3. Textbook Regimes: Gujarat Study Report
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Is Fengshui Science Or Superstition? a New Criterion for Judging the Value of Knowledge Systems*
Journal of Literature and Art Studies, ISSN 2159-5836 January 2013, Vol. 3, No. 1, 61-69 D DAVID PUBLISHING Is Fengshui Science or Superstition? A New Criterion for Judging the Value of Knowledge Systems* ZHANG Yong-feng, DAI Wei Tsinghua University, Beijing, China Fengshui, which can be translated as Wind-Water literally in English, is an ancient Chinese system of laws considered to govern spatial arrangement and orientation in relation to the flow of Qi, and whose favorable or unfavorable effects are taken into account when sitting and designing buildings. Similar systems exist in many other cultures such as Vastu Shastra in India, which consists of precepts born out of a traditional and archaic view on how the laws of nature affect human dwellings. Although prospered in ancient society, modern reactions to Fengshui are mixed. The Skeptic Encyclopedia of Pseudoscience states that principles of Fengshui are quite rational, but folk remedies and superstitions have been incorporated into its eclectic mix. In this paper, we do not distinguish Fengshui and other similar systems between science and superstition, but try to propose a criterion for judging whether a knowledge system is valuable, and if so, to whom it is valuable. We will end up arguing that, a knowledge system satisfying the criterion of relatively true property is valuable at least to its community of believers, and the problem of whether a knowledge system has greater value is essentially a problem of whether it is relatable to other knowledge systems, so as to expand its community of believers. Keywords: philosophy of science, superstition, Fengshui, relatively true property Introduction Philosophy of science has long been an important research area for philosophers, which has also made great impacts on the development of science and technology. -
Copyright by Aarti Bhalodia-Dhanani 2012
Copyright by Aarti Bhalodia-Dhanani 2012 The Dissertation Committee for Aarti Bhalodia-Dhanani certifies that this is the approved version of the following dissertation: Princes, Diwans and Merchants: Education and Reform in Colonial India Committee: _____________________ Gail Minault, Supervisor _____________________ Cynthia Talbot _____________________ William Roger Louis _____________________ Janet Davis _____________________ Douglas Haynes Princes, Diwans and Merchants: Education and Reform in Colonial India by Aarti Bhalodia-Dhanani, B.A.; M.A. Dissertation Presented to the Faculty of the Graduate School of The University of Texas at Austin in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy The University of Texas at Austin May 2012 For my parents Acknowledgements This project would not have been possible without help from mentors, friends and family. I want to start by thanking my advisor Gail Minault for providing feedback and encouragement through the research and writing process. Cynthia Talbot’s comments have helped me in presenting my research to a wider audience and polishing my work. Gail Minault, Cynthia Talbot and William Roger Louis have been instrumental in my development as a historian since the earliest days of graduate school. I want to thank Janet Davis and Douglas Haynes for agreeing to serve on my committee. I am especially grateful to Doug Haynes as he has provided valuable feedback and guided my project despite having no affiliation with the University of Texas. I want to thank the History Department at UT-Austin for a graduate fellowship that facilitated by research trips to the United Kingdom and India. The Dora Bonham research and travel grant helped me carry out my pre-dissertation research. -
GUJARAT UNIVERSITY Hisotry M.A
Publication Department, Guajrat University [1] GUJARAT UNIVERSITY Hisotry M.A. Part-I Group - 'A' In Force from June 2003, Compulsory Paper-I (Historiography, Concept, Methods and Tools) (100 Marks : 80 Lectures) Unit-1 : Meaning and Scope of Hisotry (a) Meaning of History and Importance of its study. (b) Nature and Scope of History (c) Collection and selection of sources (data); evidence and its transmission; causation; and 'Historicism' Unit-2 : History and allied Disciplines (a) Archaeology; Geography; Numasmatics; Economics; Political Science; Sociology and Literature. Unit-3 : Traditions of Historical Writing (a) Greco-Roman traditions (b) Ancient Indian tradition. (c) Medieval Historiography. (d) Oxford, Romantic and Prussion schools of Historiography Unit-4 : Major Theories of Hisotry (a) Cyclical, Theological, Imperalist, Nationalist, and Marxist Unit-5 : Approaches to Historiagraphy (a) Evaluation of the contribution to Historiography of Ranke and Toynbee. (b) Assessment of the contribution to Indian Historiography of Jadunath Sarkar, G.S. Sardesai and R.C. Majumdar, D.D. Kosambi. (c) Contribution to regional Historiography of Bhagvanlal Indraji and Shri Durga Shankar Shastri. Paper-I Historiography, Concept, Methods and Tools. Suggested Readings : 1. Ashley Montagu : Toynbee and History, 1956. 2. Barnes H.E. : History of Historical Writing, 1937, 1963 3. Burg J.B. : The Ancient Greek Historians, 1909. 4. Car E.H. : What is History, 1962. 5. Cohen : The meaning of Human History, 1947, 1961. 6. Collingwood R.G. : The Idea of History, 1946. 7. Donagan Alan and Donagan Barbara : Philosophy of History, 1965 8. Dray Will Iam H : Philosophy of History, 1964. 9. Finberg H.P.R. (Ed.) : Approaches to History, 1962. -
Vāstu Śāstra, Vastu Veda, Vastuvidya, Thachu Shastra, Thatchu Shasthra
Vastu shastra (vāstu śāstra, vastu veda, vastuvidya, Thachu Shastra, Thatchu Shasthra, "shastra of construction", "architecture") is an ancient doctrine which consists of precepts born out of a traditional view on how the laws of nature affect human dwellings.[1] The designs are based on directional alignments. It used to be applied in Hindu architecture, especially for Hindu temples, and covers other domains, including vehicles, vessels, furniture, sculpture, paintings etc. The foundation of Vastu is traditionally ascribed to the sage Maamuni Mayan (Mahaa-muni Maya, a daanava/demon reformed by tapasyaa/austerities) in South India, and Vishvakarman in North India. Vastu experts usually call it construction science, however main-stream scientists, and architects, consider Vastu as more of a superstition and pseudoscience. While Vastu had long been essentially restricted to temple architecture, there has been a revival of it in India, in recent decades, notably under the influence of late V. Ganapati Sthapati, who has been campaigning for a restoration of the tradition in modern Indian society since the 1960s. While the fields are related, Shilpa Shastra explicitly deal with sculpture – forms, statues, icons, stone murals etc. The doctrine of Vastu Shastra is concerned primarily with architecture – building houses, forts, temples, apartments and other buildings. Contents 1 Terminology 2 Fundamental concepts 2.1 Five elements 2.2 Vastu Purusha Mandala 3 Mandala types and properties 3.1 Mandala in siting 3.2 Mandala in construction 4 MahaVastu 5 Western reception 6 See also 7 References 8 Further reading Terminology The Sanskrit word vastu means a dwelling or house with a corresponding plot of land.[2] The vrddhi, vāstu, takes the meaning of "the site or foundation of a house, site, ground, building or dwelling-place, habitation, homestead, house". -
THE ANCIENT ARTS of VASTU SHASTRA and FENGSHUI Holistic
ARCHIVE 1997 THE ANCIENT ARTS OF VASTU SHASTRA AND FENGSHUI Holistic approaches to building design An Interview conducted by architect Professor Balwant Saini (BS), with Vastu expert Prabhat Poddar (PP) and Feng Shui consultant Kerry Tabor (KT) 21 July 1997 Brisbane Australia BS: In many countries in the East and also in the West, there is increasing public interest in the ancient Chinese system of Feng Shui and the Indian art of Vastu Shastra. Both claim to enhance our quality of life, but most of us are fairly ignorant of how these two systems work. We don’t even know if they are as effective as their practitioners profess or whether there is any real difference between the two. Firstly Kerry, what is Feng Shui? KT: Feng Shui is the ancient Chinese art of conscious place- ment. It seeks to place people to their best advantage in space and time. As one of the limbs of Traditional Chinese Medi- cine, Feng Shui is a healing art. It works with the energy me- ridians of the earth and the flow of Qui [pronounced “tee”] in the landscape - just as acupuncture or Chinese herbs aim to balance the energy meridians of the body. 1 ARCHIVE 1997 BS: What is Qui? KT: Qi is a fairly new concept to our Western rational minds, and requires a new way of thinking about the energy around us. Qi is life force energy, vital essence, and cosmic breath. In India this is called “prana”. Qi is everywhere - present in everything. Feng Shui seeks to achieve just the right flow and quality of Qi appropriate to the situation and the time. -
Prof. M.Vijaykumar Asst Professor Government First Grade College – Harapanahalli
www.ijcrt.org © 2017 IJCRT | Volume 5, Issue 1 March 2017 | ISSN: 2320-2882 The last battle of panipat an event that paved way to the servitude Prof. M.Vijaykumar Asst Professor Government First Grade College – Harapanahalli Abstract The third battle of Panipat, fought on 14 January 1761 between the Marathas led by Sadashiv raoBhau and a coalition of the Afghan ruler Ahmed Shah Abdali supported by Najibuddaulah, the Rohilla chiefs Hafiz Rehmat and Dunde Khan and the Nawab of Awadh Shujauddaulah, was arguably the largest battle fought anywhere in the world in the eighteenth century. The battle was fought on a large plain near the site now known as Kala Amb near Panipat city with the Yamuna river to the east and the old Shah nahr about six miles to the west at the village of Khukhrana. The city and fort of Panipat was behind the Maratha army and the Afghans stood on the road towards Delhi. In this manner the two armies blocked each other’s paths to their homeland from the end of October 1760 onwards till the decisive battle on 14 January 1761. About six lakh men including camp followers, and several lakh beasts: horses, bullocks and elephants were in this close area for two and a half months utilising all food and firewood in the entire neighbourhood, until the battle began. The battle between an Afghan king nearly a thousand miles away from his capital at Qandahar and a Maratha army at an equal distance from their base at Pune seems an extraordinary event. The antecedents of the battle were long and the differences appeared unbridgeable. -
UCLA Electronic Theses and Dissertations
UCLA UCLA Electronic Theses and Dissertations Title Texts, Tombs and Memory: The Migration, Settlement and Formation of a Learned Muslim Community in Fifteenth-Century Gujarat Permalink https://escholarship.org/uc/item/89q3t1s0 Author Balachandran, Jyoti Gulati Publication Date 2012 Peer reviewed|Thesis/dissertation eScholarship.org Powered by the California Digital Library University of California UNIVERSITY OF CALIFORNIA Los Angeles Texts, Tombs and Memory: The Migration, Settlement, and Formation of a Learned Muslim Community in Fifteenth-Century Gujarat A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in History by Jyoti Gulati Balachandran 2012 ABSTRACT OF THE DISSERTATION Texts, Tombs and Memory: The Migration, Settlement, and Formation of a Learned Muslim Community in Fifteenth-Century Gujarat by Jyoti Gulati Balachandran Doctor of Philosophy in History University of California, Los Angeles, 2012 Professor Sanjay Subrahmanyam, Chair This dissertation examines the processes through which a regional community of learned Muslim men – religious scholars, teachers, spiritual masters and others involved in the transmission of religious knowledge – emerged in the central plains of eastern Gujarat in the fifteenth century, a period marked by the formation and expansion of the Gujarat sultanate (c. 1407-1572). Many members of this community shared a history of migration into Gujarat from the southern Arabian Peninsula, north Africa, Iran, Central Asia and the neighboring territories of the Indian subcontinent. I analyze two key aspects related to the making of a community of ii learned Muslim men in the fifteenth century - the production of a variety of texts in Persian and Arabic by learned Muslims and the construction of tomb shrines sponsored by the sultans of Gujarat. -
Direction of Toilet As Per Vastu
Direction Of Toilet As Per Vastu Chad Wiley misteaches ingloriously or decerns arbitrarily when Woody is panoptical. Inerrant and styliform Kim words some rooters so violinistically! Cloudy Yves unbuild very larghetto while Eduardo remains pentameter and Scots. Olden days are now as per location? Vastu For North Facing House Plan. How to many others post is better compliance with william and pillows in the agnikund meant to the lord narayana to develop your say these vasthu shastra colours and as per vastu of direction toilet. West as per vastu shastra humans and toilet direction of as per vastu? It is as per toilet direction of vastu consultancy can be used externally or a harsh quality. Vastu For Kitchen 6 Vastu Tips For bloom to boost positive energy. You have any cost at how much as per vastu house plans for our elders may exist due diligence to admit, of direction toilet as per vastu. An astrologer and benefits as your toilet direction is cut or plot. Vaastu dosh in india ltd, no one water element represented by toilet direction of as vastu dosh in the mirrors if you are we have windows are some! Find a well as per toilet direction of vastu is considered for more damage plaster of. If by us to purchase please suggest you need help or areas are obscene, as per rera guidelines for a key component of shermukhi type. Previous photo in your wish you can view it be vastu of direction toilet as per vastu with water, an adverse effects different vastu remedies for the worst can. -
1. Letter to Children of Bal Mandir
1. LETTER TO CHILDREN OF BAL MANDIR KARACHI, February 4, 1929 CHILDREN OF BAL MANDIR, The children of the Bal Mandir1are too mischievous. What kind of mischief was this that led to Hari breaking his arm? Shouldn’t there be some limit to playing pranks? Let each child give his or her reply. QUESTION TWO: Does any child still eat spices? Will those who eat them stop doing so? Those of you who have given up spices, do you feel tempted to eat them? If so, why do you feel that way? QUESTION THREE: Does any of you now make noise in the class or the kitchen? Remember that all of you have promised me that you will make no noise. In Karachi it is not so cold as they tried to frighten me by saying it would be. I am writing this letter at 4 o’clock. The post is cleared early. Reading by mistake four instead of three, I got up at three. I didn’t then feel inclined to sleep for one hour. As a result, I had one hour more for writing letters to the Udyoga Mandir2. How nice ! Blessings from BAPU From a photostat of the Gujarati: G.N. 9222 1 An infant school in the Sabarmati Ashram 2 Since the new constitution published on June 14, 1928 the Ashram was renamed Udyoga Mandir. VOL.45: 4 FEBRUARY, 1929 - 11 MAY, 1929 1 2. LETTER TO ASHRAM WOMEN KARACHI, February 4, 1929 SISTERS, I hope your classes are working regularly. I believe that no better arrangements could have been made than what has come about without any special planning. -
Volume Fourty-One : (Dec 2, 1927
1. SPEECH AT PUBLIC MEETING, CHICACOLE December 3, 1927 You seem to be dividing all the good things with poor Utkal1. I flattered myself with the assumption that my arrival here is one of the good things, for I was going to devote all the twenty days to seeing the skeletons of Orissa; but as you, the Andhras, are the gatekeepers of Orissa on this side, you have intercepted my march. But I am glad you have anticipated me also. After entering Andhra Desh, I have been doing my business with you and I know God will reward all those unknown people who have been co-operating with me who am a self- appointed representative of Daridranarayana. And here, too, you have been doing the same thing. Last night, several sister came and presented me with a purse. But let me tell you this is not after all my tour in Andhra. I am not going to let you alone so easily as this, nor will Deshabhakta Konda Venkatappayya let me alone, because I have toured in some parts of Ganjam. I am under promise to tour Andhra during the early part of next year, and let me hope what you are doing is only a foretaste of what you are going to do next year. You have faith in true non-co-operation. There is the great drink evil, eating into the vitals of the labouring population. I would like you to non-co-operate with that evil without a single thought and I make a sporting proposal, viz., that those who give up drink habit should divide their savings with me on behalf of Daridranarayan. -
Gandhi Wields the Weapon of Moral Power (Three Case Stories)
Gandhi wields the weapon of moral power (Three Case Stories) By Gene Sharp Foreword by: Dr. Albert Einstein First Published: September 1960 Printed & Published by: Navajivan Publishing House Ahmedabad 380 014 (INDIA) Phone: 079 – 27540635 E-mail: [email protected] Website: www.navajivantrust.org Gandhi wields the weapon of moral power FOREWORD By Dr. Albert Einstein This book reports facts and nothing but facts — facts which have all been published before. And yet it is a truly- important work destined to have a great educational effect. It is a history of India's peaceful- struggle for liberation under Gandhi's guidance. All that happened there came about in our time — under our very eyes. What makes the book into a most effective work of art is simply the choice and arrangement of the facts reported. It is the skill pf the born historian, in whose hands the various threads are held together and woven into a pattern from which a complete picture emerges. How is it that a young man is able to create such a mature work? The author gives us the explanation in an introduction: He considers it his bounden duty to serve a cause with all his ower and without flinching from any sacrifice, a cause v aich was clearly embodied in Gandhi's unique personality: to overcome, by means of the awakening of moral forces, the danger of self-destruction by which humanity is threatened through breath-taking technical developments. The threatening downfall is characterized by such terms as "depersonalization" regimentation “total war"; salvation by the words “personal responsibility together with non-violence and service to mankind in the spirit of Gandhi I believe the author to be perfectly right in his claim that each individual must come to a clear decision for himself in this important matter: There is no “middle ground ". -
Third Battle of Panipat Was Fought in January 1761
When the Mughal state was declining by internal strife and revolt, the Marathas were growing in the Western India. Before the collapse of Maratha military power in the battle of Panipat 1761, the Maratha state under its Prime Minister (Peshwa) had become the symbol of the rising Hindu nationalism. The first two Peshwas (Balaji Vishwanath and Baji Rao) built up a strong and unified warrior state. Baji Rao died in 1740 but the Marathas continued to dominate the Indian subcontinent. The Rise of Peshwa Balaji Bajirao before Battle of Panipat 1761: The office of Peshwa had become hereditary in the family of Vishwanath. When Peshwa Bajirao died in 1740, his eldest son Balaji Baji Rao succeeded him as Peshwa and supreme power had passed into the hands of the Prime Minister eclipsing the authority of Chattrapati. Baji Rao is remembered by the people of Maharashtra for his humane administration. The administration of justice was improved and the civil and military courts became the guardians of the people’s rights. Panchayat system was reformed and a strong police force was stationed at Poona. He gave attention to trade and built roads, inns and temples and stabilized the Maratha Empire. Grant and Duff have written that Peshwa Balaji Baji Rao was one of those princes whose good fortune originated in the cause anterior to their times, obtained its consequences in national prosperity and a higher degree of celebrity than they may fully merit. Strategic Mistakes by Peshwa Bajirao Balaji: Balaji Baji Rao became Peshwa after the death of Baji Rao in 1740.