Sir Syed Ahmed Khan was for “united India” as long as Hindus were to accept Muslim supremacy as it was during Sultanate. Why would Indian Muslims want a separate territory when they can get the whole India?
when he saw no hope for Indian Muslims to be able to achieve that, noticing the rising tide of Hindu revival, with a sophisticated Svadeshi movement with Bengal.
The “change” was noted by many, such as by Lala Lajpat Rai, who expressed it in a series of open letters to SSAK
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SSAK and other Muslim elites detested works like “History of India as Told by its Own Historians” in 8 vols, which in 1867 made accessible to public the reasonable translations of original Persian-Arabic sources on Muslims rulers of India, laying bare for Hindu students the
unvarnished history of the Islamic tyranny on Hindus.
The Indian Muslim elites never denounced the Islamic tyranny in India themselves - zealots were their heroes. But elites like SSAH of course saw the danger in Hindus studying the Islamic record made accessible by British
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Indeed SSAK often made flowery statements for Hindu consumption about how Hindu and Muslim unity was essential to India, while in his addresses to the Muslim audiences he was very virulent in his attitude.
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SSAK assessed that Indian Muslims were not strong enough to withstand the torrent of Svadeshi revival which had reached a great peak by 1880s and which would not accept the alien paramountcy of either Muslims or British. His reaction was natural- join hands with British. 6/n
Protection of Urdu was a bogeyman SSAH raised to oppose Svadeshi Movement - Hindi revival was whose one fruit.
But first thing first. Urdu is not Hindi with “sprinkling” of Arabic-Persian. Sprinkling of loan words are present in any language and don’t make it a diff lang.
Here is one Urdu sample writing of Sir Syed Ahmed himself.
Not a sprinkling of Arabic-Farsi words but a whole container full of them, which would be unintelligible to most Indians, who would consider themselves native Hindi speakers.
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In an essay on Urdu, Sir Syed himself admits both- that Urdu developed but as a creole of Hindi by foreigners, and as the language of Indian Muslims.
It’s funny that speakers of a creole, say Bermudan English, demand that the proper English should not be allowed in courts.
If it is anything, it is a complex narrative of the Kshatriya Dharma without embarrassing apology for Hindu ethos.
Metaphors of Shri Rama and Bhimasena inform the characters. The main protagonist has Janeu while exercising his body.
The focus of the relation between the two protagonists, one elite and the other subaltern- is not that of “social Justice” struggle, but of collaboration. The elite guides and is supported by the subaltern, both rooted in dharma. Conflict not of ideals but situations.
Apaddharma is depicted. The protagonist begins to live in the guise of a Muslim, but is very conscious of his roots.
When opportunity arises, he worships Shiva and declares - I am not a Musalmaan. A dialogue that is sure to burn liberal hearts. No Secularism here.
In an AI/ML experiment, thousands of random clips of All India Radios broadcasts in each language were collected, then processed by 4 diff NLP algorithms for recognizing the language.
The results of similarities between each Indic language with the other may surprise many.
1. Telugu sounds far similar to Bengali, Odia, Konkani or Hindi than to any Southern language! And it didn’t sound much like Sanskrit.
2. Malayalam sounded indeed very similar to Sanskrit, but Malayalam sounded even closer to Tamil than Sanskrit.
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3. Sanskrit was closest not to any Northern language, but Malayalam! And surprisingly, Sanskrit was closer to Tamil than any northern language! Bengali was third closest to Sanskrit similarity.
This behaviour, where the meaning of a word acquires modified meanings from one language to the other, is not a revelation to the students of languages.
अर्थ संकुचन or विस्तारण, अर्थादेश, अर्थोपकर्ष and अर्थोत्कर्ष - these are well studied behaviours since ages.
The transformation of the अर्थ of a word as it moves from one locale to the other and from one era to the next - is neither limited to Hindi-Sanskrit nor a new phenomenon.
This behaviour can be seen in any living language of the world and since the ancient times.
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Eg many Latin words have quite a different though related meanings than what they now mean in English.
Latin “cultura” means “growing something”, but in English we know what “culture” means.
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Elisa, you ask two questions on which let me share my perspective, but before that let me clarify that there is no strī-sūdra etc angle in what I wrote. Kabir, whose line I had used, was himself a great sūdra saint. The scope of sentiment was- the knowledge (not just mantras) +
is traditionally guarded from being unscrupulously shared with all and sundry. In the traditional world it is the “practicing insiders” who receive the authority to the texts and the “license to operate” as a scholar and a teacher, in addition to the responsibility of adding to+
it and passing it along to the next generation. Now the interesting thing is that the knowledge (+ texts) is honestly shared with the “other party”, (pūrvapaksha) that may be engaging in arguing against one’s tradition or POV- if honest, even they are considered worthy of +
An estimate of the state level grains production, consumption, surplus and procurement policy disparities.
(Thread)
A] PRODUCTION
This is compiled according to the statistics published in 2018 by the department of agriculture, GoI. Have shown Sugarcane, Potato and Milk.
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Few observations about the prod:
1. MH is missing since it largely grows sugarcane, cotton and cash crops and imports the grains. Among Southern states, Kerala is significantly dependent on imports for grains.
2. Punjab is extremely skewed on rice and wheat alone 2/n
which is not a good farming practice as it drains the natural soil nutrition.
3. UP is a clear leader in every crop (except oil seeds) as well as in dairy. MP clear #2
4. AP is #1 in palm oil, milk, fruits and vegetables, cash and fisheries. Biodiversity leader of South.
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