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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. -
Introduction
© Copyright, Princeton University Press. No part of this book may be distributed, posted, or reproduced in any form by digital or mechanical means without prior written permission of the publisher. Introduction The Invention of an Ethnic Nationalism he Hindu nationalist movement started to monopolize the front pages of Indian newspapers in the 1990s when the political T party that represented it in the political arena, the Bharatiya Janata Party (BJP—which translates roughly as Indian People’s Party), rose to power. From 2 seats in the Lok Sabha, the lower house of the Indian parliament, the BJP increased its tally to 88 in 1989, 120 in 1991, 161 in 1996—at which time it became the largest party in that assembly—and to 178 in 1998. At that point it was in a position to form a coalition government, an achievement it repeated after the 1999 mid-term elections. For the first time in Indian history, Hindu nationalism had managed to take over power. The BJP and its allies remained in office for five full years, until 2004. The general public discovered Hindu nationalism in operation over these years. But it had of course already been active in Indian politics and society for decades; in fact, this ism is one of the oldest ideological streams in India. It took concrete shape in the 1920s and even harks back to more nascent shapes in the nineteenth century. As a movement, too, Hindu nationalism is heir to a long tradition. Its main incarnation today, the Rashtriya Swayamsevak Sangh (RSS—or the National Volunteer Corps), was founded in 1925, soon after the first Indian communist party, and before the first Indian socialist party. -
Two Nation Theory: Its Importance and Perspectives by Muslims Leaders
Two Nation Theory: Its Importance and Perspectives by Muslims Leaders Nation The word “NATION” is derived from Latin route “NATUS” of “NATIO” which means “Birth” of “Born”. Therefore, Nation implies homogeneous population of the people who are organized and blood-related. Today the word NATION is used in a wider sense. A Nation is a body of people who see part at least of their identity in terms of a single communal identity with some considerable historical continuity of union, with major elements of common culture, and with a sense of geographical location at least for a good part of those who make up the nation. We can define nation as a people who have some common attributes of race, language, religion or culture and united and organized by the state and by common sentiments and aspiration. A nation becomes so only when it has a spirit or feeling of nationality. A nation is a culturally homogeneous social group, and a politically free unit of the people, fully conscious of its psychic life and expression in a tenacious way. Nationality Mazzini said: “Every people has its special mission and that mission constitutes its nationality”. Nation and Nationality differ in their meaning although they were used interchangeably. A nation is a people having a sense of oneness among them and who are politically independent. In the case of nationality it implies a psychological feeling of unity among a people, but also sense of oneness among them. The sense of unity might be an account, of the people having common history and culture. -
Role of Arya Samaj in Cultural Awareness and Freedom
ISSN NO.: 2321-290X RNI No. : UPBIL/2011/43595 SHRINKHLA : VOL-2 * ISSUE-6*SEPTEMBER-2013 Role of Arya Samaj in Cultural Awareness and Freedom movement of India Abstract The story of freedom struggle of India is very encouraging and pride –giving, which should be read and understood by every Indian as a national duty. In the history of freedom struggle there is a special role of social and religious reform movements. Although these movements were superficially aiming at religious reforms, but their nature was not utterly religious. These reform movements are said to be the symbols of Indian reawakening. Dr.Jakaria in his book has clarified that the reawakening of India was mainly spiritual and before rising to the national movement it propounded many social and religious reform movements. Thus, Indian renaissance was different from that of the Europe of 16th century and after coming in contact with western culture the Indians developed a pride for their culture. At that time Dayanand Saraswati gave the slogan" Back to the Vedas" to Indians. Arya Samaj also had an important impact on national awakening because its basic aim was Indian independence and its actual essence was nationalism. Swami Dayanand was the first great religious leader who used the words Swa, Swaraj, Swabhasha and Swadeshi. He started Arya Samaj movement, which had strong nationalistic feelings. The contribution of Arya Samaj in relation to national and political enlightenment was so great that the British government became irritated and the British rulers started crushing the chief of the Arya Samaj. It is obvious that the religious movement which began in the 19th century was not only related to religion but it also laid stress on individual freedom, social equality justice, democracy and national independence. -
Copyright by Mohammad Raisur Rahman 2008
Copyright by Mohammad Raisur Rahman 2008 The Dissertation Committee for Mohammad Raisur Rahman certifies that this is the approved version of the following dissertation: Islam, Modernity, and Educated Muslims: A History of Qasbahs in Colonial India Committee: _____________________________________ Gail Minault, Supervisor _____________________________________ Cynthia M. Talbot _____________________________________ Denise A. Spellberg _____________________________________ Michael H. Fisher _____________________________________ Syed Akbar Hyder Islam, Modernity, and Educated Muslims: A History of Qasbahs in Colonial India by Mohammad Raisur Rahman, B.A. Honors; M.A.; M.Phil. 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 August 2008 Dedication This dissertation is dedicated to the fond memories of my parents, Najma Bano and Azizur Rahman, and to Kulsum Acknowledgements Many people have assisted me in the completion of this project. This work could not have taken its current shape in the absence of their contributions. I thank them all. First and foremost, I owe my greatest debt of gratitude to my advisor Gail Minault for her guidance and assistance. I am grateful for her useful comments, sharp criticisms, and invaluable suggestions on the earlier drafts, and for her constant encouragement, support, and generous time throughout my doctoral work. I must add that it was her path breaking scholarship in South Asian Islam that inspired me to come to Austin, Texas all the way from New Delhi, India. While it brought me an opportunity to work under her supervision, I benefited myself further at the prospect of working with some of the finest scholars and excellent human beings I have ever known. -
From Antiquary to Social Revolutionary: Syed Ahmad Khan and the Colonial Experience by Shamsur Rahman Faruqi
From Antiquary to Social Revolutionary: Syed Ahmad Khan and the Colonial Experience By Shamsur Rahman Faruqi ItisanhonourtodelivertheAnnualSirSyed Memorial Lecture at Aligarh Muslim University, the institutionwhichshouldstandasSirSyedAhmadKhan’s lastingcontributiontothedevelopmentofamodernIndia. ConsciousthoughIamofthehonour,Iamalsobesetby doubtsandfearsaboutmysuitabilityasarecipientofthat honour.IamnotaspecialistofSyedAhmadKhan’sliterary workandsocialandtheologicalthought,thoughtwhich, incidentally,Iregardasahighpointinthehistoryofideasin Islam.MyinterestinandknowledgeofSyedAhmadKhan’s lifeandworksdonotmuchexceedthelevelofareasonably well-informed student of modern Urdu literature. TheonlyprivilegethatIcanclaimisthatasaboyI waspracticallynurturedonSyedAhmadKhanandAkbar Ilahabadi(1846-1921)whommyfatheradmiredgreatlyand didn’tatallseeanydichotomyinadmiringtwoverynearly diametricallyopposedpersonalities.Andthisreconciliation ofoppositeswasquiteparforthecourseforpeopleof certainIndiangenerations,becauseSyedAhmadKhanand AkbarIlahabaditoogreatlyadmiredeachother.SyedAhmad KhanhadsuccessfullycanvassedforAkbarIlahabadibeing postedtoAligarhsothathecouldfreelyenjoyhisfriend’s company. In 1888, when Akbar Ilahabadi was promoted Sub- JudgeandtransferredtoGhazipur,SyedAhmadKhanwrote himacongratulatorynotesayingthatthoughhewassorry forAkbar(headdressedhimasMunshiAkbarHusainSahib) toleaveAligarh,yethewashappyforaMuslimtobecomea Sub-Judgewithalongprospectofactiveserviceinthe judicial department.1 ThroughouthislifeAkbarIlahabadiwasabittercritic andaverynearlyimplacableenemy,ofSyedAhmadKhan’s -
Page 400-454
400 4. Policy of the Agitators : The leaders of the movement are not believers in the policy of non-violence for achieving their objects. In order to terrorise the State Government and its Muslim officials, some Hindus of Poona, such as Dr. Gore residing in Rasta Peth, G. M. Nalavade, Khadivle, Vaidya and others, are considering plans to prepare bombs and send them to Hyderabad for use in the agitation. At the beginning of February this year, while speaking at a meeting of the Hindu Maha Sabha Working Committee in Delhi, Barrister Savarkar, the President, was reported to have allowed full and unrestricted discretion to individual workers to pursue any plan in furtherance of the struggle without even making any fetish of non-violence. Savarkar was said to he contemplating the launching of secret subversive propaganda amongst the State subjects and spreading the cult of terrorism. In connection with the Hyderabad agitation meeting were held at Nagpur, Amraoti, Akola and Yeotmal districts of the C. P., and speeches were made stating that the launching of the satyagraha amounted to a declaration of war which could not be carried on through non-violence. The processionists were armed with lathis, a huge knife was displayed in the meeting, and the conduct of the Arvi Hindus in the riot of 1925 was praised. 401 On February 11 th 1939, at a meeting at Nasik, B. V. Devre of Poona said that without armed opposition the Hindus could not possibly obtain their rights in a State like Hyderabad. On March 29th, at a meeting at Poona to give farewell to a jatha of volunteers bound for Hyderabad, B. -
Development of Education and Languages in the First Half Of
Development of Education and Languages in the First Half of Eighteenth Century: With Special Reference of Mughal Kings and Nobles Dr.Md.Shakil Akhtar Address: House no. 04, Qilaghat Colony, Qilaghat, Darbhanga, 846004, Contact Number: 09402627730, 7004197058, e.mail.: [email protected] Abstract: Eighteenth century in Indian history is a very important phase of transition in all spheres of life including education. Generally historians consider this century as an era of decline and rapine but revisionist historians contradict this view and held that phase of decentralization. This paper is an attempt to explore how education system was retained by mughal kings and nobles in eighteenth century. Key Words: Madarsa , Rekhta, Ulema ,Mushaira ,Diwan , Madad-i- Mash ,Imambara ,Maktab, Malfuzat, Dars-i-Nizami Mughal kings and nobles played an important role for the development of education. By eighteenth century they had lost the sensitivity of response to new political challenges of the period, but they took actively social challenges and many of them shown keen interest in the development of education by maintaining library, extending free grants to the learned persons, development of languages, established a number of educational institutions and financial support to them. Perhaps acquiring knowledge and disseminate widely was a great passion with the Mughal nobles. Generally majority of them owned an impressive private library which contained a large number of volumes on various subjects. They participated and organized literary and poetical gatherings at their residences for the development of languages. Noble’s literary gifts found expression in poetry and some of the famous poets and literary men, who flourished in this period, belonged to the class of Nobles. -
Ijhams-Significance of Arya Samaj in Eradicating
BEST: International Journal of Humanities, Arts, Medicine and Sciences (BEST: IJHAMS) ISSN (P): 2348-0521, ISSN (E): 2454-4728 Vol. 8, Issue 2, Feb 2020, 1-12 © BEST Journals SIGNIFICANCE OF ARYA SAMAJ IN ERADICATING SUPERSTITIONS AND THUS SAFEGUARDING THE NATION Dr. REKHA MAITRA Associate Professor-Hospitality & Hotel Administration, FMS, MRIIRS, Haryana, India ABSTRACT Arya Samaj, a religious system was formed by Sanyasi Dayanand Saraswati in April, 1875 at Bombay. It was developed with a purpose of bringing about social reforms in the society and to inculcate the strong value and ethics system in youngsters. Academician and researcher D. Vable i mention that Dayanand Saraswati, a strong leader in Indian history, wanted to promote Vedas and Vedic way of life. Similarly, Dr. K.P. Jaiswal validated the concept and evolution of Arya Samaj. He laid stress on the foundation of the Arya Samaj.According to him “Arya Samaj brought the reformation in society by making vital changes in the societal concepts. This overhauling led to changes in the mindset of the people of India as well as followers of different religious and educational organization. This National movement was endorsed by the vast number of nationalists. In the contemporary era, Arya Samaj has maintained the stance of strong Vedic culture in followers. In today’s parlance, the well-educated people are also influenced by planetary positions and follow methods to overcome the ill effects of planets. Many a times, rituals are observed as a part of the tradition or out of fear; without trying to understand the need, cause or effect. -
The Gandhian Ashram and Its Contemporaries: a Global Study of the Communal Reaction to Modernity Defense Copy
The Gandhian Ashram and its Contemporaries: A Global Study of the Communal Reaction to Modernity Defense Copy Charles Bower Advisor: Mithi Mukherjee, History Committee: Fred Anderson, History Carole McGranahan, Anthropology April 2015 1 ABSTRACT This paper explores the Gandhian Ashram as a reaction to the forces of modernity in the late 19th and early 20th Centuries. Its deviation from the existing historiography is primarily in its exploration of the Ashram as one of many incidents of communal experiments at the time, which have an interesting geographic connection in London. I note Gandhi’s readings of John Ruskin and Leo Tolstoy, his interactions with dietetic and communal experiments in London, and some of the local precedents for the Ashram in arguing that these communal living experiments can be seen as a reaction to the forces of modern nation-building, especially as an anticolonial reaction. 2 CONTENTS INTRODUCTION………………...…………………………………………….….3 Historiography I. LOCAL PRECEDENTS….....…………………………………………………….14 THE ANCIENT ASHRAM GANDHI’S CONTEMPORARIES: THE HINDU NATIONALIST ASHRAM II. THE GLOBAL DISCOURSE ON COMMUNAL LIVING……...……………………25 TOLSTOY’S ASCETIC CHRISTIANITY THE GLOBAL MARKETPLACE OF IDEAS: LONDON AT THE TURN OF THE 19TH CENTURY III. THE SOCIAL LABORATORY…......………...………………………………...…37 IN LONDON SOUTH AFRICA THE DEVELOPMENT OF THE ASHRAM THE ZIONIST KIBBUTZ: A COMPARATIVE STUDY CONCLUSION...………………………………………………………………...47 BIBLIOGRAPHY………………………………………………………………...49 3 INTRODUCTION Gandhi’s ashram, or his moral village, changed the world and helped to define nations. History tends to misunderstand or fail to thoroughly define Gandhi’s role in India, and the global impact of his spirituality. Understanding his core goals of religious and spiritual foundations for society are vitally important to understanding the deep influence he had on the nationalist movement in India and beyond. -
Download/Poverty/33EF03BB-9722-4AE2-ABC7-AA2972D68AFE/Archives-2018/Global POVEQ IND
religions Article Hardwar: Spirit, Place, and Politics Vikash Singh * and Sangeeta Parashar * Department of Sociology, College of Humanities and Social Sciences, Montclair State University, 1 Normal Ave, Montclair, NJ 07043, USA * Correspondence: [email protected] (V.S.); [email protected] (S.P.) Received: 5 December 2018; Accepted: 10 February 2019; Published: 18 February 2019 Abstract: This article describes the narratives and projections that shaped the contested character of Hardwar and the river Ganges as symbols par excellence of the Hindus’ claim to India’s sacred geography over the last two hundred years. It deliberates on the tactics and practices through which Hardwar’s ancient and legendary status has been employed to assert Hindu identity and territorial claims vis-à-vis the colonial administrators, but also to exclude the country’s Muslim and Christian populace. The purifying, divine land of Hardwar enabled the nationalist imagination and struggle for a Hindu India, even as it was instituted as a site for the internal purification of Hinduism itself, to mirror its glorious past. The article describes the contests and claims, based on religion and class, as well as the performance of socio-economic and existential anxieties that the sacred quality of Hardwar and the river Ganges continues to authorize and enable in post-colonial India. For this, we draw particularly on the Kanwar Mela, an annual event in which millions of mostly poor young men carry water from the river Ganges on foot, and often over long distances. We deliberate on the significance of the sacred water, rituals, and the journey in reinforcing these pilgrims’ perceptions of the self, and their moral claims over the nation and its territory. -
1. Bengal Gazette, 1780 Was the First Indian Newspaper. 2. Raja Ram
Class-8th History, Chapter:-7 A. Fill in tje blanks:- 1. Bengal Gazette, 1780 was the first Indian newspaper. 2. Raja Ram Mohan Roy is known as 'Father of the Indian Renaissance'. 3. The Hindu college (1817) was founded in Calcutta by Raja Ram Mohan Roy. 4. M.G Ranade founded Prarthana Samaj in 1867 in Bombay. 5. Vivekananda was the disciple of Ramkrishna Paramhamsa. B. Write (T) for true and (F) for false. 1. The Arya Samajis opposed child marriage and encouraged widow remarriage. (True) 2. Dadabhai Naoroji was affectionately called the 'Grand Young Man of India'. (False) 3. Annie Besant founded the Philosophical Society. (True) 4. Sir Syed Ahmed Khan advocated against the abolition of the practice of purdah. (True) 5. The Widow Remarriage Act was passed in 1856. (True) C. Match the following:- 1. Swami Vivekananda b. Ramakrishna Mission 2. Madam Blavatsky a. Theosophical Society 3. Swami Dayanand e. Arya Samaj 4. Sir Syed Ahmed Khan d. Aligarh Movement 5. Kandukuri Veersalingam c. Vidyasagar of South India D. Tick (√) the correct option:- 1. What is the present name of the M.A.O College? Aligarh Muslim University 2. In which year was the Sharda Act passed? 1929 3. Who was known as the 'Grand Old Man of India'? Dadabhai Naoroji 4. Swami Dayanand founded the ___________ in Bombay. Arya Samaj 5. Where was the Ramkrishna Mission founded by Vivekananda in 1897? Belur E. Answer the following questions:- 1. In what ways did Raja Rammohan Roy contribute to the social reformation? Ans.1 In 1828, Ram Mohan Roy formed the Brahmo Samaj, uniting the Brahmos in Calcutta, a group of people, who had no faith in idol-worship and were against the caste restrictions; He advocated the introduction of an English Education System in the country teaching scientific subjects and opposed of Sati.