic Society of Bengal. In 1813 he published the Sanskrit text with a graceful, if somewhat free, translation in English rhymed verse of Kalidasa's charming lyrical poem, the Meghaduuta, or Cloud-Messenger.
He prepared the first Sanskrit-English Dictionary (1819) from materials compiled by native scholars, supplemented by his own researches. This work was only superseded by the Sanskritw�rterbuch (1853�1876) of Rudolf Roth and Otto von B�htlingk, who expressed their obligations to Wilson in the preface to their great work.
He was interested in Ayurveda and traditional Indian medical and surgical practices. He compiled the local practices observed for cholera and leprosy in his publications in the Medical and Physical Society of Calcutta.[3][4]
In 1827 Wilson published Select Specimens of the Theatre of the Hindus, which contained a very full survey of the Indian drama, translations of six complete plays and short accounts of twenty-three others. His Mackenzie Collection (1828) is a descriptive catalogue of the extensive collection of Oriental, especially South Indian, manuscripts and antiquities made by Colonel Colin Mackenzie, then deposited partly in the India Office, London (now part of the Oriental and India Office Collections of the British Library) and partly at Madras (Chennai). He also wrote a Historical Sketch of the First Burmese War, with Documents, Political and Geographical (1827), a Review of the External Commerce of Bengal from 1813 to 1828 (1830), a translation of Vishnu Purana (1840), and a History of British India from 1805 to 1835, (1844�1848) in continuation of James Mill's 1818 The History of British India.
He acted for many years as secretary to the committee of public instruction, and superintended the studies of the Sanskrit College in Calcutta. He was one of the staunchest opponents of the proposal that English should be made the sole medium of instruction in native schools, and became for a time the object of bitter attacks. In 1832 Oxford University selected Dr. Wilson to be the first occupant of the newly founded Boden chair of Sanskrit: he had placed a column length advertisement in The Times on 6 March 1832 p 3, giving a list of his achievements and intended activities, along with testimonials, including one from a rival candidate, as to his suitability for the post. In 1836 he was appointed librarian to the East India Company. He also taught[5] at the East India Company College. He was a member of the Medical and Physical Society of Calcutta and was an original member of the Royal Asiatic Society, of which he was director from 1837 up to the time of his death. Wilson is buried in Kensal Green Cemetery.
- Wiki
Image:
Vishnu
India, Tamil Nadu, late 9th century
Sculpture
Copper alloy
Source: Los Angeles County Museum of Art
International law and custom in ancient India
By Pramathanath Bandyopadhyay
Published by Calcutta University Press, Calcutta - 1920
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Book excerpt:
The geographical configuration of India, her early political development and her intellectual expansion all point to the frequency of regularised interstatal relations. Unlike Greece, the various states of India were not isolated from each other. Hills and dales were in plenty in this vast continent of India, but they did not help the development of autonomous city states as in ancient Greece. Although city republics were in existence, they did not form the ideal of political organization in ancient India : on the contrary the country state was the prevailing type of advanced political organisation. The territories of these country states were contiguous to each other and political development as well as commercial intercourse necessitated the observance of a bodv of rules governing such intercourse. India could not therefore develop what is called in the case of Greece " intermunicipal law." Her geography stood in her way. The political development of the ancient Indians also helped the growth of interstatal rules. The chief accusation brought against the Indians has been their utter lack of a perfected and lasting imperial organisation. The idea of imperialism had no doubt ruled the minds of men in India in the distant past long before the vista of a vast imperial organisation was opened up to the Indian eye by the invasion of the Persian Emperor Darius or the Macedonian conqueror, Alexander the Great. But the establishment of an empire in India was the exception and not the rule. This lack of an imperial organisation in India, however reproachful to the imperialistic school, was helpful to the establishment of a body of rules guiding the conduct of states in their daily intercourse with the other states, either in times of profound peace or in anxious times of war. Behind this fortuitous concourse of circumstances stood the ever present sanction of religion or Dharma which differentiated modern International Law from ancient International Law. Followers of Austin have denied the title International Law to rules based on religious sanction. They put their case too high. All laws are not laws according to the positive theory of Austin. Thus Jenks in his "Law and Politics
in the Middle Ages ' has shown that in mediaeval times there existed a body of rules propounded by merchant guilds, by the Church, or based on feudal customs which were laws but could not be regarded as " laws " according to the Austinian sense of the term. If that is the case with municipal law how very different would be the case with International Law ? International Law has not ceased to be law because admittedly up to the present day, it has lacked the element of sanction, or coercion in cases of infringement. Rules of International Law have been in the past based on moral persuasion followed by physical compulsion in cases of grave infringements. No common superior has yet enforced the sanction of International Law though time alone can prove if the "Big Five" in the contemplated League of Nations will be in a position to enforce obedience by making huge sacrifices of accumulated interests, or whether national pride and national prejudices will convert the league into a second Holy Alliance. Prophecy is risky but the contracting units appear restive.
The ancient Hindus did not lack in the idea of the positive sanction of law but they preferred to base the rules relating to interstatal relationship on Dharma or religion as the sheet anchor of common humanity. They had no special code of International Law but as will be seen later, their Dharmasastras and their Arthasastras lay down a body of rules guiding their interstatal relations under the title, Deshadharma. A careful study of Niti was particularly recommended by the Arthasastras as conducive to all-round prosperity. Thus, belief in the efficacy of a Science of polity as a condition precedent to progress leads to increased intercourse between states on approved lines.
By Pramathanath Bandyopadhyay
Published by Calcutta University Press, Calcutta - 1920
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Book excerpt:
The geographical configuration of India, her early political development and her intellectual expansion all point to the frequency of regularised interstatal relations. Unlike Greece, the various states of India were not isolated from each other. Hills and dales were in plenty in this vast continent of India, but they did not help the development of autonomous city states as in ancient Greece. Although city republics were in existence, they did not form the ideal of political organization in ancient India : on the contrary the country state was the prevailing type of advanced political organisation. The territories of these country states were contiguous to each other and political development as well as commercial intercourse necessitated the observance of a bodv of rules governing such intercourse. India could not therefore develop what is called in the case of Greece " intermunicipal law." Her geography stood in her way. The political development of the ancient Indians also helped the growth of interstatal rules. The chief accusation brought against the Indians has been their utter lack of a perfected and lasting imperial organisation. The idea of imperialism had no doubt ruled the minds of men in India in the distant past long before the vista of a vast imperial organisation was opened up to the Indian eye by the invasion of the Persian Emperor Darius or the Macedonian conqueror, Alexander the Great. But the establishment of an empire in India was the exception and not the rule. This lack of an imperial organisation in India, however reproachful to the imperialistic school, was helpful to the establishment of a body of rules guiding the conduct of states in their daily intercourse with the other states, either in times of profound peace or in anxious times of war. Behind this fortuitous concourse of circumstances stood the ever present sanction of religion or Dharma which differentiated modern International Law from ancient International Law. Followers of Austin have denied the title International Law to rules based on religious sanction. They put their case too high. All laws are not laws according to the positive theory of Austin. Thus Jenks in his "Law and Politics
in the Middle Ages ' has shown that in mediaeval times there existed a body of rules propounded by merchant guilds, by the Church, or based on feudal customs which were laws but could not be regarded as " laws " according to the Austinian sense of the term. If that is the case with municipal law how very different would be the case with International Law ? International Law has not ceased to be law because admittedly up to the present day, it has lacked the element of sanction, or coercion in cases of infringement. Rules of International Law have been in the past based on moral persuasion followed by physical compulsion in cases of grave infringements. No common superior has yet enforced the sanction of International Law though time alone can prove if the "Big Five" in the contemplated League of Nations will be in a position to enforce obedience by making huge sacrifices of accumulated interests, or whether national pride and national prejudices will convert the league into a second Holy Alliance. Prophecy is risky but the contracting units appear restive.
The ancient Hindus did not lack in the idea of the positive sanction of law but they preferred to base the rules relating to interstatal relationship on Dharma or religion as the sheet anchor of common humanity. They had no special code of International Law but as will be seen later, their Dharmasastras and their Arthasastras lay down a body of rules guiding their interstatal relations under the title, Deshadharma. A careful study of Niti was particularly recommended by the Arthasastras as conducive to all-round prosperity. Thus, belief in the efficacy of a Science of polity as a condition precedent to progress leads to increased intercourse between states on approved lines.
Birth Control in Ancient and Medieval India
By Robert Heilig
Emeritus Professor of Medicine, Jaipur
Published in Jaipur - 1905
This material has been provided by Royal College of Physicians, London.
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By Robert Heilig
Emeritus Professor of Medicine, Jaipur
Published in Jaipur - 1905
This material has been provided by Royal College of Physicians, London.
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The Babur-nama in English (Memoirs of Babur)
By Babur, Emperor of Hindustan (1483-1530)
Translated from the original Turki text of Zahiru'd-din Muhammad Babur Padshah Ghazi by Annette Susannah Beveridge
Published by Luzac & Co., London - 1922
Volume 2
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Why are the �Memoirs of Babur� important?
Covering some 36 years in the life of one of Central Asia and India�s most powerful figures, Babur�s detailed and insightful autobiography presents vivid picture of his life and times, the peoples he ruled, and the lands they inhabited. For example, we read in his own words the story of events leading up to the defeat of Sultan Ibrahim Lodi and fall of Delhi:
�During the seven or eight days we lay in Panipat, our men went close to Ibrahim�s camp a few at a time, rained arrows down on the ranks of his troops, cut off and brought back their heads. Still he made no move, nor did his troops venture out. At length, we acted on the advice of some Hindustani well-wishers and sent four or five thousand men to deliver a night attack on his camp. It being dark, they were unable to act well together and, having dispersed, could achieve nothing on arrival. They stayed near Ibrahim�s camp until dawn, when nagarets [kettle drums] sounded and his troops came forth in force with elephants��
Alongside accounts of military conflicts and strategies, there are well-observed descriptions of landscapes and cities, local economies and customs, plants and animals. Subjects discussed by the Emperor Babur and illustrated in this manuscript include Hindu ascetics at Bagram (today in Afghanistan); the elephant, rhinoceros and buffalo; the peacock, parrot, and stork; the water-hog, and crocodile; trees and shrubs such as the plantain, tamarind, and oleander; and the author supervising work on his own gardens in Kabul. Babur also provides what is probably the first reliable record of the famous diamond known as KOH-I-NOOR, the �Mountain of Light�.
Text credit: The British Library Board
By Babur, Emperor of Hindustan (1483-1530)
Translated from the original Turki text of Zahiru'd-din Muhammad Babur Padshah Ghazi by Annette Susannah Beveridge
Published by Luzac & Co., London - 1922
Volume 2
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Why are the �Memoirs of Babur� important?
Covering some 36 years in the life of one of Central Asia and India�s most powerful figures, Babur�s detailed and insightful autobiography presents vivid picture of his life and times, the peoples he ruled, and the lands they inhabited. For example, we read in his own words the story of events leading up to the defeat of Sultan Ibrahim Lodi and fall of Delhi:
�During the seven or eight days we lay in Panipat, our men went close to Ibrahim�s camp a few at a time, rained arrows down on the ranks of his troops, cut off and brought back their heads. Still he made no move, nor did his troops venture out. At length, we acted on the advice of some Hindustani well-wishers and sent four or five thousand men to deliver a night attack on his camp. It being dark, they were unable to act well together and, having dispersed, could achieve nothing on arrival. They stayed near Ibrahim�s camp until dawn, when nagarets [kettle drums] sounded and his troops came forth in force with elephants��
Alongside accounts of military conflicts and strategies, there are well-observed descriptions of landscapes and cities, local economies and customs, plants and animals. Subjects discussed by the Emperor Babur and illustrated in this manuscript include Hindu ascetics at Bagram (today in Afghanistan); the elephant, rhinoceros and buffalo; the peacock, parrot, and stork; the water-hog, and crocodile; trees and shrubs such as the plantain, tamarind, and oleander; and the author supervising work on his own gardens in Kabul. Babur also provides what is probably the first reliable record of the famous diamond known as KOH-I-NOOR, the �Mountain of Light�.
Text credit: The British Library Board
Baburnamah - Memoirs of Babur
by Zahir al-Din Muhammad Babur (1483-1530)
Walters manuscript W.596 is a copy of the Baburnamah. Recognized as one of the world's great autobiographical memoirs, the Baburnamah is the story of Zahir al-Din Muhammad Babur (866 AH/AD 1483-937 AH/AD 1530), who conquered northern India and established the Mughal Empire (or Timurid-Mughal empire). Born in Fergana (Central Asia), Babur was a patrilineal Timurid and matrilineal Chingizid. Babur wrote his memoir in Chaghatay Turkish, which he referred to as Turkic, and it was later translated into Persian and repeatedly copied and illustrated under his Mughal successors. The present copy in Persian, written in Nasta'liq script, is a fragment of a dispersed manuscript that was executed in the late 10th century AH/AD 16th. The ordering of the folios as found here does not follow the narrative of the text. The Walters' fragment contains 30 mostly full-page paintings that are representative of the Mughal court style under the Mughal Emperor Akbar (reigned 963 AH/AD 1556-1014 AH/AD 1605). Another major fragment of this work containing 57 folios is in the State Museum of Eastern Cultures, Moscow. The dark green leather binding, which is not original to the manuscript, dates to the late 13th century AH/AD 19th or early 14th century AH/AD 20th.
Henry Walters, Baltimore [date and mode of acquisition unknown]; Walters Art Museum, 1931, by bequest.
Acquired by Henry Walters
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by Zahir al-Din Muhammad Babur (1483-1530)
Walters manuscript W.596 is a copy of the Baburnamah. Recognized as one of the world's great autobiographical memoirs, the Baburnamah is the story of Zahir al-Din Muhammad Babur (866 AH/AD 1483-937 AH/AD 1530), who conquered northern India and established the Mughal Empire (or Timurid-Mughal empire). Born in Fergana (Central Asia), Babur was a patrilineal Timurid and matrilineal Chingizid. Babur wrote his memoir in Chaghatay Turkish, which he referred to as Turkic, and it was later translated into Persian and repeatedly copied and illustrated under his Mughal successors. The present copy in Persian, written in Nasta'liq script, is a fragment of a dispersed manuscript that was executed in the late 10th century AH/AD 16th. The ordering of the folios as found here does not follow the narrative of the text. The Walters' fragment contains 30 mostly full-page paintings that are representative of the Mughal court style under the Mughal Emperor Akbar (reigned 963 AH/AD 1556-1014 AH/AD 1605). Another major fragment of this work containing 57 folios is in the State Museum of Eastern Cultures, Moscow. The dark green leather binding, which is not original to the manuscript, dates to the late 13th century AH/AD 19th or early 14th century AH/AD 20th.
Henry Walters, Baltimore [date and mode of acquisition unknown]; Walters Art Museum, 1931, by bequest.
Acquired by Henry Walters
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The History of India : As told by its own historians - The Muhammadan Period.
Edited from the posthumous papers of Sir H.M. Elliot
By Professor John Dowson
Published by Trubner & Co., London - 1871
Volume II
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Image:
This lithograph was taken from plate 18 of 'Afghaunistan' by Lieutenant James Rattray in 1848.
This sketch was made near some mosques outside the Kandahar Gate to the west side of Ghazni, a city Rattray visited several times. Ghazni had enjoyed its principal moment of glory 800 years earlier when it was the capital of an empire extending from the Armenian mountains to the fertile plains of the Ganges.
Rattray wrote that it was now again well-known, "thanks to our love of territorial aggrandisement, and the occasional desertion of war's fickle deity from our ranks". He described riding slowly over a wide plain, dotted with relics of past ages, to Ghazni: "Interspersed with this havoc of centuries, as far as the eye could reach, were a succession of rich groves, vineyards, flower-gardens, melon-beds and orchards [while] in the blue distance, its white structures just discernable from the mountains it springs from, rested Ghuzni, with its bastions, town and citadel."
On 6 September 1842, Ghazni was for a second time wrested from the Afghans by the British under General Nott. On taking possession of the city, the engineers were given two days to blow it up. When Rattray last glimpsed it, "far-famed Ghazni was a heap of smoking ruins".
Text and image credit:
Copyright � The British Library Board
By Professor John Dowson
Published by Trubner & Co., London - 1871
Volume II
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Image:
This lithograph was taken from plate 18 of 'Afghaunistan' by Lieutenant James Rattray in 1848.
This sketch was made near some mosques outside the Kandahar Gate to the west side of Ghazni, a city Rattray visited several times. Ghazni had enjoyed its principal moment of glory 800 years earlier when it was the capital of an empire extending from the Armenian mountains to the fertile plains of the Ganges.
Rattray wrote that it was now again well-known, "thanks to our love of territorial aggrandisement, and the occasional desertion of war's fickle deity from our ranks". He described riding slowly over a wide plain, dotted with relics of past ages, to Ghazni: "Interspersed with this havoc of centuries, as far as the eye could reach, were a succession of rich groves, vineyards, flower-gardens, melon-beds and orchards [while] in the blue distance, its white structures just discernable from the mountains it springs from, rested Ghuzni, with its bastions, town and citadel."
On 6 September 1842, Ghazni was for a second time wrested from the Afghans by the British under General Nott. On taking possession of the city, the engineers were given two days to blow it up. When Rattray last glimpsed it, "far-famed Ghazni was a heap of smoking ruins".
Text and image credit:
Copyright � The British Library Board
The Indus Valley Civilization
By Sir Mortimer Wheeler
With rare photographs
Published by The Cambridge University Press - 1968
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By Sir Mortimer Wheeler
With rare photographs
Published by The Cambridge University Press - 1968
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India in the fifteenth century : being a collection of narratives of voyages to India, in the century preceeding the Portuguese discovery of the Cape of Good Hope ; from Latin, Persian, Russian, and Italian sources, now first translated into English
By Richard Henry Major (1818-1891)
Printed for The Hakluyt Society, London - 1857
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Kamal-ud-Din Abd-ur-Razzaq ibn Ishaq Samarqandi (Persian: ?????????? ????????? ?? ????? ???????, 1413�1482), was a Timurid chronicler and Islamic scholar. He was for a while the ambassador of Shah Rukh, the Timurid dynasty ruler of Persia. In his role as ambassador he visited Calicut in western India in the early 1440s. He wrote a narrative of what he saw in Calicut which is valuable as information on Calicut's society and culture. He is also the producer of a lengthy narrative or chronicle of the history of the Timurid dynasty and its predecessors in Central Asia, but this is not so valuable because it is mostly a compilation of material from earlier written sources that are mostly available from elsewhere in the earlier form.
Abd-ur-Razzaq was the ambassador of Shah Rukh, the Timurid dynasty ruler of Persia to Calicut, India, from January 1442 to January 1445. He wrote a 45-page narrative of this mission to India. It appears as a chapter in his book Matla-us-Sadain wa Majma-ul-Bahrain (???? ??????? ????? ???????) (The Rise of the Two auspicious constellations and the Confluence of the Two Oceans), a book of about 450 pages which contains a detailed chronicle of the history of his part of the world from 1304 to 1470 and which takes much of its contents from other writings.
Abd-ur-Razzaq's narrative of his visit to India includes describing the life and events in Calicut under the Zamorin and also of the Ancient City of VIJAYANAGARA at Hampi, describing their wealth and immense grandeur. He also left accounts of the shipping trade in the Indian Ocean during the 15th century. (Wiki)
Image:
Presqu'Isle De L' Inde deca la Gange, ou sont les Royaumes de Decan, de Golconde de Bisnagar, et le Malabar.
Map Maker: Nicholas Sanson
Paris / 1657
Detailed mid 17th Century map of India by Nicolas Sanson.
Source: Barry Lawrence Ruderman Antique Maps
By Richard Henry Major (1818-1891)
Printed for The Hakluyt Society, London - 1857
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Kamal-ud-Din Abd-ur-Razzaq ibn Ishaq Samarqandi (Persian: ?????????? ????????? ?? ????? ???????, 1413�1482), was a Timurid chronicler and Islamic scholar. He was for a while the ambassador of Shah Rukh, the Timurid dynasty ruler of Persia. In his role as ambassador he visited Calicut in western India in the early 1440s. He wrote a narrative of what he saw in Calicut which is valuable as information on Calicut's society and culture. He is also the producer of a lengthy narrative or chronicle of the history of the Timurid dynasty and its predecessors in Central Asia, but this is not so valuable because it is mostly a compilation of material from earlier written sources that are mostly available from elsewhere in the earlier form.
Abd-ur-Razzaq was the ambassador of Shah Rukh, the Timurid dynasty ruler of Persia to Calicut, India, from January 1442 to January 1445. He wrote a 45-page narrative of this mission to India. It appears as a chapter in his book Matla-us-Sadain wa Majma-ul-Bahrain (???? ??????? ????? ???????) (The Rise of the Two auspicious constellations and the Confluence of the Two Oceans), a book of about 450 pages which contains a detailed chronicle of the history of his part of the world from 1304 to 1470 and which takes much of its contents from other writings.
Abd-ur-Razzaq's narrative of his visit to India includes describing the life and events in Calicut under the Zamorin and also of the Ancient City of VIJAYANAGARA at Hampi, describing their wealth and immense grandeur. He also left accounts of the shipping trade in the Indian Ocean during the 15th century. (Wiki)
Image:
Presqu'Isle De L' Inde deca la Gange, ou sont les Royaumes de Decan, de Golconde de Bisnagar, et le Malabar.
Map Maker: Nicholas Sanson
Paris / 1657
Detailed mid 17th Century map of India by Nicolas Sanson.
Source: Barry Lawrence Ruderman Antique Maps
Vedic Grammar
By Arthur Anthony Macdonell
Printed at The Clarendon Press, Oxford - 1916
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Author's Preface
A practical Vedic grammar has long been a desideratum. It is one of the chief aids to the study of the hymns of the Veda called for forty-three years ago in the preface to his edition of the Rigveda by Max Mueller, who adds, ' I doubt not that the time will come when no one in India will call himself a Sanskrit scholar who cannot construe the hymns of the ancient Rishis of his country'. It is mainly due to the lack of such a work that the study of Vedic literature, despite its great linguistic and religious importance, has never taken its proper place by the side of the study of Classical Sanskrit either in England or India. Whitney's excellent Sanskrit Grammar, indeed, treats the earlier language in its historical connexion with the later, but for this very reason students are, as I have often been assured, unable to acquire from it a clear knowledge of either the one or the other, because beginners cannot keep the two dialects apart in the process of learning. Till the publication of my large Vedic Grammar in 1910, no single work comprehensively presented the early language by itself. That work is, however, too extensive and detailed for the needs of the student, being intended rather as a book of reference for the scholar. Hence I have often been urged to bring out a short practical grammar which would do for the Vedic language what my Sanskrit Grammar for Beginners does for the Classical language. In the second edition (1911) of the latter work I therefore pledged myself to meet this demand as soon as I could. The present volume redeems that pledge.
By Arthur Anthony Macdonell
Printed at The Clarendon Press, Oxford - 1916
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Author's Preface
A practical Vedic grammar has long been a desideratum. It is one of the chief aids to the study of the hymns of the Veda called for forty-three years ago in the preface to his edition of the Rigveda by Max Mueller, who adds, ' I doubt not that the time will come when no one in India will call himself a Sanskrit scholar who cannot construe the hymns of the ancient Rishis of his country'. It is mainly due to the lack of such a work that the study of Vedic literature, despite its great linguistic and religious importance, has never taken its proper place by the side of the study of Classical Sanskrit either in England or India. Whitney's excellent Sanskrit Grammar, indeed, treats the earlier language in its historical connexion with the later, but for this very reason students are, as I have often been assured, unable to acquire from it a clear knowledge of either the one or the other, because beginners cannot keep the two dialects apart in the process of learning. Till the publication of my large Vedic Grammar in 1910, no single work comprehensively presented the early language by itself. That work is, however, too extensive and detailed for the needs of the student, being intended rather as a book of reference for the scholar. Hence I have often been urged to bring out a short practical grammar which would do for the Vedic language what my Sanskrit Grammar for Beginners does for the Classical language. In the second edition (1911) of the latter work I therefore pledged myself to meet this demand as soon as I could. The present volume redeems that pledge.
Dictionnaire Sanskrit-Fran�ais
By Nadine Stchoupak
Publisher - Paris Librairie d'Am�rique et d'Orient, Adrien Maisonneuve - 1959
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By Nadine Stchoupak
Publisher - Paris Librairie d'Am�rique et d'Orient, Adrien Maisonneuve - 1959
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The origin and authentic narrative of the present Maratta War; and also, the late Rohilla War, in 1773 and 1774 ... To which is added the unaccountable proceedings in the military store-keeper's office, in Bengal.
Printed for J.Almon and J.Debrett, London - 1781
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ANGLO-MARATHA WAR
Letter signed from an unidentified Indian Ruler to "Your Majesty", discussing the provision of troops towards the English cause, in English, on one yellow sheet (folded) with decorative border printed in gilt and overprinted with all-over design of , signed, and with official stamp, 500 x 285mm., January 1783.
FOOTNOTES:
"... I put myself under the shelter of your Royal wings... being now seven years past I acknowledge the English India Army is fit for Battle but insufficient through ignorance to the Marrata's army... [then offers to supply] 10,000 foot and artillery with the necessary provision for battle...", but questioning that "I'm allowed only 10,000 rupees monthly for all my charges... [which] proves insufficient. Therefore I crave your Mjesty may tend towards directing its increase somewhat...", adding that "... the enemey are even making various proposals and offers". Further on Lord Shelburne and Edmund Burke are mentioned in relation to a history of the wars so far.
Source: Bonhams
Printed for J.Almon and J.Debrett, London - 1781
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ANGLO-MARATHA WAR
Letter signed from an unidentified Indian Ruler to "Your Majesty", discussing the provision of troops towards the English cause, in English, on one yellow sheet (folded) with decorative border printed in gilt and overprinted with all-over design of , signed, and with official stamp, 500 x 285mm., January 1783.
FOOTNOTES:
"... I put myself under the shelter of your Royal wings... being now seven years past I acknowledge the English India Army is fit for Battle but insufficient through ignorance to the Marrata's army... [then offers to supply] 10,000 foot and artillery with the necessary provision for battle...", but questioning that "I'm allowed only 10,000 rupees monthly for all my charges... [which] proves insufficient. Therefore I crave your Mjesty may tend towards directing its increase somewhat...", adding that "... the enemey are even making various proposals and offers". Further on Lord Shelburne and Edmund Burke are mentioned in relation to a history of the wars so far.
Source: Bonhams
Studies in the medicine of ancient India - Osteology or the bones of human body
By A.F.Rudolf Hoernle
Printed at The Clarendon Press, Oxford - 1907
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By A.F.Rudolf Hoernle
Printed at The Clarendon Press, Oxford - 1907
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The Positive Sciences Of The Ancient Hindus
By Brajendranath Seal (1864-1938)
Published Longmans, Green & Co., London - 1915
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Brajendra Nath Seal, one of the greatest savants of the nineteenth/twentieth century Bengal, set on his philosophical journey following in the footprints of Hegel. However, he discovered the flaws and biases in the Hegelian system of thought quite early. Having imbibed the wisdom of the East and the West, he developed his own philosophy characterized by syncretism, internationalism and interdisciplinarity. He drew the attention of the Western world to the scientific temper of the Indian mind garnering evidence from the ancient Indian philosophical treatises. He was the architect of the subject �Indian philosophy� as we study it today. His philosophy of education and academic administration are still relevant. ( Source: http://bit.ly/1QSiZY3 )
Seal drew close to what is today called postcolonialism. As contrary to colonial discourse, he argued that in any proper comparative-historical analysis, all societies should be seen as being in similar stages in the development of culture. All cultural traditions could be relatively seen as they evolved parallel patterns wherein
� every code, language, myth or system, has its own history � its own origin, growth and development � a study of which is essential to a proper understanding of its function in society, its place, meaning and worth. �
As distinct from the Hegelian world view, Seal espoused that the idea of Western civilisation as being the focal point or the culmination of world civilisation was fundamentally erroneous, that failed to take into account the myriad richness and complex mosaic of cultural continuum that manifested themselves in Hindu, Islamic, and Chinese civilisations. Human civilisation, far from being a centripetal order where the West was to be considered as the center around which other (non-Western) cultures revolved was for Seal,
� a circle of which the center is everywhere and the circumference nowhere [and] each culture was diversely embodied, reflected in specific modes and forms. [But] in spite of the diverse ethnic developments all very real, all very special, there has been a general history of human culture and progress, the unfolding of a single ideal, plan, or pattern, a universal movement...the same general historic plan and in obedience to the same general law of progress. "
Thus, as he saw it (in Comparative Studies in Vaishnavism and Christianity), Vaishnavism and Christianity were two distinct religious traditions, each with its own uniquely rich tradition of historical exegesis that spanned two millennia and could in no way be seen as being phases in the development of (a Eurocentric) human civilisation, as one leading to another in a pattern of cause and effect. Seal's philosophical insights were to be developed by his latter day successor from his college A.C. Bhaktivedanta Swami Prabhupada of the ISKCON movement.
- Wikipedia
Foreword:
The following pages comprise a series of monographs on the Positive Sciences of the Ancient Hindus. In the present state of Indian chronology it is not possible to assign dates to the original sources from which the materials have been drawn. Practically the main body of positive knowledge here presented may be assigned
to the millennium 500 B.C. - 500 A.D. Colebrooke's account of Hindu Algebra, and Hoernle's of Hindu Osteology, have made it unnecessary for me to write separate monographs on these subjects. The former, however, requires to be brought up to date. The progress of Indian Algebra (mainly in Southern India) after Bhaskara, parallel to the developments in China and Japan, is a subject that remains for future investigation.
My direct aim in the present work is to furnish the historians of the special sciences with new material which will serve to widen the scope of their survey. The Hindus no less than the Greeks have shared in the work of constructing scientific concepts and methods
in the investigation of physical phenomena, as well as of building up a body of positive knowledge which has been applied to industrial technique; and Hindu scientific ideas and methodology (e.g. the inductive method or methods of algebraic analysis) have deeply influenced the course of natural philosophy in Asia - in
the East as well as the West - in China and Japan, as well as in the Saracen Empire. A comparative estimate of Greek and Hindu science may now be undertaken with some measure of success - and finality.
These studies in Hindu Positive Science are also intended to serve as a preliminary to my " Studies in Comparative Philosophy." Philosophy in its rise and development is necessarily governed by the body of positive knowledge preceding or accompanying it Hindu Philosophy on its empirical side was dominated by concepts derived from physiology and philology, just as Greek Philosophy was similarly dominated by geometrical concepts and methods. Comparative Philosophy, then, in its criticism and estimate of Hindu thought, must take note of the empirical basis on which
the speculative superstructure was raised.
By Brajendranath Seal (1864-1938)
Published Longmans, Green & Co., London - 1915
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http://bit.ly/1QSiXPK
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http://bit.ly/1Jl7hie
Brajendra Nath Seal, one of the greatest savants of the nineteenth/twentieth century Bengal, set on his philosophical journey following in the footprints of Hegel. However, he discovered the flaws and biases in the Hegelian system of thought quite early. Having imbibed the wisdom of the East and the West, he developed his own philosophy characterized by syncretism, internationalism and interdisciplinarity. He drew the attention of the Western world to the scientific temper of the Indian mind garnering evidence from the ancient Indian philosophical treatises. He was the architect of the subject �Indian philosophy� as we study it today. His philosophy of education and academic administration are still relevant. ( Source: http://bit.ly/1QSiZY3 )
Seal drew close to what is today called postcolonialism. As contrary to colonial discourse, he argued that in any proper comparative-historical analysis, all societies should be seen as being in similar stages in the development of culture. All cultural traditions could be relatively seen as they evolved parallel patterns wherein
� every code, language, myth or system, has its own history � its own origin, growth and development � a study of which is essential to a proper understanding of its function in society, its place, meaning and worth. �
As distinct from the Hegelian world view, Seal espoused that the idea of Western civilisation as being the focal point or the culmination of world civilisation was fundamentally erroneous, that failed to take into account the myriad richness and complex mosaic of cultural continuum that manifested themselves in Hindu, Islamic, and Chinese civilisations. Human civilisation, far from being a centripetal order where the West was to be considered as the center around which other (non-Western) cultures revolved was for Seal,
� a circle of which the center is everywhere and the circumference nowhere [and] each culture was diversely embodied, reflected in specific modes and forms. [But] in spite of the diverse ethnic developments all very real, all very special, there has been a general history of human culture and progress, the unfolding of a single ideal, plan, or pattern, a universal movement...the same general historic plan and in obedience to the same general law of progress. "
Thus, as he saw it (in Comparative Studies in Vaishnavism and Christianity), Vaishnavism and Christianity were two distinct religious traditions, each with its own uniquely rich tradition of historical exegesis that spanned two millennia and could in no way be seen as being phases in the development of (a Eurocentric) human civilisation, as one leading to another in a pattern of cause and effect. Seal's philosophical insights were to be developed by his latter day successor from his college A.C. Bhaktivedanta Swami Prabhupada of the ISKCON movement.
- Wikipedia
Foreword:
The following pages comprise a series of monographs on the Positive Sciences of the Ancient Hindus. In the present state of Indian chronology it is not possible to assign dates to the original sources from which the materials have been drawn. Practically the main body of positive knowledge here presented may be assigned
to the millennium 500 B.C. - 500 A.D. Colebrooke's account of Hindu Algebra, and Hoernle's of Hindu Osteology, have made it unnecessary for me to write separate monographs on these subjects. The former, however, requires to be brought up to date. The progress of Indian Algebra (mainly in Southern India) after Bhaskara, parallel to the developments in China and Japan, is a subject that remains for future investigation.
My direct aim in the present work is to furnish the historians of the special sciences with new material which will serve to widen the scope of their survey. The Hindus no less than the Greeks have shared in the work of constructing scientific concepts and methods
in the investigation of physical phenomena, as well as of building up a body of positive knowledge which has been applied to industrial technique; and Hindu scientific ideas and methodology (e.g. the inductive method or methods of algebraic analysis) have deeply influenced the course of natural philosophy in Asia - in
the East as well as the West - in China and Japan, as well as in the Saracen Empire. A comparative estimate of Greek and Hindu science may now be undertaken with some measure of success - and finality.
These studies in Hindu Positive Science are also intended to serve as a preliminary to my " Studies in Comparative Philosophy." Philosophy in its rise and development is necessarily governed by the body of positive knowledge preceding or accompanying it Hindu Philosophy on its empirical side was dominated by concepts derived from physiology and philology, just as Greek Philosophy was similarly dominated by geometrical concepts and methods. Comparative Philosophy, then, in its criticism and estimate of Hindu thought, must take note of the empirical basis on which
the speculative superstructure was raised.
Published by John Murray, London - 1879
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Overland Route To India
Map Maker: John Tallis
London / 1851
Striking full color example of this fascinating map, showing the various trade routes to Europe, with a larger map of Europe and the Mediterranean at the top, and a detailed regional map of the Middle East and Western India at the bottom.
Decorative vignettes of Gibralter, the London Post Office, Malta, Aden, Madras and Bombay, and the Mail Crossing the Desert by Camel. Engraved for R. Montgomery Martin's Illustrated Atlas. Tallis was one of the last great decorative map makers. His maps are prized for the wonderful vignettes of indigenous scenes, people, etc.
⇨Source: Barry Lawrence Ruderman Antique Maps Inc.
History of Tipu Sultan
By Mohibbul Hasan Khan
Published by The Bibliophile Ltd., Calcutta - 1951
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Plate two from 'Picturesque Scenery in the Kingdom of Mysore', based on a picture by James Hunter. The ancient fortress city of Seringapatam (now called Srirangapatna or Srirangapatnam) was the capital for the Muslim Rajas of Mysore, Haidar Ali (c.1722 - 1782) and his eldest son, Tipu Sultan (1753 -1799). It was located on an island in the Cauvery (Kaveri) River approximately 9 miles from Mysore and 75 miles from Bangalore. The name is derived from the ancient Hindu temple of Sri Ranganatha Swami which is located at the western end of the island. The city became the site of two of the most famous sieges of the Anglo-Mysore Wars (in 1792 and 1799).
Text and image credit:
Copyright � The British Library Board
By Mohibbul Hasan Khan
Published by The Bibliophile Ltd., Calcutta - 1951
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Plate two from 'Picturesque Scenery in the Kingdom of Mysore', based on a picture by James Hunter. The ancient fortress city of Seringapatam (now called Srirangapatna or Srirangapatnam) was the capital for the Muslim Rajas of Mysore, Haidar Ali (c.1722 - 1782) and his eldest son, Tipu Sultan (1753 -1799). It was located on an island in the Cauvery (Kaveri) River approximately 9 miles from Mysore and 75 miles from Bangalore. The name is derived from the ancient Hindu temple of Sri Ranganatha Swami which is located at the western end of the island. The city became the site of two of the most famous sieges of the Anglo-Mysore Wars (in 1792 and 1799).
Text and image credit:
Copyright � The British Library Board
The Mysore Gazetteer (Volume 2)
By C. Hayavadana Rao
Printed in The Government Press, Bangalore - 1930
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Book extract:
The prize property seized at Seringapatam immediately after its fall was estimated at 40,30,300 star pagodas, equivalant to �1,600,000, This property was thus made up :
Actually counted and valued in Star pagodas
In specie ... 16,00,000
In jewels ... 6,50,000
Not valued but estimated by Prize Agents
In jewels ... 4,50,000
Grain ... 8,00,000
Clothes, etc. ... 10,00,000
The Throne ... 30,000
Total Star pagodas ... 40,80,000
The jewels were subsequently estimated at 9 lakhs. Apart from this property, the military stores seized were valued at 10 lakhs. The total number of ordnance captured was 929, including guns, mortars and howitzers, 176 of which were twelve pounders and over. The booty in the Palace included a magnificent throne, a superb howdah, curious and richly-jewelled match-locks and swords, solid gold and silver plate, costly carpets and china ware, a profusion of fine gems and a very valuable Library. The Library was at first ordered to be given to the Court of Directors for the foundation of their Eastern Literature, the duplicate copies being sent to the Asiatic Society at Calcutta. But subsequently, except one precious copy of the Koran, referred to below, the greater part of it was transferred to the newly founded College at Fort William, Calcutta. A diamond star and ornaments were presented by the British Army to Marquess Wellesley. Tipu's war turban, one of his swords, and a sword of Morari Eao, the famous Mahratta ruler of Gooty, were sent to Marquess Cornwallis. A sword found in Tipu's bed-chamber was publicly presented by General Harris to General Baird, who had led the assault. The sword of Tipu, i.e., the one he usually used and reckoned distinctively his own, being one usually placed in his Musnud, was presented, on behalf of the British Army, by Major Allan, Deputy Quarter-Master-General in person, at Madras, to Marquess Wellesley. Major Allan was the first to visit Marquess Wellesley after the conquest of Seringapatam.(Seringapatam fell on 4th May and he visited the Governor-General at Madras on 30th May). He was made Honorary Aide-de-camp to the Governor-General in recognition of his meritorious services. On the handle of the sword presented by him to Marquess Wellesley was the following inscription :
"My victorious sabre is lightning for the destruction of the unbelievers, Haidar, the Lord of the Faith, is victorious for my advantage. And, moreover, ho destroyed the wicked race who were unbelievers. Praise be to him, who is the Lord of the Worlds ! Thou art our Lord, support us against the people who are unbelievers. He to whom the Lord giveth victory prevails over all (mankind). Oh Lord, make him victorious, who promoteth the faith of Muhammad. Confound him, who refuseth the faith of Muhammad ; and withhold us from those who are so inclined. The Lord is predominant over his own works. Victory and conquest are from the Almighty. Bring happy tidings, Oh Muhammad, to the faithful ; for God is the kind protector and is the most merciful of the merciful. If God assists thee, thou wilt prosper. May the Lord God assist thee, Oh Muhammad, with mighty victory."
On most of the furzees and blunderbusses found in the palace of Tipu, the following inscription in Persian, was seen :
"This is incomparable piece, belonging to the Sultan of the East, which has no equal but in the most vivid lightning, will annihilate the enemy that it strikes, although Fate should otherwise have ordained him to live�.
On some gold medals, also found in the palace, the following legend, in Persian, was seen on one side : " Of God the bestower of Blessings" and on the other, "Victory and conquest are from the Almighty�. Apparently they were struck in commemoration of some victory probably after the war of 1780. The following is a translation of an inscription on the stone found at Seringapatam, which was to have been set up in a conspicuous place in the Fort :
"Oh Almighty God ! dispose the whole body of infidels! Scatter their tribe, cause their feet to stagger ! Overthrow their councils ! change their state ! destroy their very root ! Cause Death to be near them, cut off from them the means of sustenance ! shorten their days ! be their bodies the constant object of their cares (i.e. infest them with diseases), deprive their eyes of sight, make black their faces (i-e. bring shame and disgrace on them), destroy in them the organs of speech ! Slay them as Shedaud (i.e. the Prince who presumptuously aimed at establishing a Paradise for himself and was slain by command of God) ; drown them as Pharoah was drowned ; and visit them with the severity of thy wrath. Oh Avenger ! Oh Universal Father ! I am depressed and overpowered, grant me thy assistance."
This inscription should have been engraved after the conclusion of the Cornwallis Treaty. It shows Tipu's inveterate rancour and determined enmity to the English, of which there are numberless proofs, On this occasion, one might suppose that he had taken a leaf out of Ernunphus' book of Curses.
The Throne which formed part of the booty was a newly made one. Its principal ornament was a tiger's head of life-size, wrought in gold, which served as the support of the throne. The bas-reliefs of the throne, which was approached by silver steps, were decorated with tigers' heads worked in gold and adorned with precious stones. Over it was suspended a huma or bird of Paradise, whose brilliant wings, encrusted with diamonds, rubies and emeralds, hovered over the Sultan. The huma formed the apex of a canopy, fringed with pearls, which was attached to a gilt pillar seven feet high. At Windsor Castle are preserved the royal foot-stool of Tipii and the richly-jewelled bird, the humd above mentioned. Among other relics of Tipii, there are portions of bis tent with silver holes, ivory chairs, elephant and horse trappings, a palankeen, two richly ornamented field- pieces, and various weapons including the sword and shield which were found with his body after the siege. In the Library of the Castle is a copy of the Koran formerly belonging to the Emperor Aurangazib, which was found in Tipu Sultan's Library. It is said to have cost Rs. 9,000, and is beautifully written in the Naksh character, with elegant ornamentations. The rest of Tipu's Library contained many curious and interesting manuscripts, of which the following is a summary :
"Koran, 44 volumes ; Commentaries on Koran, 41 ; Prayers, 35; Traditions, 46; Theology 46; Sufism, 115; Ethics, 24 ; Jurisprudence, 95 ; Arts and sciences, 19; Philosophy, 54 ; Astromomy, 20 ; Mathematics, 7 ; Physics, 62 ; Philology, 45 ; Lexicography, 29 ; History, 118 ; Letters 53 ; Poetry 190 ; Hindi and Dekhani poetry, 23 ; Hindi and Dekhani prose, 4 ; Turkish prose, 2 ; Fables, 18."
Some of these manuscripts belonged to the Kings of Bijapur and Golkonda, but the majority were acquired by plunder at Chittoor, Savanur, and Cuddapah.
Image:
Tippoo Sultan. From An original picture in the possession of the Marquis Wellesley - 1805
Plate one from 'Picturesque Scenery in the Kingdom of Mysore' by James Hunter showing a portrait of Tipu Sultan (1753 -1799), the Muslim king of Mysore who waged war against the British during the late 18th Century. According to Hunter, this picture is based on a portrait which was owned by Richard Colley Wellsley (1760-1842). In 1799, during the Fourth Mysore War, Wellesley was the Governor General of India. Tipu Sultan died during this battle while defeding his capital at Srirangapattnam.
Copyright � The British Library Board
By C. Hayavadana Rao
Printed in The Government Press, Bangalore - 1930
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Book extract:
The prize property seized at Seringapatam immediately after its fall was estimated at 40,30,300 star pagodas, equivalant to �1,600,000, This property was thus made up :
Actually counted and valued in Star pagodas
In specie ... 16,00,000
In jewels ... 6,50,000
Not valued but estimated by Prize Agents
In jewels ... 4,50,000
Grain ... 8,00,000
Clothes, etc. ... 10,00,000
The Throne ... 30,000
Total Star pagodas ... 40,80,000
The jewels were subsequently estimated at 9 lakhs. Apart from this property, the military stores seized were valued at 10 lakhs. The total number of ordnance captured was 929, including guns, mortars and howitzers, 176 of which were twelve pounders and over. The booty in the Palace included a magnificent throne, a superb howdah, curious and richly-jewelled match-locks and swords, solid gold and silver plate, costly carpets and china ware, a profusion of fine gems and a very valuable Library. The Library was at first ordered to be given to the Court of Directors for the foundation of their Eastern Literature, the duplicate copies being sent to the Asiatic Society at Calcutta. But subsequently, except one precious copy of the Koran, referred to below, the greater part of it was transferred to the newly founded College at Fort William, Calcutta. A diamond star and ornaments were presented by the British Army to Marquess Wellesley. Tipu's war turban, one of his swords, and a sword of Morari Eao, the famous Mahratta ruler of Gooty, were sent to Marquess Cornwallis. A sword found in Tipu's bed-chamber was publicly presented by General Harris to General Baird, who had led the assault. The sword of Tipu, i.e., the one he usually used and reckoned distinctively his own, being one usually placed in his Musnud, was presented, on behalf of the British Army, by Major Allan, Deputy Quarter-Master-General in person, at Madras, to Marquess Wellesley. Major Allan was the first to visit Marquess Wellesley after the conquest of Seringapatam.(Seringapatam fell on 4th May and he visited the Governor-General at Madras on 30th May). He was made Honorary Aide-de-camp to the Governor-General in recognition of his meritorious services. On the handle of the sword presented by him to Marquess Wellesley was the following inscription :
"My victorious sabre is lightning for the destruction of the unbelievers, Haidar, the Lord of the Faith, is victorious for my advantage. And, moreover, ho destroyed the wicked race who were unbelievers. Praise be to him, who is the Lord of the Worlds ! Thou art our Lord, support us against the people who are unbelievers. He to whom the Lord giveth victory prevails over all (mankind). Oh Lord, make him victorious, who promoteth the faith of Muhammad. Confound him, who refuseth the faith of Muhammad ; and withhold us from those who are so inclined. The Lord is predominant over his own works. Victory and conquest are from the Almighty. Bring happy tidings, Oh Muhammad, to the faithful ; for God is the kind protector and is the most merciful of the merciful. If God assists thee, thou wilt prosper. May the Lord God assist thee, Oh Muhammad, with mighty victory."
On most of the furzees and blunderbusses found in the palace of Tipu, the following inscription in Persian, was seen :
"This is incomparable piece, belonging to the Sultan of the East, which has no equal but in the most vivid lightning, will annihilate the enemy that it strikes, although Fate should otherwise have ordained him to live�.
On some gold medals, also found in the palace, the following legend, in Persian, was seen on one side : " Of God the bestower of Blessings" and on the other, "Victory and conquest are from the Almighty�. Apparently they were struck in commemoration of some victory probably after the war of 1780. The following is a translation of an inscription on the stone found at Seringapatam, which was to have been set up in a conspicuous place in the Fort :
"Oh Almighty God ! dispose the whole body of infidels! Scatter their tribe, cause their feet to stagger ! Overthrow their councils ! change their state ! destroy their very root ! Cause Death to be near them, cut off from them the means of sustenance ! shorten their days ! be their bodies the constant object of their cares (i.e. infest them with diseases), deprive their eyes of sight, make black their faces (i-e. bring shame and disgrace on them), destroy in them the organs of speech ! Slay them as Shedaud (i.e. the Prince who presumptuously aimed at establishing a Paradise for himself and was slain by command of God) ; drown them as Pharoah was drowned ; and visit them with the severity of thy wrath. Oh Avenger ! Oh Universal Father ! I am depressed and overpowered, grant me thy assistance."
This inscription should have been engraved after the conclusion of the Cornwallis Treaty. It shows Tipu's inveterate rancour and determined enmity to the English, of which there are numberless proofs, On this occasion, one might suppose that he had taken a leaf out of Ernunphus' book of Curses.
The Throne which formed part of the booty was a newly made one. Its principal ornament was a tiger's head of life-size, wrought in gold, which served as the support of the throne. The bas-reliefs of the throne, which was approached by silver steps, were decorated with tigers' heads worked in gold and adorned with precious stones. Over it was suspended a huma or bird of Paradise, whose brilliant wings, encrusted with diamonds, rubies and emeralds, hovered over the Sultan. The huma formed the apex of a canopy, fringed with pearls, which was attached to a gilt pillar seven feet high. At Windsor Castle are preserved the royal foot-stool of Tipii and the richly-jewelled bird, the humd above mentioned. Among other relics of Tipii, there are portions of bis tent with silver holes, ivory chairs, elephant and horse trappings, a palankeen, two richly ornamented field- pieces, and various weapons including the sword and shield which were found with his body after the siege. In the Library of the Castle is a copy of the Koran formerly belonging to the Emperor Aurangazib, which was found in Tipu Sultan's Library. It is said to have cost Rs. 9,000, and is beautifully written in the Naksh character, with elegant ornamentations. The rest of Tipu's Library contained many curious and interesting manuscripts, of which the following is a summary :
"Koran, 44 volumes ; Commentaries on Koran, 41 ; Prayers, 35; Traditions, 46; Theology 46; Sufism, 115; Ethics, 24 ; Jurisprudence, 95 ; Arts and sciences, 19; Philosophy, 54 ; Astromomy, 20 ; Mathematics, 7 ; Physics, 62 ; Philology, 45 ; Lexicography, 29 ; History, 118 ; Letters 53 ; Poetry 190 ; Hindi and Dekhani poetry, 23 ; Hindi and Dekhani prose, 4 ; Turkish prose, 2 ; Fables, 18."
Some of these manuscripts belonged to the Kings of Bijapur and Golkonda, but the majority were acquired by plunder at Chittoor, Savanur, and Cuddapah.
Image:
Tippoo Sultan. From An original picture in the possession of the Marquis Wellesley - 1805
Plate one from 'Picturesque Scenery in the Kingdom of Mysore' by James Hunter showing a portrait of Tipu Sultan (1753 -1799), the Muslim king of Mysore who waged war against the British during the late 18th Century. According to Hunter, this picture is based on a portrait which was owned by Richard Colley Wellsley (1760-1842). In 1799, during the Fourth Mysore War, Wellesley was the Governor General of India. Tipu Sultan died during this battle while defeding his capital at Srirangapattnam.
Copyright � The British Library Board
Text to the accompanying folio volume of plates: Illustrations of the Rock-Cut temples of India
Selected from the best examples of the different series of caves at Ellora, Ajunta, Cuttack, Salsette, Karli, and Mahavellipore.
Drawn on stone by Mr. T. C. Dibdin, from sketches made on the spot in the years 1838-9
By James Fergusson (1808-1886) and Thomas Colman Dibdin (1810-1893)
Published by John Weale, London - 1845
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This is plate 19 from James Fergusson's 'Illustrations of the Rock Cut Temples of India'.
The 34 cave temples in Ellora date from approximately the sixth to the ninth centuries AD. They extend for more than two kilometres along the Chamadiri bluffs above the Deccan plains. 12 temples are Buddhist, 17 are Hindu, and 5 are Jain. That these three traditions could be seen together at one spot led to Fergusson's admiring description of Indian culture: "... her arts are more original and more varied, and her forms of civilisation present in an ever-changing variety, such as are nowhere else to be found."
The Lankeshvara temple is one of the subsidiary shrines of the Kailasa complex. It was described in 1876 as follows: "Over the north colonnade is a very fine rock-cut temple, known as the Lanka Cave; over the south colonnade is another, called the Pir Lanka, and a bridge once communicated with it from the great hall of the Kailas, but this has been broken down, and the cave can not now be reached without a ladder."
Source: Copyright � The British Library Board
Selected from the best examples of the different series of caves at Ellora, Ajunta, Cuttack, Salsette, Karli, and Mahavellipore.
Drawn on stone by Mr. T. C. Dibdin, from sketches made on the spot in the years 1838-9
By James Fergusson (1808-1886) and Thomas Colman Dibdin (1810-1893)
Published by John Weale, London - 1845
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This is plate 19 from James Fergusson's 'Illustrations of the Rock Cut Temples of India'.
The 34 cave temples in Ellora date from approximately the sixth to the ninth centuries AD. They extend for more than two kilometres along the Chamadiri bluffs above the Deccan plains. 12 temples are Buddhist, 17 are Hindu, and 5 are Jain. That these three traditions could be seen together at one spot led to Fergusson's admiring description of Indian culture: "... her arts are more original and more varied, and her forms of civilisation present in an ever-changing variety, such as are nowhere else to be found."
The Lankeshvara temple is one of the subsidiary shrines of the Kailasa complex. It was described in 1876 as follows: "Over the north colonnade is a very fine rock-cut temple, known as the Lanka Cave; over the south colonnade is another, called the Pir Lanka, and a bridge once communicated with it from the great hall of the Kailas, but this has been broken down, and the cave can not now be reached without a ladder."
Source: Copyright � The British Library Board
History of Mysore (1399 - 1799 A.D.)
By C. Hayavadana Rao
Printed by The Superintendent at The Government Printing Press, Bangalore - 1943
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The Maharaja of Mysore enthroned in the Mysore palace, attendants to either side, two waving morchals
Mysore, circa 1880
Gouache on paper
Source: Bonhams
Breeds of Indian Cattle, Bombay Presidency
By K.Hewlett
Published by The Superintendent Government Printing, Bombay - 1912
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By C. Hayavadana Rao
Printed by The Superintendent at The Government Printing Press, Bangalore - 1943
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The Maharaja of Mysore enthroned in the Mysore palace, attendants to either side, two waving morchals
Mysore, circa 1880
Gouache on paper
Source: Bonhams
By K.Hewlett
Published by The Superintendent Government Printing, Bombay - 1912
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Indigenous Breeds of Cattle in Rajputana
By Major F.S.H.Baldrey
Published by The Superintendent Government Printing, Bombay - 1911
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By Major F.S.H.Baldrey
Published by The Superintendent Government Printing, Bombay - 1911
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Cow-keeping in India, a simple and practical book on their care and treatment, their various breeds, and the means of rendering them profitable.
by Isa Tweed
Published by Thacker, Spink & Co., Calcutta - 1900
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Study of cattle
George Chinnery RHA (British, 1774-1852)
Source: Bonhams
Illustrations of the Rock-Cut temples of India -
Selected from the best examples of the different series of caves at Ellora, Ajunta, Cuttack, Salsette, Karli, and Mahavellipore.
Drawn on stone by Mr. T. C. Dibdin, from sketches made on the spot in the years 1838-9
By James Fergusson (1808-1886) and Thomas Colman Dibdin (1810-1893)
Published by John Weale, London - 1845
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Watercolour of the Mahishamardani cave in Mamallapuram, Tamil Nadu, Thomas Colman Dibdin (1810-1893), c.1845.
This drawing is for Dibdin's lithograph which was reproduced as plate 17 in J. Fergusson's 'Illustrations of the rock cut temples of India', published in London in 1845. Mamallapuram, a tiny village south of Chennai (Madras), was a flourishing port of the Pallava dynasty from the 5th - 8th centuries. The site is famous for a group of temples, a series of rock-cut caves and monolithic sculptures that were most likely created in the 7th century reign of Narasimhavarman Mahamalla. The caves are all fronted with fine columns resting on seated lions, typical of the Pallava style. This view depicts the Mahishamardini Cave Temple which consists of a long verandah with fluted columns and three shrines. It is famous for the large sculpture panels on the side walls of the shrines, considered among the masterpieces of Pallava art.
Source: Copyright � The British Library Board
The Nyaya Sutras of Gotama
Translated by Mahamahopadhyaya Satish Chandra Vidyabhushan
Published by The Panini Office, Bhuvaneshvari Ashram, Bahadurganj, Allahabad - 1913
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The Ny?ya S?tras are an ancient Indian text of philosophy composed by Ak?ap?da Gautama (also Gotama; c. 2nd century CE). The sutras contain five chapters, each with two sections. The core of the text dates to roughly 150 CE, although there are significant later interpolations.
The Nyaya is sometimes called Tarka-Vidy?, the science of debate, V?da-Vidy?, the science of discussion. Tarka is the special feature of the Ny?ya. Thus some of its features and categories are better understood from that perspective. Gautama is sometimes given the honorific titles "Ak?ap?da" (probably in the sense "having his eyes fixed in abstraction on his feet") and "D?rghatapas" ("performing long penance"). He is also sometimes accorded the religious titles "??i" or "Mahar?i".
In the Ny?ya Sutras Gautama developed and extended the Vai?e?ika epistemological and metaphysical system through 528 aphorisms. Later commentaries expanded, expounded, and critically discussed Gautama's work, the first being by V?tsy?yana (c.450�500 CE), followed by the Ny?yav?rttika of Uddyotak?ra (c. 6th�7th century), V?caspati Mi?ra's T?tparyat?k? (9th century), Udayana's T?tparyapari?uddhi (10th century), and Jayanta's Ny?yama�jar? (10th century).
The Nyaya Sutra supports a five-part syllogism, widely followed in the Indian tradition:
This hill is fiery (pratij�?: a statement of that which is to be proved).
Because it is smoky (h?tu: statement of reason).
Whatever is smoky is fiery, as is a kitchen (ud?hara?a: statement of a general rule supported by an example).
So is this hill (upanaya: application of the rule of this case).
Therefore this hill is fiery (nigamana: drawing the conclusion).
The characteristic feature of the Nyaya syllogism is its insistence on the example, which suggests that the Nyaya logician wanted to be assured not only of formal validity but also of material truth.
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The Sufi Orders in Islam
By J.Spencer Trimingham
Printed at The Clarendon Press, Oxford - 1971
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Sufism, the name given to Islamic mysticism, has been the subject of many studies, but the orders through which the organizational aspect of the Sufi spirit was expressed has been neglected. The Sufi Orders in Islam is one of the earliest modern examinations of the historical development of Sufism and is considered a classic work in numerous sources of Islamic studies today. Here, author J. Spencer Trimingham offers a clear and detailed account of the formation and development of the Sufi schools and orders (tariqahs) from the second century of Islam until modern times. Trimingham focuses on the practical disciplines behind the mystical aspects of Sufism which initially attracted a Western audience.
Image:
"Allegory of Worldly and Otherworldly Drunkenness", Folio from the Divan of Hafiz
Painting by Sultan Muhammad (active first half 16th century)
Folio from an illustrated manuscript
ca. 1531�33
Iran, Tabriz
� The Metropolitan Museum of Art.
By J.Spencer Trimingham
Printed at The Clarendon Press, Oxford - 1971
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Sufism, the name given to Islamic mysticism, has been the subject of many studies, but the orders through which the organizational aspect of the Sufi spirit was expressed has been neglected. The Sufi Orders in Islam is one of the earliest modern examinations of the historical development of Sufism and is considered a classic work in numerous sources of Islamic studies today. Here, author J. Spencer Trimingham offers a clear and detailed account of the formation and development of the Sufi schools and orders (tariqahs) from the second century of Islam until modern times. Trimingham focuses on the practical disciplines behind the mystical aspects of Sufism which initially attracted a Western audience.
Image:
"Allegory of Worldly and Otherworldly Drunkenness", Folio from the Divan of Hafiz
Painting by Sultan Muhammad (active first half 16th century)
Folio from an illustrated manuscript
ca. 1531�33
Iran, Tabriz
� The Metropolitan Museum of Art.
GAJASIKSA
By Naradamuni
Edited by E.R.Sreekrishna Sarma
Published by The Oriental Research Institute, Tirupati - 1975
In Sanskrit
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Caparisoned Elephant with a Mahout, dated 1761
India, Rajasthan, Mewar school.
Source: The Cleveland Museum of Art
By Naradamuni
Edited by E.R.Sreekrishna Sarma
Published by The Oriental Research Institute, Tirupati - 1975
In Sanskrit
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Caparisoned Elephant with a Mahout, dated 1761
India, Rajasthan, Mewar school.
Source: The Cleveland Museum of Art
Anatomy of the Indian elephant
By Louis Compton Miall and F. Greenwood
Published by Macmillan & Co., London - 1878
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Drawing of an Elephant, c. 1700
India, Mughal School , early 18th Century
Ink on paper
Source: The Cleveland Museum of Art
Taramandalas and Nakshatras
By Kalinath Mukherjee
Published by Nirmal Mukerjea, Calcutta
First published in 1905
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Rahu Nakshatra
From the publication called 'Verve' by Draeger Freres, a deluxe art review that showcased original prints of leading artists at that time. Verve had a limited edition run (only 1200 published). This colour lithograph was published in Volume 1, No. 3 of Revue Verve, 1938. Lithographs in Verve were pulled from the presses of Mourlot Freres, Paris.
The REKHAGANITA or Geometry in Sanskrit
Composed by Samrad Jagannatha
Edited by Kamalasankara Premasankara Trivedi
Published by Government Central Book Depot, Bombay - 1901
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Pa??ita Jagann?tha Samr?? (1652�1744) was an Indian astronomer and mathematician who served in the court of Jai Singh II of Amber, and was also his guru.
Jagann?tha, whose father's name was Ga?e?a,and grandfather's Vi??hala was from a Vedic family originally from Maharashtra.
As suggested by Jai Singh, he learned Arabic and Persian, in order to study Islamic astronomy. Having become proficient in these languages, he translated texts in these languages into Sanskrit.These translations include:
Rekh?-ga?ita, a translation of Euclid's Elements made from Nasir al-Din al-Tusi's Arabic recension of the same. For this work, he had to coin more than a hundred Sanskrit mathematical terms.
Siddh?nta-s?ra-kaustubha, a translation of Ptolemy's Almagest from Nasir al-Din al-Tusi's Arabic version.
His original works include:
?Siddh?nta-samr??, which describes astronomical instruments, their design and construction, and observations. It also describes the use of these observations in correcting parameters and preparing almanacs. It mentions how J?ai Singh, who earlier used astronomical instruments (such as the astrolabe) made of metal, later switched to huge outdoor observatories (such as the Jantar Mantar), as they were more precise; also they were made of stone and mortar rather than brick, to diminish the effects of wear-and-tear and climate.
Yantra-prak?ra, which describes astronomical instruments, measurements, computations, etc. in more detail, and also observations made by him.
Jagann?tha held that when theory and observation differed, observation was the true pram??a and overruled theory.While he used and described a number of astronomical instruments, telescopes were not one of them.
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Image:
A Treatise on Astrolabe by Tusi, Isfahan 1505 - Nasir al-Din al-Tusi.
- Wiki
Composed by Samrad Jagannatha
Edited by Kamalasankara Premasankara Trivedi
Published by Government Central Book Depot, Bombay - 1901
Read Book Online:
Volume 1-
http://bit.ly/1IrRe37
Volume 2 -
http://bit.ly/1DUPyMP
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Volume 1-
http://bit.ly/1yaNgJd
Volume 2
http://bit.ly/1FRd8io
Pa??ita Jagann?tha Samr?? (1652�1744) was an Indian astronomer and mathematician who served in the court of Jai Singh II of Amber, and was also his guru.
Jagann?tha, whose father's name was Ga?e?a,and grandfather's Vi??hala was from a Vedic family originally from Maharashtra.
As suggested by Jai Singh, he learned Arabic and Persian, in order to study Islamic astronomy. Having become proficient in these languages, he translated texts in these languages into Sanskrit.These translations include:
Rekh?-ga?ita, a translation of Euclid's Elements made from Nasir al-Din al-Tusi's Arabic recension of the same. For this work, he had to coin more than a hundred Sanskrit mathematical terms.
Siddh?nta-s?ra-kaustubha, a translation of Ptolemy's Almagest from Nasir al-Din al-Tusi's Arabic version.
His original works include:
?Siddh?nta-samr??, which describes astronomical instruments, their design and construction, and observations. It also describes the use of these observations in correcting parameters and preparing almanacs. It mentions how J?ai Singh, who earlier used astronomical instruments (such as the astrolabe) made of metal, later switched to huge outdoor observatories (such as the Jantar Mantar), as they were more precise; also they were made of stone and mortar rather than brick, to diminish the effects of wear-and-tear and climate.
Yantra-prak?ra, which describes astronomical instruments, measurements, computations, etc. in more detail, and also observations made by him.
Jagann?tha held that when theory and observation differed, observation was the true pram??a and overruled theory.While he used and described a number of astronomical instruments, telescopes were not one of them.
- Wiki
Image:
A Treatise on Astrolabe by Tusi, Isfahan 1505 - Nasir al-Din al-Tusi.
- Wiki
The ARYABHATIYA of Aryabhata
An ancient Indian work on Mathematics and Astronomy
Translated with notes by Walter Eugene Clark
Professor of Sanskrit in Harvard University
Published by the University of Chicago Press, Chicago - 1930
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An ancient Indian work on Mathematics and Astronomy
Translated with notes by Walter Eugene Clark
Professor of Sanskrit in Harvard University
Published by the University of Chicago Press, Chicago - 1930
Download pdf book:
http://bit.ly/1C3by6T
Vaimanika Shastra
By Pandit Subbaraya Shastry
Translated by G.R.Josyer
Printed at The Coronation Press, Mysore - 1973
The Vaim?nika Sh?stra ( ??????? ???????, lit. "shastra on the topic of Vimanas"; sometimes also rendered Vimanika, Vymanika) is an early 20th century Sanskrit text on aeronautics obtained by psychic channeling and automatic writing. It makes the claim that the vim?nas mentioned in ancient Sanskrit epics were advanced aerodynamic flying vehicles, similar to a rocket.
The existence of the text was revealed in 1952 by G. R. Josyer who asserted that it was written by Pandit Subbaraya Shastry (1866�1940), who dictated it during the years 1918�1923. A Hindi translation was published in 1959, while the Sanskrit text with an English translation was published in 1973. It contains 3000 shlokas in 8 chapters which Shastry claimed was psychically delivered to him by the ancient Hindu sage Bharadvaja.The text has gained favor among proponents of ancient astronaut theories.
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It might be appropriate to read the scientific opinion on this work by five scientists of The Indian Institute of Science, published in 1974:
Scientific opinion:
A critical study of the work - VYMANIKA SHASTRA
By H.S.Mukunda, S.M.Deshpande, H.R.Nagendra, A.Prabhu and S.P.Govindaraju
Indian Institute of Science, Bangalore - 1974
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By Pandit Subbaraya Shastry
Translated by G.R.Josyer
Printed at The Coronation Press, Mysore - 1973
The Vaim?nika Sh?stra ( ??????? ???????, lit. "shastra on the topic of Vimanas"; sometimes also rendered Vimanika, Vymanika) is an early 20th century Sanskrit text on aeronautics obtained by psychic channeling and automatic writing. It makes the claim that the vim?nas mentioned in ancient Sanskrit epics were advanced aerodynamic flying vehicles, similar to a rocket.
The existence of the text was revealed in 1952 by G. R. Josyer who asserted that it was written by Pandit Subbaraya Shastry (1866�1940), who dictated it during the years 1918�1923. A Hindi translation was published in 1959, while the Sanskrit text with an English translation was published in 1973. It contains 3000 shlokas in 8 chapters which Shastry claimed was psychically delivered to him by the ancient Hindu sage Bharadvaja.The text has gained favor among proponents of ancient astronaut theories.
- Wiki
Read online:
http://bit.ly/1BEu19N
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http://bit.ly/1IjvXGN
It might be appropriate to read the scientific opinion on this work by five scientists of The Indian Institute of Science, published in 1974:
Scientific opinion:
A critical study of the work - VYMANIKA SHASTRA
By H.S.Mukunda, S.M.Deshpande, H.R.Nagendra, A.Prabhu and S.P.Govindaraju
Indian Institute of Science, Bangalore - 1974
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History of Hindu Mathematics - A Source Book
By Bibhuthibhusan Datta and Avadesh Narayan Singh
Published by Asia Publishing House, Bombay - 1935
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Preface:
Little is known at present to historians of mathematics regarding the achievements of the early Hindu mathematicians and our indebtedness to them. Though it is now generally admitted that the decimal place-value system of numeral notation, was invented and first used by the Hindus, it is not yet fully realized to what extent we are indebted to them for our elementary mathematics. This is due to the lack of a reliable and authentic history of Hindu mathematics. Our object in writing the present book has been to make up' for this deficiency by giving a comprehensive account of the growth and development of the science of mathematics in India from the earliest known times down to the seventeenth century of the Christian era.
The subject is treated by topics. Under each topic are collected together and set forth in chronological order translations of relevant Sanskrit texts as found in the Hindu works. The texts have been elucidated, wherever necessary, by adding explanatory notes and comments, and also by illustrative examples culled from original sources. We have tried to avoid repetition as far as has been consistent with our aim. However, on several occasions it has been considered desirable to repeat the same rule in the words of different authors in order to emphasize the continuity or rather the gradual evolution of mathematical thought and terminology in India. Comparative study of this kind has helped us to throw light on certain obscure Sanskrit passages and technical terms whose full significance had not, been understood before. In translating the texts we have tried to be as literal and faithful as possible without sacrificing the spirit of the original. Sometimes it has not been possible to find exact parallels to Sanskrit words and technical terms in English. In all such cases we have tried to maintain the spirit of the original in the English version.
The above plan of the book has been adopted in pursuance of our intention to place before those who have no access to the Sanskrit sources all evidence, unfavourable as well as favourable, so that they can judge for rhemselves the claims of Hindu mathematics, without depending solely on our statements. In order to facilitate comparison with the development of mathematics in other countries the various topics have been arranged generally in accordance with the sequence in Professor D. E.Smith's History of Mathematics, Vol. II. This has sometimes necessitated divergence from the arrangement of topics as found in the Hindu works on mathematics.
In search of material for the book we had to examine the literature of the Hindus, non-mathematical as well as mathematical, whether in Sanskrit or in Prakrit (Pali and Ardha Magadhi). Very few of the Hindu treatises on mathematics have been printed so far, and even these are not generally known. The manuscript works that exist in the various Sanskrit libraries in India and Europe are still less known. We have not spared labour in collecting as many of these as we could. Sanskrit mathematical works mentioned in the bibliography given at the end of this volume have been specially consulted by us. We are thankful to the authorities of the libraries at Madras, Bangalore, Trivandrum, Trippunithura and Benares, and those of the India Office (London) and the Asiatic Society of Bengal (Calcutta) for supplying us transcripts of the manuscripts required or sending us manuscripts for
consultation. We are indebted also to Dr. R. P. Paranjpye, Vice Chancellor of the Lucknow University, for help in securing for our use several manuscripts or their transcripts from the state libraries in India and the India Office, London.
Image:
This page is a copy of a manuscript of the Lilavati of Bhaskara II (1114-1185). This manuscript dates from 1650.
This page from the Lilavati gives another illustration of the Pythagorean Theorem.
Source: Mathematical Association of America
Preface:
Little is known at present to historians of mathematics regarding the achievements of the early Hindu mathematicians and our indebtedness to them. Though it is now generally admitted that the decimal place-value system of numeral notation, was invented and first used by the Hindus, it is not yet fully realized to what extent we are indebted to them for our elementary mathematics. This is due to the lack of a reliable and authentic history of Hindu mathematics. Our object in writing the present book has been to make up' for this deficiency by giving a comprehensive account of the growth and development of the science of mathematics in India from the earliest known times down to the seventeenth century of the Christian era.
The subject is treated by topics. Under each topic are collected together and set forth in chronological order translations of relevant Sanskrit texts as found in the Hindu works. The texts have been elucidated, wherever necessary, by adding explanatory notes and comments, and also by illustrative examples culled from original sources. We have tried to avoid repetition as far as has been consistent with our aim. However, on several occasions it has been considered desirable to repeat the same rule in the words of different authors in order to emphasize the continuity or rather the gradual evolution of mathematical thought and terminology in India. Comparative study of this kind has helped us to throw light on certain obscure Sanskrit passages and technical terms whose full significance had not, been understood before. In translating the texts we have tried to be as literal and faithful as possible without sacrificing the spirit of the original. Sometimes it has not been possible to find exact parallels to Sanskrit words and technical terms in English. In all such cases we have tried to maintain the spirit of the original in the English version.
The above plan of the book has been adopted in pursuance of our intention to place before those who have no access to the Sanskrit sources all evidence, unfavourable as well as favourable, so that they can judge for rhemselves the claims of Hindu mathematics, without depending solely on our statements. In order to facilitate comparison with the development of mathematics in other countries the various topics have been arranged generally in accordance with the sequence in Professor D. E.Smith's History of Mathematics, Vol. II. This has sometimes necessitated divergence from the arrangement of topics as found in the Hindu works on mathematics.
In search of material for the book we had to examine the literature of the Hindus, non-mathematical as well as mathematical, whether in Sanskrit or in Prakrit (Pali and Ardha Magadhi). Very few of the Hindu treatises on mathematics have been printed so far, and even these are not generally known. The manuscript works that exist in the various Sanskrit libraries in India and Europe are still less known. We have not spared labour in collecting as many of these as we could. Sanskrit mathematical works mentioned in the bibliography given at the end of this volume have been specially consulted by us. We are thankful to the authorities of the libraries at Madras, Bangalore, Trivandrum, Trippunithura and Benares, and those of the India Office (London) and the Asiatic Society of Bengal (Calcutta) for supplying us transcripts of the manuscripts required or sending us manuscripts for
consultation. We are indebted also to Dr. R. P. Paranjpye, Vice Chancellor of the Lucknow University, for help in securing for our use several manuscripts or their transcripts from the state libraries in India and the India Office, London.
Image:
Manuscript of Bhaskara's Lilavati
Leaf 24. Date unknown.
Source: Wellcome Library
By Bibhuthibhusan Datta and Avadesh Narayan Singh
Published by Asia Publishing House, Bombay - 1935
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Preface:
Little is known at present to historians of mathematics regarding the achievements of the early Hindu mathematicians and our indebtedness to them. Though it is now generally admitted that the decimal place-value system of numeral notation, was invented and first used by the Hindus, it is not yet fully realized to what extent we are indebted to them for our elementary mathematics. This is due to the lack of a reliable and authentic history of Hindu mathematics. Our object in writing the present book has been to make up' for this deficiency by giving a comprehensive account of the growth and development of the science of mathematics in India from the earliest known times down to the seventeenth century of the Christian era.
The subject is treated by topics. Under each topic are collected together and set forth in chronological order translations of relevant Sanskrit texts as found in the Hindu works. The texts have been elucidated, wherever necessary, by adding explanatory notes and comments, and also by illustrative examples culled from original sources. We have tried to avoid repetition as far as has been consistent with our aim. However, on several occasions it has been considered desirable to repeat the same rule in the words of different authors in order to emphasize the continuity or rather the gradual evolution of mathematical thought and terminology in India. Comparative study of this kind has helped us to throw light on certain obscure Sanskrit passages and technical terms whose full significance had not, been understood before. In translating the texts we have tried to be as literal and faithful as possible without sacrificing the spirit of the original. Sometimes it has not been possible to find exact parallels to Sanskrit words and technical terms in English. In all such cases we have tried to maintain the spirit of the original in the English version.
The above plan of the book has been adopted in pursuance of our intention to place before those who have no access to the Sanskrit sources all evidence, unfavourable as well as favourable, so that they can judge for rhemselves the claims of Hindu mathematics, without depending solely on our statements. In order to facilitate comparison with the development of mathematics in other countries the various topics have been arranged generally in accordance with the sequence in Professor D. E.Smith's History of Mathematics, Vol. II. This has sometimes necessitated divergence from the arrangement of topics as found in the Hindu works on mathematics.
In search of material for the book we had to examine the literature of the Hindus, non-mathematical as well as mathematical, whether in Sanskrit or in Prakrit (Pali and Ardha Magadhi). Very few of the Hindu treatises on mathematics have been printed so far, and even these are not generally known. The manuscript works that exist in the various Sanskrit libraries in India and Europe are still less known. We have not spared labour in collecting as many of these as we could. Sanskrit mathematical works mentioned in the bibliography given at the end of this volume have been specially consulted by us. We are thankful to the authorities of the libraries at Madras, Bangalore, Trivandrum, Trippunithura and Benares, and those of the India Office (London) and the Asiatic Society of Bengal (Calcutta) for supplying us transcripts of the manuscripts required or sending us manuscripts for
consultation. We are indebted also to Dr. R. P. Paranjpye, Vice Chancellor of the Lucknow University, for help in securing for our use several manuscripts or their transcripts from the state libraries in India and the India Office, London.
Image:
This page is a copy of a manuscript of the Lilavati of Bhaskara II (1114-1185). This manuscript dates from 1650.
This page from the Lilavati gives another illustration of the Pythagorean Theorem.
Source: Mathematical Association of America
Preface:
Little is known at present to historians of mathematics regarding the achievements of the early Hindu mathematicians and our indebtedness to them. Though it is now generally admitted that the decimal place-value system of numeral notation, was invented and first used by the Hindus, it is not yet fully realized to what extent we are indebted to them for our elementary mathematics. This is due to the lack of a reliable and authentic history of Hindu mathematics. Our object in writing the present book has been to make up' for this deficiency by giving a comprehensive account of the growth and development of the science of mathematics in India from the earliest known times down to the seventeenth century of the Christian era.
The subject is treated by topics. Under each topic are collected together and set forth in chronological order translations of relevant Sanskrit texts as found in the Hindu works. The texts have been elucidated, wherever necessary, by adding explanatory notes and comments, and also by illustrative examples culled from original sources. We have tried to avoid repetition as far as has been consistent with our aim. However, on several occasions it has been considered desirable to repeat the same rule in the words of different authors in order to emphasize the continuity or rather the gradual evolution of mathematical thought and terminology in India. Comparative study of this kind has helped us to throw light on certain obscure Sanskrit passages and technical terms whose full significance had not, been understood before. In translating the texts we have tried to be as literal and faithful as possible without sacrificing the spirit of the original. Sometimes it has not been possible to find exact parallels to Sanskrit words and technical terms in English. In all such cases we have tried to maintain the spirit of the original in the English version.
The above plan of the book has been adopted in pursuance of our intention to place before those who have no access to the Sanskrit sources all evidence, unfavourable as well as favourable, so that they can judge for rhemselves the claims of Hindu mathematics, without depending solely on our statements. In order to facilitate comparison with the development of mathematics in other countries the various topics have been arranged generally in accordance with the sequence in Professor D. E.Smith's History of Mathematics, Vol. II. This has sometimes necessitated divergence from the arrangement of topics as found in the Hindu works on mathematics.
In search of material for the book we had to examine the literature of the Hindus, non-mathematical as well as mathematical, whether in Sanskrit or in Prakrit (Pali and Ardha Magadhi). Very few of the Hindu treatises on mathematics have been printed so far, and even these are not generally known. The manuscript works that exist in the various Sanskrit libraries in India and Europe are still less known. We have not spared labour in collecting as many of these as we could. Sanskrit mathematical works mentioned in the bibliography given at the end of this volume have been specially consulted by us. We are thankful to the authorities of the libraries at Madras, Bangalore, Trivandrum, Trippunithura and Benares, and those of the India Office (London) and the Asiatic Society of Bengal (Calcutta) for supplying us transcripts of the manuscripts required or sending us manuscripts for
consultation. We are indebted also to Dr. R. P. Paranjpye, Vice Chancellor of the Lucknow University, for help in securing for our use several manuscripts or their transcripts from the state libraries in India and the India Office, London.
Image:
Manuscript of Bhaskara's Lilavati
Leaf 24. Date unknown.
Source: Wellcome Library
Hindu Achievements In Exact Science - A study in the history of scientific development
By Benoy Kumar Sarkar
Published by Longmans, Green & Co., New York - 1918
Read Book Online:
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Preface:
The main object of this little book is to furnish some of the chronological links and logical affinities between the scientific investigations of the Hindus and those of the Greeks, Chinese, and Saracens. Details relating to thte migration of discoveries have been generally avoided, as they require a treatment more technical than the present scope and space admit. Nor have all the achievements of the Hindus in any branch of science been treated in an
exhaustive manner.
It has been sought to present a comprehensive, though very brief account of the entire scientific work of ancient and mediasval India in the perspective of developments in other lands. From the standpoint of modem science a great part of all that is described here is too elementary to have more than an anthropological interest. If, however, the facts of Hindu and Chinese science were made available in more extensive volumes than has yet been done, the students of comparative culture-history would find that the tendencies of the Oriental mind have not been essentially distinct from those of the Occidental.
Image:
Photograph from an album of 80 albumen prints taken by Eugene Clutterbuck Impey, showing the celebrated Iron Pillar of Delhi's Qutub Minar complex in the foreground, with an archway beyond. James Fergusson's description accompanying the image reveals: 'The large arches are fifty-three feet high and about twenty-two feet wide, the smaller ones about half that size. The carving is of an unexampled delicacy, and consists of Arabic inscriptions alternated with Hindoo ornament similar to that on other parts of the enclosure.' The pillar, cast from a pure iron which has never corroded, is a relic of the Gupta period and dates from the 4th century. How it came to stand within the 12th century mosque complex is unknown. It was originally a dhvajasthambha or victory standard and was possibly placed here or retained here by Qutub-ud-din Aibak to signify victory.
Copyright � The British Library Board
By Benoy Kumar Sarkar
Published by Longmans, Green & Co., New York - 1918
Read Book Online:
http://bit.ly/1zNLL03
Download pdf Book:
http://bit.ly/1AvfEWT
Preface:
The main object of this little book is to furnish some of the chronological links and logical affinities between the scientific investigations of the Hindus and those of the Greeks, Chinese, and Saracens. Details relating to thte migration of discoveries have been generally avoided, as they require a treatment more technical than the present scope and space admit. Nor have all the achievements of the Hindus in any branch of science been treated in an
exhaustive manner.
It has been sought to present a comprehensive, though very brief account of the entire scientific work of ancient and mediasval India in the perspective of developments in other lands. From the standpoint of modem science a great part of all that is described here is too elementary to have more than an anthropological interest. If, however, the facts of Hindu and Chinese science were made available in more extensive volumes than has yet been done, the students of comparative culture-history would find that the tendencies of the Oriental mind have not been essentially distinct from those of the Occidental.
Image:
Photograph from an album of 80 albumen prints taken by Eugene Clutterbuck Impey, showing the celebrated Iron Pillar of Delhi's Qutub Minar complex in the foreground, with an archway beyond. James Fergusson's description accompanying the image reveals: 'The large arches are fifty-three feet high and about twenty-two feet wide, the smaller ones about half that size. The carving is of an unexampled delicacy, and consists of Arabic inscriptions alternated with Hindoo ornament similar to that on other parts of the enclosure.' The pillar, cast from a pure iron which has never corroded, is a relic of the Gupta period and dates from the 4th century. How it came to stand within the 12th century mosque complex is unknown. It was originally a dhvajasthambha or victory standard and was possibly placed here or retained here by Qutub-ud-din Aibak to signify victory.
Copyright � The British Library Board
Brahmagupta's BRAHMA-SPHUTA SIDDHANTA
Edited by Acharyavara Ram Swarup Sharma
Published by Indian Institute of Astronomical and Sanskrit Research, New Delhi - 1965
In Four Volumes
In 628 ca. Indian mathematician and astronomer of Bhinmal, a town in the Jalore District of Rajasthan, India, Brahmagupta wrote Brahmasphutasiddhanta.
"It contains some remarkably advanced ideas, including a good understanding of the mathematical role of zero, rules for manipulating both negative and positive, a method for computing aquare roots, methods of solving linear and some quadratic equations, and rules for summing series, Brahamgupta's identity, and the Brahmagupta's theorem."
By this time a base 10 numeral system with nine symbols was widely used in India, and the concept of zero (represented by a dot) was known.
The book was written completely in verse and does not contain any kind of mathematical notation. Nevertheless, it contained the first clear description of the quadratic formula (the solution of the quadratic equation).
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VOLUME 1:
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VOLUME 2:
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VOLUME 3:
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VOLUME 4:
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Brahmagupta (Sanskrit: ???????????; About this sound listen (help�info)) (598�c.670 CE) was an Indian mathematician and astronomer who wrote two works on Mathematics and Astronomy: the Br?hmasphu?asiddh?nta (Extensive Treatise of Brahma) (628), a theoretical treatise, and the Kha??akh?dyaka, a more practical text. There are reasons to believe that Brahmagupta originated from Bhinmal.
Brahmagupta was the first to give rules to compute with zero. The texts composed by Brahmagupta were composed in elliptic verse, as was common practice in Indian mathematics, and consequently have a poetic ring to them. As no proofs are given, it is not known how Brahmagupta's mathematics was derived.
- Wiki
Edited by Acharyavara Ram Swarup Sharma
Published by Indian Institute of Astronomical and Sanskrit Research, New Delhi - 1965
In Four Volumes
In 628 ca. Indian mathematician and astronomer of Bhinmal, a town in the Jalore District of Rajasthan, India, Brahmagupta wrote Brahmasphutasiddhanta.
"It contains some remarkably advanced ideas, including a good understanding of the mathematical role of zero, rules for manipulating both negative and positive, a method for computing aquare roots, methods of solving linear and some quadratic equations, and rules for summing series, Brahamgupta's identity, and the Brahmagupta's theorem."
By this time a base 10 numeral system with nine symbols was widely used in India, and the concept of zero (represented by a dot) was known.
The book was written completely in verse and does not contain any kind of mathematical notation. Nevertheless, it contained the first clear description of the quadratic formula (the solution of the quadratic equation).
Read Book Online:
VOLUME 1:
http://bit.ly/14mwADc
VOLUME 2:
http://bit.ly/1IbLKr4
VOLUME 3:
http://bit.ly/17aSV7I
VOLUME 4:
http://bit.ly/1tITUX0
Download pdf book:
VOLUME 1:
http://bit.ly/1xojoJ5
VOLUME 2:
http://bit.ly/1xtol2S
VOLUME 3:
http://bit.ly/1xHuwPM
VOLUME 4:
http://bit.ly/1xHuLu1
Image:
Brahmagupta (Sanskrit: ???????????; About this sound listen (help�info)) (598�c.670 CE) was an Indian mathematician and astronomer who wrote two works on Mathematics and Astronomy: the Br?hmasphu?asiddh?nta (Extensive Treatise of Brahma) (628), a theoretical treatise, and the Kha??akh?dyaka, a more practical text. There are reasons to believe that Brahmagupta originated from Bhinmal.
Brahmagupta was the first to give rules to compute with zero. The texts composed by Brahmagupta were composed in elliptic verse, as was common practice in Indian mathematics, and consequently have a poetic ring to them. As no proofs are given, it is not known how Brahmagupta's mathematics was derived.
- Wiki
Brief notes on the age and authenticity of the Works of Aryabhata, Varahamihira, Brahmagupta, Bhattotpala, and Bhaskaracharya
By Dr.Bhau Daji Lad
Published in the Journal of the Royal Asiatic Society of Great Britain and Ireland, Volume 1 - 1864
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http://bit.ly/1497Qxt
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Image:
Posed group of six figures taken by Hurrichund Chintamon c. 1867, from the Archaeological Survey of India Collections. This photograph was shown at the Paris Exhibition of 1867. The European on the left is identified simply as 'A German', three other figures as 'Parsees', the figure seated on the left as Dr. BHAU DAJI, and the figure seated on the right, as 'Shenoy' (?). Parsees are descendants of the Persian followers of Zoroaster who fled to India in the seventh and eighth centuries to escape Muslim persecution.
Source: British Library
By Dr.Bhau Daji Lad
Published in the Journal of the Royal Asiatic Society of Great Britain and Ireland, Volume 1 - 1864
Read Book Online:
http://bit.ly/1497Qxt
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http://bit.ly/1Aakyts
Image:
Posed group of six figures taken by Hurrichund Chintamon c. 1867, from the Archaeological Survey of India Collections. This photograph was shown at the Paris Exhibition of 1867. The European on the left is identified simply as 'A German', three other figures as 'Parsees', the figure seated on the left as Dr. BHAU DAJI, and the figure seated on the right, as 'Shenoy' (?). Parsees are descendants of the Persian followers of Zoroaster who fled to India in the seventh and eighth centuries to escape Muslim persecution.
Source: British Library
History of Hindu Mathematics - A Source Book
By Bibhuthibhusan Datta and Avadesh Narayan Singh
Published by Asia Publishing House, Bombay - 1935
Read Book Online:
http://bit.ly/1wO7V03
Preface:
Little is known at present to historians of mathematics regarding the achievements of the early Hindu mathematicians and our indebtedness to them. Though it is now generally admitted that the decimal place-value system of numeral notation, was invented and first used by the Hindus, it is not yet fully realized to what extent we are indebted to them for our elementary mathematics. This is due to the lack of a reliable and authentic history of Hindu mathematics. Our object in writing the present book has been to make up' for this deficiency by giving a comprehensive account of the growth and development of the science of mathematics in India from the earliest known times down to the seventeenth century of the Christian era.
The subject is treated by topics. Under each topic are collected together and set forth in chronological order translations of relevant Sanskrit texts as found in the Hindu works. The texts have been elucidated, wherever necessary, by adding explanatory notes and comments, and also by illustrative examples culled from original sources. We have tried to avoid repetition as far as has been consistent with our aim. However, on several occasions it has been considered desirable to repeat the same rule in the words of different authors in order to emphasize the continuity or rather the gradual evolution of mathematical thought and terminology in India. Comparative study of this kind has helped us to throw light on certain obscure Sanskrit passages and technical terms whose full significance had not, been understood before. In translating the texts we have tried to be as literal and faithful as possible without sacrificing the spirit of the original. Sometimes it has not been possible to find exact parallels to Sanskrit words and technical terms in English. In all such cases we have tried to maintain the spirit of the original in the English version.
The above plan of the book has been adopted in pursuance of our intention to place before those who have no access to the Sanskrit sources all evidence, unfavourable as well as favourable, so that they can judge for rhemselves the claims of Hindu mathematics, without depending solely on our statements. In order to facilitate comparison with the development of mathematics in other countries the various topics have been arranged generally in accordance with the sequence in Professor D. E.Smith's History of Mathematics, Vol. II. This has sometimes necessitated divergence from the arrangement of topics as found in the Hindu works on mathematics.
In search of material for the book we had to examine the literature of the Hindus, non-mathematical as well as mathematical, whether in Sanskrit or in Prakrit (Pali and Ardha Magadhi). Very few of the Hindu treatises on mathematics have been printed so far, and even these are not generally known. The manuscript works that exist in the various Sanskrit libraries in India and Europe are still less known. We have not spared labour in collecting as many of these as we could. Sanskrit mathematical works mentioned in the bibliography given at the end of this volume have been specially consulted by us. We are thankful to the authorities of the libraries at Madras, Bangalore, Trivandrum, Trippunithura and Benares, and those of the India Office (London) and the Asiatic Society of Bengal (Calcutta) for supplying us transcripts of the manuscripts required or sending us manuscripts for
consultation. We are indebted also to Dr. R. P. Paranjpye, Vice Chancellor of the Lucknow University, for help in securing for our use several manuscripts or their transcripts from the state libraries in India and the India Office, London.
Image:
This page is a copy of a manuscript of the Lilavati of Bhaskara II (1114-1185). This manuscript dates from 1650.
This page from the Lilavati gives another illustration of the Pythagorean Theorem.
Source: Mathematical Association of America
By Bibhuthibhusan Datta and Avadesh Narayan Singh
Published by Asia Publishing House, Bombay - 1935
Read Book Online:
http://bit.ly/1wO7V03
Preface:
Little is known at present to historians of mathematics regarding the achievements of the early Hindu mathematicians and our indebtedness to them. Though it is now generally admitted that the decimal place-value system of numeral notation, was invented and first used by the Hindus, it is not yet fully realized to what extent we are indebted to them for our elementary mathematics. This is due to the lack of a reliable and authentic history of Hindu mathematics. Our object in writing the present book has been to make up' for this deficiency by giving a comprehensive account of the growth and development of the science of mathematics in India from the earliest known times down to the seventeenth century of the Christian era.
The subject is treated by topics. Under each topic are collected together and set forth in chronological order translations of relevant Sanskrit texts as found in the Hindu works. The texts have been elucidated, wherever necessary, by adding explanatory notes and comments, and also by illustrative examples culled from original sources. We have tried to avoid repetition as far as has been consistent with our aim. However, on several occasions it has been considered desirable to repeat the same rule in the words of different authors in order to emphasize the continuity or rather the gradual evolution of mathematical thought and terminology in India. Comparative study of this kind has helped us to throw light on certain obscure Sanskrit passages and technical terms whose full significance had not, been understood before. In translating the texts we have tried to be as literal and faithful as possible without sacrificing the spirit of the original. Sometimes it has not been possible to find exact parallels to Sanskrit words and technical terms in English. In all such cases we have tried to maintain the spirit of the original in the English version.
The above plan of the book has been adopted in pursuance of our intention to place before those who have no access to the Sanskrit sources all evidence, unfavourable as well as favourable, so that they can judge for rhemselves the claims of Hindu mathematics, without depending solely on our statements. In order to facilitate comparison with the development of mathematics in other countries the various topics have been arranged generally in accordance with the sequence in Professor D. E.Smith's History of Mathematics, Vol. II. This has sometimes necessitated divergence from the arrangement of topics as found in the Hindu works on mathematics.
In search of material for the book we had to examine the literature of the Hindus, non-mathematical as well as mathematical, whether in Sanskrit or in Prakrit (Pali and Ardha Magadhi). Very few of the Hindu treatises on mathematics have been printed so far, and even these are not generally known. The manuscript works that exist in the various Sanskrit libraries in India and Europe are still less known. We have not spared labour in collecting as many of these as we could. Sanskrit mathematical works mentioned in the bibliography given at the end of this volume have been specially consulted by us. We are thankful to the authorities of the libraries at Madras, Bangalore, Trivandrum, Trippunithura and Benares, and those of the India Office (London) and the Asiatic Society of Bengal (Calcutta) for supplying us transcripts of the manuscripts required or sending us manuscripts for
consultation. We are indebted also to Dr. R. P. Paranjpye, Vice Chancellor of the Lucknow University, for help in securing for our use several manuscripts or their transcripts from the state libraries in India and the India Office, London.
Image:
This page is a copy of a manuscript of the Lilavati of Bhaskara II (1114-1185). This manuscript dates from 1650.
This page from the Lilavati gives another illustration of the Pythagorean Theorem.
Source: Mathematical Association of America
A Handbook for travellers in India, Burma, and Ceylon
With Eighty Maps
Published by John Murray, London - 1911
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With Eighty Maps
Published by John Murray, London - 1911
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MUDRARAKSHASA
With the commentary of Dhundiraja
Edited with critical and explanatory notes by Kashinath Trimbak Telang
Revised by V.S. Ghate
Published by Tukaram Javaji, Bombay - 1915
The Mudrarakshasa ("The Signet of the Minister") is a historical play in Sanskrit by Vishakhadatta that narrates the ascent of the king Chandragupta Maurya to power in India.
Mudrarakshasa is dated variously from the late 4th century to the 8th century.
Chanakya's pact with lord of the Himalayas, Parvateshwar, from the Northwest ensures his victory over Nanda.
Parvateshwar and Chandragupta plan to divide up the old possessions of Nanda. Next, Parvateshwara dies poisoned by Nanda's daughter and his son Malayaketu succeeds him. Malayaketu, together with Rakshasa, the last minister of Nanda, demands the inheritance of all the old territories of the Nanda.
The drama begins when Malayaketu and his allies (the kings of Persia, Sindh and Kashmir) are poised to attack Pataliputra (present day Patna), the capital of Chandragupta.
The outcome arrives when Chanakya, by the use of guile, manages to attract Rakshasa to the Maurya side, thus undoing the coalition of Malayaketu.
The historical authenticity of the Mudrarakshasa is somewhat supported by the description of this period of history in Classical Hellenistic sources: the violent rule of the Nanda, the usurpation of Chandragupta, the formation of the Maurya Empire.
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A History of India by Burton Stein, Oxford (Blackwell Publishers, 1998)
With the commentary of Dhundiraja
Edited with critical and explanatory notes by Kashinath Trimbak Telang
Revised by V.S. Ghate
Published by Tukaram Javaji, Bombay - 1915
The Mudrarakshasa ("The Signet of the Minister") is a historical play in Sanskrit by Vishakhadatta that narrates the ascent of the king Chandragupta Maurya to power in India.
Mudrarakshasa is dated variously from the late 4th century to the 8th century.
Chanakya's pact with lord of the Himalayas, Parvateshwar, from the Northwest ensures his victory over Nanda.
Parvateshwar and Chandragupta plan to divide up the old possessions of Nanda. Next, Parvateshwara dies poisoned by Nanda's daughter and his son Malayaketu succeeds him. Malayaketu, together with Rakshasa, the last minister of Nanda, demands the inheritance of all the old territories of the Nanda.
The drama begins when Malayaketu and his allies (the kings of Persia, Sindh and Kashmir) are poised to attack Pataliputra (present day Patna), the capital of Chandragupta.
The outcome arrives when Chanakya, by the use of guile, manages to attract Rakshasa to the Maurya side, thus undoing the coalition of Malayaketu.
The historical authenticity of the Mudrarakshasa is somewhat supported by the description of this period of history in Classical Hellenistic sources: the violent rule of the Nanda, the usurpation of Chandragupta, the formation of the Maurya Empire.
- Wiki
Read Book Online:
http://bit.ly/1zkPuYl
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A History of India by Burton Stein, Oxford (Blackwell Publishers, 1998)
The Gupta Polity
By V. R. Ramachandra Dikshitar
First edition - Madras, 1952
Reprinted by Motilal Banarsidass Publications -1993
This book on Gupta Polity is a companion volume to the author`s earlier work 'The Mauryan Polity'. The sources of information for a study of the subject are not as many as in the case of the later book. The author firmly believes that Kalidasa was not a protege of the Gupta Court but lived in second century BC and his prolific works cannot throw any light on the Gupta empire. One has to therefore to depend mainly on the Kamandakiya Nitisastra, the inscriptions and coins of the Gupta rulers and the accounts of the Chinese traveller Fa-hien for a knowledge of the Gupta Polity.
Read Book Online:
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By V. R. Ramachandra Dikshitar
First edition - Madras, 1952
Reprinted by Motilal Banarsidass Publications -1993
This book on Gupta Polity is a companion volume to the author`s earlier work 'The Mauryan Polity'. The sources of information for a study of the subject are not as many as in the case of the later book. The author firmly believes that Kalidasa was not a protege of the Gupta Court but lived in second century BC and his prolific works cannot throw any light on the Gupta empire. One has to therefore to depend mainly on the Kamandakiya Nitisastra, the inscriptions and coins of the Gupta rulers and the accounts of the Chinese traveller Fa-hien for a knowledge of the Gupta Polity.
Read Book Online:
http://bit.ly/1wUdBHC
The Mauryan Polity
By V. R. Ramachandra Dikshitar
First edition 1932
Reprinted by Motilal Banarsidass Publications - 1993
For a reconstruction of the political history of Asoka and his deceasors attempted by the author in this book the main sources of information are the Kautilya Arthasastra, the inscriptions of Asoka and the fragments of Megasthenes. The authenticity and value of these documents are critically examined; thereafter character and extent of the Empire are structured. The Central Administration, Provincial and Local Government and the religion of the Mauryas in general and that of Chandragupta and Asoka in particular are discussed.
Read Book Online:
http://bit.ly/1rOAWpQ
By V. R. Ramachandra Dikshitar
First edition 1932
Reprinted by Motilal Banarsidass Publications - 1993
For a reconstruction of the political history of Asoka and his deceasors attempted by the author in this book the main sources of information are the Kautilya Arthasastra, the inscriptions of Asoka and the fragments of Megasthenes. The authenticity and value of these documents are critically examined; thereafter character and extent of the Empire are structured. The Central Administration, Provincial and Local Government and the religion of the Mauryas in general and that of Chandragupta and Asoka in particular are discussed.
Read Book Online:
http://bit.ly/1rOAWpQ
Personal and geographical names in the Gupta inscriptions
By Tej Ram Sharma
Published 1978 by Concept Publishing Co., Delhi - 1978
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Right half of pillar with inscription of Jivitiagupta II of Magadha, at Deo Baranark - 1880
Photograph of an inscribed pillar at Deo Baranark reproduced as a lithograph and credited to Garrick, in Alexander Cunningham, Report of tours in North and South Bihar in 1880-81 (A.S.I. vol. XVI, Calcutta, 1883), pl. xxvi where he reported, "This inscription is engraved on the two contiguous sides of a pillar, each line being continued across the two faces from one side to the other. The left side of the inscription is much defaced, but the right side is comparatively well preserved. Each of the six lines has lost something in the beginning, but from that part being written in the usual way, it is possible to make out most of what is lost. These six lines contain the genealogy of the king...I have not hesitated to suggest Madhava, before Gupta, as this is the name of Aditya's father in the Aphsar inscription."
Copyright © The British Library Board
By Tej Ram Sharma
Published 1978 by Concept Publishing Co., Delhi - 1978
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Image:
Right half of pillar with inscription of Jivitiagupta II of Magadha, at Deo Baranark - 1880
Photograph of an inscribed pillar at Deo Baranark reproduced as a lithograph and credited to Garrick, in Alexander Cunningham, Report of tours in North and South Bihar in 1880-81 (A.S.I. vol. XVI, Calcutta, 1883), pl. xxvi where he reported, "This inscription is engraved on the two contiguous sides of a pillar, each line being continued across the two faces from one side to the other. The left side of the inscription is much defaced, but the right side is comparatively well preserved. Each of the six lines has lost something in the beginning, but from that part being written in the usual way, it is possible to make out most of what is lost. These six lines contain the genealogy of the king...I have not hesitated to suggest Madhava, before Gupta, as this is the name of Aditya's father in the Aphsar inscription."
Copyright © The British Library Board
A Peep into the Early History of India
From the foundation of the Maurya Dynasty to the downfall of the imperial Gupta Dynasty - 322 BC to circa 500 AD
By Ramakrishna G. Bhandarkar
With a preface by H.G. Rawlinson
Published by D.B. Taraporevala Sons, Bombay - 1920
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Reliquary from Stupa No 2, Sonari, central India, steatite, c 200 BCE
It was customary from the time of the Buddha’s death to preserve and venerate his relics. Under the great Mauryan emperor Asoka (circa 268-233 BC), a convert to Buddhism and an energetic patron of the faith, a series of stupas, relic mounds, were erected across the empire, marking sites of significance in the Buddha’s life. This practice continued, and this relic container is believed to have been interned around 200 BC. Relic deposits of this period usually represented re-deposits of original Buddha corporal relics.
This relic container was excavated at Sonari, a Buddhist monastery six miles south-west of Sanchi, by A Cunningham and F C Maisey in 1851. Stupa No 2 at Sonari was found to contain three miniature reliquaries – two in steatite and one in rock crystal - as well as a quantity of powdered bone-ash and a piece of wood. This steatite reliquary casket is shaped to resemble a lotus bud, with incised petals decorating the lower half of the reliquary. It was turned on the lathe and then carved in low relief with bands of lotus-petals on the shoulder and lower part of the body, whilst on the upper body is a broad zone divided into eight rectangular compartments in each of which is an elephant, horse, deer or winged lion, typical motifs of the Mauryan period. It was first published by Alexander Cunningham in The Bhilsa Topes in 1854.
Copyright: © V&A Images.
From the foundation of the Maurya Dynasty to the downfall of the imperial Gupta Dynasty - 322 BC to circa 500 AD
By Ramakrishna G. Bhandarkar
With a preface by H.G. Rawlinson
Published by D.B. Taraporevala Sons, Bombay - 1920
Read Book Online:
http://bit.ly/1nrTTmP
Download pdf Book:
http://bit.ly/1DhIg5R
Image:
Reliquary from Stupa No 2, Sonari, central India, steatite, c 200 BCE
It was customary from the time of the Buddha’s death to preserve and venerate his relics. Under the great Mauryan emperor Asoka (circa 268-233 BC), a convert to Buddhism and an energetic patron of the faith, a series of stupas, relic mounds, were erected across the empire, marking sites of significance in the Buddha’s life. This practice continued, and this relic container is believed to have been interned around 200 BC. Relic deposits of this period usually represented re-deposits of original Buddha corporal relics.
This relic container was excavated at Sonari, a Buddhist monastery six miles south-west of Sanchi, by A Cunningham and F C Maisey in 1851. Stupa No 2 at Sonari was found to contain three miniature reliquaries – two in steatite and one in rock crystal - as well as a quantity of powdered bone-ash and a piece of wood. This steatite reliquary casket is shaped to resemble a lotus bud, with incised petals decorating the lower half of the reliquary. It was turned on the lathe and then carved in low relief with bands of lotus-petals on the shoulder and lower part of the body, whilst on the upper body is a broad zone divided into eight rectangular compartments in each of which is an elephant, horse, deer or winged lion, typical motifs of the Mauryan period. It was first published by Alexander Cunningham in The Bhilsa Topes in 1854.
Copyright: © V&A Images.
The Hindu View of Life
By Sarvepalli Radhakrishnan
Published by George Allen & Unwin Ltd., London - 1927
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By Sarvepalli Radhakrishnan
Published by George Allen & Unwin Ltd., London - 1927
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The Hindu Dharma
By Sarvepallii Radhakrishnan
Published by International Journal of Ethics - 1922
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Book Extract:
The Hindu thinkers are conscious of the great gulf that separates the actual nature of man which is bad from the ideal which seems to be well-nigh impossible. The consciousness of the great distance between the actual and the ideal does not tempt them to distort the ideal itself. It would be a blasphemy against the spirit in us that shall not be forgiven. They therefore attempt to develop the infinitely precious ideal from out of the apparently refractory stuff of life. The nature of man and his habits of judgment change rather slowly. We must have patience in the striving after perfection. The law of Karma tells us that millions of lives are consumed before one perfect life is produced. For thought to reach the highest plane we must plan, toil and agonize a lot. For our heart to pulse with joy, countless hearts must be burned out by suffering. Many strivings and sacrifices are needed to generate a holy character. Most men climb up the ladder to the spiritual heights only rung by rung. Few can fly from the bottom to the top at one bound. The varnasrama dharma or the discipline of the classes and stages of life is the Hindu's device for the gradual improvement of human nature. It is intended to make all the Lord's people prophets. Its principles are those of a kingdom of spirit, not a civil commonwealth, of a universal institution, not a national organization. If morality is that which conscience imposes, and law that which state commands, the dharma is neither the one nor the other. It is the tradition sustained by the conviction of countless generations of men, which helps to build the soul of truth in us. It corresponds to the Sittlichkeit of the Germans and is independent of both the individual conscience and the-laws of the state. That is why dynastic feuds and imperialist aggressions have not touched the life of India which has continued the same for nearly fifty centuries. Successive storms of conquest have passed over the changeless millions as wind over reeds.
By Sarvepallii Radhakrishnan
Published by International Journal of Ethics - 1922
Read Book Online:
http://bit.ly/1hC174G
Download pdf Book:
http://bit.ly/1db22S6
Book Extract:
The Hindu thinkers are conscious of the great gulf that separates the actual nature of man which is bad from the ideal which seems to be well-nigh impossible. The consciousness of the great distance between the actual and the ideal does not tempt them to distort the ideal itself. It would be a blasphemy against the spirit in us that shall not be forgiven. They therefore attempt to develop the infinitely precious ideal from out of the apparently refractory stuff of life. The nature of man and his habits of judgment change rather slowly. We must have patience in the striving after perfection. The law of Karma tells us that millions of lives are consumed before one perfect life is produced. For thought to reach the highest plane we must plan, toil and agonize a lot. For our heart to pulse with joy, countless hearts must be burned out by suffering. Many strivings and sacrifices are needed to generate a holy character. Most men climb up the ladder to the spiritual heights only rung by rung. Few can fly from the bottom to the top at one bound. The varnasrama dharma or the discipline of the classes and stages of life is the Hindu's device for the gradual improvement of human nature. It is intended to make all the Lord's people prophets. Its principles are those of a kingdom of spirit, not a civil commonwealth, of a universal institution, not a national organization. If morality is that which conscience imposes, and law that which state commands, the dharma is neither the one nor the other. It is the tradition sustained by the conviction of countless generations of men, which helps to build the soul of truth in us. It corresponds to the Sittlichkeit of the Germans and is independent of both the individual conscience and the-laws of the state. That is why dynastic feuds and imperialist aggressions have not touched the life of India which has continued the same for nearly fifty centuries. Successive storms of conquest have passed over the changeless millions as wind over reeds.
Sanatana Dharma
An advanced text book of Hindu religion and ethics
Published by The Board of Trustees, Central Hindu College, Benaras - 1904
Read Book Online:
http://bit.ly/1uxF1En
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http://bit.ly/1m6ggxv
San?tana Dharma (Devanagari: ????? ????, meaning "eternal dharma" or "eternal religion") has been proposed as an alternative, "native" name for Hinduism (Hindi Hindu Dharm ?????? ????) "Hindu religion". The term was mentioned and explained in depth in Vedic literature (Rig Veda) (4-138) and was used during the Hindu revivalism movement in order to avoid having to use the term "Hindu" which is of non-native (Persian) origin.
In current-day usage, the term Sanatana Dharma is used to emphasize an "orthodox" or sanatani ("eternalist") outlook in contrast to the socio-political Hinduism embraced by movements such as the Arya Samaj.
The phrase dharma san?tana does occur in classical Sanskrit literature, e.g. in the Manusmrti (4-138) and in the Bhagavata Purana,in a sense akin to "cosmic order".
- Wiki
The Yoga Aphorisms of Patanjali
An interpretation by William Q. Judge
Published The Path, New York - 1890
Preface:
This edition of Patanjali's Yoga Aphorisms is not put forth as a new translation, nor as a literal rendering into English of the original.
In the year 1885 an! edition was printed at Bombay by Mr.Tookeram Tatya, a Fellow of the Theosophical Society, which has been since widely circulated among its members in all parts of the world. But it has been of use only to those who had enough acquaintance with the
Indian system of philosophy to enable them to grasp the real meaning of the Aphorisms notwithstanding the great and peculiar obstacles due to the numberless brackets and interpolated sentences with which not only are the Aphorisms crowded but the so-called explanatory notes as well. For the greater number of readers these difficulties have been an almost insurmountable barrier; and such is the consideration that has led to the preparation of this edition, which attempts to clear up a work that is thought to be of great value to earnest students.
It may be said by some captious critics that liberties have been taken with the text, and if this were emitted as a textual translation the charge would be true. Instead of this being a translation, it is offered as an interpretation, as the thought of Patanjali clothed in our language. No liberties have been taken with the system of the great Sage, but the endeavor has been faithfully to interpret it to western minds unfamiliar with Hindu modes of expression, and equally unaccustomed to their philosophy and logic.
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http://bit.ly/1ly9GA2
Image:
Tirumalai Krishnamacharya with his students - 1930s
Lectures on Patanjali's Mahabhashya
By Vidyaratna P.S. Subrahmanya Sastri
Published by The Annamalai University, Madras - 1944
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VOLUME 1
http://bit.ly/1qhpSEt
VOLUME 2
http://bit.ly/1tDqjew
VOLUME 3
http://bit.ly/VQLKLM
VOLUME 4
http://bit.ly/YXuNRR
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VOLUME 1
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VOLUME 2
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VOLUME 3
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VOLUME 4
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Katyayana and Patanjali: Their relation to each other, and to Panini
By F.Kielhorn
Printed at the Education Society's Press, Byculla, Bombay - 1876
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K?ty?yana (c. 3rd century BC) was a Sanskrit grammarian, mathematician and Vedic priest who lived in ancient India.
He is known for two works:
The Varttika, an elaboration on P??ini grammar. Along with the Mah?bh?sya of Pata�jali, this text became a core part of the Vy?karana (grammar) canon. This was one of the six Vedangas, and constituted compulsory education for students in the following twelve centuries.
He also composed one of the later Sulba Sutras, a series of nine texts on the geometry of altar constructions, dealing with rectangles, right-sided triangles, rhombuses, etc.
K?ty?yana's views on the sentence-meaning connection tended towards naturalism. K?ty?yana believed, that the word-meaning relationship was not a result of human convention. For K?ty?yana, word-meaning relations were siddha, given to us, eternal. Though the object a word is referring to is non-eternal, the substance of its meaning, like a lump of gold used to make different ornaments, remains undistorted, and is therefore permanent.
Realizing that each word represented a categorization, he came up with the following conundrum (following Matilal):
"If the 'basis' for the use of the word 'cow' is cowhood (a universal) what would be the 'basis' for the use of the word 'cowhood'?
Clearly, this leads to infinite regress. K?ty?yana's solution to this was to restrict the universal category to that of the word itself � the basis for the use of any word is to be the very same word-universal itself."
This view may have been the nucleus of the Spho?a doctrine enunciated by Bhart?hari in the 5th century, in which he elaborates the word-universal as the superposition of two structures � the meaning-universal or the semantic structure (artha-j?ti) is superposed on the sound-universal or the phonological structure (?abda-j?ti).
In the tradition of scholars like Pingala, K?ty?yana was also interested in mathematics. Here his text on the sulvasutras dealt with geometry, and extended the treatment of the Pythagorean theorem as first presented in 800 BCE by Baudhayana.
K?ty?yana belonged to the Aindra school of grammarians and may have lived towards the Northwest of the Indian subcontinent.
- Wiki
The Auchityalamkara of Kshemendra
With a note on the date of Patanjali, and an inscription from Kotah; two papers read before the Bombay branch of the Royal Asiatic society, with a preface in reply to Professor Bhandarkar.
By Peter Peterson
Published by The Education Society's Press, Byculla, Bombay - 1885
Read Book Online:
http://bit.ly/1plHGPK
Download pdf Book:
http://bit.ly/1q0T7Mn
Kshemendra (c. 990 � c. 1070 CE) was a Kashmirian poet of the 11th century, writing in Sanskrit.
Born into an old, cultured, and affluent family, both his education and literary output were broad and varied. He studied literature under "the foremost teacher of his time, the celebrated Shaiva philosopher and literary exponent Abhinavagupta". He also studied � and wrote about � both Vaishnavism and Buddhism. His literary career extended from at least 1037 (his earliest dated work, Brihatkath?manjari, a verse summary of the lost "Northwestern" B?hatkath?; itself a recension of Gunadhya's lost B?hatkath? � "Great Story") to 1066 (his latest dated work, Da?avataracharita, "an account of the ten incarnations of the god Visnu"). In addition to the genres listed below, Kshemendra also composed plays, descriptive poems, a satirical novel, a history, and possibly a commentary on the K?ma S?tra (all now known only through references in other works).
- Wiki
The Study of Patanjali
By Surendranath Dasgupta
Published by University of Calcutta, Calcutta - 1920
Read Book Online:
http://bit.ly/1q0LdTe
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http://bit.ly/1pQAg76
An advanced text book of Hindu religion and ethics
Published by The Board of Trustees, Central Hindu College, Benaras - 1904
Read Book Online:
http://bit.ly/1uxF1En
Download pdf Book:
http://bit.ly/1m6ggxv
San?tana Dharma (Devanagari: ????? ????, meaning "eternal dharma" or "eternal religion") has been proposed as an alternative, "native" name for Hinduism (Hindi Hindu Dharm ?????? ????) "Hindu religion". The term was mentioned and explained in depth in Vedic literature (Rig Veda) (4-138) and was used during the Hindu revivalism movement in order to avoid having to use the term "Hindu" which is of non-native (Persian) origin.
In current-day usage, the term Sanatana Dharma is used to emphasize an "orthodox" or sanatani ("eternalist") outlook in contrast to the socio-political Hinduism embraced by movements such as the Arya Samaj.
The phrase dharma san?tana does occur in classical Sanskrit literature, e.g. in the Manusmrti (4-138) and in the Bhagavata Purana,in a sense akin to "cosmic order".
- Wiki
An interpretation by William Q. Judge
Published The Path, New York - 1890
Preface:
This edition of Patanjali's Yoga Aphorisms is not put forth as a new translation, nor as a literal rendering into English of the original.
In the year 1885 an! edition was printed at Bombay by Mr.Tookeram Tatya, a Fellow of the Theosophical Society, which has been since widely circulated among its members in all parts of the world. But it has been of use only to those who had enough acquaintance with the
Indian system of philosophy to enable them to grasp the real meaning of the Aphorisms notwithstanding the great and peculiar obstacles due to the numberless brackets and interpolated sentences with which not only are the Aphorisms crowded but the so-called explanatory notes as well. For the greater number of readers these difficulties have been an almost insurmountable barrier; and such is the consideration that has led to the preparation of this edition, which attempts to clear up a work that is thought to be of great value to earnest students.
It may be said by some captious critics that liberties have been taken with the text, and if this were emitted as a textual translation the charge would be true. Instead of this being a translation, it is offered as an interpretation, as the thought of Patanjali clothed in our language. No liberties have been taken with the system of the great Sage, but the endeavor has been faithfully to interpret it to western minds unfamiliar with Hindu modes of expression, and equally unaccustomed to their philosophy and logic.
Read Book Online:
http://bit.ly/VSGE1s
Download pdf Book:
http://bit.ly/1ly9GA2
Image:
Tirumalai Krishnamacharya with his students - 1930s
By Vidyaratna P.S. Subrahmanya Sastri
Published by The Annamalai University, Madras - 1944
Read Book Online:
VOLUME 1
http://bit.ly/1qhpSEt
VOLUME 2
http://bit.ly/1tDqjew
VOLUME 3
http://bit.ly/VQLKLM
VOLUME 4
http://bit.ly/YXuNRR
Download pdf Book:
VOLUME 1
http://bit.ly/1tKtT5L
VOLUME 2
http://bit.ly/1qKYwE7
VOLUME 3
http://bit.ly/1wDlTrH
VOLUME 4
http://bit.ly/1qhqN7S
By F.Kielhorn
Printed at the Education Society's Press, Byculla, Bombay - 1876
Read Book Online:
http://bit.ly/1tIDY2U
Download pdf Book:
http://bit.ly/1nBf00B
K?ty?yana (c. 3rd century BC) was a Sanskrit grammarian, mathematician and Vedic priest who lived in ancient India.
He is known for two works:
The Varttika, an elaboration on P??ini grammar. Along with the Mah?bh?sya of Pata�jali, this text became a core part of the Vy?karana (grammar) canon. This was one of the six Vedangas, and constituted compulsory education for students in the following twelve centuries.
He also composed one of the later Sulba Sutras, a series of nine texts on the geometry of altar constructions, dealing with rectangles, right-sided triangles, rhombuses, etc.
K?ty?yana's views on the sentence-meaning connection tended towards naturalism. K?ty?yana believed, that the word-meaning relationship was not a result of human convention. For K?ty?yana, word-meaning relations were siddha, given to us, eternal. Though the object a word is referring to is non-eternal, the substance of its meaning, like a lump of gold used to make different ornaments, remains undistorted, and is therefore permanent.
Realizing that each word represented a categorization, he came up with the following conundrum (following Matilal):
"If the 'basis' for the use of the word 'cow' is cowhood (a universal) what would be the 'basis' for the use of the word 'cowhood'?
Clearly, this leads to infinite regress. K?ty?yana's solution to this was to restrict the universal category to that of the word itself � the basis for the use of any word is to be the very same word-universal itself."
This view may have been the nucleus of the Spho?a doctrine enunciated by Bhart?hari in the 5th century, in which he elaborates the word-universal as the superposition of two structures � the meaning-universal or the semantic structure (artha-j?ti) is superposed on the sound-universal or the phonological structure (?abda-j?ti).
In the tradition of scholars like Pingala, K?ty?yana was also interested in mathematics. Here his text on the sulvasutras dealt with geometry, and extended the treatment of the Pythagorean theorem as first presented in 800 BCE by Baudhayana.
K?ty?yana belonged to the Aindra school of grammarians and may have lived towards the Northwest of the Indian subcontinent.
- Wiki
With a note on the date of Patanjali, and an inscription from Kotah; two papers read before the Bombay branch of the Royal Asiatic society, with a preface in reply to Professor Bhandarkar.
By Peter Peterson
Published by The Education Society's Press, Byculla, Bombay - 1885
Read Book Online:
http://bit.ly/1plHGPK
Download pdf Book:
http://bit.ly/1q0T7Mn
Kshemendra (c. 990 � c. 1070 CE) was a Kashmirian poet of the 11th century, writing in Sanskrit.
Born into an old, cultured, and affluent family, both his education and literary output were broad and varied. He studied literature under "the foremost teacher of his time, the celebrated Shaiva philosopher and literary exponent Abhinavagupta". He also studied � and wrote about � both Vaishnavism and Buddhism. His literary career extended from at least 1037 (his earliest dated work, Brihatkath?manjari, a verse summary of the lost "Northwestern" B?hatkath?; itself a recension of Gunadhya's lost B?hatkath? � "Great Story") to 1066 (his latest dated work, Da?avataracharita, "an account of the ten incarnations of the god Visnu"). In addition to the genres listed below, Kshemendra also composed plays, descriptive poems, a satirical novel, a history, and possibly a commentary on the K?ma S?tra (all now known only through references in other works).
- Wiki
By Surendranath Dasgupta
Published by University of Calcutta, Calcutta - 1920
Read Book Online:
http://bit.ly/1q0LdTe
Download pdf Book:
http://bit.ly/1pQAg76
The Yoga Sutras of Patanjali - "The book of the spiritual man"
An interpretation by Charles Johnston
Published by Charles Johnston, New York - 1912
This invocation is a prayer honoring and expressing respect to Patanjali, the Indian sage and author of The Yoga Sutras. The Sutras are the text that first presented the art of yoga.
yogena cittasya padena vacam
malam sarirasya ca vaidyakena
yopakarottam pravaram muninam
patanjalim pranjaliranato�smi
abahu-purusakaram
sankha cakrasi dharinam
sahasra sirasam svetam
pranamami patanjalim
hari om
To the noblest of sages, Patanjali,
Who gave Yoga for serenity of mind,
Grammar for purity of speech,
and Medicine for perfection of the body, I bow,
I prostrate before Patanjali,
Whose upper body has a human form,
Whose arms hold a conch and disc,
Who is crowned by a thousand-headed cobra,
O incarnation of Adisesa,
my salutations to Thee.
Source: http://anothereyeopens.com/tag/ode-to-patanjali/
Read Book Online:
http://bit.ly/1BGDdMr
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An interpretation by Charles Johnston
Published by Charles Johnston, New York - 1912
This invocation is a prayer honoring and expressing respect to Patanjali, the Indian sage and author of The Yoga Sutras. The Sutras are the text that first presented the art of yoga.
yogena cittasya padena vacam
malam sarirasya ca vaidyakena
yopakarottam pravaram muninam
patanjalim pranjaliranato�smi
abahu-purusakaram
sankha cakrasi dharinam
sahasra sirasam svetam
pranamami patanjalim
hari om
To the noblest of sages, Patanjali,
Who gave Yoga for serenity of mind,
Grammar for purity of speech,
and Medicine for perfection of the body, I bow,
I prostrate before Patanjali,
Whose upper body has a human form,
Whose arms hold a conch and disc,
Who is crowned by a thousand-headed cobra,
O incarnation of Adisesa,
my salutations to Thee.
Source: http://anothereyeopens.com/tag/ode-to-patanjali/
Read Book Online:
http://bit.ly/1BGDdMr
Download pdf Book:
http://bit.ly/1oVnKUH
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