MARATHA EMPIRE

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Rise of Maratha Empire

Chhatrapati Shivaji Maharaj (Shivaji Shahaji Bhosale) was the founder of strong Maratha Empire in the west part of India in 17th Century.

Chhatrapati Shivaji Maharaj (Shivaji Shahaji Bhosale) was born in the fort of Shivneri, near from city Junner (Pune District), in the year 1630 (19th February’ 1630). His mother Jijabai Bhosale named him Shivaji in the honor of goddess Shivai Devi. Chhatrapati Shivaji was devoted to his mother Jijabai Bhosale, who was extreme religious. This kind of environment had put deep impact on Shivaji maharaj.

Expansion of Empire and Battles of Shivaji

  • In the 1659 Adilshah sent Afzalkhan with the army of 75000 soldiers to destroy Shivaji with his empire. Chhatrapati Shivaji killed Afzal Khan with full diplomatically. He signaled his troops to start the great assault on the Adilshahi Sultanate.
  • Shivaji defeated Kaltalf Khan, a sardar of Shahista Khan in the Battle of Umberkhind with few soldiers (Mavale).
  • Aurangjeb sent his maternal uncle Shahista Khan with powerful army over 1,50,000 on request of Badibegum Sahiba, Adishahi sultanate. In the April 1663Chhatrapati Shivaji personally made surprise attack on Shahista Khan in the LalMahal Pune.
  • Chhatrapati Shivaji sacked surat ,the wealthy city of mughal empire in 1664. Surat was the financial capital of mughal& trading centre.
  • Chhatrapati Shivaji agreed to give 23 forts and Rs. 4,00,000/- hone, to let his son Sambhaji become Mughal Sardar and ready to meet with Aurangjeb in the treaty of Purander between Chhatrapati Shivaji and Mirza Raje Jaisingh on behalf of Mughal.
  • Chhatrapati Shivaji gained lot of province till jinji in Karnataka after coronation in the period of 1677-1678.
  • Aurangjeb invited Chhatrapati Shivaji to Agra on occasion of his 50th birth anniversary. However, in the court on 1666 Aurangjeb made in stand behind military commanders of his court.Shivaji got angry and he refused gift which offered by Aurangjeb and stormed out of the court. He was house arrested by Aurangjeb .Chhatrapati Shivaji made supreme plan and succeed to escape from Agra.

Ashtpradhans of Shivaji

It was dministrative and advisory council set up by the Indian Shivaji which contributed to his successful military attacks on the Muslim Mughal Empire and to the good government of the territory over which he established his rule.

  • Peshwa- Prime Minister
  • Amatya- Finance Department
  • Sachiv- Home Secretary
  • Sumant- Foreign Secretary
  • Nyayadheesh- Judicial Magistarate
  • Senapati- Commander In chief
  • Panditrao- relifious matters
  • Mantri- Day to day activities

Revenue Administration

T he assessment of revenue was made after a careful survey and classification of the lands according to their quality and yield. The share of the state was fixed at two-fifths of the gross produce. The cultivator was given the option of paying either in cash or kind.

Besides the land revenue, Shivaji had other sources of income, of which the most important were the chauth and sardeshmukhi. The chauth amounted to one-fourth of the standard revenue assessment of the place, while the sardeshmukhi was an additional levy of 10 per cent de­manded from areas outside his kingdom because he claimed to be the hereditary sardeshmukh (chief headman) of the entire Maratha country. These taxes were levied on those living outside Maratha kingdom as a safeguard (a kind of protection money) against Shivaji’s forces plundering or raiding their territory.

Marathas Consolidation and Northward Expansion

 

Revolt in Nagaland

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Revolt in Nagaland

The land of the Nagas was spread over India and Myanmar after India’s Independence, with much of the original Naga hills inculcated into Manipur, Assam and Arunachal. While many decrie the internecine violence among the insurgent factions, even senior government officials such as Nagaland Chief Minister Neiphiu Rio, support the insurgents’ goal of autonomy for a greater Nagaland, incorporating Nagas from other Indian states and even in Burma. For many years, the Naga National Council (NNC) under Angami Zapu Phizo, and with Chinese and the then undivided Pakistan support, fought a bitter war for Naga independence.

Insurgents continue to maintain excessive influence in the Nagaland, running shadow governments in the areas under their control. What may have started as a political movement for Naga independence has devolved into something more akin to organized crime supported by extortion and intimidation. The local political parties’ willingness to align themselves with the insurgents and to use them for their political ends means that no effective efforts are being taken to reduce the insurgents’ grip on Nagaland. The Center Government sees Nagaland as remote and of limited economic or political significance and so is willing to let the lawlessness fester, anticipating that the profiteering will corrode the desire for Naga independence.

The Naga community consists of 17 major tribes and at least 20 sub-tribes. They inhabit primarily the present state of Nagaland, and areas in Manipur, Assam, Arunachal Pradesh and Burma. U.S. missionaries’ conversion of the Nagas and missionary school education weakened the exclusive clan allegiance of the sub-tribes and fostered the growth of a pan-Naga consciousness. The creation of a Nagaland state in 1963 failed to contain militancy and the Naga insurgency has resulted in 20,000 deaths in Nagaland since India’s independence.

Inhabited by 16 tribes, Nagaland has its own distinct culture and ethos. Happy and cheerful, the people have an innate sense of music and color. All the land here is basically owned by villages and individuals and this is true of many areas of the North-East and, therefore, one rarely hears of land disputes and clashes. Gateways to villages and houses are really something to see. Nagaland grows a fair amount of oranges and pineapples. The all-prevalent green continues and the scenic beauty of the state overwhelms. Christianity has had a profound influence on the region, and one sees well-maintained churches all over.

The Angamis were never ruled by chiefs; the closest equivalent is the Tevo, a descendant of the founder of the village and mediator between the community and the supernatural world. Each village is sub-divided into khel, which in the past often had independent inter-tribal policies, and who settled their own disputes by bloody fights. Relations between the sexes traditionally were conducted with great openness and equality. Few first marriages led to a permanent union, and in spite of the Christian influence divorce remains common.

Although each tribe has its own dialect, a pidgin drawn from various Naga languages, Assamese and even Nepalese, has developed into the common Nagamese tongue. As the Nagas have been integrated into the modern world, their traditions are under threat. In an effort to realign society along so-called civilized lines, boys are encouraged to live at home with their parents, and morungs are discouraged and left to fall into ruin.

Nagaland has had a troubled political history for many decades, with insurgency pre-dating statehood. The Naga insurgency is India’s longest running internal conflict. The British and waves of Kuki immigrants arrived simultaneously in the 19th century, the latter colonizing in Zemi territory and other areas in the hills and lowlands. Intense rivalry for possession of land developed.

The British administrators of Nagaland who arrived at a truce with the Nagas towards the end of the nineteenth century, agreed not to penetrate beyond certain boundaries, so their maps left numerous blank areas. Based in the Angami village of Kohima, the Deputy Commissioner occasionally toured the territories to collect taxes and administer justice and came to hold a certain authority among the various tribes. Some developed a loyalty to the British, others saw them as intruders. In 1879 loyal Kohima Angamis who helped to smuggle a message through to British lines in the Assam Valley relieved the Khonoma Angami rebellion against Kohima through assistance.

British formed the first Naga political organization called the ‘Naga Club’ in Kohima in 1918 with a view to assisting the deputy commissioner in understanding the socio-administrative problem of various tribes. In 1918 the Kuki people rebelled against the British. In 1928 the Kabui, Zemi and Lyeng members of the Kacha Naga, who had many grudges against the Kuki, planned a full-scale massacre of them, but were prevented by the British. In 1931 the Kuki aided the British in subduing the Kacha.

For some generation there had been a local prophecy that a Naga king would arise one day, drive out the British and establish rule over “all who eat from the wooden platter” (i.e., the Naga tribes). In 1929, a Zemi tribesman from Kambiron named Jadonang proclaimed himself this Messiah. His ideas combined elements of Christianity, Hinduism and Zemi priestcraft. Eventually his followers resorted to human sacrifice and he was hanged by the British. Jadonang’s chief priestess and disciple, a sixteen year old Kabui girl, survived, however, and established herself as a goddess. Amassing enormous tribute and securing allegiance of all of the Kacha Nagas, she proclaimed a Naga Kingdom in 1931 and planned a massacre of the Kuki. The Kuki aided the British in subduing the Kacha and the girl was jailed for 14 years (at direction of J.P. Mill , Naga authority who was then Deputy Commissioner at Kohima). Since that date, however, the Kacha Naga movement for Naga independence continued in various forms.

Inspired with the success of Pakistan movement a section of educated youth of Christian missionaries and support of some foreign powers expressed their reservation against amalgamation of Naga territory with Indian Union. They also started pleading that Nagas are a separate Nation. (They converted the Naga Club into a political organization known as Naga National Council (NNC) submitted a memorandum to the British Cabinet Mission on 19 June 1946, when it demanded autonomy of Naga Hills.

When the Indian flag replaced the Union flag in 1947, it was promptly removed by Nagas, who had come to accept the British presence(Crown Colony) but did not want to join India. When India became independent in 1947, the Nagas (then inhabitants of the Naga Hills in undivided Assam) were unwilling to be part of the new republic, considering themselves distinct from Indians, and launched an armed struggle for a sovereign Naga homeland. Insurgency came to the Naga Hills under the aegis of the NNC led by the legendary Angami Zapu Phizo, who raised the banner of revolt against the Indian government on August 14, 1947. What had begun as a non-violent struggle for self-determination later took the form of a violent and armed conflict in the 1950s. For decades, Naga rebel groups had been fighting for Nagalim or Greater Nagaland.

Naga insurgents received training from China and Pakistan in the 1960s and 1970s, with some insurgents trekking across Burma to reach southwest China. The Naga National Council (NNC) under Angami Zapu Phizo initially led the early revolt. Concerned over the continued violence, the Nagaland Baptist Church Council initiated peace efforts. This took concrete and positive shape during its Convention in early 1964 and the historic Peace Mission was launched the same year. The relentless endeavor of the Peace Mission actively supported by the Church resulted in an agreement for cessation of fire, on May 23, 1964, which came into effect on September 6. Several rounds of talks followed, including at the Prime Ministerial level, but the talks finally deadlocked, and the ceasefire was effectively over by 1972. The Church, however, continued with its peace efforts and formed the Nagaland Peace Council in 1972.

In 1974, a section of Naga National Council (NNC) broke away and, as the United Democratic Front, won election to the state government, then signed the Shillong Accord and laid down their arms. Three years of efforts resulted in the Shillong Accord of November 11, 1975. NNC moderates accepted the Indian Constitution following the Shillong Accord with New Delhi.

Active fighting resumed in the eighties. The rump of the NNC fought on, splitting in 1980 when Phizo’s lieutenant, Thuingaleng Muivah, Ishak Chishi Swu and SS Khaplang broke away to form the National Socialist Council of Nagaland (NSCN) demanding a greater Nagaland encompassing all Naga inhabited areas in India’s northeast.

NSCN split in 1988 with one faction under Isak Chisi Swu and Thuingaleng Muivah and the other led by S. Khaplang. The NSCN (Isak-Muivah) (NSCN-IM) emerged as the more powerful of the two factions. SS Khaplang faction is still fighting but with one year ceasefire I-M group came to negotiation process with Indian government.

In 1993, Nagaland experienced recrudescent violence as two ethnic groups, the Nagas and the Kukis, engaged in brutal conflict with each other. Adding to India’s internal unrest in this region were the links established between the Bodo insurgents in Assam and the National Socialist Council of Nagaland, which, in turn, had links to other active insurgent groups and, reportedly, operatives in Thailand.

The Centre had been in talks with NSCN(IM), the largest Naga rebel group, since 1997, when the group signed a ceasefire. On 25th July 1997, the Government of India announced a cease-fire with the National Socialist Council of Nagaland (Isaac-Muivah) with effect from 1st August 1997—the NSCN had split into two groups in the latter part of the 1980s. On August 1, 1997, a ceasefire between the Government and the ISAC-Muivah faction of the NSCN (NSCN-IM) went into effect and has been largely observed by the Government and all insurgent groups in the state. However, factional feuds among rival Naga insurgent groups claimed an estimated 120 lives during the first 3 months of the ceasefire. The Government extended the ceasefire for another 3 months on November 1, unilaterally including even those armed groups in Nagaland which had not been party to the original ceasefire.

During the latter part of the year, the cease-fire was extended through July 31, 2000. In May 1999, underground Naga leaders Isak Chisi Swu and Thuingaleng Muivah, chairman and general secretary respectively of the NSCM-IM, visited Nagaland for the first time in 33 years. The Government asked the NSCM-IM to define the geographical boundary of “Nagalim” to enable it to extend the cease-fire zone to these areas. On August 18, the NSCM-IM killed Dally Mungro, general secretary of the Khaplang faction of the NSCN, along with two of his associates.

The ceasefire was extended in January 2000 until July 31, 2001. In April another Naga insurgent group, the National Socialist Council of Nagaland-Khaplang (NSCN-K) — the arch rival of NSCN (I-M) — announced a formal ceasefire. Security forces were not operating against either of the two NSCN factions and both generally were observing the ceasefire with security forces. However, in April 2001 week-long fighting between the 2 NSCN factions left over 45 persons dead, and 4,500 persons were forced to flee 15 villages in Mon district. Negotiations to widen the area of application of the ceasefire were handicapped when NSCN(I-M) leader Thuingaleng Muivah was arrested in Thailand on January 19 for travelling on a forged South Korean passport. On August 25, a joint group of Thai and Indian citizens appealed to the central Government to secure the release of the NSCN(IM) leader in the interest of Naga peace talks. He was released on bail in September 2001.

These cease-fire agreements led to the generation of optimism, hope and creation of a supportive macro environment. Government and the civil society are engaged in a purposeful conversation aimed at societal development. People of the State are desirous of permanent peace. They are willing and eager to contribute to the process of change.

 

Integration of Princely States

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Under the plan of 3 June, more than 562 princely states were given the option of joining either India or Pakistan, or choosing independence. Indian nationalists and large segments of the public feared that if these states did not accede, most of the people and territory would be fragmented. The Congress as well as senior British officials considered Patel the best man for the task of achieving unification of the princely states with the Indian dominion.

Patel asked v.p.menon a senior civil servant with whom he had worked over the partition of India to become his right-hand as chief secretary of the States Ministry. On 6 May 1947, Patel began lobbying the princes, attempting to make them receptive towards dialogue with the future Government and trying to forestall potential conflicts. Patel used social meetings and unofficial surroundings to engage most monarchs, inviting them to lunch and tea at his home in Delhi At these meetings, Patel stated that there was no inherent conflict between the Congress and the princely order. Nonetheless, he stressed that the princes would need to accede to India in good faith by 15 August 1947.

Patel invoked the patriotism of India’s monarchs, asking them to join in the freedom of their nation and act as responsible rulers who cared about the future of their people. He persuaded the princes of 565 states of the impossibility of independence from the Indian republic, especially in the presence of growing opposition from their subjects.

He proposed favorable terms for the merger, including creation of privy purses for the descendants of the rulers. While encouraging the rulers to act with patriotism, Patel did not rule out force, setting . deadline of 15 August 1947 for them to sign the instrument of accession document. All but three of the states willingly merged into the Indian union—only Jammu and Kashmir, junagadh and Hyderabad did not fall into basket.

Integration of Junagadh: The West Gujarat known as Saurastra constituted a number of small states which did not have much potential from the point of view of economic and political independence. In all, 327 such States existed in Gujarat. Sardar succeeded in bringing the small states together and it was a very important step towards national solidarity although the states were in theory free to choose whether they wished to accede to India or Pakistan, Mountbatten had pointed out that “geographic compulsions” meant that most of them must choose India.

In effect, he took the position that only the states that shared a border with Pakistan could choose to accede to it. The Nawab of Junagadh, a princely state located on the south-western end of Gujarat and having no common border with Pakistan, chose to accede to Pakistan ignoring Mountbatten’s views, arguing that it could be reached from Pakistan by sea. The rulers of two states that were subject to the suzerainty of Junagadh— Mangrol and Babariawad—reacted to this by declaring their independence from Junagadh and acceding to India. In response, the Nawab of Junagadh militarily occupied the states. The rulers of neighboring states reacted angrily, sending their troops to the Junagadh frontier and appealed to the Government of India for assistance.

A group of Junagadhi people, led by Samaldas Gandhi, formed a government-in-exile, the Aarzi Hukumat (“temporary government”). India believed that if Junagadh was permitted to go to Pakistan, the communal tension already simmering in Gujarat would worsen, and refused to accept the accession. The government pointed out that the state was 80% Hindu, and called for a plebiscite to decide the question of accession. Simultaneously, they cut off supplies of fuel and coal to Junagadh, severed air and postal links, sent troops to the frontier, and reoccupied the principalities of Mangrol and Babariawad that had acceded to India.

Pakistan agreed to discuss a plebiscite, subject to the withdrawal of Indian troops, a condition India rejected. On 26 October, the Nawab and his family fled to Pakistan following clashes with Indian troops. On 7 November, Junagadh’s court, facing collapse, invited the Government of India to take over the State’s administration. The Government of India agreed.

A plebiscite was conducted in February 1948, which went almost unanimously in favour of accession to India.

Kashmir conflict: Kashmir was also a problem. At the time of the transfer of power, Kashmir was ruled by Maharaja Hari Singh, a Hindu, although the state itself had a Muslim majority. Hari Singh was equally hesitant about acceding to either India or Pakistan, as either would have provoked adverse reactions in parts of his kingdom. He signed a Standstill Agreement with Pakistan and proposed one with India as well, but announced that Kashmir intended to remain independent. However, his rule was opposed by Sheikh Abdullah, the popular leader of Kashmir’s largest political party, the National Conference, who demanded his abdication.

Pakistan, attempting to force the issue of Kashmir’s accession, cut off supplies and transport links. The chaos in Punjab resulting from Partition had also severed transport links with India, meaning that Kashmir’s only links with the two dominions was by air. Rumours about atrocities against the Muslim population of Poonch by the Maharajah’s forces caused the outbreak of civil unrest. Shortly thereafter, Pathan tribesmen from the North-West Frontier Province of Pakistan crossed the border and entered Kashmir. The invaders made rapid progress towards Srinagar. The Maharaja of Kashmir wrote to India, asking for military assistance.

India required the signing of an Instrument of Accession and setting up an interim government headed by Sheikh Abdullah in return. The Maharaja complied, but Nehru declared that it would have to be confirmed by a plebiscite, although there was no legal requirement to seek such confirmation. Indian troops secured Jammu, Srinagar and the valley itself during the First Kashmir War, but the intense fighting flagged with the onset of winter, which made much of the state impassable.

Prime Minister Nehru, recognizing the degree of international attention brought to bear on the dispute, declared a ceasefire and sought UN arbitration, arguing that India would otherwise have to invade Pakistan itself, in view of its failure to stop the tribal incursions. The plebiscite was never held, and on 26 January 1950, the Constitution of India came into force in Kashmir, but with special provisions made for the state. India did not, however, secure administrative control over all of Kashmir. The northern and western portions of Kashmir came under Pakistan’s control in 1947, and are today Pakistan-administered Kashmir. In the 1962 Sino-Indian War, China occupied Aksai Chin.

Hyderabad Operation Polo: Sardar’s greatest role in the integration of states was his able handling of the Hyderabad crisis. Most of the states acceded to India, Hyderabad was a landlocked state that stretched over 82,000 square miles (over 212,000 square kilometres) in southeastern India. While 87% of its 17 million people were Hindu, its ruler Nizam Osman Ali Khan was a Muslim, and its politics were dominated by a Muslim elite. The Muslim nobility and the Ittehad-ul-Muslimeen, a powerful pro-Nizam Muslim party, insisted Hyderabad remain independent and stand on an equal footing to India and Pakistan. Accordingly, the Nizam in June 1947 issued a firman announcing that on the transfer of power, his state would be resuming independence. The situation deteriorated further in 1948. The Razakars (“volunteers”), a militia affiliated to the Ittehad-ul-Muslimeen and set up under the influence of Muslim radical Qasim Razvi, assumed the role of supporting the Muslim ruling class against upsurges by the Hindu populace, and began intensifying its activities and was accused of attempting to intimidate villages.

The Hyderabad State Congress Party, affiliated to the Indian National Congress, launched a political agitation. Matters were made worse by communist groups, which had originally supported the Congress but now switched sides and began attacking Congress groups. Attempts by Mountbatten to find a negotiated solution failed and, in August, the Nizam, claiming that he feared an imminent invasion, attempted to approach the UN Security Council and the International Court of Justice.

India  now insisted that if Hyderabad was allowed to continue its independence, the prestige of the Government would be tarnished and then neither Hindus nor Muslims would feel secure in its realm. The date for the attack was fixed as 13 September, even though General Sir Roy Bucher, the Indian chief of staff, had objected on grounds that Hyderabad would be an additional front for the Indian army after Kashmir.

On 13 September, the Indian Army was sent into Hyderabad under Operation Polo on the grounds that the law and order situation there threatened the peace of South India. The troops met little resistance and between 13 and 18 September took complete control of the state. The Nizam was retained as the head of state in the same manner as the other princes who acceded to India.He thereupon disavowed the complaints that had been made to the UN and, despite vehement protests from Pakistan and strong criticism from other countries, the Security Council did not deal further with the question, and Hyderabad was absorbed into India.

Other States: Regarding the accession of the other states, Sardar acted like a magic-stick. In no time, he could merge the States of Orissa, Chhatishgarh, Rajasthan, Punjab and so on. He realized that the people of states were supreme and by organizing the States’, people for establishment of popular government, he could achieve success. He had, with him, able workers and supporters who had worked untiringly to bring such a merger in record time. There are innumerable instances where Sardar could bring down the rulers of the States to terms and agree them to accession to India as per the terms and conditions stipulated by the Government of India. Sardar had to deal with diversified Kings having different attitude with caution and applying varied, human, social, political and psychological approach.

Climatic Regions of India

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Climatic Regions of India : Koeppen’s Classification
Climate Type Climatic Region Annual Rainfall in the Region
Amw
(Monsoon type with shorter dry winter season)		 Western coastal region, south of Mumbai over 300 cm
As
(Monsoon type with dry season in high sun period)		 Coromandel coast = Coastal Tamil Nadu and adjoining areas of Andhra Pradesh 75 – 100 cm

[wet winters, dry summers]
Aw
(Tropical Savanah type)		 Most parts of the peninsular plateau barring Coromandel and Malabar coastal strips 75 cm
BShw
(Semi-arid Steppe type)		 Some rain shadow areas of Western Ghats, large part of Rajasthan and contiguous areas of Haryana and Gujarat 12 to 25 cm
BWhw
(Hot desert type)		 Most of western Rajasthan less than 12 cm
Cwg
(Monsoon type with dry winters)		 Most parts of the Ganga Plain, eastern Rajasthan, Assam and in Malwa Plateau 100 – 200 cm
Dfc
(Cold, Humid winters type with shorter summer)		 Sikkim, Arunachal Pradesh and parts of Assam ~200 cm
Et
(Tundra Type)		 Mountain areas of Uttarakhand

The average temperature varies from 0 to 10°C

 Rainfall varies from year to year.
E
(Polar Type)		 Higher areas of Jammu & Kashmir and Himachal Pradesh in which the temperature of the warmest month varies from 0° to 10°C Precipitation occurs in the form of snow

 

 

 

 

 

 

Climatic Regions of India :Trewartha’s Classification

 

Climate Type Climatic Region Other CliamaticCondtions
Am
(Tropical Rain Forest)		 Western coastal region, Sahayadris and parts of Assam 200 cm annual rainfall  &

18.2 C to 29 C temperature
Aw

(Tropical Savanna)

 Peninsular India except the semi arid zone 150 cm annual rainfall &  18 C-32 C temperature
Aw
(Tropical Savanah type)		 Most parts of the peninsular plateau barring Coromandel and Malabar coastal strips 75 cm
BS
(Semi-arid Steppe type)		 Runs southwards from central Maharashtra to Tamilnadu, Andhra Pradesh 40-75 cm annual rainfall & 20-32 C temperature
BSh
(Tropical and subtropical Steppe)		 Ranges from Punjab to Kutch Annual temperature 35 C & 30-60 cm annual rainfall
BWh
(Tropical Desert)		 Western parts of Barmer, Jaiselmer and Bikaner and parts of Kutch Annual Temperature 35 C & annual rainfall 25 cm
Caw

(Humid Subtropical Climate with dry winters)

 It ranges from Punjab to Assam Rainfall from 100-150 cm
H (Mountain Climate) Mountain areas of Himalayas including Jammu & Kashmir, Uttarakhand, Himachal Pradesh, Sikkim, Arunachal Pradesh The average temperature varies from 0 to 10°C.

 

Nuclear Energy

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Introduction

Global energy demand continues to climb as the industrialized world’s energy use rises, millions pull themselves out of poverty in developing countries, and the world population expands. Thus, the debate over the energy supply of the future intensifies. This debate is complicated by ongoing global climate destabilization as a result of green house gas (GHG) emissions produced largely from combustion of fossil fuels (coal, oil, and natural gas) for energy. These scientific findings and economic threats have catalyzed commitments by many industrialized countries to curb GHG emissions, which in turn have created an enormous need for large-scale sources of energy alternatives to the polluting and potentially dwindling economic supplies of fossil fuels. Nuclear technology is often proposed as a solution or as part of the solution for a sustainable energy supply. In fact, the Intergovernmental Panel on Climate Change (IPCC) recommended nuclear power as a key mitigation technology that is currently commercially available. The term sustainability, however, has numerous meanings that range from the light (pale) green definitions that normally refer to near-term financial sustainability to dark green long-term multi-faceted descriptions of sustainability. Here the concept of just sustainability, which includes what has been called the equity deficit of environmental sustainability, will be used as if these requirements are met so will those of the other weaker definitions.

This conception of sustainable development focuses equally on four conditions:

  • improving our quality of life and well-being
  • On meeting the needs of both present and future generations (intra- and intergenerational equity)
  • On justice and equity in terms of recognition, process, procedure and outcome
  • On the need for us to live within ecosystem limit.

 

Advantages

  • Nuclear power generation does emit relatively low amounts of CO2. Nowadays global warming because of the greenhouse gases is a hot topic. The contribution of nuclear power to global warming is relatively little. This is a great advantage of nuclear power plants. Otherwise we have to reconsider that the water used in the cooling towers produces H2O vapors, which is the number 1 greenhouse gas. H2O causes about 2/3 of the greenhouse effect. This is because of a positive feedback mechanism. If  the earth warms up, there will be more H2O vapors in the air, which reinforce the greenhouse effect.
  • Nuclear power plants already exist and are available worldwide. So in comparison to, for example, nuclear fusion, the technology does not have to be developed first. Also other new technologies (wind energy, solar energy, …) are still in its infancy.

 

  • Coal-fired power plants, like this one emit pollutants that can contribute to climate change, decreased air quality and acid rain. Compared to coal, nuclear power production results in very little atmospheric pollution. In 2010, massive fossil fuel emissions brought the air quality in Hong Kong dangerously low; residents were advised to remain indoors for safety. Nuclear power plants won’t create smog like this.
  • While nuclear plants are somewhat expensive to build, a single facility can provide massive output for years. When this picture was taken in 2000, nuclear power accounted for almost 20 percent of all the city lights you see within the United States.
  • Reliable nuclear technology is already developed. No new innovations are needed to create nuclear reactors that are relatively safe and efficient. Above, the Australian Nuclear Science and Technology Organisation opens a new research reactor in 2007.

 

Disadvantages

  • Raw Material

Uranium is used in the process of fission because it’s a naturally unstable element. Unfortunately, this means that while the uranium is being mined, transported and transformed into the contained pellets used in the fission chamber it is at risk of splitting on its own. This releases harmful radiation into its surroundings, and can be harmful to those handling the material. Runoff from the uranium mines poses a dangerous health risk and possible contamination to water tables.

  • Water Pollutant

Nuclear fission chambers are cooled by water. This water is then turned into steam, which is used to power the turbines. When the water cools enough to change back into liquid form, it is pumped outside into nearby wetlands. While measures are taken to ensure that no radiation is being pumped into the environment, other heavy metals and pollutants can make their way out of the chamber. The immense heat given off by this water can also be damaging to eco systems located nearby the reactor

  • Radioactive Waste

One of the main worries people have about nuclear power is what to do with the radioactive waste that is generated by the reactors and secondly, what is the safety impact of storing this waste. However, even though no long-term solution has been found to eliminate the problem of waste management, the problem is much smaller than is commonly perceived. As can be seen below, the amount of deaths linked to radioactive waste over the long term are insignificant, especially when compared to the deaths caused by coal and solar power.

 

 

Deaths per 1,000 MW plant per year of operation due to waste:

One of the reasons for this low death rate is that the quantities of radioactive waste generated by a reactor are not large. In fact, the waste produced by a nuclear reactor is equivalent to the size of a coin per person, per year (Lauvergon 2003). It has even been calculated that “if the United States went completely nuclear for all its electric power for 10,000 years, the amount of land needed for waste disposal would be about what is needed for the coal ash that is currently generated every two weeks” (Cohen 1990). Worldwide, 40,000 tonnes of waste are generated annually, 15,000 tonnes being spent fuel and the 25,000 remaining tonnes, low level radioactive materials such as protective clothing or shielding (Cohen 1990).

  • Reactor Safety

The reputation of nuclear power as an unsafe energy source is grossly unfair and due mainly to the Chernobyl catastrophe. It is possible to see that of all major electricity sources, nuclear is by far the source with the lowest number of fatalities, with the possible exception of renewables (for which figures aren’t available). Additionally, these figures don’t take into account premature deaths caused by pollution. If included, this would place traditional energy sources even further behind nuclear power in terms of safety.

  • Proliferation Risks

The necessary raw material needed to construct a nuclear weapon is highly enriched uranium or plutonium. Enrichment technology can be used to produce highly enriched uranium. Reprocessing – certainly when the fuel has only been used in the reactor for a short time – could be used to separate out plutonium suitable for use in a nuclear weapon. International agreements have been concluded (the Nuclear Non-Proliferation Treaty and the Additional Protocol) to make trading in nuclear material and technology and the distribution of the know-how required to construct nuclear installations subject to international supervision. This means control of the peaceful use of nuclear energy technology and security of nuclear fuel. The International Atomic Energy Agency (IAEA) pursues initiatives to eventually bring all enrichment and reprocessing installations under international supervision. At the moment, the situation is not yet adequate.

  • Emissions

While greenhouse gas emissions have a potential worldwide impact through global warming and climate change, SOx, NOx and particulate matters have regional or local impacts.

  • Complexity in Operation

This source of energy has a load factor of 80% and future reactors will be able to produce electricity 90% of the time. This is second only to fossil fuels. However, nuclear power does face a problem. It takes 24 hours to get a plant up and running. This means that nuclear plants cannot easily adjust to fluctuating demand. This is why nuclear plants tend to be turned on constantly except during maintenance when other sources, usually fossil fuels, tend to be used to adjust for demand.

Among the risks associated with nuclear energy are the threat of terrorism and proliferation, and one point of discussion is therefore whether expansion of nuclear energy in the Netherlands would pose greater security risks than in the current situation, with only a single nuclear power station.

There are three types of terrorism threat:

  • The use of explosives to disperse radioactive material; this is sometimes referred to as a “dirty bomb”. Construction of a dirty bomb does not require any material from the nuclear fuel cycle. Radioactive material is also present outside the nuclear energy sector, for example at hospitals. Security measures for the fuel cycle must therefore be aimed at preventing material falling into the hands of terrorists.
  • Acquisition of a nuclear weapon by a terrorist organisation. The size and complexity of the necessary equipment means that it is no simple matter for a terrorist organisation to develop and construct a nuclear weapon. Security for nuclear installations must be aimed at minimising the risk of terrorist attacks.
  • An attack on a nuclear installation, storage site, or transport of radioactive material with the intention of causing radioactive substances to be released, thus contaminating the surrounding area. Security systems that close down the reactor automatically in the event of operator error also restrict the potential threat arising from any terrorist takeover of the power station. Designers of nuclear installations and transport containers also take account of the possibility of terrorist attacks. The US Nuclear Regulatory Commission (NRC) has proposed that there should be explicit design requirements for new nuclear power stations as regards resistance to attack using an airliner.

Ancient Indian Cultural System & Ideals

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    Varina Vyavastha or Varina System

     

    Vedas prescribe that all human beings should leave ignorance, get educated, select a profession for himself based on his “tatva” (basic traits) and education, take a vow to follow such a profession, and follow such a profession.

     

    Vedas classifies all profession into three viz. “Knowledge based”, “Justice / state administration based” and “finance / economics based”. Though all professions include some or other aspect of knowledge, administration and economics but the key element in each profession can be acknowledged to anyone of the given three.

     

    • A follower of a “Knowledge based” profession is called a “Brahmin”;
    • A follower of a “Justice / state administration based” profession is called a “Kshatriya”;
    • and a follower of an “finance / economics based” profession is called a “Vaishya”.
    • Anyone who is not following any profession is called a “Shudra”.

     

    These four classification of human beings are called the four “VARINAS”.

     

    However, the above are not strict rules but the core rules of classification. There can be many exceptions / inter changeover / etc in the Varinas of people. For example,

     

    – A Shudra after he acquires requisite knowledge / experience and devotes himself to any profession acquires the status of a Brahman, Kshatriya or a Vaishya, as the case may be. No shastra prohibts any erson from gaining education or bhakti.

     

    – One may at the beginning of the career be working as a manager in a commercial company. He is a Vaishya then. After years of experience he started teaching principles of management in colleges, then he becomes a Brahmin.

     

    – A Brahmin’s son / daughter would normally have more tendencies to indulge in knowledge based profession and hence become a Brahmin but he choose to go otherwise also. Similarily with others also.

     

    All humans by birth are Shudra. At different stages of life, they complete their basic education, their basic traits identified, etc depending on which they take on some profession for themselves. At such a time, that person is called to taken a re-birth. That is why, Brahmins, Kshatriyas, and Vysyas are called DWIJ (twice born).

     

    The system of VARINA (VARINA VYAVASTHA) has nothing to do with Caste System, which is not supported by Vedic Literature. It also has nothing to so with the system of using the surinames.

     

    The Varina of a person is also often called, the Dharma of that person.

     

    Ashram System:-

     

    The word Ashrama is derived from the Sanskrit root ‘Srama’ which means to exert oneself. Hence, Ashrama stands to mean (i) the place where exertions are performed, (2) the action of performing such exertions is initiated. In the words of P.H. Pradhu, “The word, therefore, signifies a halt, a stoppage on a stage in the journey of life just for the sake of rest in a sense in order to prepare oneself for the further journey. He further says that “The Ashramas then are to be regarded as resting place during one’s journey on the way to final liberation which is the final aim of life.

     

    Vyasa has remarked in the Mahabharata that the four stages of life form a ladder or a flight of four steps. These lead to Brahmana which means that through them a person can reach the region of Brahma.

     

    Ashramas are regarded as different stages in the life of an individual which train him for some period and the individual exerts himself in the same order to qualify himself for the next stage of life.

    The Four Ashramas:

    1. Brahamacharya Ashrama:

     

    The first stage of life is called Brahmacharya Ashrama. A boy enters this Ashrama through the performance of Upanayana ceremony. Through this initiation rite, a person is said to be reborn (Dwija). The age of initiation into the first stage of life differs from Varina to Varina. The initiation ceremony takes place for a Brahmin at the age of 8, for Kshatriya at the age of 10 years and a Vaishya at the age of 12 years. The Sudra child is not allowed to go through the first stage, as he was traditionally not allowed to have education. The initiation ceremony can be postponed upto 12 years for a Brahmin, up to 14 years for Kshatriya and upto 16 years for a Vaishya.After the initiation rites are over, the education begins at the residence of a teacher (Gurukula). The student is required to learn the Vedas which contain the cultural traditions of the Aryans. His speech and thought must be pure and guarded by the studies of the Vedas. The life of the student is regulated in such a manner that there is a balanced development of personality. Strict discipline is required of a student and he has to lead a hard life. He is required to restrain his senses. The control over the senses also means control over sex desires. The student is also observance of complete celibacy. In this manner the life of brahmachari is a life of discipline.The place of this Ashrama is the residence of Guru. This Ashram is completed by the time a man attains the age of 25 years. The duties of studentship include the life of austerity, service to the teacher, reverence and respect.

     

    1. Grihastha Ashrama:

     

    With the completion of the life of studentship, the next stage of life begins which is called Grihastha Ashrama or the life of a householder. This stage starts with his marriage ceremony. Marriage is more a social obligation as its main purpose is the performance of Dharma and the perpetuation of family as well as the continuation of the group through progeny.According to the Ashrama system, the Dharma of a householder consists of performing the five Maha Jajnas or the five great sacrifices.These Maha Jajnas are offered to Brahma and is called Brahma Jajna. Pitri Jajna, Deva Jajna, Bhuta Jajna and Nara Jajna. Brahma Jajna is conducted by the recitation of the Vedic Mantras. Pitri Jajna is done by offering Tarpan, that is to say, offering of water and food. This is commonly known as Sradha. Deva Jajna is done by offering burning obligations to the Gods. Bhutas are satisfied by sacrifice. Nara Jajna is performed by receiving and entering guests at home. Of these five Jajnas, the first three refers to Deva Rina, Rishi Rina and Pitri Rina.Apart from this, a householder is also supposed to offer food to animals, saints and anybody who happened to pass through, by chance. People belonging to the other three Ashramas depend upon the Grihastha and it is the duty of householder to satisfy birds, animals and insects and persons belonging to all the social rungs. The Pancha Maha Jajnas include a wider field of social duties including men and bhutas.

    This Ashram is mainly meant for the satisfaction of man’s material and emotional urges, i. e., ‘Artha’ and ‘Kama’. The Hindu as a householder is expected to fulfill his acquisitive and instinctive urges within the frame-work of Dharma. The age at which a person enters into this Ashrama is about 25 years.

     

    1. Vanaprashta Ashrama:

     

    It is the third Ashrama of life and an individual is expected to enter this stage at the age of 50. In the Vanasprastha Ashrama a person has to leave his family and the village too. He is expected to hand over all the household responsibilities to his grown up children and he must go to the forest.The person must live in the forest to bring under control his senses of enjoyment (Niyatendriyah). He has to eat only fruits and vegetables and he should not touch meat. His clothes must be of deer skin or the bark of tree. He is must practise ‘Tapas’ (penance) to purify his body and soul. In this manner a Vanaprasthi must devote himself to study and meditation.

     

    A Vanaprasthi must lead a life of self-control and friendliness and charity to others. If a person dies during Vanaprastha Ashrama he will attain Moksha.Although a Vanaprasthi used to live in the forest and his wife was allowed to live with him, it was for the sake of humanity that they lived together. The presence of the wife is permitted to facilitate the performance of social duties. The affiliations and associations of the householder come to an end.

     

    1. Sanyasa Ashrams:

     

    It is the last Ashrams of life after passing through the Vanaprastha Ashram the person enters the last Ashrams, i.e. Sanyasa Ashrams at the age of 75 years. In this Ashrams a person breaks off all attachment with the world. In this stage a person is expected to devote his entire time towards meditation to recognize subtle nature of the supreme soul and its presence in all organisms, both the highest and lowest.In different to everything meditation and concentrating his mind on Brahmana. Delighting in what refers to the soul, with himself as his only companion he shall live, waiting for his appointed time to come, desiring the bliss of final liberation.In this manner, the aim of the Ashrams system is to perform the Ashrams Dharma. The Ashrams Dharma is not only social in its implications but it emphasizes renunciation of the world in the Vanaprastha and” Sanyasa Ashrams. Ashrams system is a way of training through which the individual is to attain his end. i.e. Moksha.

     

     

     

    Sanskar Vyavasta

     

    Sanskara are dispositions, character or behavioral traits, that exist as default from birth or prepared and perfected by a person over one’s lifetime, that exist as imprints on the subconscious according to various schools of Hindu philosophy such as the Yoga school. These perfected or default imprints of karma within a person, influences that person’s nature, response and states of mind.

     

    • Garbhaadhan Sanskar:-This sanskar is done to bear progeny that brings good name to the dynasty. It’s also done to keep the dynasty running.

     

    • Pumsavana Sanskar”-This sanskars is geared towards the intellectual and mental development of the baby in the womb.

     

    • Simantonayan Sanskar:-This sanskar is done during the 4th, 6th and 8th month of pregnancy. The mother starts teaching its child with this.

     

    • Jaatakarma Sansakar:-This sanskar ensures a lot of bad omens cleared from the infant. Done for the health and age of the child.

     

    • Naamkaran Sanskar:-As clear from the name itself, this sanskar is done to decide the name of the infant. Usually, it is done on the 11th day of the birth.
  • Nishkraman Sanskar:-It’s done in the 4th month after the birth. It is done to invoke the blessings of five elements of the nature.

 

  • Annaprashana Sanskar
  • This is done during the teething period of the child. After this, feeding the grains, cereal etc. is started.

 

  • Mundan Sanskar:-The removal of the hair is done during this sanskar. It is believed to strengthen the head of the child and also increase intellectual power.

 

  • Vidyaarambha Sanskar:-As clear from the name itself, it is done to start the formal education of the child.

 

  • Karinavedh Sanskar:- it is a sanskar about piercing the ears. It is believed to have some relationship with the brain and acupuncture.

 

  • Yagyopaveet Sanskar:-It is done during the study of the child. It is also called Upanayana sanskar which means bringing close to the eye of the guru. Through this, the child gets strength, energy, and splendor.

 

  • Vedarambha Sanskar:-it is done for the starting of study of the Vedas.

 

  • Keshant Sanskar:-it is related to removing the hair. This is done after completing the studies.

 

  • Samavartan Sanskar:-It is done to mark the reentry of the child from the gurukula back to the society. It prepares the child for the further struggle of life.

 

  • Vivah Sanskar:-It is done for marrying the child, basically oriented to keep the creation going on. It is believed that the pitririna is cleared after this.

 

  • Antyesti Sanskar:-It is the last sanskar done during the sojourn on earth. After the person dies, according to various techniques mentioned in the Vedas, the body is given to fire.

 

 

 

Doctrine of Purushartha

 

The hindu attitude to life and daily conduct is oriented towards four noble ends of man.these four nobles ends are exemplified in the hindu dharmashastras as the “purusharthas”.the concept of puruushartha is the fundamental principle of the indian social ethics.the word purushathas implies attainments or life purposes.according to this concept ,the aim of every person is to attain four noble ends or purusharthas.they are arth,dharma,kama and moksha.these purusharthas govern the hindu view of life.they are the guiding principle of life for the hindus at all stages of their life.the entire hindu social organization is built on the foundation of the prusharthas.

  • Dharma(the principle of righteousness):-Dharma is the supreme principle of life.it is the major end in humans life.the word dharma is derived from the sanskrit root dhri meaning to hold together ,to sustain or to preserve.it holds together the whole universe.it is essential for maintaining the stability of society.as dr.radhakrishnan has pointed out “every form of life ,every group of men has its dharma which is the law of its beings.dharma or virtue is conformity with the truth of things,adharma,rice,is opposed to it”.gita ,veda,upanishads equated dharma with rta or truth and treated it as a cosmic principle .
  • From the point of view of mimasa philosophy ‘dharma means moral code of conduct to be observed by all human beings in every sphere of the is activity and it holds good for all times to come.dharmashastras also insists upon on the universal form of dharma.it was intended to enable man to reach was deemed to be the goal human existence.To mahbharatha “dharma is created for the well being of all creation”.dharma is not a religion.it is a living experience.it is the guiding principle of life,a complete rule of life.it leads way towards ultimate reality.dharma is often connected with happiness and liberation.scholars have spoken different types of dharma like samanya,raja,stree,varina,ashrama,etc.vedas constitute main source of dharma.

 

  • Artha(wealth)-purusharthas:-The term ‘artha refers to wordily prosperity such as wealth and power.it is acquiring wealth by honest man.a man is unable to conduct his life so long as the material means of living are not available.without artha no desire(kama)can be satisfied.poverty is no ideal.economic stability is the basis of social stability,individual advancement and spiritual attainment. The pleasure of giving charity comes only when there is something to give.hence artha or wealth helps to sustain and enrich life.

The importance of wealth in this world was fully raised by koudilya.to him wealth is the basis of human requirements and that social well being  depends ultimately on material prosperity.to manu”the whole vedas constitute the first source of artha”.the practice of virtuous men,smritis,the truth are other source of artha.

 

  • Kama(pleasure or desires):-Kama refers to the desires in man for enjoyment and satisfaction of the life of the senses.it refers to some of the innate desires and urges in man.it springs human mind,the moment one is born.it is the essence of life.with the passing of the time desires increased.these desires influence and determine social action in many ways.without it living would appear to be very cruel and meaningless.the theory of purusharthas makes sufficient provision for the enjoyment of life.

Kama involves sexual,emotional and aesthetic life.the healthy development of personality calls for the expression of emotions.kama represents such an emotional expression.it is often regarded as one of the six enemies if human beings.but it is equally true that human being cannot continue as a race without the realisation of kama which helps the propagation of species.

 

  • Moksha(liberation or spiritual freedom):-Moksha is the ultimate aim.when the end of human action is salvation or liberation from the bondage of the world ,it is called moksha.it is the supreme aspiration of man.all our activities are directed to the realization of this end.the trivargas (arth,darma.kama) are the means for the attainment of this supreme end.moksha is alone called chaturvarga.through meditation,knowledge,devotion and correct action,moksha or salvation can attain.

 

 

Doctrine of Rina

The concept of rina, the human indebtedness or the primary obligation, is unique to Indian tradition. It is in fact the source of dharma, because it weans one away from desire-gratification and leads towards duty-fulfillment.

 

Rina, according to Panini the great grammarian, signifies a want or a deficiency.

 

Taittiriya Samhita it speaks about three kinds of basic indebtedness every human being carries with him or her. They are the debt one owes – (a) to his ancestors (pitr), (b) to the sages/seers (rishi) and(c) to the Gods (deva).

 

The Shathapatha Brahmana adds one more .The fourth one is the debt one owes to his fellow beings.

 

These texts suggest the ways of liquidating the debts or fulfilling the obligations one is born with. These are briefly, as under.

 

  • Pitr : by bringing up a family, by getting and raising children in a proper manner.

 

  • Rishi : by study and by understanding the cultural context into which one is born.

 

  • Deva : by honoring , worshipping the elemental and natural (environmental) forces like sky,air,water,earth,rivers, mountains , plants etc.(Rig Veda refers to these Devas as “luminous ones”.) and

 

  • Fellow beings : by cultivating compassion, fellow- feeling (saha bhava) and by showing hospitality.

 

It further says that the fulfillment of these obligations should be the preliminary aim of human beings and it would add value to their life. The Atharva remarks, pursuit of the four purusharthas would be meaningful when one fulfils ones primary obligations or is in the process of doing so.

 

Chandogya Upanishad (2.23) describes the duties in three stages of life as “off shoots or branches of Dharma” (trayo dharma_skandha). This mentions the obligations and privileges of a householder, hermit and a student. Rina is at the core of this trayo dharma

 

The Emperor Ashoka (272 to 132 BC) in his edicts highlights a person’s indebtedness (rina) to parents and elders and calls upon the people to live in accordance with the dharma and not interfere with the natural order (rta). In one of the edicts, he points out that practice of dharma is not possible for a person devoid of good conduct. In another edict he proclaims that if a person practices great liberty but does not possess self-control (sayama_bhava), purity of thought (sudhi) gratitude (kitaranta) and firm devotion (dridhabhatita), it is of no avail.

 

In Indian tradition, the practice of art, be it music, dance, literature or other forms art, is an act of worship. The traditional artist through his creation pays homage to his ancestors (pitrs) and rishis (his teachers). He views the public services he creates (temples, dams, tanks, buildings etc.) as fulfillment of his obligation to his fellow beings. Even poets, philosophers and writers conclude their work with a prayer seeking welfare of all beings.

 

Doctrine of Rita:-

Rita is the physical order of the universe, the order of the sacrifice, and the moral law of the world. Because of rita, the sun and moon pursue their daily journeys across the sky, and the seasons proceed in regular movement. Vedic religion features the belief that rita was guarded by Varuna, the god-sovereign, who was assisted by Mitra, the god of honour, and that the proper performance of sacrifices to the gods was necessary to guarantee its continuance. Violation (anrita) of the established order by incorrect or improper behaviour, even if unintentional, constituted sin and required careful expiation.

 

 

Pre-Harappan Period

    Lower Paleolithic   Hand axe & cleaver industries Pahalgam, Belan valley (U.P),  
    (600,000 – 60,000 BC)     Bhimbetka, Adamgarh, 16 R Singi Talav  
    Middle Paleolithic   Tools made on flakes Bhimbetka, Nevasa, Pushkar, Rohiri  
    (150,000 – 40,000 BC)     hills of upper sind  
    Upper Paleolithic   Tools made on flakes & blades Rajasthan, Parts of Belan & Ganga  
    (45,000 – 10,000 BC)     Valley (U.P).  
    Mesolithic/ Microlithic   Parallel sided blades of chert, Bagor (Raj), Langhnaj (Guj), Sarai  
    (10,000 – 7000 BC)   chalcedony, jasper, agate Nahar Rai, Chaopani Mando, Mahdaha,  
              Damdama (U.P), Bhimbetka, Adamgarh.  
    Neolithic   Earthern pots Mehrgarh (Pak) Gufkral & Burzahom  
    (8000 BC – 2000 BC)     (J&K), Mahgara, Chopani Mando,  
              Kodihwa in Belan Valley (U.P.) Chirand  
              (Bihar).  
    Chalcolithic   Distinct painted pottery Cultures: Ahar culture (oldest), Kayatha,  
    (3000-900 B.C.)   Fire worship widespread. Malwa culture, Salvada culture, ,  
              Prabhas culture, Rangpur culture &  
              Jorwe culture (newest).  
    Copper Hoard Culture   Harpoons, Antennae swords, Gungeria (M.P-largest)  
            Anthromorphs    
    OCP Culture   Pottery with bright red slip & All over gangetic plain with same  
    (Ochre coloured pottery)   painted in black. regions as that of copper hoard culture.  
    •Ahar people (Aravalli region) – distinctive black & red ware decorated with white designs.  
    •Prabhas & Rangpur wares have a glossy suface due to which they are called lusturous red ware.  
    •Jorwe culture (Maharashtra) – painted black on red but has a matt surface treated with a wash.  
             

 

 

 

 

 

Select Harrapan Cities (Chalcolithic Age)

  
1.   Harappa   Great granary, 40 % of total seals found here; Seals usually made of steatite  
      [Dayaram Sahni]   depicting elephant, bull, unicorn, rhinoceros; figurines – torso  
2.   Mohenjodaro   “Mound of the dead”; largest of all cities; Great Bath; granary; city was  
      [R.D Banerjee]   flooded occasionally, figurines of yogi, bronze dancing girl, seal bearing  
          Pashupati.    
3.   Lothal   [S.R. Rao]. Earliest cultivation of rice; Fire altars  
           
4.   Kalibangan   [A. Ghosh]. Fire Altars showing cult sacrifice;  
             
5.   Dholavira,   [R.S. Bisht]    
6.   Banwali   [R.S. Bisht] Fire Altars;    
7.   Mehrgarh   Evidences of cotton;    

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Indus Valley Civilization

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

  Indian Religious Books
Puranas Divided into sarga, pratisarga, manvantantar, vamsa (genealogical list of kings) &
  vamsanucharita. 18 main puranas & 18 subsidiary puranas.
Vedas Meaning “knowledge”. Rigveda (hymns), Yajurveda (sacrificial formulae), Atharvaveda
  (magical charms & spell), Samveda. Vedas are called aparusheya (not created by man) &
  nity
Upanishads About 200 in number. Deal with philosophy. Oldest & most important are Chhandogya &
  Brihadranyaka. Other important are Kathak, Isa, Mundaka, Prasna etc. Do not believe in
  sacrificial ceremonies.
Brahmanas Talks about vedic hymns, their application, stories of their origin. Each Brahmana is
  associated with one of the four VedasAitareya brahmana is associated with Rig Veda &
  Satapatha Brahmana with Yajur veda.
Aranyakas Meaning ‘the forest books’. They discuss philosophical meditation  & sacrifice.
Vedangas Evolved for proper understanding of the Vedas. Six in all: Siksha (phonetics), Kalpa
  (rituals), Vyakarina, Nirukta (Etymology) Chhanda (metrics) & Jyotisha.
Vedanta Advaita Vedanta of Adi Sankara.

 

 

 

 

Ancient Books & Authors

1. Mudrakshasha (Chandragupta Maurya defeating the Nandas); Vishakhadatta
  Devichandraguptam  
2. Malavikagnimitram (Pushyamitra Sunga) Kalidas
3. Gudavaho (Yasovarman of Kannauj) Vakpati
4. Vikramanakadevacharita (Chalukya king Vikramaditya) Bilhana
5. Kumarapalacharita Jayasimha
6. Hammirakavya Nyayachandra
7. Dvayashraya Mahakavya; Sapta Sadhana Hemchandra
8. Navashasankacharita Padmagupta
9. Bhojaprabandha Billal
10. Prithvirajcharita Chandrabardai
11. Meghaduta; Raghuvamsa; Kumarasambhava; Vikramorvasiyam Kalidas
  Abhijnanashakuntalam (Drama);  
12. Mrichakatika Sudraka
13. Uttarama-Charita; Malati Madhava Bhavbhuti
14. Amarakosha Amarasimha
15. Si-yu-Ki Hiuen Tsang
16. Brahmasiddhanta; Khandakhadya Brahmagupta
17. Dasakumaracharita Dandin
18. Astanga-Sangraha; Astanga-Hirdaya-Samhita Vagabhatta
19. Panchsiddhantika; Suryasiddhanta; Brihatsamhita Varahamihira
20. Karpuramanjari; Bala Ramayana; Bala Bharata; Kavyamimamsa; Rajshekhara
  Bhuvana Kosha; Haravilasa  
21. Adinathacharita (Jaina Narrative) Vardhamana
22. Shantinathacharita (Jaina Narrative) Devachandra
23. Parsvanathacharita (Jaina Narrative) Devabhadra
24. Prithviraja Vijay Jayanka
25. Karinasundari Bilhana
26. Saraswati Kanthabharana Bhoja
27. Dasharupa Dhananjaya
28. Harikeli Nataka Visaladeva
29. Prasannaraghava Jayadeva
30. Siddhanta Shiromani [4 parts – Lilavati, Bijaganita, Grahaganita & Bhaskaracharya
  Gola (on Astronomy)]  
31. Rajmariganka (On Astronomy) King Bhoja
32. Chikitsakalika or Yogamala Tisata-Vagbhatta’s Son
33. Mitakasara Vijnanaeshvara
34. Nitishastra (On Polity) Mathara
35. Nitisara  (On Polity) Kamandaka
36. Sushruta Samhita (encyclopedia on surgery) Sushruta
37. Charaka Samhita (Teachings of Atreya) Charaka
38. Buddhacharita, Vajrasuchi, Suandarananda Asvaghosha
39. Mahabhasya Patanjali
40. Harshacharita, Kadambari Banabhatta
41. Ravan Vadha Bhattin

 

 

 

 

 

Famous Inscriptions

Inscription King     Aspect
Junagarh Rock Rudradaman (Saka)   Sanskrit. Says that a dam on the sudarshana lake
            was constructed by Pushyagupta a governor of
            Chandragupta Maurya
Allahabad Pillar Samudragupta   Sanskrit. Composed by Harisena
Aihole Inscription Pulakeshin II   Mentions Harsha defeat by Pulakeshin II.
            Composed by Ravikriti Vishnuvardan son of King.
Gwalior Inscription Bhoja     Most famous Pratihara king.
Hathigumpha Kharvela        
Boghaz koi Proves Rig Veda to be   Indra, Varuna, Mitra, two Nasatyas mentioned
[1400 B.C.] more than 1400 BC old.      
Nanaghat Inscription Satkarni I     Achievements of the king
    [Satvahana king]      
Nasik Inscription Gautamiputra Satkarni   Achievements of the king.
Mehrauli Iron Pillar Chandragupta II      
Mandsor Inscription Kumaragupta I   Composed by Vatsabhatti.
Bhitari Stone pillar Skandagupta        
Tiruvalangadu Rajendra I (Chola)   His conquests (annexed whole of SriLanka)
Uttaramerur Cholar Period   Chola village assemblies
Besnagar Inscription Near Vidisa (MP). Mentions Heliodorus the ambassador of king Antialcidas
    called himself Bhagvata & erected garudadhvaja in his honour of Vasudev.
        Buddhist Councils
I Buddhist Council   500 BC at   Ajatsataru .   Record the Buddha’s sayings (sutra) and codify
    Rajgaha   Presided by   monastic rules (vinaya). Rajgaha is today’s
        Mahakasyapa   Rajgir
II Buddhist Council   383 BC at   Kalasoka   The conservative schools insisted on monastic
    Vaishali         rules (vinaya). The secessionist Mahasangikas
              argued for more relaxed monastic
              rules.Rejection of the Mahasanghikas
III Buddhist Council   250 BC   Ashoka..   Purpose was to reconcile the different schools of
    Pataliputra         Buddhism. Presided by Moggaliputta Tissa
IV Buddhist Council   100 AD   Kanishka   Division into Hinayana & Mahayana. Theravada
    Kashmir   Presided by   Buddhism does not recognize the authenticity of
        Vasumitra &   this council, and it is sometimes called the
        Asvaghosha   “council of heretical monks”.
V Buddhist Council   1871   King Mindon   recite all the teachings of the Buddha and
    Myanmar         examine them in minute detail to see if any of
              them had been altered
VI Buddhist Council   1954   P.M. U Nu    
    Yangoon          

 

 

 

 

 

 

 

 

 

 

 

            Nastika Shools of Indian System of Philosophy
Charvaka   Believes only in materialism. No life beyond death, no soul no god.
Jaina     The names of two tirthankaras, Rishabhanath & Aristhanemia finds mention in Rig Veda.
540 BC   Twenty third was Parsva, son of Ishvaku king Asvasena. Said to have flourished 300 yrs
          before Mahavira. Mahavira, the last Tirthankara  born in Kundagrama near Vaisali. His
          father Siddhartha was the head of Jnatrika clan & mother Trisala was the sister of Chetaka,
          a Lichchhavi noble. Chetaka’s dauthter was married to Bimbisara the king of Magadha.
          Mahavira was married to Yasoda. Left home at 30 & attained Kaivalya at 42.  He accepted
          4 doctrines of Parsava & added celibacy to it.  Chandragupta Maurya patronized it. Passed
          away at Pawapuri.
Buddha   Gautama (known as Siddhartha as prince) was born in Lumbini near Kapilvastu to
566 B.C.   Suddhodhana, the king of Sakya republic & Mayadevi who died seven days after his birth.
          Gautama was married to Yasodhara from whom he had a son Rahul. 6 years of meditation
          led to enlightenment. First sermon in Sarinath known as ‘Set in motion the wheel of law’.
          Eight fold paths. Buddhism denies efficacy of vedic rituals & superiority of brahmanas.
          Followers were upasakas & bhikshus. Died at the age of 80 in Kushinagar.
            Astika Schools of Indian System of Philosophy
  Vaisesika       Five elements – Earth, water, air, fire, Ether.  
  Nyaya       Accepts all categories of Vaisesika & adds one Abhava (negation).  
  Samkhya       Oldest of all. Twenty five basic principles first being ‘Prakriti’. Gives  
                doctrine of 3 qualities – virtue (sattva), passion (rajas) & dullness (tamas)  
  Yoga           Salvation through: Yama (self control), Niyama, Asanas, Pranayama,  
                Pratyahara (restrain), Dharana (steady mind), Dhyana & Samadhi.  
  Mimamsa       Recognises Vedas as final authority.  
  Vedanta       Adi Sankara is protagonist. Ultimate reality ‘Brahma’ is one. Highest  
                level of truth is that the whole world that exists is Maya. Ramanuja  
                (founder of Sri Vaishnavism) differed from Sankara on his commentaries  
                on Upanishads & Gita.  
                Forms of Marriage
  1.   Brahma     Duly dowered girl to a man of the same class    
  2.   Daiva     Father gives daughter to a sacrificial priest as a part of his fee    
  3.   Arsa       A token bride price of a cow & a bull is given in place of the dowry    
  4.   Prajapatya     Father gives girl without dowry & without demanding the bride price    
  5.   Gandharva     Love Marriage    
  6.   Asura     In which bride was bought from her father    
  7.   Rakshasa     Marriage by capture, practiced especially by warriors.    
  8.   Paishacha     Marriage by seduction    
  Daiva marriage was considered ideal 7 paisacha the worst.    

 

 

 

 

 

 

 

 

 

 

 

 

 

 

    Dynasties of Ancient Northern India
Dynasty King   Description
Haryanka Bimbisara*   Founded after overthrowing the Brihadrathas. He also annexed
      Anga
  Ajatasatru   Conquered Lichhavis of Vaisali. Also defeated Prasenajit of
      Kosala. Succeded by Udayani who founded Pataliputra.
Sisunga Sisunga   People elected Sisunga as Udayani & his 3 successors were
      unworthy
Nanda Mahapadma   Barber but a great military genius. Defeated many dynasties.
  Nanda*    
Alexander’s Alexander   Defeated Persian King Darius III & marched to India through
Campaign     Khyber pass. King of Taxila offered help.
Mauryas Chandragupta   Educated by Chanakya at Taxila. ‘Parisistha Parvam’ a jain text
  Maurya*   describes that he defeated the Nanda king & became ruler of
  [324-300 BC]   Magadha empire. Defeated Greek, Selecus who had succeded
      Alexander in the eastern part. Selecus sent Megasthenes to his
      court.
  Bindusara   He appointed his two sons, Sumana at Taxila & Ashoka at Ujjain.
  [300-273 BC]   Ptolemy Philadelphous of Egypt sent Dionysius to his court.
  Ashoka   Known as devanampiya & piyadasi. Edicts were in Greek &
      Aramaic in Afghanistan, Prakrit language & Kharosthi script in
      Pakistan. Prakrit language & Brahmi script in other areas. Rock
      Edict XIII (Kalinga war) Bhabru Edict (Buddhism as his religion)
      VII (all sects desire self control & purity) XII (equal respect to all
      religion) II (Dhamma – Common code of conduct). Succeded by 6
      Mauryan kings from Dasaratha to Brihadratha.
Sunga Pushyamitra   Army chief of Maurya king Brihadratha killed him while he was
  Sunga   reviewing the army. Succeded by Agnimitra, Jethmitra &
      Vasumitra. Last king was Devabhuiti.
Meghavahanas Kharavela   Hathigumpha inscription on Udaigiri hills near Bhubneshwar
      refers his achievement till 13th year. Ruled Kalinga.
Satvahanas of Simuka*   Satvahanas also known as Andhras. Succeeded by Krishna,
Deccan [235-213 BC]   Satkarni I, Satakarni II, Gautamiputra Satakarni, Pulmavi II, Sri
      Yajna Satakarni.
Indo Greeks Menander   Ruled in Pakistan region. Converted to Buddhism by Nagasena.
      Milindapanho is related to their conversation.
Sakas Nahapana   Sakas also known as Scythians were driven out of their original
      home land by Yueh Chi who later came to be known as Kushanas.
      Nahapana ruled in western India.
  Rudradaman   Junagarh Rock Inscription talks about him. He undertook the
  130-150 AD   repairs of the Sudarsan dam built by Pushyagupta, governor of
      Chandra Gupta Maurya. Ujjaynii was capital. Dynasty came to an
      end with the last king being defeated by Chandragupta II in 390
      AD
Kushanas Kadphises I   Also called Kujula Kadphises.  Kadphises I was succeded by his
      son Wema Kadphises or Kadphises II – devotee of Shiva.
  Kanishka   Succeded Kadphises II. Capital of his vast empire was Purushapur
  73 – 101 AD   or modern Peshawar.

 

    The Guptas & Later Period
Guptas Chandragupta I Sri Gupta was the first Gupta king followed by Ghatotkacha.
  AD 320 AD Chadragupta I was Ghatotkacha’s son.
  Samudragupta Son of Chandragupta I. Undertook south India campaign.
    Meghavarina, King of Srilanka sent an embassy to his court to
    build a monastery at Bodh Gaya.
  Chandragupta II Son of Samudtragupta & Duttadevi. Married his daughter
  380-413 AD Prabhavatigupta to Rudrasena II of Vataka dynasty. Defeated
    Sakas & took the title of Vikramaditya.
  Later Guptas Kumaragupta I, Skandagupta (Inflicted a crushing defeat on the
    Hunas; repair of the dam on Sudarsana lake built by chandragupta
    maurya & earlier repared by Rudradaman I.
Post Gupta From the decline of Gupta & the rise of Harsha there flourished four major kingdoms
Peiod in north India: Guptas of Magadha, Maukharis (around Kanauj), Maitrakas
  (Saurashtra – Vallabhi as capital), Pushyabhutis of Thaneshwar (Uttaranchal).
Pushyabhuti Harshavardhana Son of Prabhakarvardhana of Pushyabhuti of Thaneshwar. Brother
  606 – 647 AD of Rajyavardhana & Rajyasri (sister married to Maukhari king,
    Grahavarman of Kanauj, later killed by Sasanka of Gauda). Also
    known as Siladitya. Gauda was later divided between him &
    Bhaskarvarman, the king of Kamarupa.
Deccan & Vatakas (Deccan) – Vindhyasakti*, *Pravarasena*. Replaced by Chalukyas.
South India Rashtrakutas – Dantidurga I*. They succeded Chalukyas of Badami.
  Western Gangas (Mysore) – Konkanivarman Dharmamahadhiraja*
  Kadamba Dynasty of Banavasi – Mayursarman*, *Kakusthavarman*
  Pallavas of Kanchipuram – Simhavishnu, Mahendravarman , *Narsimhavarman*
  Later Kanauj was ruled by Yashovarman (discussed in Vakpati’s Gaudavaho)
Gurjara Nagabhatta I* After Nagabhatta I came Vatsaraja who defeated Dharmapala but
Pratiharas   was in turn defeated by Rashtrakuta king Dhruva. Dhramapala
    taking advantage installed his nominee chakrayudha at Kanauj
  Nagabhatta II Defeated Chakrayudha & captured Kanuaj & defeated
    Dharmapala. Ramabhadra succeded him
  Bhoja Succeded his father Ramabhadra. Defeated Rashtrakuta king
    Krishna II. He was devotee of Vishnu & took the title of
    Adivaraha.  He was followed by great ruler Mahendrapala I
Palas Gopala* Elected by people to end Matsyanyaya (interinal disorder). Next
    was Dharmapala who installed Chakrayudha at Kanauj but was
    defeated by Dhruva.
  Devapala Most mighty pala king.
Rashtrakutas Dantidurga* Dantidurga was succeded by his uncle Krishna I (built Kailasha)
  Dhruva Defeated both the Pratihara king Vatsaraja &Pala  Dharampala.
    Was succeded by Govinda III & later Amoghavarsha I. Later
    came Indra III (defeated pratihara Mahipala I) & Krishna III
Kamarupa Bhaskarvarama Ruled by single dynasty from the time of Mahabharata upto middle
    7th century till Bhaskaravarma (ally of Harsha). Dynasty came to
    an end after his death.

 

 

 

 

 

 

 

                      South India  
    Cholas Karikala   Defeated joint forces of Chera & Pandyas. Also conquered Sri  
                  Lanka. Capital was at Puhar (Kaveripattanam)  
    Pandyas Nedunjeliyan   Capital at Madurai & port at Korkai. Defeated Cholas & Cheras  
    Cheras Nedunjeral   Cheras are also known as Keralaputras. Nedunjeral Adan &  
            Adan   Sengutturan were the greatest king.  
                    Kings & their Court Jewels  
    1.   Pushyamitra Sunga   Patanjali    
    2.   Mahendrapala I (Pratihara)   Rajshekhara    
    3.   Kanishka         Parsva, Vasumitra, Ashvaghosha, Charaka, Sushruta, Nagarjuna    
    4.   Chandragupta II   Kalidas, Fa-Hien, Varahamihira    
                    Monuments of Ancient Period  
  1.   Udaygiri Caves     During Chandragupta’s reign at Vidisha, M.P.  
  2.   Angorwatt Temples     Suryavarman Ii  
  3.   Vikramashila University     Pala King Dharampala  
  4.   Kailash Temple (Ellora)     Rashtrakuta king Krishna I  
  5.   Dilwara Temple     Tejapala  
  6.   Rathas of Mamallapuram     Mahendravarman I (Pallava King)  
  7.   Khajuraho temples     Chandelas  
  8.   Martanda temple (Kashmir)     Lalitaditya Muktapida  
  9.   Gommateswara  (Son of Rishabnath) Chamundaraya, Minister of the Ganga King, Rajamalla  
                      (Sravanbelagola, Karinataka)  
  10. Hoysalesvara Temple (at Halebid) Ketamalla, a minister of KingVishnuvardhana (Karinataka)  
                      Mahajanapadas  
              Kasi       Varanasi    
              Kosala       Sravasti    
              Kuru       Indraprashta    
              Kamboja       Rajput    
              Anga       Champa    
              Avanti       Ujjayini & Mahishmati    
              Ashmaka       Potana    
              Malla       Kusinagar & Pawa    
              Magadha       Rajgriha or Giriraj    
              Matsya       Virat Nagari    
              Vajji       Vaisali    
              Vatsa       Kausambhi    
              Surasena       Mathura    
              Panchala       Aichhatra    
              Chhedi       Shuktimati    
              Gandhara   Taxila & Pushkalavati    

 

 

 

 

 

 

 

Mahajanapadas

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Administrative Units & Their Ancient Names

S Administrative Part North India South India
1. Provinces Bhukti Mandalam
2. Divisions Vishaya or Bhoga Kottams or Vallandadu
3. District Adhistana/Pattana Nadu
4. Tehsil Vihtis Pattala/Kurram

 

Jargon of Ancient Period

Lohit Ayas Copper Pradeshika Head of district Administration
Syam Ayas Iron Nagarka City administration
Vanik Traders Jesthaka Chief of a Guild
Gramini Village Head Prathamakulika Chief of artisans
Bhagadugha Tax collector Uparika Governor of Bhukti
Sthapati Chief Judge Didishu Remarried woman
Takshan Carpenter Amatya High official
Niska Unit of currency Dvija Initiation into education
Satamana Unit of currency Yukta Revenue officer in the Mauryan period.
Pana Term used for coin Rajjukas Land measurement & fixing land revenue
Shresthi Guilds Sabha Assembly of few select ones
Vihara Buddhist Monastery Samiti Larger Assembly
Chaitya Sacred Enclosure Dharamamahamatya Most important post created by Asoka.

 

 

 

 

Miscellaneous Facts:

 

  1. The Sangama literature [0-400AD] consists of 30,000 lines of poetry divided into two main groups, Patinenkilkanakku (older) & Pattupattu (newer). Established by Pandyan kings of Tamil region.

 

  1. The credit to complete the chart of Ashokan alphabets goes to James Prinsep.

 

  1. Most of the modern scripts of India including Tamil, Telugu, Kannada, Malayalam, Nagari, Gujarati, Bangla have developed from Brahmi script. Ashokan inscription of Shahbazgari & Manashera are written in Kharoshthi.

 

  1. The earliest coins were punch marked silver & copper coins. They bear only symbol & no inscription or legend. Kushanas (Vima Kadphises – figure of Siva standing beside a bull) issued mostly gold coins.

 

  1. Buddha did not visit Taxila in his life.

 

  1. Some of the important rock painting sites are Murhana Pahar (U.P), Bhimbetka, Adamgarh, Lakha Juar (M.P.) & Kapagallu (Karinatka).

 

  1. The extent of Indus valley civilization was Sutkagendor (Baluchistan), Alamgirpur (Meerut), Daimabad (N. Maharashtra) & Manda (J & K). Harrapan civilization is often referred to as Bronze Age civilization. No unambiguous depiction of horse found on any seal. The largest number of seals depict unicorn.

 

  1. Inscription was from right to left but if more than one line than alterinated to left to right & vice versa.

 

  1. Yoga was in vogue in Indus civilization. Shiva, Mother goddess, trees, linga, yoni were worshiped. Chanhudaro is the only city without a citadel & Surkotada is the only site where the actual remains of a horse have been found.

 

  1. Decline of Harrapa: Wheeler (Barbarian Aryans attack), John Marshall (environment degradation).

 

  1. The Nadisukta hymn of Rig Veda mentions 21 rivers which include Ganga in the east & the Kubha (Kabul) in the west. Saraswati is considered to be the most important. Zero was known in rig vedic times

 

  1. In the vedic age the varinas were not rigid but they became so in the later vedic period & became birth based rather than profession based. Untouchability had not yet reared its ugly head. Jati had not become a rigid system. Bali which was a voluntary gift to chief earlier became a regular tax in the later vedic age.

 

  1. Moksha can be acquired by Gyan, Bhakti & Karma. Four dynasties stand out prominently in the sixth century B.C are Haryankas of Magadha, Ishvakus of Kosala, the Pauravas of Vatsa & the Pradyotas of Avanti.

 

  1. During the time of Ashoka, Pataliputra was administered by a city council of 30 members divided into a board of 5 members each. Sales tax on goods was 10 %. The Ashokan Pilar with Lion Capital is located at Lauriya Nandangarh, Pillar capital from Rampurva & Capital from Sarinath. Seven rock cut chaitya

 

 

 

caves in the Barabar & Nagarjuni hill show that the tradition of rock cut caves in India began with the

 

Mauryas.

 

  1. The indo-Greeks were the first whose coins carried the portraits of kings & their names. Also they were the first rulers to issue gold coins.

 

  1. In the south the old phase is known as the megalithic phase with the burials being marked by abundance of iron tools & a Black & red pottery. It appears there was an abrupt change from Neolithic to iron age, without any significant Chalcolithic or Bronze age.

 

  1. Anuloma (marriage between male of higher varina& female of lower varina) was considered better than Pratiloma (vv). Grihasta ashram had the duties of yajna, adhyayana &dana.

 

  1. Hinayana was the old order. Mahayana introduced concept of Bodhisttavas, worship of Buddha as god (Hinayanists considered him just a great teacher), salvation of all beings, Sanskrit as new language. The development of Mahayana philosophy is ascribed to Nagarjuna who propounded Madhyamika school of Buddhist philosophy popularly known as Sunyavada.

 

  1. The Mathura & Gandhara schools of art flourished during Kushana period. Mathura school had the distinction of producing the first image of Buddha & Gandhara school was a hybrid of Indo-Greek form.

 

  1. The Stupas as Sanchi, Sarinatha, Amaravati, Bharhut are the best examples. I-tsing came to India in 7th century after spending several years in Sumatra & Sri Vijaya learning Buddhism.

 

  1. In south India, among the Nayannar saints, Tirumular’s Tirmurais are prominent. Saiva saints (Nayannars) were 63 in number. Lingayat (founded by Basava – Kalachuri) was other important sect of Saivism in south India influenced by both Sankara & Ramanuja. Vaishnave saints known as Alvars are traditionally 12 in number. Collection of their work is known as Nalayiraprabandham.

 

  1. The first Jaina council was held at Pataliputra by Sthulabahu in the beginning of third century BC & resulted in compilation of 12 Angas to replace the lost 14 Purvas. In the sixth century A.D. the second Jaina council was held at Valabhi under Devaradhi Kshamasramana & Jain canon was defined.

 

  1. The avatars of Vishnu are matsya, kurma (tortoise), varah (boar), narasimha, vaman (dwarf), parasurama, rama, Krishna, Buddha (the enlightened one) & kalki (to appear).

 

  1. West Bengal was known as Gauda & East Bengal as Vanga. Utkala (Orissa), Pragjotishpur (Assam).

 

  1. The king of Suvarinadwipa (modern Malaya), Balaputradeva erected a monastery at Nalanda & requested Devapala to donate five villages for the maintenance.

 

  1. The philosophy of Sankaracharya (Adi Sankara) is known as Advaita meaning ‘non dual’. He believed that absolute reality called ‘Brahma’ is non dual. Jyotirmatha at Badrinath, Sharadapitha at Dwakra,

 

 

 

 

 

Govardhanamatha at Puri & Shringerimatha in south. He organized Ascetics in ten orders – Giri, Puri (city), Bharati (learning), Vana (wood), Aranya (forest), Parvata, Sagara, Tirtha, Ashrama& Saraswati.

 

  1. Angkorvat temple dedicated to Vishnu & the famous Borobudur stupa in Java. The Sailendra dynasty ruled over SE Asia & followed Mahayana Buddhism.

 

  1. Eastern King (Samrat), Western King (Suvrat), Northern king (Virat), Southern King (Bhoja). After partition of India the largest number of Harappan settlements have been found in Gujarat.

 

  1. The utensils of the Harappan people were made of clay. Lead was not known to the Indus valley people. The Aryans came from Central Asia is widely accepted. The Vedic Aryans first settled in the region of Sapta Sindhu.

 

  1. The Gayatri Mantra is addressed to Savitri (associated with sun god). Two highest gods in the Vedic religion were Indra (war god) & Varuna (ocean god). Division of vedic society The oldest mention of varina system (four classes) is in the Purusha sukta of Rigveda. The dasas & dasyus mentioned in the Rig Veda refer to non-Aryans.

 

  1. The Hindu social sacraments such as marriage are performed on the basis of ritual described in the Grihyasutras. The symbols associated with the five great events of the Buddha are birth (lotus & lion), great renunciation (horse), attainment of knowledge (banyan tree), first sermon (wheel), death (stupa & foot prints). According to Buddha the cause of all sorrows is Trishna (attachment).

 

  1. Vinayak Pitaka, Sutta Pitaka, Abhidhamma Pitaka contain teachings of the Buddha. Jatakas are stories of Buddhas previous life. Outside India, Buddhism was first accepted in Sri Lanka.

 

  1. The Mauryan sculptors had gained highest perfection in the carving of Pillars & the most striking feature is their polish. Two great Buddhist stupas rebuilt during the Sunga (were Brahmanas) Period were Dhammekh stupa at Sarinath & the stupa at Sanghot.

Partition of Bengal and The Swadeshi Movement

by

Partition of Bengal

 

  • With the partition of Bengal, Indian National Movement entered its second stage
  • On 20 July, 1905, Lord Curzon issued an order dividing the province of Bengal into two parts: Eastern Bengal and Assam with a population of 31 mn and the rest of Bengal with a population of 54 mn.
  • Reason given: the existing province of Bengal was too big to be efficiently administered by a single provincial government
  • The partition expected to weaken the nerve centre of Indian Nationalism, Bengal.
  • The partition of the state intended to curb Bengali influence by not only placing Bengalis under two administrations but by reducing them to a minority in Bengal itself as in the new proposed Bengal proper was to have seventeen million Bengali and thirty seven million Oriya and Hindi speaking people.
  • The partition was also meant to foster division on the basis of religion.
  • Risley, Home Secretary to the GoI, said on December 6, 1904 – ‘one of our main objects is to split up and thereby weaken a solid body of opponents to our rule.’
  • the nationalists saw it as a deliberate attempt to divide the Bengalis territorially and on religious grounds

 

The Swadeshi Movement

  • The Swadeshi movement had its genesis in the anti-partition movement which was started to oppose the British decision to partition Bengal.
  • Mass protests were organized in opposition to the proposed partition.
  • Despite the protests, the decision to partition Bengal was announced on July 19, 1905
  • It became obvious to the nationalists that their moderate methods were not working and that a different kind of strategy was needed.
  • Several meetings were held in towns such as Dinajpur Pabna, Faridpur etc. It was in these meetings that the pledge to boycott foreign goods was first taken.
  • The formal proclamation of the Swadeshi movement was made on 7 August 1905 in a meeting held in the Calcutta town hall. The famous boycott resolution was passed.
  • The leaders like SN Banerjee toured the country urging the boycott of Manchester cloth and Liverpool salt.
  • The value of British cloth sold in some of the districts fell by five to fifteen times between September 1904 and September 1905.
  • The day the partition took effect – 16 October 1905 – was declared a day of mourning throughout Bengal.
  • The movement soon spread to the entire country.
  • Militant nationalists
    • The extremists were in favor of extending the movement to the rest of India and carrying it beyond the programme of just Swadeshi and boycott to a full fledged political mass struggle. The moderates were not as willing to go that far.
    • The differences between the extremists and moderates came to had in 1907 Surat session where the party split with serious consequences for the Swadeshi Movement.
    • In Bengal, the extremists acquired a dominant influence over the Swadeshi movement.
    • They proposed the technique of extended boycott which included, apart from boycott of foreign goods, boycott of government schools and colleges, courts, titles and government services and even the organization of strikes.
    • Aurobindo Ghose: Political freedom is the lifebreath of a nation.
    • Boycott and public burning foreign cloth, picketing of shops selling foreign goods, became common in remote corners of Bengal as well as in many towns across the country.
    • The militant nationslists, however, failed to give a positive leadership to the people. They also failed to reach the real masses of the country, the peasants.
  • The movement also innovated with considerable success different forms of mass mobilization such as public meetings, processions and corps of volunteers.
  • The Swadesh Bandhab Samiti set up by Ashwini Kumar Dutt, a school teacher, in Barisal was the most well known volunteer organization.
  • During the Swadeshi period, traditional festivals were used to reach out to the masses. The Ganapati and Shivaji festivals were popularized by Tilak. Traditional folk theatres such as jatras were also used.
  • Another important aspect was the great emphasis given to self-reliance or Atmasakti as a necessary part of the struggle against the government.
  • Self-reliance was the keyword. Campaigns for social reforms were carried out.
  • In 1906, the National Council for Education was setup to organize the education system.
  • Self-reliance also meant an effort to set up Swadeshi or indigenous enterprises.
  • Marked impact in the cultural sphere
    • The songs composed by Rabindranath Tago, Mukunda Das and others became the moving spirit for nationalists.
    • Rabindranath’s ‘Amar Sonar Bangla’, written at that time, was to later inspire the liberation struggle of Bangladesh and was adopted as the national anthem of the country in 1971.
    • Nandalal Bose, who left a major imprint on Indian art, was the first recipient of a scholarship offered by the Indian Society of Oriental Art founded in 1907.
  • The social base of the national movement was now extened to include certain zamindari section, lower middle class and school and college students. Women also participated in large numbers.
  • Drawback: Was not able to garner the support of the mass of Muslims, especially the muslim peasantry. The British policy of communalism responsible for this.
  • By mid-1908, the movement was almost over. The main reasons were:
    • The government, seeing the revolutionary potential of the movement, came down with a heavy hand.
    • The split of the congress in 1907 had weakened the movement.
    • The movement lacked an effective organization and party structure.
    • The movement decline dpartially because of the logic of the mass movements itself – they cannot be endlessly sustained at the same pitch of militancy and self-sacrifice.
  • The anti-partition movement, however, marked a great revolutionary leap forward for Indian nationalism.
  • The decline of Swadeshi engendered the rise of revolutionary terrorism.
  • Assessing the movement
    • Cultural impact
    • Social Impact
    • Economic impact
    • Role of students and Women
    • All India aspect of the movement
    • From passive protest to active boycott

 

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Vegetation of Nagaland

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Vegetation of Nagaland

  • The Vegetation of Nagaland represents the transition zone between the Indian, Indo-Malayan, Indo-Chinese bio-geographic region as well as a meeting place of Himalayan Mountains with that of Peninsular India and therefore acts as a bio-geographic gateway.
  • Many ancient angiosperms and primitive flowering plants are found here and therefore this area is considered as a cradle of flowering plants.
  • Several groups of plants of Orchids, Rhododendrons, Ferns, Bamboos, Zingibers and Lichens have expressed their maximum diversity in this State.
  • The State is also considered as one of the centers of origin of rice and secondary origin of citrus, chilly and maize.
  • The State is also known to have a great treasure of medicinal plants, orchids, bamboos, canes, bryophytes and animal diversity.
  • Forest resource has been playing an integral role in the lives of Naga people since distant past.
  • Although Nagaland forest constitutes only 1.70% of total India’s forest, it is among the few proud states in India where virgin forest can still be found.
  • It harbours very rich and unique biodiversity with the state being a part of the Indo -Burma biodiversity hot spot.
  • Unfortunately, according to Forest Survey of India report-2013, Nagaland has been ranked first with respect to highest decrease of forest cover in India.
  • Nagaland is very rich in bio-diversity, both flora and fauna. Even today some pockets of forests are covered with gigantic trees, where sun- rays can not penetrate.
  • Due to reckless and uncontrolled cutting of trees for timber, firewood, continued Jhum cultivation and annual fire in vast tracts of land, forests got degraded and barren, which accelerated diminishing of the most of the original characteristics of the forests of Vegetation of Nagaland.
  • This calls for an urgent action to prevent further degradation of forest resource and to inculcate sustainable life style among the people.
  • According to the report, the main reason for decrease in forest cover in the state is biotic pressure, particularly the shortening of shifting cultivation cycle.
  • Nagaland state is endowed with rich biodiversity. Its beautiful landscape has luxuriant forest vegetation with high density of flora, plentiful number of species. Hence considered as one of the floristic hotspot in India.
  • It lies between 25° 6´ and 27°4´ N of latitude, 93°20´ E and 95°15´ E longitude which is generally a sub-tropical climatic zone
  • The state has a total land area of 16, 57,583 hectares; out of which forest occupy an area approximately 8, 62,930 hectares.
  • Beautiful suitable environmental conditions coupled with varying physiographical features favours the natural habitat for a large number of orchid species.
  • Of the many species of flora, family orchidaceae represents the most distinguished and diverse flowering plants of the state adding another status to the natural beauty

FOREST CLASSIFICATION

  • Nagaland has several types of forests, mainly because the state is mostly tropical, and the altitudes range from a few hundred meters to about four thousand meters.
  • The major types of forests found in the state, as per the classification of Champion & Seth, are as follows.

Northern Tropical Wet Evergreen Forest

  • These forests once covered the Namsa-Tizit area but now only a small vistge is found in th Zankam area.
  • It is found only in Mon District.
  • The dominanat species in this type of forest are Hollong (Dipterocarpus macrocarpus), Makai (Shorea assamica), Nahor (Mesua ferrea) etc.

Northern Tropical Semi Evergreen Forest

  • These types of forests are found in the foothills of Assam-Nagaland border in Mokokchung, Wokha and Kohima Districts.
  • The species that make up this forest are similar to those of the Northern Tropical Wet Evergreen Forests.
  • The only difference is that in the former case the evergreen species dominate though there are deciduous species like Bhelu (Tetrameles nudiflora), Paroli (Stereospermum chelonoides), Jutuli (Altingia excels) etc, whereas in the present case, the number of evergreen species decreases and the deciduous species are more in number.

Northern Sub-Tropical Broad Leave Wet Hill Forests

  • These types of forests are found in the hill areas below 1800m and above 500m in all the districts of Nagaland.
  • The wet evergreen species are conspicuous by their absence and the dominant species are mostly semi-deciduous.
  • Some of the important timber species in this type are Koroi, Pomas, Sopas, Gamari, Hollock, Sam, Am, Badam, Betula etc.

Northern Sub-Tropical Pine Forest

  • These types of forests are found in hills with evalution of 1000m to 1500m in parts of Phek and Tuensang Districts of Nagaland.
  • Pine is the dominant species, and is found mixed with Quercus, Schima, Prunus, Betula and Rhododendron.

Northern Montana Wet Temperate Forests

  • These types of forests are found on the higher reaches of the tallest mountains (above 2500m) like Saramati and Dzükou area.
  • The species that dominate are Rhododendron, Oaks, Birch and Juniperus sp.

Alpine Forests

  • Alpine vegetation is found at high altitudes in ridges of Saramati range, which remains covered with snow for major part of the year from October to April.
  • After melting of the snow during the brief summer a few annuals, herbs and shrubs along with mosses can be seen growing there.
  • Species of Rhododendron, Abies, and Juniperus are found in sub alpine vegetation gradually merges into alpine vegetation which comprises of high altitude grasses and dwarf Rhododendrons.
  • Many members of Primulaceae, Saxifragaceae, and Polygonaceae families are also found.

Biodiversity hotspot of Vegetation of Nagaland:

  • Biodiversity hot-spot areas identified in the State are Saramati, Helipong, Tizit Valley, Longkhum, Meinkong, Changikong, Mount Tiyi, Baghty Valley, Japfu, Shilloi Lake, Dzulekie, Janglangshu & Manaksha area, Akhunato area, Mount Pauna Range, Mount Kissa Range, Intangki NP, Fakim WLS and Singphan Wildlife Sanctuary.

Bamboo resources in the Vegetation of Nagaland:

  • Bamboo is found extensively all over the State as a predominant plant in the foothill regions of Peren, Dimapur, Wokha, Mon and Mokokchung districts.
  • It also occurs mixed with other forest species in other districts of the State.
  • The State’s bamboo resource accounts for 5% of the national bamboo resource which amounts to 0.0448 million hectares or 4,48,000 hectares.
  • So far 46 species of bamboos have been reported from the State.
  • The predominant species found are Dendrocalamus hamiltonii, Bambusa tulda, Bambusa pallida, Schizostychum dullooa.
  • With the revival of Tuli Paper Mill and promotion of other bamboo enterprises the resource requirement of the State is estimated at 5 lakh MT per annum.

Forest Cover Map of Nagaland

Vegetation of Nagaland

 

 

 

The Indus Valley Civilization : Origin, antiquity, extent, authorship and main features

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Indus Valley Civilization

 

Indus Valley Civilization was the first major civilization in south Asia, which spread across a vast area of land in present day India and Pakistan (around 12 lakh sq.km). The time period of mature Indus Valley Civilization is estimated between BC. 2700- BC.1900 i.e. for 800 years. But early Indus Valley Civilization had existed even before BC.2700.

 

Features of Indus Valley Civilization

  • 2700- BC.1900 i.e. for 800 years.
  • On the valleys of river Indus.
  • Also known as Harappan Civilization.
  • Beginning of city life.
  • Harappan Sites discovered by – Dayaram Sahni (1921) – Montgomori district, Punjab, Pakistan.
  • Mohenjo-Daro discovered by – R. D. Banerji – Larkana district, Sind, Pakistan.
  • City was divided into Citadel (west) and Lower Town(east).
  • Red pottery painted with designs in black.
  • Stone weights, seals, special beads, copper tools, long stone blades etc.
  • Copper, bronze, silver, gold present.
  • Artificially produced – Faience.
  • Specialists for handicrafts.
  • Import of raw materials.
  • Plough was used.
  • Bodies were buried in wooden coffins, but during the later stages ‘H symmetry culture’ evolved where bodies were buried in painted burial urns.
  • Sugar cane not cultivated, horse, iron not used.

 

 

Indus Valley Sites and Specialties

Harappa

  • Seals out of stones
  • Citadel outside on banks of river Ravi

Mohenjodaro

  • Great Bath, Great Granary, Dancing Girl, Man with Beard, Cotton, Assembly hall
  • Term means ” Mount of the dead”
  • On the bank of river Indus
  • Believed to have been destructed by flood or invasion (Destruction was not gradual).

Chanhudaro

  • Bank of Indus River. – discovered by Gopal Majumdar and Mackey (1931)
  • Pre-harappan culture – Jhangar Culture and Jhukar Culture
  • Only cite without citadel.

Kalibangan

  • At Rajastan on the banks of river Ghaggar, discovered by A.Ghosh (1953)
  • Fire Altars
  • Bones of camel
  • Evidence of furrows
  • Horse remains ( even though Indus valley people didn’t use horses).
  • Known as third capital of Indus Empire.

Lothal

  • At Gujarat near Bhogava river, discovered by S.R. Rao (1957)
  • Fire Altars
  • Beside the tributary of Sabarmati
  • Store house
  • Dockyard and earliest port
  • double burial
  • Rice husk
  • House had front entrance (exception).

Ropar

  • Punjab, on the banks of river Sutlej. Discovered by Y.D Sharma (1955)
  • Dog buried with humans.

 

Banawali

  • Haryana
  • On banks of lost river Saraswathi
  • Barley Cultivation.

 

Dholavira

  • Biggest site in India, until the discovery of Rakhigarhi.
  • Located in Khadir Beyt, Rann of Kutch, Gujarat. Discovered by J.P Joshi/Rabindra Singh (1990)
  • 3 parts + large open area for ceremonies
  • Large letters of the Harappan script (sign boards).

Religion of Indus Valley People

  • Pashupathi Mahadev (Proto Siva)
  • Mother goddess
  • Nature/ Animal worship
  • Unicorn, Dove, Peepal Tree, Fire
  • Amulets
  • Idol worship was practiced ( not a feature of Aryans)
  • Did not construct temples.
  • Similarity to Hindu religious practices. (Hinduism in its present form originated later)
  • No Caste system.

Indus Valley Society and Culture

  • Systematic method of weights and measures ( 16 and its multiples).
  • Pictographic Script, Boustrophedon script – Deciphering efforts by I. Mahadevan
  • Equal status to men and women
  • Economic Inequality, not an egalitarian society
  • Textiles – Spinning and weaving
  • 3 types – burial, cremation and post cremation were there, though burial was common.
  • Majority of people Proto-australoids and Mediterraneans (Dravidians), though Mongoloids, Nordics etc were present in the city culture.

 

Artifacts for Posterity

The most numerous of the surviving artifacts are a series of steatite (soapstone) seals, of which the best known are those of the Humped Brahmani Bull and Pashupati. Apart from this, there are some carved figurines – the bronze Dancing Girl and the statues of a priest and a male torso, again in steatite.

Reasons for Decline of Indus Valley Civilization

Though there are various theories, the exact reason is still unknown. As per a recent study by IIT Kharagpur and Archaeological Survey of India, a weaker monsoon might have been the cause of decline of Indus Valley Civilization. Environmental changes, coupled with loss of power of rulers (central administration) of Indus valley to sustain the city life might be the cause (Fariservis Theory). There might be resource shortage to sustain the population, and then people moved towards south India. Another theory by Dr Gwen Robbins Schug states that inter-personal violence, infectious diseases and climate change had played a major role in the demise of the Indus Valley Civilization.