Showing posts with label ancient india. Show all posts
Showing posts with label ancient india. Show all posts

Thursday, May 22, 2025

Famines in India Before British Rule: Causes, Impact, and Resilience

When discussing famines in India, colonial-era policies often dominate the narrative — and for good reason. The British Raj oversaw some of the most devastating famines in Indian history. However, India’s struggle with famine predates colonial rule, with numerous severe food shortages recorded throughout ancient and medieval times. Understanding these early famines is key to grasping the broader context of India’s agrarian economy, environmental challenges, and the resilience of its communities.

A Land Vulnerable to Climate

India’s dependence on monsoons has historically made it vulnerable to drought. A delay or failure of the rains could mean disaster for crops, especially in areas with limited irrigation. Before modern infrastructure, failed monsoons often led to localized famines. The arid and semi-arid regions — such as parts of Rajasthan, Gujarat, and the Deccan — were particularly susceptible.

Additionally, India has always been home to a vast and growing population dependent on agriculture. In the absence of modern transportation or food storage systems, even temporary disruptions in food production could trigger serious shortages.

Ancient References to Famine

Ancient Indian literature contains many references to famine and drought. The Rigveda (circa 1500 BCE) speaks of scarcity and prayers for rain. Kautilya’s Arthashastra (circa 300 BCE), an ancient treatise on statecraft and economics, includes detailed prescriptions for famine relief — a sign that such events were both known and frequent.

Famines were considered natural calamities, and rulers were expected to intervene. Relief measures often included remissions of taxes, free distribution of grain from state granaries, construction projects (such as digging canals or temples) to provide employment, and trade regulation to prevent hoarding.

Notable Pre-Colonial Famines

Some major famines before British rule include:

1. Skanda Gupta Famine (c. 460–467 CE)

During the reign of Gupta emperor Skandagupta, severe crop failures due to drought led to widespread hardship. While specific death tolls are not documented, the famine contributed to the weakening of the Gupta Empire.

2. Famine during the Delhi Sultanate (1335–1342)

Ibn Battuta, the famous Moroccan traveler, documented a devastating famine during the reign of Muhammad bin Tughlaq. The failure of crops over successive years led to starvation and migration on a large scale.

3. Deccan Famine under the Vijayanagara Empire (mid-15th century)

Medieval inscriptions and records mention prolonged droughts and famines in the Deccan plateau. The empire’s response involved food relief and irrigation projects, but not all regions were reached in time. Specific death tolls are not available for this period.

4. Gujarat and Deccan Famine (1630–1632)

One of the most devastating famines in pre-colonial India occurred during the Mughal era. The famine resulted from three consecutive crop failures, leading to intense hunger, disease, and displacement. Contemporary Dutch records estimate that approximately 3 million people died in Gujarat in the ten months ending in October 1631, while another million died around Ahmednagar. The overall death toll for the region was estimated at 7.4 million by late 1631.

Local Relief and Resilience

Despite the frequent occurrence of famines, many Indian kingdoms had mechanisms to mitigate their impact. These included:

  • Temple-based granaries: Temples in South India, such as those in Tamil Nadu and Karnataka, maintained grain reserves that could be distributed during food shortages.
  • Village-level storage systems: Panchayats (village councils) often maintained grain reserves.
  • Charity and religious duty: Philanthropy was seen as a moral and religious obligation. Wealthy landowners and merchants were expected to feed the poor during distress.

The decentralized nature of governance often meant that famine relief was uneven, but the sense of local responsibility helped communities survive recurring crises.

Key Differences from Colonial-Era Famines

While pre-British famines were severe, they were often localized and met with active (if not always sufficient) royal or local intervention. In contrast, the colonial response was frequently marked by inaction or policies that worsened the crisis — such as continuing grain exports during shortages or enforcing market liberalization over food security.

Most importantly, pre-colonial famines were rarely accompanied by the scale of mortality seen under British rule, where estimates suggest tens of millions died between 1765 and 1947 due to repeated famines.

Conclusion

Famines in pre-British India were tragic yet recurrent features of agrarian life. They stemmed from ecological, climatic, and infrastructural vulnerabilities — but were often met with culturally rooted systems of relief and resilience. While these systems were not foolproof, they demonstrate a historical awareness of food insecurity and an enduring ethic of communal responsibility.

Understanding these early famines gives us not just a historical perspective, but also insights into how traditional Indian societies managed risk and survival — long before the arrival of colonial economic systems that disrupted these practices.

Thursday, May 1, 2025

A Hard Look at Internalized Beauty Biases in India

 As an Indian man, I’ve sometimes found myself more drawn to women with Caucasian features—fair skin, light eyes, sharp noses. Even among Indian women, I subconsciously favor those with lighter skin or more "Western-looking" faces. For a long time, I never questioned it. But recently, I started asking: Where do these preferences come from? And more importantly—what do they say about me?

Is it racism? Is it just personal taste? Or is there something deeper at play?


Beauty Is Not Just Personal—It's Political

We like to believe that attraction is purely instinctive and personal. But the truth is, our "types" are often shaped by centuries of cultural conditioning, media influence, and social hierarchies.

In India, the preference for fair skin and sharp features isn't new. It's not even just a colonial hangover—it’s much older.


Ancient Biases: Before the British Came

Even before colonization, Indian society had deep caste-linked aesthetic preferences. Light skin, narrow noses, and angular features were often associated with upper castes like Brahmins and Kshatriyas. These features were not just considered beautiful—they were seen as signs of purity, superiority, and divinity.

In contrast, darker skin, broader noses, and curlier hair—features more common among Dalit, Adivasi, and Dravidian communities—were unfairly stigmatized.

Ancient texts, myths, and social practices reinforced this hierarchy. Terms like “Shyam” (dark) or “Krishna” (black) did exist with reverence—but in many stories, the “demon” or “rakshasa” was often dark, while the “god” or “deva” was fair.


Then Came Colonialism—and Made It Worse

The British didn't invent colorism in India, but they weaponized it.

By positioning themselves as rulers and portraying whiteness as the symbol of intelligence, modernity, and power, they deepened India’s obsession with pale skin. The idea that “white is right” was cemented further through English education, Christian missionary influence, and elite alliances.

Suddenly, looking "foreign" wasn't just desirable—it became aspirational.


Bollywood, Matrimonials, and Fairness Creams: Today’s Enablers

Fast forward to today, and the results are everywhere:

  • Bollywood mostly casts light-skinned heroines, often with Eurocentric features.

  • Matrimonial ads demand “fair, slim, tall” brides.

  • Fairness creams like “Fair & Lovely” (now rebranded) still fly off the shelves.

So when someone like me says, “I prefer fair women” or “sharp noses are more attractive,” I’m not just expressing personal taste. I’m echoing centuries of racial, caste, and colonial biases—often without realizing it.


Does That Make Me Racist?

Not necessarily. Having a preference shaped by your environment doesn't make you evil. But never questioning it? That’s where the danger lies.

If I only see beauty in those who resemble whiteness or upper-caste standards…
If I instinctively find darker-skinned or broader-featured women less attractive…
If I would feel more validated or “successful” being with a Caucasian woman…

Then yes—I’ve internalized a biased worldview. And it’s time to unpack it.


Unlearning What We’ve Been Taught

Here’s how I (and maybe others) can start:

  1. Expose Yourself to Diverse Beauty
    Follow creators, models, and influencers who celebrate South Asian, Dravidian, and Dalit features—dark skin, broad noses, curly hair, and all.

  2. Question the Hierarchy
    Ask yourself: Would I find this person attractive if they didn’t have those Eurocentric traits?
    If not—why not?

  3. Challenge the Link Between Fairness and Value
    Fair skin isn’t “classy.” Sharp noses aren’t “superior.” These are learned associations, not truths.

  4. Consume Art That Reflects Our Reality
    Read Dalit literature. Watch indie films that break Bollywood’s aesthetic mold. Learn about your country’s own diversity.


Final Thoughts

This isn’t about guilt—it’s about growth.

It's okay to have preferences. But it's better to ask: Did I choose these preferences, or did someone choose them for me?

By confronting these uncomfortable truths, we don’t just free ourselves from bias—we make room to see and appreciate beauty in all its real, raw, and diverse forms.

Thursday, April 10, 2025

What if Vedas were carved in stone in Ancient India?

 


What if Vedas were carved in stone in Ancient India?

Let’s jump into an alternate reality where the Vedas were carved in stone — public, permanent, and readable by anyone. Buckle up: this changes a lot of Indian history.


🧱🔮 Alternate History: If the Vedas Were Written in Stone…

1. 🔓 No Monopoly on Knowledge

  • If Vedas were public texts, Brahmins wouldn’t have been able to gatekeep access.
  • Lower castes, women, and even non-Indians could read, study, or challenge Vedic ideas.
  • Vedic Sanskrit might’ve become a public, evolving language, not a “dead” liturgical one.

➡️ This could have dismantled the caste-based knowledge hierarchy much earlier.


2. 📜 Scholarly Criticism & Reform Would Happen Sooner

  • Buddhists and Jains already challenged Vedic rituals, but if texts were accessible:
  • They could quote and critique the Vedas directly.
  • Schools of thought like Lokayata (materialism) could’ve grown even stronger.

➡️ You’d likely see a more pluralistic intellectual tradition, with less dogma.


3. 🌍 Global Influence & Translation

  • Imagine Greek, Chinese, or Arab travelers in 500 BCE finding Vedic stelae and translating them.
  • Like the Bible or the Quran, the Vedas could’ve entered the global philosophical dialogue much earlier.

➡️ India’s intellectual contribution to the world might’ve been more diverse and less filtered through elite voices.


4. 💣 Caste System Could Weaken

  • Much of the caste system’s justification came from selectively interpreted verses (like Purusha Sukta).
  • If everyone had access, people could challenge those verses with others (e.g., praising dark-skinned sages or egalitarian hymns).
  • Reformers could build counter-traditions from within the Vedas themselves.

➡️ This could’ve led to a flatter, more dynamic society.


5. 🕊️ Fewer Rituals, More Ethics?

  • Written texts often push people toward interpretation and debate, rather than just ritual performance.
  • The focus might shift from “doing it right” (yajnas, chants) to understanding meaning (ethics, metaphysics).

➡️ A culture of critical philosophy over ritual purity might’ve developed earlier.


6. 🧬 Preservation of Earlier Forms

  • If Vedic Sanskrit was written down centuries earlier, we’d have:
  • Exact dating evidence
  • Fewer interpolations
  • A way to see how ideas evolved over time

➡️ It would be easier to track history, and myths wouldn’t get fossilized into religious “truths” as easily.

🧨 TL;DR: Stone-Carved Vedas = Social Revolution?

Thursday, April 3, 2025

Patañjali: Pioneering Contributions and Notable Inconsistencies

 

Introduction

Patañjali, traditionally credited with authoring the Yoga Sūtras, has significantly influenced the philosophical foundations of yoga. This collection of 196 aphorisms serves as a guide to the theory and practice of yoga. While the Yoga Sūtras have been revered for centuries, they exhibit certain ambiguities and inconsistencies that merit critical examination.Wikipedia

Authorship and Historical Uncertainty

The true identity of Patañjali remains a subject of scholarly debate:

  • Multiple Attributions: Patañjali is also associated with significant works in Sanskrit grammar (Mahābhāṣya) and Ayurveda. The distinct subject matter and style of these texts have led scholars to question whether they were authored by the same individual or by different persons sharing the same name.Wikipedia

  • Compilation of Pre-existing Traditions: Evidence suggests that Patañjali may have compiled and systematized pre-existing yogic traditions rather than introducing entirely original concepts. This raises questions about the originality and coherence of the Yoga Sūtras.Integral Yoga

Philosophical Inconsistencies

The Yoga Sūtras integrate concepts from various philosophical systems, leading to potential inconsistencies:Wikipedia

  • Samkhya and Buddhist Elements: The text incorporates elements from Samkhya philosophy, such as the dualism of purusha (spirit) and prakriti (matter), alongside Buddhist notions like the impermanence of the mind. This blending can result in philosophical tensions and ambiguities within the text.

Relevance to Modern Yoga Practice

The applicability of the Yoga Sūtras to contemporary yoga practices has been questioned:

  • Emphasis on Meditation Over Physical Postures: The Yoga Sūtras primarily focus on meditation and mental discipline, with minimal reference to physical postures (asanas). This contrasts with the posture-centric emphasis of modern yoga, leading to debates about the text's relevance to current practices.

  • Complexity and Accessibility: The aphoristic and terse nature of the sutras makes them challenging to interpret without extensive commentary, potentially limiting their accessibility to contemporary practitioners.

Conclusion

Patañjali's Yoga Sūtras have undeniably shaped the philosophical underpinnings of yoga. However, the text's authorship ambiguities, philosophical integrations, and its alignment with modern yoga practices present areas for critical reflection. Engaging with these aspects allows for a more nuanced understanding of the Yoga Sūtras and their place within the evolving landscape of yoga

Sushruta: Pioneering Contributions and Notable Inconsistencies

 

Introduction

Sushruta, often hailed as the "Father of Surgery," authored the Sushruta Samhita, a seminal text in ancient Indian medicine and surgery. This compendium offers extensive insights into surgical techniques, anatomical knowledge, and medical ethics. While Sushruta's contributions have been groundbreaking, certain aspects of his work exhibit inconsistencies and limitations that warrant critical examination.

Anatomical Knowledge: Constraints and Misconceptions

Sushruta emphasized the importance of anatomical knowledge for surgical proficiency. However, due to religious prohibitions against cutting dead bodies, direct dissection was limited. Instead, bodies were submerged in water to facilitate natural decomposition, allowing for the study of anatomy without incision. This method, while innovative given the constraints, resulted in an incomplete understanding of internal structures. Consequently, the knowledge of nerves, blood vessels, and internal organs remained rudimentary, leading to misconceptions in physiological functions.Springer

Integration of Superstition in Medical Practices

Despite the scientific approach evident in many of Sushruta's surgical techniques, certain recommendations within the Sushruta Samhita reflect the influence of contemporary superstitions:

  • Longevity Oil: The text claims that a specific oil can grant a lifespan of a thousand years, a notion lacking empirical support.NewsClick

  • Protective Footwear: It suggests that wearing shoes can shield individuals from evil spirits, intertwining medical advice with supernatural beliefs.NewsClick

These examples highlight the coexistence of empirical observations and mystical beliefs in ancient medical practices.

Surgical Ethics and Error Classification

Sushruta was ahead of his time in recognizing and categorizing surgical errors, classifying them into four types:Jaims

  1. Insufficient Procedure: Incomplete surgical intervention.PMC

  2. Excessive Procedure: Overly aggressive surgical intervention.Jaims

  3. Incorrect Technique: Deviation from established surgical methods.

  4. Surgeon's Injury: Harm incurred by the surgeon during the procedure.Wikipedia

While this classification underscores a sophisticated understanding of surgical practice, it also reflects the challenges and limitations faced by ancient surgeons in ensuring consistent outcomes.

Ophthalmological Practices: Early Insights with Limitations

The Sushruta Samhita dedicates sections to eye diseases, detailing classifications, symptoms, and treatments. Sushruta describes procedures resembling early forms of cataract surgery. However, without advanced tools and a comprehensive understanding of ocular anatomy, these procedures had variable success rates and carried significant risks.PMC

Conclusion

Sushruta's Sushruta Samhita stands as a monumental work in the history of medicine, laying the foundation for numerous surgical techniques and medical principles. However, it is essential to acknowledge the inconsistencies and limitations within the text, stemming from the socio-cultural and technological constraints of the time. A critical examination of these aspects not only provides a balanced perspective on Sushruta's contributions but also underscores the evolution of medical science through the ages.

Bhaskara II: Pioneering Contributions and Notable Inconsistencies

 

Bhaskara II: Pioneering Contributions and Notable Inconsistencies

Introduction

Bhaskara II, also known as Bhaskaracharya, was a prominent 12th-century Indian mathematician and astronomer whose work has significantly influenced the development of mathematics and astronomy. His seminal treatises, the Lilavati and the Bijaganita, encompass a wide array of mathematical concepts, including arithmetic, algebra, and geometry. While Bhaskara II's contributions were groundbreaking, certain aspects of his work exhibit inconsistencies and misconceptions that merit examination.Medium

Division by Zero: A Conceptual Misstep

Bhaskara II made significant strides in understanding mathematical operations involving zero. He correctly identified that dividing a number by zero results in infinity, a concept that was ahead of his time. However, he also asserted that zero divided by zero equals zero, which contradicts modern mathematical principles where division by zero is undefined.

Perpetual Motion Machine: A Misconception

Bhaskara II conceptualized a perpetual motion machine known as Bhaskara's wheel. This design featured a wheel with curved or tilted spokes partially filled with mercury, intended to maintain continuous motion as the mercury shifted within the spokes. While innovative, this concept reflects a misunderstanding of physical laws, as perpetual motion machines violate the principles of thermodynamics and are considered impossible.Stanford, Wikipedia

Proof of the Pythagorean Theorem: The "Behold!" Legend

A popular legend attributes to Bhaskara II a succinct proof of the Pythagorean theorem. According to the tale, he presented a diagram demonstrating the theorem and simply exclaimed, "Behold!" before leaving without further explanation. While this narrative underscores the elegance of his proof, its historical accuracy is uncertain, and it may be apocryphal.GeoGebra

Conclusion

Bhaskara II's contributions have left an indelible mark on mathematics and astronomy. His work laid the foundation for many modern concepts, despite certain inaccuracies and misconceptions. Examining these inconsistencies offers valuable insights into the evolution of scientific thought and underscores the importance of continual inquiry and refinement in the pursuit of knowledge.

Brahmagupta: Pioneering Contributions and Notable Inconsistencies

 

Introduction

Brahmagupta, an eminent Indian mathematician and astronomer of the 7th century CE, made significant strides in the fields of mathematics and astronomy. His seminal works, the Brāhmasphuṭasiddhānta and the Khaṇḍakhādyaka, have profoundly influenced subsequent scientific thought. While his contributions laid foundational stones for various mathematical concepts, certain inconsistencies and inaccuracies in his work merit examination.

Division by Zero: A Conceptual Misstep

Brahmagupta was among the first to treat zero as a number and establish rules for arithmetic operations involving zero. However, his interpretation of division by zero deviates from modern understanding:

  • Zero Divided by Zero: He posited that zero divided by zero equals zero. In contemporary mathematics, division by zero is undefined, as it leads to contradictions and lacks a meaningful interpretation.San José State University, Wikipedia

Astronomical Assertions: Debates and Disputes

Brahmagupta's astronomical models and critiques of contemporaneous theories exhibit both innovation and contention:

  • Lunar Distance Debate: He challenged the prevailing notion that the Moon is farther from the Earth than the Sun. Brahmagupta argued that the Moon's illumination by the Sun indicates its closer proximity to Earth. While his reasoning was based on observable phenomena, it sparked debates among astronomers of his time.Wikipedia

Conclusion

Brahmagupta's contributions have undeniably shaped the trajectory of mathematics and astronomy. His pioneering work on zero and negative numbers provided a framework for future developments. However, the inconsistencies in his interpretations, particularly regarding division by zero and certain astronomical assertions, underscore the evolving nature of scientific understanding. Examining these nuances offers valuable insights into the progression of mathematical and astronomical thought.

Monday, March 31, 2025

No, Aryabhatta did not discover zero

No, Aryabhatta did not discover zero

Aryabhatta was born in 476CE.

Ancient Egyptians were using base 10 system in 1770 BCE. In one papyrus written around 1770 BC, a scribe recorded daily incomes and expenditures for the pharaoh’s court, using the nfr hieroglyph to indicate cases where the amount of a foodstuff received was exactly equal to the amount disbursed.

Around 400 BC, Babylonians started putting two wedge symbols(‘’) into the place where we would put zero.

The Olmecs (1200–500BC) claim to have invented zero, but the Maya created two zeros, one for duration, the other for dates. They developed a symbolic mathematical system, a complex script and the concept of the underworld, home to moisture, seeds and their decay, a place where contrary forces opposed one another.

By AD 150, Ptolemy, influenced by Hipparchus and the Babylonians, was using a symbol for zero in his work on mathematical astronomy called the Syntaxis Mathematica, also known as the Almagest. This Hellenistic zero was perhaps the earliest documented use of a numeral representing zero in the Old World.

Japanese records dated from the 18th century, describe how the 4th century BC Chinese counting rods system enabled one to perform decimal calculations. As noted in the Xiahou Yang Suanjing (425–468 AD), to multiply or divide a number by 10, 100, 1000, or 10000, all one needs to do, with rods on the counting board, is to move them forwards, or back, by 1, 2, 3, or 4 places. The rods gave the decimal representation of a number, with an empty space denoting zero.

Pingala (c. 3rd or 2nd century BC), a Sanskrit prosody scholar, used binary sequences, in the form of short and long syllables (the latter equal in length to two short syllables), to identify the possible valid Sanskrit meter, a notation similar to Morse code. Pingala used the Sanskrit word śūnya explicitly to refer to zero.

Inside the BJP-RSS Digital Machinery: How India’s Most Powerful Political Network Shapes Online Narratives

  Inside the BJP-RSS Digital Machinery: How India’s Most Powerful Political Network Shapes Online Narratives The Bharatiya Janata Party (BJP...