DOCSLIB.ORG

Modern Indian Responses to Religious Pluralism Author: Coward, Harold G

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Modern Indian Responses to Religious Pluralism Author: Coward, Harold G cover cover next page > title: Modern Indian Responses to Religious Pluralism author: Coward, Harold G. publisher: State University of New York Press isbn10 | asin: 0887065724 print isbn13: 9780887065729 ebook isbn13: 9780585089959 language: English subject Religious pluralism--India, Religious pluralism-- Hinduism. publication date: 1987 lcc: BL2015.R44M63 1987eb ddc: 291.1/72/0954 subject: Religious pluralism--India, Religious pluralism-- Hinduism. cover next page > If you like this book, buy it! file:///C:/...,%20Harold%20G.%20-%20Modern%20Indian%20Responses%20to%20Religious%20Pluralism/files/cover.html[26.08.2009 16:19:34] cover-0 < previous page cover-0 next page > Modern Indian Responses to Religious Pluralism Edited by Harold G. Coward State University of New York Press < previous page cover-0 next page > If you like this book, buy it! file:///C:/...20Harold%20G.%20-%20Modern%20Indian%20Responses%20to%20Religious%20Pluralism/files/cover-0.html[26.08.2009 16:19:36] cover-1 < previous page cover-1 next page > Published by State University of New York Press, Albany © 1987 State University of New York Printed in the United States of America No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles and reviews. For information, address State University of New York Press, State University Plaza, Albany, N.Y., 12246 Library of Congress Cataloging in Publication Data Modern Indian responses to religious pluralism. Includes bibliographies and index. 1. Religious pluralismIndia. 2. Religious pluralismHinduism. I. Coward, Harold G. BL2015.R44M63 1987 291.1'72'0954 87-1943 ISBN O-88706-571-6 ISBN O-88706-572-4 (pbk.) 10 9 8 7 6 5 4 3 2 1 < previous page cover-1 next page > If you like this book, buy it! file:///C:/...20Harold%20G.%20-%20Modern%20Indian%20Responses%20to%20Religious%20Pluralism/files/cover-1.html[26.08.2009 16:19:37] page_v < previous page page_v next page > Page v CONTENTS Acknowledgements vii Introduction ix Part I: Responses from Within Hinduism 1. Gandhi and Religious Pluralism J.F.T. Jordens 3 2. The Response of the Brahmo Samaj J.N. Pankratz 19 3. The Response of the Arya Samaj H.G. Coward 39 4. The Response of the Ramakrishna Mission R.W. Neufeldt 65 5. The Response of Sri Aurobindo and the Mother R.N. Minor 85 6. The Response of Swami Bhaktivedanta R.D. Baird 105 7. The Response of Modern Vaisnavism * K.K. Klostermaier 129 8. Saiva* Siddhanta* and Religious Pluralism K. Sivaraman 151 9. India's Philosophical Response to Religious Pluralism J.G. Arapura 171 < previous page page_v next page > If you like this book, buy it! file:///C:/...20Harold%20G.%20-%20Modern%20Indian%20Responses%20to%20Religious%20Pluralism/files/page_v.html[26.08.2009 16:19:37] page_vi < previous page page_vi next page > Page vi Part II: Responses from Other Religions Within India 10. Parsi Attitudes to Religious Pluralism J. Hinnells 195 11. Modern Indian Muslim Responses R.E. Miller 235 12. The Sikh Response R.W. Neufeldt 269 13. A Modern Indian Christian Response J. Lipner 291 14. The Response of the Dalai Lama and the Tibetan Community in the Indian Exile E.K. Dargyay 315 Contributors 329 Index 333 < previous page page_vi next page > If you like this book, buy it! file:///C:/...20Harold%20G.%20-%20Modern%20Indian%20Responses%20to%20Religious%20Pluralism/files/page_vi.html[26.08.2009 16:19:38] page_vii < previous page page_vii next page > Page vii ACKNOWLEDGEMENTS The preparation of this volume and the bringing together of the scholars involved was a project of the Calgary Institute for the Humanities. The Calgary Institute for the Humanities was established at the University of Calgary in 1976 for the purpose of fostering advanced study and research in a broad range of subject areas. It supports work in the traditional humanities disciplines such as languages and literatures, philosophy, history, and so forth, as well as the philosophical and historical aspects of the social sciences, sciences, arts and professional studies. The Institute's programs in support of advanced study provide scholars with time and facilities to carry out their work. In addition, the Institute sponsors formal and informal gatherings to work on specific scholarly projects. In this event the Institute was able to bring senior scholars from Australia, England the United States and across Canada to study Modern Indian Responses to Religious Pluralism. The Institute also used its resources to prepare the final manuscript for publication. The Calgary Institute for the Humanities is pleased to acknowledge the support of the following who helped to make this research project possible: The Department of Religious Studies, the Faculties of Humanities, General Studies, and Education at the University of Calgary. Generous funding was provided by the Social Science and Humanities Research Council of Canada and the University of Calgary Research Grants Committee. Financial and other assistance was provided by the Sikh Society of Calgary, and the Calgary Indian Community. Special thanks are due to Robert Baird and Ron Neufeldt who helped to conceive and structure the project. Inder Kher almost single handedly organized the banquet of fine Indian food so thoroughly enjoyed by all. But the greatest debt is owed to the Institute's Administrative Assistant, Gerry Dyer, who handled < previous page page_vii next page > If you like this book, buy it! file:///C:/...20Harold%20G.%20-%20Modern%20Indian%20Responses%20to%20Religious%20Pluralism/files/page_vii.html[26.08.2009 16:19:39] page_viii < previous page page_viii next page > Page viii all arrangements for bringing together such a far flung group of scholars, and organized all meals and rooms for the working sessions in such a pleasant way. The Calgary Institute for the Humanities has also been fortunate to find a publisher thoroughly committed to the topic and anxious to bring out the results of the research as quickly as possible. Working with William Eastman and his staff at SUNY has been a pleasure. HAROLD COWARD < previous page page_viii next page > If you like this book, buy it! file:///C:/...0Harold%20G.%20-%20Modern%20Indian%20Responses%20to%20Religious%20Pluralism/files/page_viii.html[26.08.2009 16:19:40] page_ix < previous page page_ix next page > Page ix INTRODUCTION Religious experience has been defined as the quest for ultimate reality. Many religions exhibit an inner tendency in pursuing this quest to claim to be the true religion, to offer the true revelation as the true way of salvation or release. It would seem self-contradictory for such religions to accept any expression of ultimate reality other than their own. 1 Yet one of the things that characterizes today's world is religious plurality. In the past century the breaking of cultural, racial, linguistic and geographic boundaries is on a scale that the world has not previously seen. For the first time in recorded history we seem to be rapidly becoming a true world community. Today the West is no longer closed within itself. It can no longer regard itself as being the historical and cultural center of the world and as having a religion that is the sole valid way of worship. The same is true for the East. Today everyone is the next-door neighbor and spiritual neighbor of everyone else. India has perhaps been living through this pluralistic challenge longer than the rest of us. Well before the advent of Christianity and Islam in the West, India was already experiencing the encounters of Hinduism, Buddhism and Jainism with one another. Other religions soon arrived to share India with the Hindus, Buddhists and Jainas. Christians seem to have been present in India earlyperhaps as early as the arrival of Jesus' disciple Thomas in the first century C.E.2 A small community of Jews also settled in India in Malabar, at Cochin, perhaps as early as the first century C.E. There is evidence of small Muslim communities in many of the coastal towns of the Indian Peninsula from the eighth century onwards.3 But from about 1000 C.E. North-West India experienced increasing invasion and occupation from Muslim emperors in Afghanistan until Islam became the dominant religion of the region.4 In the ninth century C.E. a group of Zo- < previous page page_ix next page > If you like this book, buy it! file:///C:/...20Harold%20G.%20-%20Modern%20Indian%20Responses%20to%20Religious%20Pluralism/files/page_ix.html[26.08.2009 16:19:40] page_x < previous page page_x next page > Page x rastrians left Persia to escape Muslim persecution and settled on the north-west coast of India. Their descendants still live there and today are known as Parsis. In the fifteenth century, in the midst of Hindu- Muslim turmoil yet another religion, the Sikh religion, was born with the aim of bringing peace to the conflicting encounter of religions. 5 Thus India, perhaps moreso than anywhere else, became a virtual "living laboratory" of religious pluralism with many of the world's religions living together in the same communities over several centuries. What has been the result? The aim of this book is to examine the way in which the various religions are responding to the challenge of living side by side with one another in modern India. Since Hinduism, the dominant religion in India, considers itself, and is considered by many others, to be a very tolerant religion, the study of how religious pluralism actually functions in India is especially fascinating. The book is divided into two parts. Part One focuses on the dominant religion, Hinduism, and examines how it has responded to the challenge of having other religions living in its midst, and more recently, to the awareness that it is living in a global community side by side with other religions.
Load more

Recommended publications
  • 10 Religious Reform Movements in Modern India: the Ramakrishna Mission and Swami Vivekananda- Flexiprep
    9/22/2021 Chapter – 10 Religious Reform Movements in Modern India: The Ramakrishna Mission and Swami Vivekananda- FlexiPrep FlexiPrep Chapter – 10 Religious Reform Movements in Modern India: The Ramakrishna Mission and Swami Vivekananda (For CBSE, ICSE, IAS, NET, NRA 2022) Get unlimited access to the best preparation resource for CBSE/Class-10 : get questions, notes, tests, video lectures and more- for all subjects of CBSE/Class-10. Attend a meeting of the Arya Samaj any day. They are also performing yajana and reading the scriptures. This was the basic contribution of Mool Shanker an important representative of the religious reform movement in India from Gujarat. He later came to be known as Dayanand Saraswathi. He founded the Arya Samaj in 1875. ©FlexiPrep. Report ©violations ＠https://tips.fbi.gov/ The most influential movement of religious and social reform in northern India was started by Dayanand Saraswathi. He held that the Vedas contained all the knowledge imparted to man by God and essentials of modern science could also be traced in them. 1 of 2 9/22/2021 Chapter – 10 Religious Reform Movements in Modern India: The Ramakrishna Mission and Swami Vivekananda- FlexiPrep He was opposed to idolatry, ritual and priesthood, particularly to the prevalent caste practices and popular Hinduism as preached by the Brahmins. He favoured the study of western science. With all this doctrine, he went about all over the country and in 1875 founded the Arya Samaj in Bombay. Satyarth Prakash was his most important book. The use of Hindi in his writings and preaching made his ideas accessible to the common people of northern India.
    [Show full text]
  • HUMS 4904A Schedule Mondays 11:35 - 2:25 [Each Session Is in Two Halves: a and B]
    CARLETON UNIVERSITY COLLEGE OF THE HUMANITIES Humanities 4904 A (Winter 2011) Mahatma Gandhi Across Cultures Mondays 11:35-2:25 Prof. Noel Salmond Paterson Hall 2A46 Paterson Hall 2A38 520-2600 ext. 8162 [email protected] Office Hours: Tuesdays 2:00 - 4:00 (Or by appointment) This seminar is a critical examination of the life and thought of one of the pivotal and iconic figures of the twentieth century, Mohandas Karamchand Gandhi – better known as the Mahatma, the great soul. Gandhi is a bridge figure across cultures in that his thought and action were inspired by both Indian and Western traditions. And, of course, in that his influence has spread across the globe. He was shaped by his upbringing in Gujarat India and the influences of Hindu and Jain piety. He identified as a Sanatani Hindu. Yet he was also influenced by Western thought: the New Testament, Henry David Thoreau, John Ruskin, Count Leo Tolstoy. We will read these authors: Thoreau, On Civil Disobedience; Ruskin, Unto This Last; Tolstoy, A Letter to a Hindu and The Kingdom of God is Within You. We will read Gandhi’s autobiography, My Experiments with Truth, and a variety of texts from his Collected Works covering the social, political, and religious dimensions of his struggle for a free India and an India of social justice. We will read selections from his commentary on the Bhagavad Gita, the book that was his daily inspiration and that also, ironically, was the inspiration of his assassin. We will encounter Gandhi’s clash over communal politics and caste with another architect of modern India – Bimrao Ambedkar, author of the constitution, Buddhist convert, and leader of the “untouchable” community.
    [Show full text]
  • Perfect Guru
    Perfect Guru By H. H. Krishna Chaitanya Swami 1 Table of contents Introduction Chapter 1 Who can be called a guru? Chapter 2 Qualities and activities of guru. Chapter 3 Indra lost heaven by offending his spiritual master. Dedicated to His Divine Grace A.C. Bhaktivedanta Swami Srila Prabhupada and Bhakti Svarupa Damodara Swami Srila Sripada Introducion Introduction A guru is one who disseminates transcendental knowledge among his disciples with reference to distinction of matter, spirit and Supreme Spirit, Godhead. Many teachers have tried to be gurus, but not all of them could become a guru for want of necessary qualification. To be a guru, one must be able to protect his disciples from falling down into the repeated cycle of birth, death, old age, and disease by associating the disciple with God in yoga. Guru teaches mainstream yoga practices, given in the scriptures, which unites the disciple with the Supreme Lord. A Guru does not manifest magic, gold, siddhis. He neither watch TV serials nor digital movies, and certainly does none of the prohibited acts viz. eat betel nuts, smoke ganja, and travel for amusement, eat meat, drink alcohol, has close association with females, nor gamble. He cannot be identified from a long beard and curly long hair with golden turban, a clever disguise to attract the followers. The goal of a guru is not to render dry social services in the form of hospitals and schools unless it is strongly connected to the Supreme Lord Krishna. He does not wear gold and diamond ornaments on his body, does not dance with his female disciples.
    [Show full text]
  • Bhakti Charu Implicated in Srila Prabhupadas Poisoning
    557 CHAPTER 73: BHAKTICHARU SWAMI INTRODUCTION “One day an unusual, young Bengali man came to Mayapur. Named Kishore Bhattacharya, he was a Vaishnava from birth and obviously intelligent. He spoke impeccable English and was also fluent in German because he was a [chemistry] student in a German university. With simply a little coaxing, he surrendered to Srila Prabhupada and quickly got initiated, receiving the name Ksira-cora-gopinatha dasa. On several occasions he kindly translated conversations between Pisima and me. Months later, Srila Prabhupada awarded this cultured young man sannyasa, changing his name to Bhakticharu Swami.” (Mahamaya dasi, Prabhupada Is Coming!) BHAKTICHARU WAS VERY CLOSE TO TAMAL AND BHAVANANDA From the time he joined ISKCON in early 1977, Bhakticharu was closely associated with Tamal and Bhavananda, who were both major influences on him. His first years in ISKCON were under the direct tutelage of both Tamal and Bhavananda. He took over Bhavananda’s room in the Lotus Building after Bhavananda left in 1987. He would sometimes visit with Tamal in Dallas. During Srila Prabhupada’s last nine months, Tamal was Srila Prabhupada’s personal secretary, and Bhakticharu was Tamal’s assistant for the last eight months, always present by bringing meals, drinks, medicines, and so on. Bhakticharu translated the Bengali and Hindi conversations of the day for Tamal, and acted as a nurse, caretaker, servant. So, knowing the nature of Tamal and Bhavananda, we would begin to wonder why would Bhakticharu maintain lifelong friendship these kinds of people? Birds of a feather flock together… Bhakticharu Swami was trained and nurtured by Tamal as a little brother, as a protégé, as a confidant and assistant.
    [Show full text]
  • Refutation of Composite Nationalism Mawlana Zafar Ahmad Al-‘Uthmani
    Refutation of Composite Nationalism Mawlana Zafar Ahmad al-‘Uthmani Translator‟s note: At the end of the Book of Campaigns (Kitab al-Siyar) from I„la al-Sunan, Mawlana Zafar Ahmad al-„Uthmani (1310-1394 H/1892-1974 CE) writes: “Its compilation was [done] under the supervision of the prodigy of this age, the knower of Allah, the sage of the Muhammadan nation, the reviver of the Islamic religion, my master, Shaykh Mawlana Muhammad Ashraf „Ali al-Thanawi (1280- 1362 H/1863-1943 CE), Allah extend his stay amongst us and give us the good fortune of his sacred breaths for a long time. All praise to Allah by Whose glory and magnificence, good deeds are accomplished. Our final call is that all praise belongs to Allah Lord of the Worlds.” After this comes a section under the title, “An Addendum to the Book of Campaigns: Refutation of Composite Nationalism,” in which he addresses a particular political ideology popular at that time in India which has correlations with modernist tendencies amongst many Muslims today. I therefore, felt, it was fitting to translate this 25-page refutation. The date given at the end of the addendum for the completion of this refutation is Dhu al-Qa„dah 1357 H (January 1939 CE). Contents: Translator‟s Note 1 Hadiths 2 Definition of Composite Nationalism 5 The Ruling of Composite Nationalism 5 The Idea of Composite Nationalism in India 6 Refutation of Arguments used to Justify Composite Nationalism 7 An Explanation of the Correct Stance on this Matter with Reference to the Hadiths of the Chapter 14 Regarding the Festivals of the Idolaters and what is Permitted and not Permitted 18 Regarding Islam‟s Position on Gandhi‟s Nonviolent Resistance 20 The Author‟s Dream of the Prophet (peace and blessings be upon him) 25 Final Remark 25 1 Hadiths: 1.
    [Show full text]
  • December 2003
    MOTHER INDIA MONTHLY REVIEW OF CULTURE Vol. LVI No. 12 “Great is Truth and it shall prevail” CONTENTS Sri Aurobindo LAY ALL ON HER; SHE IS THE CAUSE OF ALL (Poem) ... 999 THE IDEAL OF THE KARMAYOGIN ... 1001 TO MY BROTHER ... 1005 SOME LETTERS ... 1014 Arjava WHEN TWILIGHT FALLS IN A DIM CASCADE (Poem) ... 1018 The Mother ON CHINA ... 1019 Abani THE DIVINE MOTHER ANSWERS ... 1028 Maurice Shukla AN INTERVIEW WITH AMAL KIRAN ... 1029 Maggi PSYCHIC LYRE (Poem) ... 1038 Narad (Richard Eggenberger) HOMAGE TO SRI AUROBINDO (Poem) ... 1039 Arun Vaidya THE SUNLIT PATH (A Compilation) ... 1040 Richard Hartz INTEGRAL YOGA AND THE SCIENTIFIC METHOD ... 1045 Debashish Banerji NIRODBARAN’S SURREALIST POEMS ... 1050 Jnanvati Gupta THE MOTHER IS SO CLOSE TO US! ... 1051 Aster Patel THE WORLD IN TRANSITION... ... 1053 Allan Stocker WHISPER (Poem) ... 1055 Prema Nandakumar THE PURANAS AND OUR CENTURY ... 1056 Gautam Malaker GLIMPSES OF CHINA—CIVILISATION VS DEVELOPMENT ... 1063 Kati Widmer INTIMATE PORTRAITS ... 1067 Goutam Ghosal TAGORE AND SRI AUROBINDO ... 1071 Larry Seidlitz BOULDER (Poem) ... 1073 Prabhakar (Batti) AMONG THE NOT SO GREAT—XX ... 1074 Sachidananda Mohanty HISTORY, AMNESIA AND PUBLIC MEMORY: THE CHITTAGONG ARMOURY RAID 1930-34 ... 1079 M. S. Srinivasan THE INDIAN APPROACH TO SOCIAL DEVELOPMENT ... 1083 Pradip Bhattacharya THE PROBLEM OF JANANI JANMABHUMISHCHA IN ANANDA MATH ... 1088 999 LAY ALL ON HER; SHE IS THE CAUSE OF ALL THE air awoke perturbed with scaling cries, And the swift parents hurrying to their child,— Their cause of life now who had given him breath,— Possessed him with their arms. Then tenderly Cried Dyumathsena chiding Satyavan: “The fortunate gods have looked on me today, A kingdom seeking came and heaven’s rays.
    [Show full text]
  • Community, Nation and Politics in Colonial Bihar (1920-47)
    www.ijcrt.org © 2020 IJCRT | Volume 8, Issue 10 October 2020 | ISSN: 2320-2882 COMMUNITY, NATION AND POLITICS IN COLONIAL BIHAR (1920-47) Md Masoom Alam, PhD, JNU Abstract The paper is an attempt to explore, primarily, the nationalist Muslims and their activities in Bihar, since 1937 till 1947. The work, by and large, will discuss the Muslim personalities and institutions which were essentially against the Muslim League and its ideology. This paper will be elaborating many issues related to the Muslims of Bihar during 1920s, 1930s and 1940s such as the Muslim organizations’ and personalities’ fight for the nation and against the League, their contribution in bridging the gulf between Hindus and Muslims and bringing communal harmony in Bihar and others. Moreover, apart from this, the paper will be focusing upon the three core issues of the era, the 1946 elections, the growth of communalism and the exodus of the Bihari Muslims to Dhaka following the elections. The paper seems quite interesting in terms of exploring some of the less or underexplored themes and sub-themes on colonial Bihar and will certainly be a great contribution to the academia. Therefore, surely, it will get its due attention as other provinces of colonial India such as U. P., Bengal, and Punjab. Introduction Most of the writings on India’s partition are mainly focused on the three provinces of British India namely Punjab, Bengal and U. P. Based on these provinces, the writings on the idea of partition and separatism has been generalized with the misperception that partition was essentially a Muslim affair rather a Muslim League affair.
    [Show full text]
  • An Appraisal
    Adnan Tariq * Muhammad Iqbal Chawla ** FROM COMMUNITARIANISM TO COMMUNALISM, COMMUNITARIAN IDENTITY IN LATE NINETEENTH CENTURY LAHORE: AN APPRAISAL This paper attempts to understand the communitarian sense of awakening in the city of Lahore, which surfaced in the nineteenth century. This communal tangle further transformed into communal bigotry. By the end of the nineteenth century, Lahore had started witnessing the burgeoning communal antagonisms in its colonial inspired cosmopolitanism. Though Muslims were in significant majority, they were deprived in many of the important civic affairs. On the contrary, Hindus were far less in number but having par excellence in many of the socio-economic realm, had upper hand in the civic affairs. Sikhs were the least in numbers in the three-main communities in the colonial Lahore. Every community had grabbed the colonial opportunities according to their socio-economic status; that status-according grabbing resulted into disequilibrium among the communities. At the same time, all the three-main communities had tried to draw their communitarian identity according to the colonial challenges posed by missionaries, interacting and amplifying by the subsequent tussles even among themselves. In that foreground, the retrospective genesis of religious antagonism was transformed into the communitarian and subsequent communal antagonism in the city of Lahore with all of its own peculiarities. Assassination of Lala Lekh Ram testifies that Lahore had entered into the communal antagonism, which sealed the future course up to the coming of partition. Thus, it is indeed important to study the maneuverings of all the three major communities in the city of Lahore while making their identical schemes.
    [Show full text]
  • New and Bestselling Titles Sociology 2016-2017
    New and Bestselling titles Sociology 2016-2017 www.sagepub.in Sociology | 2016-17 Seconds with Alice W Clark How is this book helpful for young women of Any memorable experience that you hadhadw whilehile rural areas with career aspirations? writing this book? Many rural families are now keeping their girls Becoming part of the Women’s Studies program in school longer, and this book encourages at Allahabad University; sharing in the colourful page 27A these families to see real benefit for themselves student and faculty life of SNDT University in supporting career development for their in Mumbai; living in Vadodara again after daughters. It contributes in this way by many years, enjoying friends and colleagues; identifying the individual roles that can be played reconnecting with friendships made in by supportive fathers and mothers, even those Bangalore. Being given entrée to lively students with very little education themselves. by professors who cared greatly about them. Being treated wonderfully by my interviewees. What facets of this book bring-in international Any particular advice that you would like to readership? share with young women aiming for a successful Views of women’s striving for self-identity career? through professionalism; the factors motivating For women not yet in college: Find supporters and encouraging them or setting barriers to their in your family to help argue your case to those accomplishments. who aren’t so supportive. Often it’s submissive Upward trends in women’s education, the and dutiful mothers who need a prompt from narrowing of the gender gap, and the effects a relative with a broader viewpoint.
    [Show full text]
  • In Search of a Global Theosophical India in Tarakishore Choudhury's
    Bharatbhoomi Punyabhoomi: In Search of a Global Theosophical India in Tarakishore Choudhury’s Writings Author: Arkamitra Ghatak Stable URL: http://www.globalhistories.com/index.php/GHSJ/article/view/105 DOI: http://dx.doi.org/10.17169/GHSJ.2017.105 Source: Global Histories, Vol. 3, No. 1 (Apr. 2017), pp. 39–61 ISSN: 2366-780X Copyright © 2017 Arkamitra Ghatak License URL: https://creativecommons.org/licenses/by/4.0/ Publisher information: ‘Global Histories: A Student Journal’ is an open-access bi-annual journal founded in 2015 by students of the M.A. program Global History at Freie Universität Berlin and Humboldt-Universität zu Berlin. ‘Global Histories’ is published by an editorial board of Global History students in association with the Freie Universität Berlin. Freie Universität Berlin Global Histories: A Student Journal Friedrich-Meinecke-Institut Koserstraße 20 14195 Berlin Contact information: For more information, please consult our website www.globalhistories.com or contact the editor at: [email protected]. Bharatbhoomi Punyabhoomi: In Search of a Global Theosophical India in Tarakishore Choudhury’s Writings ARKAMITRA GHATAK Arkamitra Ghatak completed her major in History at Presidency University, Kolkata, in 2016, securing the first rank in the order of merit and was awarded the Gold Medal for Academic Ex- cellence. She is currently pursuing a Master in History at Presidency University. Her research interests include intellectual history in its plural spatialities, expressions of feminine subjec- tivities and spiritualities, as well as articulations of power and piety in cultural performances, especially folk festivals. She has presented several research papers at international student seminars organized at Presidency University, Jadavpur University and other organizations.
    [Show full text]
  • Killing for Krishna
    Sulochan dasa (Steven Bryant) (ACBSP) (1952-1986) Memorial Service on the 32nd Anniversary of his death Cheviot Hills Park, Los Angeles (May 22, 2018) Note: The statements and philosophies promoted in the following tributes may not necessarily be those of the organizers of this memorial service, but we believe we must allow devotees to express their sentiments and realizations even if we may disagree with their conclusions. TRIBUTES Henry Doktorski, author of Killing For Krishna. My dear assembled Vaishnavas: Please accept my humble obeisances. All glories to Srila Prabhupada. My name is Henry Doktorski; I am a former resident of New Vrindaban and a former disciple of Kirtanananda Swami. Some of my friends know me by my initiated name: Hrishikesh dasa. I am the author of a book—Killing For Krishna: The Danger of Deranged Devotion—which recounts the unfortunate events which preceded Sulochan’s murder, the murder itself, and its aftermath and repercussions. Prabhus and Matajis, thank you for attending this memorial service for Sulochan prabhu, the first of many anticipated annual events for the future. Although Sulochan was far from a shining example of a model devotee, and he was unfortunately afflicted with many faults, he should nonetheless, in my opinion, be respected and honored for (1) his love for his spiritual master, and (2) his courageous effort to expose corruption within his spiritual master’s society. His endeavors to (1) expose the so-called ISKCON spiritual masters of his time as pretenders, by writing and distributing his hard-hitting and mostly-accurate book, The Guru Business, and (2) dethrone the zonal acharyas, with violence if necessary, resulted in a murder conspiracy spearheaded by two ISKCON gurus, several ISKCON temple presidents and several ksatriya hit men from ISKCON temples in West Virginia, Ohio and Southern California.
    [Show full text]
  • The Representation of the People (Amendment) Bill, 1958
    O B . 0 1) No. a LOK SABHA THE REPRESENTATION OF THE PEOPLE (AMENDMENT) BILL, 1958 (Report of the Select Committee) Presented on the 15th December, 1958 .LOK SABHA SECRETARIAT NEW DELHI ' December> 19S8 Price Rc. o* 50 CON TEN T S PAOBt 1. Composition of the Select Committee . _ . • „ i-ii 2. Report of the Select Committee . ...» iii-i? S. Minute* of D fo sen t .................................................. * ". ▼—xi? 4. Bill as amended by the Select Committee . • . • • *1—f A ppb nd ix I— Motion in Lok Sabha tor reference of the Bill to Select Committee . 11-12 A ppe n d ix I I — Minutes of the Sittings of the Select Committee . .13—19 1571—B. LS—x THE REPRESENTATION OF THE PEOPLE (AMENDMENT) BILL, 1958 '• 1.1 Composition of the Select Committe* : 1. Shri Upendranath Barman—Chairman. 2. Shri N. G. Ranga \. 3. Shri Dwarika Nath Tewari 4. Shri P. C. Bose 5. Shri Ghanshyamlal Oza 6. Shri V. Eacharan 7. Shri Radha Charan Sharma 8. Shri Jaganatha Rao 9. Shri S. A. Agadi 10. Shri Hem Raj 11. Shri Panna Lai Barupal 12. Shri C. D. Pande 13. Shri Jamal Khwaja 14. Dr. Ram Goti Banerji 15. Shrimati Sucheta Kripalani 16. Shri A. M. Tariq 17. Shri Padam Dev 18. Shri Shree Narayan Das 19. Shri Venketrao Sriniwasrao Naldurgker 20. Shri Sunder Lai 21. Shri V. P. Nayar 22. Shri S. Easwara Iyer 23. Shri Yadav Narayan Jadhav 24. Shri Bibhuti Bhushan Das Gupta 25. Shri M. R. Masani 26. Shri B. C. Kamble 27. Shr> Atal Bihari Vajpayee 28.
    [Show full text]