A few minute farmer

Near my home a farmer was working in his field, collecting wheat bundles and dumping at a place. One day I just observed him, while some children were helping him by collecting wheat bundles one at a time. The next day I saw the same farmer along with another villager doing the same work together. The task being an easy one, I decided to help them in collecting the wheat bundles and therefore approached them. They were much greeted but tried to stop me from working, saying my clothes will get dirty, or dust will stick to my body etc. But I said no, let me help you, there is no need to worry about me or my clothes. So I started helping them with their work. After collecting a few bundles and hardly after 5 minutes I realized, “that it’s not as easy as I thought”, and Mr. Helper is in trouble. Realizing my breathing condition and the sweat on my face, the farmer again said, it’s too much for me and offered me some water to drink. But looking the ages and condition of both the farmers, I felt ashamed, and said no problem, I am fine, let me do you as much as possible. After few more minutes, I was exhausted but the other two were working as active as they were. At that time I started praying in the heart “Jaldi sy Maghrib ki Azan ho taky meri jaan chooty”, (Let the prayer time come soon, so that I can escape the work).  Looking the condition of myself and them, I started to think where is something going wrong. By secretly observing them, I realized that my method of holding the wheat bundles is what I’ve seen in the movies but the way the farmers were working was somewhat different. By adopting their method, I felt that I can pick one additional bundles with much less effort than before. This was one great learning for me. I paced up my work and worked till the collection of the final bundle.

Back in home, laying on my bed, thinking over the day, I felt a little happiness, a little satisfaction but at the same time somewhat a feeling of shame.  Alhamdullilah, we have enough to eat and again Alhamdullilah can easily afford to eat whatever we want. But did we ever realize, how the flour, that is used to make the pizza, burger, breads etc., is turned into flour. No we never think about this because it’s not the topic of our interest.

Sitting in a decent restaurant, in a cool environment, why should I bother how the flour is made?  Let me enjoy my food. I can never feel, coldness of the day when the seeds are sown, the dark shivering cold nights when the fields are watered by the farmers, the waiting of 5-6 months with uncertain hopes for the crop to be ready, the fear of bad weather, the scorching heat of the sun when the crop is harvested, the tough labor work required, the hope of getting a good price for crop, the expectations and unlimited desires waiting for the crop’s income. I never bothered to know about this and never felt ashamed about being ignorant. My concern is only with the food I eat and the way I should eat and being ignorant about not knowing how to eat is a matter of shame.

I know how to make and eat pizza, burgers, sandwiches made from wheat flour but what I don’t know is the easiest task of how to pick and hold the wheat bundle in the field. Today I really feel my ignorance.

 

Why one is 1, two is 2?

While surfing I found an interesting article with the title Why one is 1 two is 2. The article was about the logic of numbers we use in our daily routine businesses, i.e., 1, 2,3….0. These numbers are known as "Arabic" numbers

Ever wondered why 1 mean one, 2 means two. It is the logic of angles that exists in Arabic Algorithm. The Arabs popularized these numbers but they were originally used by the early Ponecian traders to count and keep track of their trading accounts.

 

From the figures above we can easily understand that number 1 is having one angle, 2 is having 2 and so on… Coming finally to zero we find that 0 has no angle and therefore zero is 0!!! Interesting isn’t it?

Beyond Trillions/ کھربوں کے بعد

 

While working with numbers, a thought just came into my mind that what would we call, when we count above trillion or 10 Kharab in Urdu. For example, In Urdu when we start counting, we come across a scale that is;

Ekai, Dahai, Sainkra, Hazar, Dus Hazar, Lakh, Dus Lakh, Crore, dus Crore, Arab, Dus Arab, Kharab and Dus Kharab or 1 trillion.

Beyond Dus Kharab, 1 trillion, our counting turns into 100 Kharab, 1000 Kharab or 10 trillion, 100 trillion etc. the reason, because we usually don’t know, what 100 Kharab is called.

Luckily, I was able to find  terms used for figure above 10 Kharab (1 trillion) , which sorted as per the scale are as follow;

Urdu (Roman)  اردو	Figure (Power Notation)	English
Ekai اکاءی	1                                           (100)	One
Dahai (Dus)   دہاءی	10                                         (101)	Ten
Sainkra (Sou)سینکڑہ	100                                       (102)	Hundred
Hazar ہزار	1000                                     (103)	Thousand
Dus Hazar دس ہزار	10000                                   (104)	Ten Thousand
Lakh لاکھ	100000                                 (105)	One Hundred Thousand
Dus Lakh دس لاکھ	1000000                               (106)	One Million
Crore کروڑ	10000000                             (107)	Ten Million
Dus Crore دس کروڑ	100000000                           (108)	Hundred Million
Arab ارب	1000000000                         (109)	One Billion
Dus Arab دس ارب	10000000000                       (1010)	Ten Billion
Kharab کھرب	100000000000                     (1011)	Hundred Billion
Dus Kharab دس کھرب	1000000000000                   (1012)	One Trillion
Neelum نیلم	10000000000000                 (1013)	Ten Trillion
Dus Neelum دس نیلم	100000000000000               (1014)	Hundred Trillion
Padam پدم	1000000000000000             (1015)	One Quadrillion
Dus Padam دس پدم	10000000000000000           (1016)	Ten Quadrillion
Sankh سنکھ	100000000000000000         (1017)	One Hundred Quadrillion
Dus Sankh دس سنکھ	1000000000000000000       (1018)	One Quintillion
Maha Sankh مہا سنکھ	10000000000000000000     (1019)	Ten Quintillion
Dus Maha Sankhدس  مہا سنکھ	100000000000000000000   (1020)	Hundred Quintillion

As per Wikipedia source, looking into old Indian numerical, one can find numbers beyond Maha Sankh. Those terms are rarely used in history, however, these exists. The figures beyond Maha Sankh are termed as Ankh/Maha udpadha (One Sextillion), Jald/Padha, Madh (Ten Septillion), Paraadha (One Octillion), Ant, Maha Ant (Ten Nonillion), Shisht (One Decillion), Singhar, Maha Singhar (Ten Undecillion) and Adant Singhar which is equal to One Duodecillian or 10³⁹ or 1,00,00,00,00,00,00,00,00,00,00,00,00,00,00,00,00,00,00,000/-

Pukhtoonwali – پختون ولی

Pukhtoonwali is a code of honor of the Pukhtoon social structure. Pukhoonwali broadly consists of three principles, Melmastia (Hospitality), Badal (Revenge) and Nanawatey (Repentance Over Past Hostility and Grant of Asylum). Every individual of Pukhtoon society is expected to abide these principles. The non-observance of principles of Pukhtoonwali is considered disgraceful, and disgrace is considered as the biggest punishment in the Pukhtoon society.

1. Melmastia (Hospitality) میلمستیہ

Pukhtoons are considered as one of the most hospitable people in the world. Melmastia or hospitality is one of the finest virtue of Pukhtoon culture. Pukhtoon be rich or poor consider its an honor to welcome guests regardless of any relation or status. Pukhtoons welcome the guest with open heart and try to prepare the best meal for the guest according to their affordability and satisfaction. The tradition place for guests in Pukhtoon society is Hujra, that is common meeting place in villages. In traditional Pukhtoon society, a guest of one is considered as guest of all and other villagers in the Hujra jointly entertain the guests. The host usually cancels any of their routine or important works for entertainment of guest. The guest in Pukhtoon society is not only entertained but also respected and if their is any danger, the hosts sacrifice their lives to protect their guest and honor.

2. Badal (Revenge) بدل

Badal or Revenge is another fundamental principle of Pukhtoonwali. Self-respect and sensitivity to insult is an essential trait of Pukhtoon character. Pukhtoon are very sensitive in their dignity and self-respect. Every Pukhtoon consider himself equal if not better than other Pukhtoons, thus any insult is retaliated accordingly even if he is among the poorest.

Badal can emanate from murder of a family memeber, personal, deliberate loss/damage to property, insult etc. A Pukhtoon believes and acts in accordance with the principles of Islamic Law i.e. an eye for an eye, a tooth for a tooth and blood for blood. He wipes out insult with insult and murder with murder regardless of cost or consequence. According the the code of honor, if someone fails to fulfill the obligation of Pukhtoo, by wiping murder for murder, lose prestige in the eyes of compatriots and earn an unfair name. The honor of the person can only be redeemed by a similar action.

Pukhtoon history is full of Badal incidents and there are instances when a child born after the murder of his father, took badal (Revenge) of his father’s murder after patiently waiting for several years.

3. Nanawatey (Repentance Over Past Hostility and Grant of Asylum) ننواتے

Under Nanawatey as repentant enemy is forgiven and enemies turn their enmity into friendly relations, thereby creating a peaceful atmosphere.

When a person feels penitent over his past hostility and express a desire to open a new chapter of friendly relationship with his foe (victim) and live with peace with him, he approaches the elders and eminent persons of the tribe, and Ulema’s (Clerics) on his behalf for settlement. The elders and Ulema along with penitent, form a Jirga and visits his enemy’s (victim’s) house. The Jirga tells the host, that they have came on Nanawatey, which means that the offender is repentant over his actions. The host who used to look for the revenge, exercises patience and kindness and gently pardons his opponent for his past misconduct. Slaughtering of a buffalo, cow, follows this or a few lambs or goats provided by the suppliant. A feast is held in the Hujra and with it the enmity comes to an end. It is, however interesting to note that no Nanawatey is accepted in which the honour of the women is involved.

Some European writers define Nanawatey as grant of asylum (Panah) to fugitives. But the grant of asylum or sanctuary is only one aspect of Nanawatey while its exact definition is what us described above.

Under Panah, anyone who gains access to a Pukhtoon's house can claim asylum. The owner of the house protects him even at the risk of his own life. One can take shelter under the roof of a Pukhtoons' house irrespective of caste, creed, status or previous relations. Though it would seem contradictory yet Pukhtoons on several occasions have provided sanctuary to their deadly enemies.

An example of asylum, as recorded in books, is that of an old Pukhtoon woman. It is said that once a gang of dacoits raided a village. The villagers, including the two sons of an old woman, came out to challenge the dacoits. Soon a fierce fight ensued between the two parties in which besides others both the sons of the old woman were also killed. The dacoits having found all escape-routes blocked, sought shelter in the house of the old woman. The pursuers, who were close on their heels, felt delighted that the dacoits were now in their grip. But on approaching the old woman's house, they were deeply annoyed to find their way barred by her. Displaying traditional Pukhtoon courage she determinedly said that she would not allow any one to lay hands on them. "You don't know" the pursuers angrily said, "they have killed your two sons". "That may be so", she calmly replied, "but they have come Nanawatey to my house and I cannot see anyone laying his hands on them so long as they are under my roof".

These principles are the key stone of the Pukhtoon society, however, with the change in time, changes in people perception are observed. Many of the Pukhtoon in today's world are even unaware of these principles. Also the education has brought many changes in the Pukhtoon's perception toward society which brough in the same time many positive as well as negative changes in their behaviour. Positive changes such as compromises, abiding of law etc, are good steps but negative changes such as observed lack of hospitality, etc are steps that are leading to disapearance of Pukhtoonwali.

Source: Internet, Society, Insight

http://www.dapukhtoon.com/files/pukhtoon/tradtions-03.htm

A Name for NWFP-Identity for Pukhtoon داپختون شناخت - پختون ولی یا پختونخواہ

I was never in the favour or against the changing of the name of NWFP to Pukhtoonkhwa, Pukhtoonistan, Afghania or any other such kind of name. To me there were many more important issues than changing the name of province such as Peace & stability, avaiablily of basic necessaties of life to the people of NWFP. People who were in favour of changing the name, had the logic that everyone in Pakistan have their identities in the form of provincial name that represents them such as Punjab for Punjabis, Sindh for Sindhis and Balochistan for Balochis. Similary they wanted to have Pukhtoonkhwa for Pukhtoons. It was quite a justified logic which I don't oppose but in my opinion Punjab is not know Punjab because of Punjabis but Punjabis are known because of Punjab (the land of five rivers). Similarly Sindh is not known because of Sindhi people but the Sindh (indus) river and the people living in that area are called Sindhis because of living in Sindh.

In case of Pukhtoons, they are not known Pukhtoons because of living in Pukhtoonkhwa or Pukhtoonistan or any other Pukhtoon named area but they are called Pukhtoon because of their unique identity of Pukhtoonwali, a code of honor based on some principles that every Pukhtoon have to follow.Therefore Pukthoon don't need a name of area for their identity of Pukhtoon but the code of Pukhtoonwali.

Coming back to issue of renaming the NWFP, I now favour the name for NWFP but in the context of giving the name not changing the name. NWFP or North West Frontier Province is a direction of an area, its not a name. This province is till now known by its direction and not name, surely because the name doesn't exists, so what to change which does not exists.

I therefore would like to have the name for the Province so atleast to be known of, be it represent the Pukhtoons or not, because my Pukhtoonwali don't need identity by province but identity by Pukhtoonwali, be it is in Frontier, Punjab, Sindh, Balochistan or any other part of the world.

Who are Hungry?

Going to my school, college and then office in the morning, I always wondered to see people eating heavy food during the breakfast time. I had my selfmade opinion about those rice, choley, nihari, paye etc. eating people, considering them as people of hungry nature (Bhookey Mazaj Waley), whose priorities are just to eat. I among friends, always discussed those people with fun, however, the facts made me to change my opinion.

During my professional life, for sometime I had to travel from one city to another, and so many time I had to travel at night. I used to start my journey from one city at night and reach the destination before the fajar/morning prayer, while sometime I used to reach even before the Azan/call of the fajar/morning prayer. This night travel exposed me to another face of working life. I came across people, who were not bound by the usaual 9 to 5 working hour. They were the people whose professional responsibilties starts from mid night and lasts till early morning. They includes Bus drivers, Truck Drivers, Guards, road side hotels and shops and even hawker selling goods at buses. This is something that i used to see on the way. The time I used to reach another city before Fajar Azan, i used to came across another group of people whos working time was just to start. They included people with donkey carts, Tangas, Newspaper hawkers, Milk sellers, vegetable sellers, Bread makers and other such kind of people, who have to make assure that there work is done till 7th o'clock in the morning so that other people going to schools, offices, shops don't get late. They have to make sure to reach the vegetable markets, newspaper stalls, dairy farms, collect the desired goods and supply to their destinations on time. This was the routine job of those people and the time they were going to their work, we still had three more hours to sleep. And the time we wake up, those people have already finished their work.

Looking back to our own routine, we wake up, do our breakfast and then go to work, while the people I see eating on the way, are those who have already finished their work. This made me think whether, the people eating after a tough and hard work are hungry people or the people like us who eat before going to work????

Becoming Superman...A wish

I remember when I was a child of about 5-6 year, one day I started insisting to my mother that I want to become superman and she will have to do this by all means. As stubborn child I continued my insisting that she will have to make me Superman. Being a loving and caring mother, she always tried her best to fulfill all my possible wishes. But this wish was certainly not possible to be fulfilled. My mother tried to explain me, how I could become Superman.

She told me, that I can only become Superman when I reach to the age of 10 because till that time my bones will be strong enough to stop a train with my power and at the same time I will easily fly. I was satisfied with the answer and agreed to wait for a few more years.

By the age of 10, I was sensible enough to understand what the reality of Superman is, just a comic hero and nothing else, and surly becoming Superman was no more my wish.
Today when I remember all this, I realize that…”How stupid my wish was” and “How wise was my mother answer”????