Shell Junior National Science Scholarship Examination 2013 - Results

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Shell Junior National Science Scholarship Examination 2013 - Results National Winners Ameya Patwardhan - Fr Angel Multipurpose School, Vashi, Navi Mumbai, Maharashtra Mentor Teacher : Tejas Shah Kushagra Juneja - Apeejay School, Pitampura, New Delhi Mentor Teacher : Dimple Sahni G Pradeep - The PSBB Millennium School, Chennai, Tamil Nadu Mentor Teacher : Saraswati Srinivasan Regional Winners Ahmedabad Yash Shah - New Era Senior Secondary School, Vadodara, Gujarat Mentor Teacher : Ritu Bhatla Kaavya Sahay - Ahmedabad International School, Ahmedabad, Gujarat Mentor Teacher : Jyoti Upadhye Abhay Manu Sawhney - Shikshantar Senior Secondary School, Gurgaon, Haryana Mentor Teacher : B Gayatri Bengaluru Anuvind Bhat - Gear Innovative International School, Bengaluru, Karnataka Mentor Teacher : Anupama Das Saurav Zangeneh - Delhi Public School, Bengaluru North, Karnataka Mentor Teacher : Deepmala Sunit Ranjan Banerjee - Delhi Public School, Konankunte Post, Bengaluru, Karnataka Mentor Teacher : Naqeeba Taj Chennai G Pradeep - The PSBB Millennium School, Chennai, Tamil Nadu Mentor Teacher : Saraswati Srinivasan Rashmi Balakrishnan - Maharishi Vidya Mandir Senior Secondary School, Chennai, Tamil Nadu Mentor Teacher : Jamuna R Raghul - The PSBB Millennium School, Chennai, Tamil Nadu Mentor Teacher : Saraswati Srinivasan New Delhi Kushagra Juneja - Apeejay School, Pitampura, New Delhi Mentor Teacher : Dimple Sahni Valay Agarwal - Maharaja Sawai Man Singh Vidyalaya, Jaipur, Rajasthan Mentor Teacher : Aabha Dadhich Aryaman Jha - Ahlcon Public School, Mayur Vihar Phase I, New Delhi Mentor Teacher : Neeraj Anand Hyderabad Adil Ali - Delhi Public School, Secundrabad, Andhra Pradesh Mentor Teacher : Jeeta Roy Rishi Kayathi - Oakridge International School, Hyderabad, Andhra Pradesh Mentor Teacher : Usha Devi V K T S Sai Teja - Meridian School - Madhapur, Hyderabad, Andhra Pradesh Mentor Teacher : Pieu Das Gupta Kolkata Pitamber Kaushik - Delhi Public School, Bokaro Steel City, Jharkhand Mentor Teacher : Paramjeet Kaur Anirban Chatterjee - Techno India Group Public School, Chinsurah, Hoogly, West Bengal Mentor Teacher : Avijit Banerjee Pratyasha Chakraborty - Salt lake School, Kolkata, West Bengal Mentor Teacher : Sekhar Chandra Pal Mumbai Ameya Patwardhan - Fr Angel Multipurpose School, Vashi, Navi Mumbai, Maharashtra Mentor Teacher : Tejas Shah Aditi Kabra - Lilavatibai Podar Senior Secondary School, ISC, Mumbai, Maharashtra Mentor Teacher : Mallika Krishna Kumar Atreyo Pal - Lilavatibai Podar Senior Secondary School, ISC, Mumbai, Maharashtra Mentor Teacher : Mallika Krishna Kumar .

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605-616 Hinduism and Zoroastrianism.Indd
Hinduism and Zoroastrianism The term “Zoroastrianism,” coined in the 19th migrated to other parts of the world, and in the century in a colonial context, is inspired by a postcolonial age, especially since the 1960s, this Greek pseudo-etymological rendering (Zoro- movement has intensified, so that the so-called astres, where the second element is reminiscent diaspora is becoming the key factor for the future of the word for star) of the ancient Iranian name development of the religion (Stausberg, 2002b; Zaraϑuštra (etymology unclear apart from the sec- Hinnells, 2005). Given their tiny numbers, their ond element, uštra [camel]). This modern name non-proselytization and their constructive con- of the religion reflects the emphasis on Zarathus- tributions to Indian society (e.g. example through tra (Zoroaster) as its (presumed) founding figure their various charitable contributions [Hinnells, or prophet. 2000]), and their commitments to the army and Zoroastrianism and Hinduism share a remote other Indian institutions, which are routinely common original ancestry, but their historical celebrated in community publications, the Parsis trajectories over the millennia have been notably and their religion have so far not drawn forth any distinct. Just like Hinduism claims and maintains negative social response in India. a particular relationship to the spatial entity know Being offshoots of older Indo-European and as India, Zoroastrianism has conceived itself as Indo-Iranian poetic traditions, the oldest tex- the religion of the Iranians and
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The Gita According to GANDHI
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Part I the Religions of Indian Origin
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öËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ºÎ —∆Ÿ´ºŸ¿Ÿº® æË⁄í≤Ÿ | é∆ƒºÎ ¿Ÿú-æËíŸæ “ Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸÅ ⁄∆úŸ≤™‰ | —∆Ÿ´ºŸ¿ŸºÅ Ç¨∆Ÿ æËí¤ úŸ≤¤™‰ ™ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ºÎ —∆Ÿ´ºŸ¿Ÿº‰® æË⁄í≤Ÿ | éÂ∆ƒºÎ ¿Ÿú ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸÅ ⁄∆úŸ≤™‰ | —∆Ÿ´ºŸ¿ŸºÅ Ç¨∆Ÿ æËí¤ ¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ºÎ —∆Ÿ´ºŸ¿Ÿº‰® æË⁄í≤Ÿ éŸºÎ ∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸÅ ⁄∆úŸ≤™‰ | —∆Ÿ´ºŸ¿Ÿº ∫Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ºÎ —∆Ÿ´ºŸ¿Ÿ §-¥˘Æ¤⁄¥éŸºÎ ∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸÅ ⁄∆úŸ≤™‰ | -⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿ËßThe‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ ÇúŸ≤™ŸºÎ | “§-¥˘Æ¤⁄¥éŸºÎ ∞%Bhagavad‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å Gita || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸ {Ÿ “§-æËí-⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤ æËíºÎ ÇúŸ≤™ŸºÎ | “§-¥˘Æ¤⁄¥éŸºÎ ∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’ ≤ Ü¥⁄Æ{Ÿ “§-æËí-⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘ ≥™‰ ¿Ÿú-æËíºÎ ÇúŸ≤™ŸºÎ | “§-¥The˘Æ¤⁄¥éŸº OriginalÎ ∞%‰ —∆Ÿ´ºŸ¿ŸºÅSanskrit é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰ —ºÊ æ‰≤ Ü¥⁄Æ{Ÿ “§-æËí-⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ “‹-º™-±∆Ÿ≥™‰ ¿Ÿú-æËíºÎ ÇúŸ≤™ŸºÎ | “§-¥˘Æ¤⁄¥éŸºand Î ∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸº Å Ç—™‹ ™—ºÊ æ‰≤ Ü¥⁄Æ{Ÿ “§-æËí-⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿ Ÿ ∏“‹-º™-±∆Ÿ≥™‰ ¿Ÿú-æËíºÎ ÇúŸ≤™ŸºÎ | “§-¥˘Æ¤⁄¥éŸºÎ ∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§- An English Translation ≤Ÿ¨Ÿæ
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Vedic Hinduism 1
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Mythicising Women Who Make a Choice: a Prerogative of the Indian Collective Unconscious to Demarcate Modesty and Right Conduct for Women
63 Mythicising Women who make a Choice: A Prerogative of the Indian Collective Unconscious to Demarcate Modesty and Right Conduct for Women Shyaonti Talwar I. Introduction: Indian Myths And Central Archetypes Myth has been variously defined, understood and interpreted in numerous texts including the Encyclopaedia Britannica which describes it as a sacred narrative or a traditional story typically involving supernatural characters endorsed by priests or people with religious authority. India has had a long tradition of myths and some central archetypes. Central amongst its myths are the fight between good and evil or dharma and adharma manifested in the epics Ramayana and Mahabharata, the quest myth again seen in the epics, the myth of exile and renouncement which manifests itself frequently in the major epics (the agyatvaas of the Pandavas, the vanvaas in Ramayana) and also the minor stories: in Savitri’s voluntary exile with her husband Satyavan in the story of Savitri Satyavan, the forced exile of Nala and Damayanti, the flood myth and the fire myth. One of the objectives of myths has been understood to teach model behaviour and talk about ideal experiences. However there seems to be another ulterior purpose too: to preserve and reinforce the socio-cultural aspect of the male- female dichotomy and ensure the uninterrupted and undisturbed running of the patriarchal setup if one were to consider the recurring female archetype of the chaste and the virtuous women in Indian mythology. Although there is anthropological evidence that tells us that some prehistoric primitive societies were matrilineal and matriarchal, they are lost in time and it is difficult to understand what is exactly matriarchal in today’s context since its meaning and implications are heavily contextualised in the light of ‘patriarchal’.
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