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| 1 |
ID:
148861
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| Summary/Abstract |
Sachchidananda Hirananda Vatsyayan “Agyeya” was born in
Kushinagar (UP) which his archaeologist father was excavating. He
came to be known as ‘Agyeya,’ because his early writings, smuggled
out of prison, were published under conditions in which the author’s
name could not be revealed. During his postgraduate studies in Lahore,
he was arrested for revolutionary activities and spent several years in
prison
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| 2 |
ID:
148862
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| Summary/Abstract |
“Sociality is to be realized as not an antonym but an extension of the
realization of freedom. It is only sociality of mankind which serves as
the foundation of the building of freedom. Man is free not only in
himself but in the other. He is free only to the extent he contributes in
making society free” (Shashvati; p.38).
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| 3 |
ID:
148874
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| Summary/Abstract |
Astha Bharati has instituted an ‘Annual Lecture Series’ on vital isssues
and subjects relevant to the country. The first annual lecture was
delivered by Prof. Samdhong Rinpoche at 7.00 PM on May 8, 2016 at
the India International Centre, New Delhi on the subject of ‘Modernity
and Tradition.’ It was presided over by Dr. Jayanta Madhab, President
Astha Bharati
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| 4 |
ID:
148860
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| Summary/Abstract |
Professor A.K. Saran (1922-2003) is known as one of the most radical
spokesmen of tradition in the contemporary world. Following A.K.
Coomaraswamy, René Guénon, Marco Pallis, Frithjof Schuon and other
exponents of Philosophia Perennis, he has especially taken on the
negative side of the task as his vocation, i.e., purging the sanctuary of
the life of the intellect from varieties of falsities and deceptions. That is
the first requirement if we hope for a genuine renewal of a normal
world. From the very beginning of his intellectual career, he has been
consistently and uncompromisingly working out thorough internal
critiques of modernity:
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| 5 |
ID:
148869
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| Summary/Abstract |
The most significant piece of data from the count of religious
communities done during the census of 2011 is the rise of the proportion
of Muslims in the population of India by 0.8 percentage points. They
had a share of 13.43 per cent in the population of India in 2001; their
share is 14.23 per cent now. This is the third decade in a row when their
share has increased by or above 0.8 percentage points.
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| 6 |
ID:
148858
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| Summary/Abstract |
At no time was an election anywhere in the country awaited with so
much interest as it was for Assam, West Bengal, Tamilnadu and Kerala
this time around. It appeared as if the country was waiting with bated
breath, not so much for how the results would pan out in the above
states, but rather how the BJP as a party would fare in them. Hence,
Assam was of great interest to political observers as it was the one
state where the BJP had the greatest chance of forming a government.
And indeed the BJP has got itself a strong foothold to make its presence
in the so-called Christian dominated states of the North-East.
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| 7 |
ID:
148866
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| Summary/Abstract |
Almost twenty-five years after his death Acharya Rajneesh is remembered
for his thoughtful speeches and lectures as a spiritual teacher. Dr Ram
Chandra Prasad his first biographer considered, him as the greatest
living orator in India (Motilal Banarsidas 1968). At his Samadhi at Pune
his epitaph reads “Osho was never born never died only visited this
planet earth 11.12.1931 to 19.01.1990.”
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| 8 |
ID:
148868
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| Summary/Abstract |
Here I have tried to explain New Humanism and Post-Modernism. I
have also maintained that New Humanism can redress the difficulties
of Post-Modernism. In post-modern society consumerism is growing.
Man is on the margin. New humanism attempts to bring marginalized
man in the centre stage.
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| 9 |
ID:
148873
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| Summary/Abstract |
In the backdrop of educational backwardness of Muslim community in
India, and especially of Muslim girls and women, and the reasons thereof,
an understanding of how Muslims perceive their location and condition
in the larger socio-economic-cum educational context, cultural milieu
and political environment would be worth it. A probe into Muslim
community’s perception, view and prevalent practices vis-à-vis
education of Muslim children, particularly of Muslim girls as a
manifestation of their outlook as perceived by various scholars over a
period of time, might enrich and enlighten the contemporary contests
and concerns as well as the salient paradigms and problems underlying
their outlook, in general, and with regard to education of girls, in
particularly
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| 10 |
ID:
148864
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| Summary/Abstract |
The grand old man of India, Dadabhai Naoroji (1825-1917) stood as one
of the tallest nationalist leaders who aroused the feeling of economic
and political nationalism during the early freedom struggle. The chain
of personalities which carried India through its modern socio-economic
and political crises can be simply outlined as the main line of succession
begins with Dadabhai Naoroji and passes to Ranade, Gokhale and Gandhi
before India’s independence. However, the first figure in this chain,
rightly called by Professor Orlebar of Elphinston College, his teacher,
as “the Promise of India,” Dadabhai Naoroji was neither a Hindu nor a
Muslim but a Parsee, a highly progressive group of Indians. Regardless
of his cultural background, his appeal to all communities in India was
immense.
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| 11 |
ID:
148865
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| Summary/Abstract |
Professor J.L. Mehta was an outstanding scholar of Indian and Western
philosophical traditions. He was well trained in Indian philosophical
systems and in early student days he developed keen interest in the
works of Freud, Wittgenstein and Heidegger. He displayed an unusual
facility to move between Eastern and Western thought. He was born in
1912 and passed away in 1988 while delivering his lecture on Sri
Krishna: The Lord as Friend
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| 12 |
ID:
148870
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| Summary/Abstract |
The Hindus who were uprooted from their hearths and homes in East
Pakistan due to religious persecution and measures or lack of them,
taken by the successive Governments in East Pakistan (Bangladesh)
after partition in 1947 were accepted as refugees by the Government of
India and her people, not of course without grudge, and were given
shelter, citizenship and were gradually absorbed in the mainstream of
Indian people, particularly that of West Bengal, Assam and Tripura.
This was quite understandable
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| 13 |
ID:
148867
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| Summary/Abstract |
This article reflects upon the political philosophy of Muhammad Iqbal,
a towering intellectual figure in Indian history, revered by many for his
poetry and his thought. It is appropriate to consider the work of a man
who represents some of the noblest and most dynamic aspects of the
Islamic tradition at least during the early phase of his career fully attuned
to the Indian thought. Muhhamad Iqbal was born on 9th November 1877
at Sialkot (now in Pakistan). His ancestors were Kashmiri Brahmans, a
Sapru clan; his forefathers had a predilection for mysticism, and both
father, Nur Muhammad, and his mother, Imam Bibi, had a reputation for
piety. In his old age he accepted a pension from the ruler of Bhopal,
which he enjoyed till his death.
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| 14 |
ID:
148863
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| Summary/Abstract |
One of the first Indians to become an ICS officer, Dutt was a
prolific writer on a wide range of subjects. Economic History of India
(EHI) presents a detailed and meticulous analysis of the characteristic
features of the British administration (rule) in India, through its
various phases and the consequent economic outcomes for
India.Backing his analysis with extensive support from official
Parliamentary records and the British authorities themselves, he shows
that the Indian economic condition was an inevitable outcome of
operation of economic laws subjected to the British policy and its
actual implementation. In particular, he rejects any explanations of
India’s poverty, famines and economic stagnation, based on high
population growth, low productivity, or lack of abilities of the Indian
producers.
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| 15 |
ID:
148872
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| Summary/Abstract |
The Nak (Phaya Nak or Naga) in Thai architectural and sculptural
ornaments are an associational achievement between the indigenous
serpent cult of the mainland Southeast Asian region and Naga of Indian
religions in ancient times. It seems that the remains of indigenous
serpent cult being only what is told in the Thai folklore. The majority of
Thais follow predominantly Theravada Buddhism and their serpent
worship includes aspects of Buddhism.
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| 16 |
ID:
148871
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| Summary/Abstract |
I wish to argue that man is essentially a value concept; ipso facto
society and state. Consequently, no discussion and no talk about man
and society is complete without reference to value. Seeing in this light
the dichotomy of value and fact is not sustainable. In other words, any
discussion on man, society and state is bound to be value centric
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| 17 |
ID:
148859
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| Summary/Abstract |
The BJP victory in the recently concluded Assam Assembly election,
the results for which were declared on May 19, was expected but not
by a landslide margin the party and its allies took the Assembly, having
together bagged 86 seats in the 126 member house. Of the 86, BJP alone
contributed 60, a stupendous rise from five seats it managed in 2011.
Equally spectacular is the manner in which the ruling Congress, with
strongman Tarun Gogoi at the helm for three consecutive Assembly
terms, was dispatched with only 26 seats.
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