Today Nov 24 is Coimbatore Day
Coimbatore is been referred to as the MANCHESTER Of the SOUTH. Coimbatore was elevated as district headquarters on November 24, 1804.
Such a celebration would promote friendliness among the citizens and would be an event for everyone in Coimbatore city. It also depicts the resources and the beauty of Coimbatore.
Coimbatore came under British control in 1799, the first railway service in the region (between Erode and Podanur) began in May 1872, the first textile mill, CS&W Stanes Mill, was started by Robert Stanes in 1888, Bhavani and Dharapuram, were the headquarters of Coimbatore district before 1804. It was shifted to Coimbatore city on November 24, 1804.
Coimbatore, once a dense forest, was formed 1200 years ago. It had four streets on the East-West and six streets on the North-South. The streets were square shaped like the ones during the Chola period.
Covan, a tribal chieftain, ruled Covanpathy, an area that comprised forests when Sundaramurthy Nayanar visited the Patteeswarar temple in Perur. The Chera King who accompanied Nayanar wanted the place to be converted into a town.
Thus, Covanputhur (later known as Coimbatore) came into existence in 9th century A.D. In fact, Perur has been described as `Naatu Covanputhur’ in one of the inscriptions.
Hope College (named after Arthur Hope, then Governor of Madras Presidency) is where the first government polytechnic of the region was started in 1945.
The population of Coimbatore declined in 1800 following a series of wars. Dr. Buchanan of the British Raj has documented this.
Veerkeralam (originally Veerakerala Nallur) became the headquarters of Coimbatore for a brief period and gives an account of the irrigation tanks built during the Kongu Chola period. It also has information on Pandya rule in the region, formation of Congress Committee by industrialist
G. Kuppusamy Naidu, history of Kongunadu, its temples, Poolaimedu (Peelamedu), Sulur and the streets of the city and the growth of cinema in Coimbatore.
Our District is Known for Finding Oppurtunity in adversity. Here’s a day devoted to taking pride in its history.
Coimbatore was recognised as a gateway to the Nilgiris and Kerala and it used to have just a few thousand families living here with good infrastructure.
The making of a city, although also largely involving humans and their inventions, obviously cannot be encapsulated in such finite terms, as the ‘parts’ that make it are beyond mere statistics and figures. However, the necessity for a reference point merits the fixing of a date – a pivot for history. For Coimbatore, November 24, 1804 – the day it was declared the district headquarters – is that pivot.
Coimbatore existed as a sleepy village for a very long time, although it was located between three important roads. Coimbatore came under the control of many a dynasty, from the Cheras, Pandyas, Cholas and the Nayakars to the Banas, Chalukyas, Rashtrakutas, Hoysalas, the Vijayanagara empire and the Mysore sultanate. But after the killing of Tipu Sultan, on May 4, 1799, the control of Coimbatore was ceded to the British.
Under them, in 1800, the place was divided into North and South divisions with seperate collectors. It was an administrative move. But as the British realised the plantation potential of the Nilgiris, they found the district a suitable transit point. This led to its industrial development.
As Coimbatore is fully geared up to celebrate its Formation Day(November 24, 1804), its people look back with pride on how this prominent district in the Kongu region developed into an industrial, educational and healthcare centre – almost completely on its own. But, there is also a stock taking of the present and a demand for a roadmap for a good future.
An inscription on the Palakkad Pass speaks of Rajakeseri Peruvazhi, a historical highway that passed through the Kongu region. This speaks of Coimbatore having been a trade and tourism gateway. It remains so. National Highway 47, an important highway that links Kerala with Tamil Nadu and serves as a major transportation route for goods for other States, also passes through Coimbatore.
Industry has been the backbone of Coimbatore’s economy. Some of the major industrial groups have not stopped with just their main activity. They have gone beyond this to open a number of educational institutions and healthcare centres. Coimbatore hospitals are renowned across the world for the medical expertise they possess. And this has turned the city into a centre for medical tourism, attracting patients for elective surgeries from countries such as the United States, United Kingdom, European and South East Asian countries.
As the district grew, one factor that helped it most was its cosmopolitan culture. Every segment of the society and people from different cultures have contributed to the modernisation and balanced growth of the district. In the days to come, too, this harmonious existence will help the city soar to even greater heights.
Tamil Nadu 12th Time Table March 2016:
Board: Tamilnadu Stateboard.
Class: 12th (+2 / HSC).
Exam: March 2016.
10.00 am – 10.10 am : Reading Question
10.10 am – 10.15 am : Filling details in
10.15 am – 1.15 pm : Exam duration 3 hrs.
Hsc public exam 2016
Day Name of the Subject
Monday. March2 Tamil Paper – I
Wednesday March4 Tamil Paper – II
Thursday. March5 English Paper – I
Friday March6. English Paper – II March9. Physics,
March13. Mathematics, March16 Chemistry,
March 19 Biology Botany
Two young ladies arrived a Meeting wearing clothes that were quite revealing their body parts. Here is what the Chairman told them: He took a good look at them and made them sit. Then he said something that, they might never forget in their life. He looked at them straight in the eyes and said; “ladies, everything that God made valuable in this world is well covered and hardly to see, find or get.
1. Where do you find diamonds? Deep down in the ground, covered and protected.
2. Where do you find pearls? Deep down at the bottom of the ocean, covered up and protected in a beautiful shell.
3. Where do you find gold? Way down in the mine, covered over with layers of rock and to get them, you have to work hard & dig deep down to get them.
He looked at them with serious eyes and said;
“Your body is sacred & unique” You are far more precious than gold, diamonds and pearls, and you should be covered too.”So he added that, if you keep your treasured mineral just like gold, diamond and pearls, deeply covered up, a reputable mining organization with the requisite machinery will fly down and conduct years of extensive exploration.
First, they will contact your government (family), sign professional contracts (wedding) and mine you professionally( legal marriage).But if you leave your precious minerals uncovered on the surface of the earth, you always attract a lot of illegal miners to come and mine you illegally. Everybody will just pick up their crude instruments and just have a dig on you just freely like that. Keep your bodies deeply covered so that it invite professional miners to chase you.
‘Ashoka the Great did not slaughter foreigners or Muslims when he conquered Kalinga. It was Oriya-speaking Hindus whom he butchered by the tens of thousands. But Ashoka is called Great, and his lion emblem is the official symbol of the Republic of India.’
‘Why do we honour Ashoka and not Tipu, when both men are accused of the same crime? We know the answer and it is obvious. A Muslim king cannot get away with doing the same things a Hindu can in India,’ says Aakar Patel.
Pakistan’s High Commissioner Abdul Basit was in Bangalore a couple of weeks ago, for an event of which I was also part.
I knew him from before, and asked him what he planned to do in South India (apparently he was only the first or second Pakistani high commissioner ever to be allowed to visit Bangalore). He would see the city’s technology parks, he said, and also would go to Mysore, which is a two hour drive sway from here. There he would visit Tipu Sultan’s palace in Srirangapatnam, just outside Mysore.
Basit assumed that all Indians would feel proud of Tipu, but, of course, he was wrong as recent events have shown.
Two people have died in Karnataka last week, over the marking of Tipu’s birthday. It has become, as so many things depressingly become in India these days, a Hindu-Muslim issue.
In our part of the world, kings are seen as ‘good’ (Ashoka, Akbar etc) and ‘bad’ (Aurangzeb, Tipu Sultan). This is a marked characteristic of a society and a nation that sees history through emotion and not fact or reason.
It is also the sign of a mostly illiterate and mostly neo-literate people.
The boasts of Tipu and his generals are held against them to make it out as if he was forever on jihad against Hindus. This is bogus, but there is no point in trying to show that here. It is better to read books about him and be convinced, than to be told.
Here, of course, the problem is that very few books are written in India, unlike in the civilised world. We have no tradition of writing memoirs and keeping diaries. We have no interest in putting out new works on figures from the past.
And so there are no books being written by Indians on Tipu. One must consult 19th century works like Haidar Ali, Tipu Sultan and the struggle of the Mussulman powers of the South, by Lewis Bowring (a name familiar to Bangaloreans through the Bowring Club on St Mark’s Road) to learn something about this king.
What interests me about Tipu are two or three things. First, that he was very difficult to defeat for the English. When we read the works of our last great historian of the period, Sir Jadunath Sarkar, it becomes clear that Tipu was a real warrior.
The embarrassing collapse of the Marathas after the defeat at Panipat stands out in contrast to the dogged resistance of Tipu. All of this happened within 40 years, between 1761 (when Ahmed Abdali won at Panipat) and 1799, when Tipu was killed.
In these few years the British defeated all their enemies and only Punjab remained, which would fall automatically after the death of Ranjit Singh a few decades later.
It was only against Tipu that they faced real resistance. He was a terrific general, had a shrewd understanding of geo-politics (playing the French against the British) and had a modern approach to war.
Second, it is well known that his army was first or among the first to deploy rocketry. His soldiers attached blades to these crude rockets which were fired into the enemy infantry.
It took the greatest warrior in British history, Arthur Wellesley, to defeat Tipu. Wellesley (whom we know as the Duke of Wellington) later defeated Napoleon at Waterloo.
It is depressing to me that Tipu’s military and nationalistic achievements are overlooked so easily today. All that is remembered is the idea that he killed or converted Hindus, whether this is true or false.
Ashoka the Great did not slaughter foreigners or Muslims when he conquered Kalinga. It was Oriya-speaking Hindus whom he butchered by the tens of thousands, according to the stories we are told. But Ashoka is called Great, and his lion emblem is the official symbol of the Republic of India. The wheel in the middle of the Indian flag is called the ‘Ashoka Chakra’ because that is also his symbol.
Why do we honour Ashoka and not Tipu, when both men are accused of the same crime? We know the answer and it is obvious. A Muslim king cannot get away with doing the same things a Hindu can in India.
The great house of Patiala was founded by Maharaja Ala Singh. He has zero military achievements to his name. Ala Singh became powerful because he assisted Abdali in defeating the Marathas and was rewarded by the Afghan.
Does anyone see Ala Singh or his ancestors as traitors? The Patiala kings consistently resisted Maharaja Ranjit Singh, but nobody sees them as anti-nationals. It is always the Muslim king for whom this treatment is reserved.
We are unwilling to read or write about such men, but always willing to believe the worst about them and always willing to protest against things about which we know little.
Aakar Patel is Executive Director, Amnesty International India. The views expressed here are his own.
You can read more of Aakar’s columns here.
இறப்பும் மறு பிறப்பும் எப்படி நிகழ்கிறது…..
இந்து மதம் ஒரு பார்வை…..
முதலில் இறப்பு என்றால் என்ன என்பதை காண்போம்.
இறப்பு என்பது பழுதடைந்த உடல் செயல் இழப்பதையே இறப்பு அல்லது மரணம் என்று கூறுகிறார்கள்.
நாம் எப்படி சட்டை கிழிந்து விட்டால் அந்த சட்டையை தூக்கி எரிந்து விட்டு புது சட்டை போட்டு கொள்கிறோமோ அதே போல் ஆன்மா உம் புது உடலை எடுக்கும்.
புது உடலை எடுக்கும் நிகழ்சியை மறு பிறப்பு என்று கூறுகிறார்கள்.
ஆனால் இந்த மறு பிறப்பு என்பது உடனே நிகழ்ந்து விடாது.
ஒரு உடலை ஆன்மா விட்ட வுடன் அந்த ஆன்மா அந்த உடலுடன் இருந்த போது என்னென்ன கர்மங்கள் செய்ததோ அதற்க்கு தகுந்தாற்போல் அது பாவ புண்ணியத்தை சுமந்து கொண்டு இருக்கும்.
மேலும் கர்ம வாசனைகளும் சுமந்து இருக்கும்.
கர்ம வாசனை என்றால் நல்ல எண்ணம் இருந்தால் அதுவும் ஆன்மா வுடன் சேர்ந்து செல்லும்.
கெட்ட எண்ணம் இருந்தால் அதுவும் ஆன்மா வுடன் சேர்ந்து செல்லும்.
இப்படி ஓர் உடலை விட்டவுடன் ஆன்மா அந்த உடலின் பாவ புண்ணியம் மற்றும் கர்ம வாசனை இவற்றை சுமந்து செல்லும்.
கருட புராண சாஸ்த்ர படி இந்த ஆன்மா யம தூதர்களால் எடுத்து செல்லப்பட்டு செய்த பாவத்திற்கு உண்டான தண்டனைகளை அனுபவிக்க விடுவார்கள்.
புண்ணிய காரியங்கள் செய்து இருந்தால் அதற்க்கு உண்டான சுப பலனையும் அந்த ஆன்மா அனுபவிக்கும்.
பாவ புண்ணியங்கள் தீர்ந்த பிறகு அந்த ஆன்மா மீண்டும் மேகங்களில் தூக்கி எறியப்படும்.
மேகங்களின் மழையால் அந்த ஆன்மா பூமியை வந்து அடையும்.
பூமியில் விழுந்த வுடன் அந்த ஆன்மா தண்ணீரோடு தண்ணீராக இருந்து தானியங்களை வளர செய்யும்.
அந்த தானியம் உயிரினத்தின் உடலில் உணவாக செல்லும்.
உடலின் உள்ளே உணவாக சென்ற அந்த ஆன்மா உயிர் அணுவாக மாறும்.
அந்த ஆணின் உயிர் அணு கலவியின் போது பெண்ணின் உடலில் செலுத்த படும் போது அந்த ஆன்மா ஒரு உடலை பெரும்.
அந்த உடல் அந்த பெண்ணின் வயிற்றில் வளரும்.
பிறகு வெளியே வரும்.
மீதி உள்ள கர்மத்தை வெளியே வந்த வுடன் செய்யும்.
குறிப்பு : ஒரு மனிதன் இறந்த உடன் அந்த ஆன்மா எடுத்து செல்லப்பட்டு பாவ புண்ணியத்திற்கு உண்டான தீய சுப பலனை அனுபவித்த பிறகு கூட ஏன் அவன் மீண்டும் பிறக்க வேண்டும்.
ஏனெனில் அவன் இன்னும் உண்மையை உணரவில்லை.
தான் ஆன்மா என்று உணர வில்லை .
மேலும் மேலும் பொன் பொருள் போகம் இவற்றில் விருப்பம் கொண்டு இந்த உலகத்தில் கட்டபடுகிறான்.
இறைவனே கதி என்று இறைவனையே நோக்கி செல்பவர்கள் விரைவில் இறைவனை அடைவார்கள். மீண்டும் பிறக்க மாட்டார்கள்.
Dear Brothers and Sisters in Islam,
السلام عليكم ورحمة الله وبركاته
Throughout Islamic history, one of the uniting aspects of the Muslim world was the caliphate. After the death of Prophet Muhammad ﷺ, his close companion, Abu Bakr, was elected as the first Khalifah, or Caliph, of the Muslim community. His job as leader combined political power over the Muslim state as well as spiritual guidance for Muslims. It became a hereditary position, occupied at first by the Umayyad family, and later by the Abbasids. In 1517, the caliphate was transferred to the Ottoman family, who ruled the largest and most powerful empire in the world in the 1500s.
For centuries, the Ottoman sultans did not place much emphasis on their role as caliphs. It was an official title that was called in to use when needed, but was mostly neglected. During the decline of the empire in the 1800s, however, a sultan came to power that would decide to revive the importance and power of the caliphate. Abdül Hamid II was determined to reverse the retreat of the Ottoman state, and decided that the best way to do it was through the revival of Islam throughout the Muslim world and pan-Islamic unity, centered on the idea of a strong caliphate. While Abdül Hamid’s 33-year reign did not stop the inevitable fall of the empire, he managed to give the Ottomans a final period of relative strength in the face of European encroachment and colonialism, with Islam being the central focus of his empire.
Throughout the 1800s, the Ottoman government had been trying desperately to slow the decline of the empire. Beginning with Mahmud II and throughout the reigns of Abdülmecid and Abdülaziz, attempts at reforming the empire were at the forefront of the government agenda. These Tanzimat (reorganization) reforms attempted to rebuild the Ottoman state along liberal, European lines. Islam (and religion in general) was given a back seat in public life, as secular ideas began to influence laws and government practices.
These reforms proved to do nothing to reverse the decline of the empire. If anything, the increased emphasis on non-Islamic identities of Ottoman subjects just further promoted the nationalistic aims of the Ottoman Empire’s numerous subjects, which created further disunity in the empire. During the Tanzimat Era, the Ottoman provinces of Serbia, Greece, Wallachia, Modova, Abkhazia, Bulgaria, and Algeria were all lost to European encroachment or nationalism.
Abdül Hamid decided to take a radically different approach. Because of the loss of European territory that had occurred just before and in the first few years of his reign, the empire was now overwhelmingly Muslim. Throughout Ottoman history, Christians had been a major part of the population, at some times being about 80% of the population. Throughout the 1800s, however, the Ottoman Empire was losing Christian-majority lands in Europe, and was getting a net influx of Muslim immigrants coming into the empire. With about 3/4th of his empire Muslim, Abdül Hamid decided to emphasize Islam as the dominant uniting factor among his subjects.
The rest of Europe was experiencing powerful nationalistic movements in the 1800s. Pan-Slavism and Pan-Germanism were examples of uniting factors for people who spoke the same languages and had similar cultures. The Ottoman empire had always been multi-cultural. Turks, Arabs, Albanians, Bosnians, Kurds, Armenians, and many others made up the empire. Abdül Hamid attempted to make Pan-Islamism a uniting factor for Muslims, both inside and outside of the empire’s borders.
To show his role as supreme leader of Muslims worldwide, Abdül Hamid placed much emphasis on the holy sites of Makkah and Madinah. In the 1800s, a building program commenced in the holy cities, with hospitals, barracks, and infrastructure being built in the Hejaz to aid in the yearly gathering of Muslims in Makkah – the Hajj. The Ka’aba itself and the Masjid al-Haram that surrounded it were also renovated with a modern water system that helped reduce the severity of floods.
In 1900, Abdül Hamid commenced the beginning of the Hejaz Railway. It began in Istanbul and traveled through Syria, Palestine, and the Arabian desert, ending in Madinah. The goal of the railway was to better connect the holy sites with the political authority of Istanbul, as well as make the pilgrimage easier. To show his emphasis on the protection of Makkah and Madinah, Abdül Hamid decided that the gauge (width of the rails) of the Hejaz Railway should be slightly smaller than standard European ones. His reasoning for this was that if Istanbul were to ever fall to European imperialists, he wanted to make sure they could not use the Hejaz Railway with European trains to easily invade Makkah and Madinah.
Throughout Ottoman history, there have been examples of the sultans helping Muslim communities outside their borders whenever the opportunity arose and the Ottoman state was capable. For example, in the 1500s, the Ottoman navy was a key force in the Indian Ocean, aiding local Muslims fighting Portuguese colonialism as far away as India and Indonesia. Abdül Hamid considered it his duty to do the same in the 1800s, especially since large populations of Muslims in Africa and Asia were under European imperial control.
Delegations were sent to African Muslim kingdoms such as Zanzibar, giving gifts from Abdül Hamid and asking them to acknowledge the caliph as their protector against European imperialism. Similar delegations were sent to Muslims living within Russian and Chinese borders.
In 1901, Abdül Hamid sent one of his advisors, Enver Pasha, along with numerous Islamic scholars, to China. When they arrived in Shanghai, they were warmly greeted by the Chinese authorities, and especially so by the local Chinese Muslims, who had lived in China for centuries. Abdül Hamid later helped establish a Muslim university in Beijing, called the Peking (Beijing) Hamidiye University. Even as far away as China, Abdül Hamid wanted to create a sense of belonging and unity among Muslims, centered on the caliphate.
Abdül Hamid’s efforts resulted in the caliph of the Muslim world being acknowledged in Friday prayers from small towns throughout Africa to the major Muslim communities of India and China.
In the late 1800s, a potent nationalist movement was forming among European Jews: Zionism. Zionist ideology called for a Jewish state to be established in their ancient homeland, Palestine. Although European Jews were dispersed throughout Europe, the unique financial and political power of numerous Jewish families was able to make Zionism a major force in the late 1800s.
Theodor Herzl, the founder of the Zionist movement, personally requested from Abdül Hamid II special permission to settle in Palestine, in exchange for 150 million pounds of gold, which could have helped the Ottomans repay their enormous debts. Herzl’s aims were not to settle there and live under Ottoman authority, he clearly wanted to establish a Jewish state carved out of Muslim lands (as of course happened in 1948). Abdül Hamid realized that his role as caliph required him to protect the sanctity and sovereignty of Muslim land, so he responded to Herzl with the following:
™Even if you gave me as much gold as the entire world, let alone the 150 million English pounds in gold, I would not accept this at all. I have served the Islamic milla [nation] and the Ummah of Muhammad for more than thirty years, and never did I blacken the pages of the Muslims- my fathers and ancestors, the Ottoman sultans and caliphs. And so I will never accept what you ask of me.
He further prevented the purchase of tracts of land within Palestine by Zionist organizations, ensuring that their attempts at establishing a foothold there were futile. Ultimately, the Zionists were allowed to purchase land and settle in Palestine after the reign of Abdül Hamid II, when the Young Turk movement was in charge of the Ottoman Empire.
Abdül Hamid II was the last of the Ottoman sultans who had any real power. He was overthrown in 1909 by a group known as the Young Turks. They were Western-educated liberal secularists who vehemently disagreed with the Islamic direction that Abdül Hamid took the empire in from 1876 to 1909. After his overthrow, his brother Mehmed Reshad was chosen as sultan by the Young Turks, but he effectively had no power, and the empire was run by an oligarchy of three ministers in the Young Turk government.
Three more people held the office of caliph after Abdül Hamid II: Mehmed V, Mehmed VI, and Abdülmecid II, none of which had any power. In 1924, the caliphate was abolished by the new Turkish parliament and Abdülmecid and the rest of the Ottoman family were forced into exile. As such, Abdül Hamid II was the last of the caliphs to have had any power over the Muslim world. The tradition of a strong, in charge caliph that commenced with Abu Bakr in 632 was upheld by Abdül Hamid in the late 1800s before finally being overthrown by liberal elements within the empire.
Abdül Hamid II died in Istanbul in 1918, and was buried in a mausoleum along with Sultans Mahmud II and Abdülaziz near Sultanahmet Square.
Finkel, Caroline. Osman’s Dream . New York: Basic Books, 2005. Print.
Hourani, Albert Habib. A History Of The Arab Peoples. New York: Mjf Books, 1997. Print.
Ochsenwald, William, and Sydney Fisher. The Middle East: A History. 6th. New York: McGraw-Hill, 2003. Print.
في امان الله
Your brother in Islam,
A Shabbir Ahmed