05-13-2006, 01:46 AM
posted by Murugan in Bharat Rakshak site:
<!--QuoteBegin-->QUOTE<!--QuoteEBegin--><!--QuoteBegin--><div class='quotetop'>QUOTE<!--QuoteEBegin-->The history of ancient India is largely a history of Hindu culture and progress. Hindu culture has a distinct claim to a higher antiquity than Assyrian schools would claim for Sargon I and as much or even higher antiquity than Egyptian scholars would claim for the commencement of the first dynasty of Kings. <b>One aspect of this culture consists in India's political institutions which were almost modern. Modern warfare has developed on mechanical lines, giving less scope for the qualities of courage and individual leadership.</b>
The value and importance of the army were realized very early in the history of India, and this led to the maintenance of a permanent militia to put down dissent within and arrest aggression from without. This gave rise to the Ksatriya warrior caste, and the ksatram dharmam came to mean the primary duty of war. To serve the country by participating in war became the svadharma of this warrior community.
Hindu military science recognizes two kinds of warfare - the dharmayuddha and the kutayuddha. <b> Dharmayuddha is war carried on the principles of dharma, meaning here the Ksatradharma or the law of Kings and Warriors. In other words, it was a just and righteous war which had the approval of society. On the other hand, kuttayuddha was unrighteous war. It was a crafty fight carried on in secret <!--emo&
--><img src='style_emoticons/<#EMO_DIR#>/biggrin.gif' border='0' style='vertical-align:middle' alt='biggrin.gif' /><!--endemo--> </b>
The Hindu science of warfare values both niti and saurya i.e. ethical principles and valor. It was therefore realized that the <b>waging of war without regard to moral standards degraded the institution into mere animal ferocity</b>. A monarch desirous of dharma vijaya should conform to the code of ethics enjoined upon warriors. The principles regulating the two kinds of warfare are elaborately described in the Dharmasutras and Dharmasastras, the epics (Ramayana and Mahabharata), the Arthasastra treatises of Kautalya, Kamandaka, and Sukra. <b> Hindu India possessed the classical fourfold force of chariots, elephants, horsemen, and infantry, collectively known as the Caturangabala. </b>
Students also know that the old game of chess also goes by the name of Caturanga. From the references to this game in the Rg Veda and the Atharva Veda and in the Buddhists and Jaina books, it must have been very popular in ancient India. The Persian term Chatrang and the Arabic Shatrang are forms of the Sanskrit Caturanga.
<b>According to Sir A. M. Eliot and Heinrich Brunnhofer (a German Indologist) and Gustav Oppert, all of whom have stated that ancient Hindus knew the use of gunpowder. Eliot tells us that the Arabs learnt the manufacture of gunpowder from India, and that before their Indian connection they had used arrows of naptha. It is also argued that though Persia possessed saltpetre in abundance, the original home of gunpowder was India.</b>
In the light of the above remarks we can trace the evolution of fire-arms in the ancient India. (source: German Indologists: Biographies of Scholars in Indian Studies writing in German - By Valentine Stache-Rosen. p.92). Terence Duke, author of The Boddhisattva Warriors: The Origin, Inner Philosophy, History and Symbolism of the Buddhist Martial Art Within India and China, says that martial arts went from India to China and fighting without weapons was a specialty of the ancient Ksatreya warriors of India. <!--QuoteEnd--><!--QuoteEEnd-->
***
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->It would be interesting to examine the true nature of the agneya-astras. Kautalya describes agni-bana, and mentions three recipes - agni-dharana, ksepyo-agni-yoga, and visvasaghati. Visvasaghati was composed of 'the powder of all the metals as red as fire or the mixture of the powder of kumbhi, lead, zinc, mixed with the charcoal and with oil wax and turpentine.' From the nature of the ingredients of the different compositions it would appear that they were highly inflammable and could not be easily extinguished.
A recent writer remarks: 'The Visvasaghati-agni-yoga was virtually a bomb which burst and the fragments of metals were scattered in all directions. The agni-bana was the fore-runner of a gun-shot.....
Sir A. M. Eliot tells us that the Arabs learnt the manufacture of gunpowder from India, and that before their Indian connection they had used arrows of naptha. It is also argued that though Persia possessed saltpetre in abundance, the original home of gunpowder was India. It is said that the Turkish word top and the Persian tupang or tufang are derived from the Sanskrit word dhupa. The dhupa of the Agni Purana means a rocket, perhaps a corruption of the Kautaliyan term natadipika.
(source: Fire-Arms in Ancient India -Â By Jogesh Chandra Ray I.H.Q. viii. p. 586-88).
Heinrich Brunnhofer (1841-1917), German Indologist, also believed that the ancient Aryans of India knew about gunpowder.
(source: German Indologists: Biographies of Scholars in Indian Studies writing in German - By Valentine Stache-Rosen. p.92).<!--QuoteEnd--><!--QuoteEEnd-->
***
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->Dr. Oppert refers to half a dozen temples in South India to prove the use of fire-arms in ancient India. The Palni temple in the Madura District contains on the outer portion in an ancient stone mantapa scenes of carved figures of soldiers carrying in their hands small fire-arms, apparently the small-sized guns mentioned in the Sukranitisara. Again in the Sarnagapani temple at Kumbakonam in the front gate of the fifth story from the top is the figure of a king sitting in a chariot drawn by horses and surrounded by a number of soldiers. Before this chariot march two sepoys with pistols in their hands. In the Nurrukkal mantapam of the Conjeevaram temple is a pillar on the north side of the mandapa. Here is a relief vividly representing a flight between two bodies of soldiers. Mounted horsemen are also seen. The foot-soldier is shown aiming his fire-arm against the enemy. Such things are also noted in the Tanjore temple and the temple at Perur, in the Coimbatore District. In the latter there is an actual representation of a soldier loading a musket.
The Borobudar in Java where Indian tradition is copied wholesale. They are ascribed roughly to the period 750-850 A.D. There is a striking relief series PL. I, fig. 5, (1605) representing a battle in which two others are seen on each side, one wearing a curved sword in the right hand and a long shield, and the other a mace and a round shield resembling a wheel, all apparently made of iron. The story of the Ramayana is also given as in the Tadpatri temple from Rama's going to the forest down to the killing of Ravana. There is also a wonderful sculpture of an ancient Hindu ship.
(source: Suvarnadvipa - By R.C. Majumdar. pp 194-5). <!--QuoteEnd--><!--QuoteEEnd-->
***
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->Sukraniti while referring to fire-arms, (agneyastras) says that before any war, the duty of the minister of war is to check up the total stock of gunpowder in the arsenal. Small guns is referred as tupak by Canda Baradayi. The installation of yantras (engines of war) inside the walls of the forts referred to by Manasollasa and the reference of Sataghni (killer of hundreds of men) pressed into service for the protection of the forts by Samaranganasutradhara clearly reveals the frequent use of fire arms in the battle-field.<!--QuoteEnd--><!--QuoteEEnd-->
***
Agnichurna = gunpowder
The agnicurna or gunpowder was composed of 4 to 6 parts of saltpetre, one part of sulphur, and one part of charcoal of arka, sruhi and other trees burnt in a pit and reduced to powder. Here is certain evidence of the ancient rockets giving place to actual guns in warfare. From the description of the composition of gunpowder, the composition of the Sukraniti can be dated at the pre-Gupta age.
(source: War in Ancient India - By V. R. Ramachandra Dikshitar 1944. p. 103 -105).
*
The Nalika is a hand gun or musket rightly piercing the mark. It was straight in form and hollow inside. It discharged darts if ignited. As has been already said, Sukracarya speaks of two kinds of nalika, one big and the other small. The small one, with a little hole at the end, measured sixty angulas (ie. distance between the thumb and the little finger) dotted with several spots at the muzzle end. Through the touch hole or at its breach which contained wood, fire was conveyed to the charge. It was generally used by foot-soldiers. But the big gun had no wood at the breach and was so heavy that it had to be conveyed in carts. The balls were made of iron, lead or other material. Kamandaka uses the word nalika in the sense of firing gun as a signal for the unwary king. Again in the Naisadha, a work of the medieval period, Damayanti is compared to the two bows of the god of love and goddess of love, and her two nostrils to the two guns capable of throwing balls.
Thus there is clear evidence of the existence and use of firing guns in India in very early times.<!--QuoteEnd--></div><!--QuoteEEnd-->
<!--QuoteBegin-->QUOTE<!--QuoteEBegin--><!--QuoteBegin--><div class='quotetop'>QUOTE<!--QuoteEBegin-->The history of ancient India is largely a history of Hindu culture and progress. Hindu culture has a distinct claim to a higher antiquity than Assyrian schools would claim for Sargon I and as much or even higher antiquity than Egyptian scholars would claim for the commencement of the first dynasty of Kings. <b>One aspect of this culture consists in India's political institutions which were almost modern. Modern warfare has developed on mechanical lines, giving less scope for the qualities of courage and individual leadership.</b>
The value and importance of the army were realized very early in the history of India, and this led to the maintenance of a permanent militia to put down dissent within and arrest aggression from without. This gave rise to the Ksatriya warrior caste, and the ksatram dharmam came to mean the primary duty of war. To serve the country by participating in war became the svadharma of this warrior community.
Hindu military science recognizes two kinds of warfare - the dharmayuddha and the kutayuddha. <b> Dharmayuddha is war carried on the principles of dharma, meaning here the Ksatradharma or the law of Kings and Warriors. In other words, it was a just and righteous war which had the approval of society. On the other hand, kuttayuddha was unrighteous war. It was a crafty fight carried on in secret <!--emo&
--><img src='style_emoticons/<#EMO_DIR#>/biggrin.gif' border='0' style='vertical-align:middle' alt='biggrin.gif' /><!--endemo--> </b>The Hindu science of warfare values both niti and saurya i.e. ethical principles and valor. It was therefore realized that the <b>waging of war without regard to moral standards degraded the institution into mere animal ferocity</b>. A monarch desirous of dharma vijaya should conform to the code of ethics enjoined upon warriors. The principles regulating the two kinds of warfare are elaborately described in the Dharmasutras and Dharmasastras, the epics (Ramayana and Mahabharata), the Arthasastra treatises of Kautalya, Kamandaka, and Sukra. <b> Hindu India possessed the classical fourfold force of chariots, elephants, horsemen, and infantry, collectively known as the Caturangabala. </b>
Students also know that the old game of chess also goes by the name of Caturanga. From the references to this game in the Rg Veda and the Atharva Veda and in the Buddhists and Jaina books, it must have been very popular in ancient India. The Persian term Chatrang and the Arabic Shatrang are forms of the Sanskrit Caturanga.
<b>According to Sir A. M. Eliot and Heinrich Brunnhofer (a German Indologist) and Gustav Oppert, all of whom have stated that ancient Hindus knew the use of gunpowder. Eliot tells us that the Arabs learnt the manufacture of gunpowder from India, and that before their Indian connection they had used arrows of naptha. It is also argued that though Persia possessed saltpetre in abundance, the original home of gunpowder was India.</b>
In the light of the above remarks we can trace the evolution of fire-arms in the ancient India. (source: German Indologists: Biographies of Scholars in Indian Studies writing in German - By Valentine Stache-Rosen. p.92). Terence Duke, author of The Boddhisattva Warriors: The Origin, Inner Philosophy, History and Symbolism of the Buddhist Martial Art Within India and China, says that martial arts went from India to China and fighting without weapons was a specialty of the ancient Ksatreya warriors of India. <!--QuoteEnd--><!--QuoteEEnd-->
***
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->It would be interesting to examine the true nature of the agneya-astras. Kautalya describes agni-bana, and mentions three recipes - agni-dharana, ksepyo-agni-yoga, and visvasaghati. Visvasaghati was composed of 'the powder of all the metals as red as fire or the mixture of the powder of kumbhi, lead, zinc, mixed with the charcoal and with oil wax and turpentine.' From the nature of the ingredients of the different compositions it would appear that they were highly inflammable and could not be easily extinguished.
A recent writer remarks: 'The Visvasaghati-agni-yoga was virtually a bomb which burst and the fragments of metals were scattered in all directions. The agni-bana was the fore-runner of a gun-shot.....
Sir A. M. Eliot tells us that the Arabs learnt the manufacture of gunpowder from India, and that before their Indian connection they had used arrows of naptha. It is also argued that though Persia possessed saltpetre in abundance, the original home of gunpowder was India. It is said that the Turkish word top and the Persian tupang or tufang are derived from the Sanskrit word dhupa. The dhupa of the Agni Purana means a rocket, perhaps a corruption of the Kautaliyan term natadipika.
(source: Fire-Arms in Ancient India -Â By Jogesh Chandra Ray I.H.Q. viii. p. 586-88).
Heinrich Brunnhofer (1841-1917), German Indologist, also believed that the ancient Aryans of India knew about gunpowder.
(source: German Indologists: Biographies of Scholars in Indian Studies writing in German - By Valentine Stache-Rosen. p.92).<!--QuoteEnd--><!--QuoteEEnd-->
***
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->Dr. Oppert refers to half a dozen temples in South India to prove the use of fire-arms in ancient India. The Palni temple in the Madura District contains on the outer portion in an ancient stone mantapa scenes of carved figures of soldiers carrying in their hands small fire-arms, apparently the small-sized guns mentioned in the Sukranitisara. Again in the Sarnagapani temple at Kumbakonam in the front gate of the fifth story from the top is the figure of a king sitting in a chariot drawn by horses and surrounded by a number of soldiers. Before this chariot march two sepoys with pistols in their hands. In the Nurrukkal mantapam of the Conjeevaram temple is a pillar on the north side of the mandapa. Here is a relief vividly representing a flight between two bodies of soldiers. Mounted horsemen are also seen. The foot-soldier is shown aiming his fire-arm against the enemy. Such things are also noted in the Tanjore temple and the temple at Perur, in the Coimbatore District. In the latter there is an actual representation of a soldier loading a musket.
The Borobudar in Java where Indian tradition is copied wholesale. They are ascribed roughly to the period 750-850 A.D. There is a striking relief series PL. I, fig. 5, (1605) representing a battle in which two others are seen on each side, one wearing a curved sword in the right hand and a long shield, and the other a mace and a round shield resembling a wheel, all apparently made of iron. The story of the Ramayana is also given as in the Tadpatri temple from Rama's going to the forest down to the killing of Ravana. There is also a wonderful sculpture of an ancient Hindu ship.
(source: Suvarnadvipa - By R.C. Majumdar. pp 194-5). <!--QuoteEnd--><!--QuoteEEnd-->
***
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->Sukraniti while referring to fire-arms, (agneyastras) says that before any war, the duty of the minister of war is to check up the total stock of gunpowder in the arsenal. Small guns is referred as tupak by Canda Baradayi. The installation of yantras (engines of war) inside the walls of the forts referred to by Manasollasa and the reference of Sataghni (killer of hundreds of men) pressed into service for the protection of the forts by Samaranganasutradhara clearly reveals the frequent use of fire arms in the battle-field.<!--QuoteEnd--><!--QuoteEEnd-->
***
Agnichurna = gunpowder
The agnicurna or gunpowder was composed of 4 to 6 parts of saltpetre, one part of sulphur, and one part of charcoal of arka, sruhi and other trees burnt in a pit and reduced to powder. Here is certain evidence of the ancient rockets giving place to actual guns in warfare. From the description of the composition of gunpowder, the composition of the Sukraniti can be dated at the pre-Gupta age.
(source: War in Ancient India - By V. R. Ramachandra Dikshitar 1944. p. 103 -105).
*
The Nalika is a hand gun or musket rightly piercing the mark. It was straight in form and hollow inside. It discharged darts if ignited. As has been already said, Sukracarya speaks of two kinds of nalika, one big and the other small. The small one, with a little hole at the end, measured sixty angulas (ie. distance between the thumb and the little finger) dotted with several spots at the muzzle end. Through the touch hole or at its breach which contained wood, fire was conveyed to the charge. It was generally used by foot-soldiers. But the big gun had no wood at the breach and was so heavy that it had to be conveyed in carts. The balls were made of iron, lead or other material. Kamandaka uses the word nalika in the sense of firing gun as a signal for the unwary king. Again in the Naisadha, a work of the medieval period, Damayanti is compared to the two bows of the god of love and goddess of love, and her two nostrils to the two guns capable of throwing balls.
Thus there is clear evidence of the existence and use of firing guns in India in very early times.<!--QuoteEnd--></div><!--QuoteEEnd-->