Contemporary Indian Philosophy
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Complete List of Books in Library Acc No Author Title of Book Subject Publisher Year R.No
Complete List of Books in Library Acc No Author Title of book Subject Publisher Year R.No. 1 Satkari Mookerjee The Jaina Philosophy of PHIL Bharat Jaina Parisat 8/A1 Non-Absolutism 3 Swami Nikilananda Ramakrishna PER/BIO Rider & Co. 17/B2 4 Selwyn Gurney Champion Readings From World ECO `Watts & Co., London 14/B2 & Dorothy Short Religion 6 Bhupendra Datta Swami Vivekananda PER/BIO Nababharat Pub., 17/A3 Calcutta 7 H.D. Lewis The Principal Upanisads PHIL George Allen & Unwin 8/A1 14 Jawaherlal Nehru Buddhist Texts PHIL Bruno Cassirer 8/A1 15 Bhagwat Saran Women In Rgveda PHIL Nada Kishore & Bros., 8/A1 Benares. 15 Bhagwat Saran Upadhya Women in Rgveda LIT 9/B1 16 A.P. Karmarkar The Religions of India PHIL Mira Publishing Lonavla 8/A1 House 17 Shri Krishna Menon Atma-Darshan PHIL Sri Vidya Samiti 8/A1 Atmananda 20 Henri de Lubac S.J. Aspects of Budhism PHIL sheed & ward 8/A1 21 J.M. Sanyal The Shrimad Bhagabatam PHIL Dhirendra Nath Bose 8/A2 22 J.M. Sanyal The Shrimad PHIL Oriental Pub. 8/A2 Bhagabatam VolI 23 J.M. Sanyal The Shrimad PHIL Oriental Pub. 8/A2 Bhagabatam Vo.l III 24 J.M. Sanyal The Shrimad Bhagabatam PHIL Oriental Pub. 8/A2 25 J.M. Sanyal The Shrimad PHIL Oriental Pub. 8/A2 Bhagabatam Vol.V 26 Mahadev Desai The Gospel of Selfless G/REL Navijvan Press 14/B2 Action 28 Shankar Shankar's Children Art FIC/NOV Yamuna Shankar 2/A2 Number Volume 28 29 Nil The Adyar Library Bulletin LIT The Adyar Library and 9/B2 Research Centre 30 Fraser & Edwards Life And Teaching of PER/BIO Christian Literature 17/A3 Tukaram Society for India 40 Monier Williams Hinduism PHIL Susil Gupta (India) Ltd. -
Chapter Seven
2008006. Sinha. 07_Chapter7. Proef 4. 13-5-2008:12.06, page 189. chapter seven CONCLUSIONS When the World War came to an end in 1945 after the dropping of the atom bomb on Japan by America, the world scenario changed overnight. The Allies had won the war and the Axis Powers had lost it. The war which had been fought almost all over the world was decided in Japan in Asia. The time of the final defeat, its location and the ulti- mate weapon used for it are the three factors crucial for understanding the problems and issues concerned with the development of science in India and in fact in Asia as a whole. This was a period of national upsurge against foreign rule in most of the Western colonies in Asia, and thus against imperialism and Western capitalism—a high time for the West to tame the tide in their favour. The Indian subcontinent was in the last leg of its freedom struggle and many adjoining regions were undergoing similar movements; but it was the farthest Japan that posed the greatest danger for the Western Allies. Rooted in a typical cultural tradition of the East, Japan was seething with aggressive nationalism and ready to take on the forces of the West. To add to the problem, she was calling for the unity of Asia and emerging as harbinger of a cul- tural awakening in the East. A national stirring was already resonant in the Indian subcontinent. Thirty years before the Second World War began, Gandhi’s evocation in his Hind Swaraj had called for reviving the traditional values of the East and for following them for social progress; between the World Wars, Rabindranath Tagore refined the idea with a modern outlook.1 Scholars like B.K. -
Swami Vivekananda
Complete Works of Swami Vivekananda Volume 9 Letters (Fifth Series) Lectures and Discourses Notes of Lectures and Classes Writings: Prose and Poems (Original and Translated) Conversations and Interviews Excerpts from Sister Nivedita's Book Sayings and Utterances Newspaper Reports Complete Works of Swami Vivekananda Volume 9 Letters - Fifth Series I Sir II Sir III Sir IV Balaram Babu V Tulsiram VI Sharat VII Mother VIII Mother IX Mother X Mother XI Mother XII Mother XIII Mother XIV Mother XV Mother XVI Mother XVII Mother XVIII Mother XIX Mother XX Mother XXI Mother XXII Mother XXIII Mother XXIV Mother XXV Mother XXVI Mother XXVII Mother XXVIII Mother XXIX Mother XXX Mother XXXI Mother XXXII Mother XXXIII Mother XXXIV Mother XXXV Mother XXXVI Mother XXXVII Mother XXXVIII Mother XXXIX Mother XL Mrs. Bull XLI Miss Thursby XLII Mother XLIII Mother XLIV Mother XLV Mother XLVI Mother XLVII Miss Thursby XLVIII Adhyapakji XLIX Mother L Mother LI Mother LII Mother LIII Mother LIV Mother LV Friend LVI Mother LVII Mother LVIII Sir LIX Mother LX Doctor LXI Mother— LXII Mother— LXIII Mother LXIV Mother— LXV Mother LXVI Mother— LXVII Friend LXVIII Mrs. G. W. Hale LXIX Christina LXX Mother— LXXI Sister Christine LXXII Isabelle McKindley LXXIII Christina LXXIV Christina LXXV Christina LXXVI Your Highness LXXVII Sir— LXXVIII Christina— LXXIX Mrs. Ole Bull LXXX Sir LXXXI Mrs. Bull LXXXII Mrs. Funkey LXXXIII Mrs. Bull LXXXIV Christina LXXXV Mrs. Bull— LXXXVI Miss Thursby LXXXVII Friend LXXXVIII Christina LXXXIX Mrs. Funkey XC Christina XCI Christina XCII Mrs. Bull— XCIII Sir XCIV Mrs. Bull— XCV Mother— XCVI Sir XCVII Mrs. -
Conversations with Swami Turiyananda
CONVERSATIONS WITH SWAMI TURIYANANDA Recorded by Swami Raghavananda and translated by Swami Prabhavananda (This month's reading is from the Jan.-Feb., 1957 issue of Vedanta and the West.) The spiritual talks published below took place at Almora in the Himalayas during the summer of 1915 in the ashrama which Swami Turiyananda had established in cooperation with his brother-disciple, Swami Shivananda. During the course of these conversations, Swami Turiyananda describes the early days at Dakshineswar with his master, Sri Ramakrishna, leaving a fascinating record of the training of an illumined soul by this God-man of India. His memories of life with his brother-disciples at Baranagore, under Swami Vivekananda’s leadership, give a glimpse of the disciplines and struggles that formed the basis of the young Ramakrishna Order. Above all, Swami Turiyananada’s teachings in the pages that follow contain practical counsel on many aspects of religious life of interest to every spiritual seeker. Swami Turiyananda spent most of his life in austere spiritual practices. In 1899, he came to the United States where he taught Vedanta for three years, first in New York, later on the West Coast. By the example of his spirituality he greatly influenced the lives of many spiritual aspirants both in America and India. He was regarded by Sri Ramakrishna as the perfect embodiment of that renunciation which is taught in the Bhagavad Gita Swami Shivananda, some of whose talks are included below, was also a man of the highest spiritual realizations. He later became the second President of the Ramakrishna Math and Mission. -
Rajendra Prasad
Rajendra Prasad Rajendra Prasad (3 December 1884 – 28 February 1963) was the first President of His Excellency India, in office from 1952 to 1962.[1] He was an Indian political leader, and lawyer by training, Prasad joined the Indian National Congress during the Indian Rajendra Prasad Independence Movement and became a major leader from the region of Bihar. A supporter of Mahatma Gandhi, Prasad was imprisoned by British authorities during the Salt Satyagraha of 1931 and the Quit India movement of 1942. After the 1946 elections, Prasad served as Minister of Food and Agriculture in the central government. Upon independence in 1947, Prasad was elected as President of the Constituent Assembly of India, which prepared the Constitution of India and served as its provisional parliament. When India became a republic in 1950, Prasad was elected its first president by the Constituent Assembly. Following the general election of 1951, he was elected president by the electoral college of the first Parliament of India and its state legislatures. As president, Prasad established a tradition of non-partisanship and independence for the office-bearer, and retired from Congress party politics. Although a ceremonial head of state, Prasad encouraged the development of 1st President of India education in India and advised the Nehru government on several occasions. In 1957, In office Prasad was re-elected to the presidency, becoming the only president to serve two 26 January 1950 – 13 May 1962 full terms.[2] Prime Minister Jawaharlal Nehru Vice President Sarvepalli -
Sri Ramakrishna, Modern Spirit, and Religion
SWAMI PRABHAVANANDA RELIGION AND PHILOSOPHY Sri Ramakrishna, Modern Spirit, and Religion SWAMI PRABHAVANANDA mongst the students of religion who men alive. Yet the state of samàdhi still are acquainted with the life of Sri remained to him an abnormality. ARamakrishna, perhaps only a few In this connection one may also mention regard his life in all its phases as historically Professor Max Muller, and Romain Rolland, true. To these few, what appears to the rest biographers of Ramakrishna, and two of the as belonging to the class of legend and greatest thinkers of our age. They were mythology becomes living spiritual truth. To attracted to and admired the superior spiritual them even the lives of Krishna, Buddha, or genius of the man Ramakrishna, yet viewed Christ which seem lost in the mist of myth many of the incidents of his life as legendary, and legend become true and living in the and some of his spiritual experiences as light of the life of Ramakrishna. But apart delusions, or mental aberrations. from these few, however, to most people Let us, therefore, analyse why there is who have drunk deep of the modern spirit, this contradiction in the estimation of who refuse to accept anything as true which Ramakrishna; why he is accepted as a is beyond the realm of their personal spiritual genius by those very people who at discoveries and thus are circumscribed by the same time reject some of the most their own limitations, much that is told of Sri important experiences of his life— Ramakrishna’s life appears as legendary, experiences which made him what he was. -
THE SERMON on the MOUNT According to VEDANTA Other MENTOR Titles of Related Interest
\" < 'y \ A MENTOR BOOK 1 ,wami \ « r a m A |a fascinating Digitized by the Internet Archive in 2017 with funding from Public.Resource.Org https://archive.org/details/sermononmountaccOOprab 66Like Krishna and Buddha, Christ did not preach a mere ethical or social gos¬ pel hut an uncompromisingly spiritual one. He declared that God can be seen, that divine perfection can be achieved. In order that men might attain this su¬ preme goal of existence, he taught the renunciation of worldliness, the con¬ templation of God, and the purification of the heart through the love of God. These simple and profound truths, stated repeatedly in the Sermon on the Mount, constitute its underlying theme9 as I shall try to show in the pages to followr —from the Introduction by Swami Prabhavananda THE SERMON ON THE MOUNT according to VEDANTA Other MENTOR Titles of Related Interest □ SHAN KARA'S CREST-JEWEL OF DISCRIMINA¬ TION translated by Swami Prabhavananda and Christopher Ssherwood. The philosophy of the great Indian philosopher and saint, Shankara. Its implications for the man of today are sought out in the Introduction, (#MY1054—$1.25) □ THE SONG OF GOD: RHAGAVAD-GITA translated by Swami Prabhavananda and Christopher Isher- wood. A distinguished translation of the Gospel of Hinduism, one of the great religious classics of the world. Introduction by Aldous Huxley. Appen¬ dices. (#MY1425—$1.25) □ THE UPAN5SHAD8: BREATH OF THE ETERNAL translated by Swam! Prabhavananda and Freder¬ ick Manchester. Here is the wisdom of the Hindu mystics in principal texts selected and translated from the original Sanskrit. (#MY1424—$1.25) □ HOW TO KNOW GOD: THE YOGA APHORISMS OF PATANJALI translated with Commentary by Swami Prabhavananda and Christopher Isher- wood. -
Ugc-Net-50-Indian-Culture-Ii-Question
Signature and Name of Invigilator OMR Sheet No. : .......................................................... (To be filled by the Candidate) 1. (Signature) Roll No. (Name) (In figures as per admission card) 2. (Signature) Roll No. (Name) (In words) J 0 5 0 1 8 PAPER - II Time : 2 hours] INDIAN CULTURE [Maximum Marks : 200 Number of Pages in this Booklet : 40 Number of Questions in this Booklet : 100 Instructions for the Candidates ¬⁄UˡÊÊÁÕ¸ÿÙ¢ ∑§ Á‹∞ ÁŸŒ¸‡Ê 1. Write your roll number in the space provided on the top of 1. ß‚ ¬ÎDU ∑§ ™§¬⁄U ÁŸÿà SÕÊŸ ¬⁄U •¬ŸÊ ⁄UÙ‹U Ÿê’⁄U Á‹Áπ∞– this page. 2. This paper consists of hundred multiple-choice type of questions. 2. ß‚ ¬˝‡Ÿ-¬òÊ ◊¢ ‚ÊÒ ’„ÈÁfl∑§À¬Ëÿ ¬˝‡Ÿ „Ò¥– 3. At the commencement of examination, the question booklet 3. ¬⁄UˡÊÊ ¬˝Ê⁄êU÷ „ÙŸ ¬⁄U, ¬˝‡Ÿ-¬ÈÁSÃ∑§Ê •Ê¬∑§Ù Œ ŒË ¡ÊÿªË– ¬„‹U ¬UÊ°ø Á◊Ÿ≈U will be given to you. In the first 5 minutes, you are requested •Ê¬∑§Ù ¬˝‡Ÿ-¬ÈÁSÃ∑§Ê πÙ‹Ÿ ÃÕÊ ©‚∑§Ë ÁŸêŸÁ‹Áπà ¡Ê°ø ∑§ Á‹∞ ÁŒÿ to open the booklet and compulsorily examine it as below : ¡Êÿ¢ª, Á¡‚∑§Ë ¡Ê°ø •Ê¬∑§Ù •fl‡ÿ ∑§⁄UŸË „Ò — (i) To have access to the Question Booklet, tear off the (i) ¬˝‡Ÿ-¬ÈÁSÃ∑§Ê πÙ‹Ÿ ∑§ Á‹∞ ¬ÈÁSÃ∑§Ê ¬⁄U ‹ªË ∑§Êª¡ ∑§Ë ‚Ë‹ ∑§Ê paper seal on the edge of this cover page. Do not accept »§Ê«∏ ‹¢U– πÈ‹Ë „È߸ ÿÊ Á’ŸÊ S≈UË∑§⁄U-‚Ë‹U ∑§Ë ¬ÈÁSÃ∑§Ê SflË∑§Ê⁄U Ÿ ∑§⁄¢U– a booklet without sticker-seal and do not accept an open booklet. -
Bhagat Singh: the Manque’- Radicalist
August - 2012 Odisha Review Bhagat Singh: The Manque’- Radicalist Dr. Jugal Kishore Mishra In colonialist literature, Bhagat Singh has been (mis)identified as “Terrorist”. But for the nationalists of India, Bhagat Singh epitomizes “bravery and sacrifice”. He is neither an anarchist nor a terrorist. He is a symbol / icon of revolution. A proto-communist, a manque- radicalist and a committed secularist, he is promethean figure with courage and conviction to take on the mighty. An ideologue like M.K. Gandhi, he is a perfect foil to Gandhi himself. Belonging more to the super league of BG Tilak, Lala Lajpat Rai, Bhagat Singh is an apt archetypal image of martyrdom and emancipatory militarism. Introduction of his father, of his uncles Swaran Singh and Ajit Singh, and by the silent heroism of his mother, The third son of Sardar Kishan Singh and Bhagat, a student of class-IV, declared that his Vidyavati of the village Banga in driving ambition was to “drive the the district of Layalpura, Bhagat British out of India”. By the time th Singh was born on the 28 he completed his secondary September, 1907. With his education in Lahore, he had birth, his father and uncle were become a spark of revolution. released from the jails into which Deeply disturbed by the tragedy they had been thrown for their of Jallianwala Bagh and deeply agitational pro-people activities. moved by the heroic saga of So the newly born was Kartar Singh Sarabha, the christened Bhagat, the prodigious child-MAN became Fortunate. And he was fortunate a fountain of fire. -
A Comparative Analysis of Educational Philosophy of Sri Aurobindo and J
Horizons of Holistic Education p ISSN : 2349-8811 July-September-2020, 7 (3), 166-178 eISSN : 2349-9133 A Comparative Analysis of Educational Philosophy Of Sri Aurobindo And J. Krishnamurty & Its Implications Dr. Rucha Desai Assistant Professor – Naranlala Institute of Teacher Education, Navsari, Gujarat. [email protected] Received: 27-06-2020 Accepted: 01-08-2020 ABSTRACT Philosophy and Education both are incomplete without each other. Education is the practical side of philosophy or conversely philosophy is the theory of education. A philosophy of education is a set of beliefs about education as to what should be done in education and what the outcome of education should be. Anyone who wishes to make educational decisions ought to have a philosophy of education. As Fitzgibbons notes, educational philosophy usually contains two distinct kinds of beliefs, namely (i) Empirical beliefs (ii) Philosophical beliefs. Indian education system as such it is practiced so far is mainly based on western philosophy. However, in our own country quite a number of enlightened people have given vent to their thoughts with respect to the type of education system that suits India. Among them the prominent thinkers include Swami Vivekananda, Sri Aurobindo, Rabindranath Tagore, Gandhiji, Annie Besent and J. Krishnamurti. Almost all of them had a holistic view of education which suited the Indian condition. So here an attempt has been made to compare the Educational Philosophy of Aurobindo and J.Krishnamurty to present their views, philosophy, and principles of teaching, aims of education and its implications. Key Words: Education, Philosophy of Education, Empirical beliefs, hhe.cugujarat.ac.in 156 HORIZONS OF HOLISTIC EDUCATION, July-September-2020, 7 (3), 166-178 INTRODUCTION Among them the prominent thinkers include Swami Vivekananda, Sri Aurobindo, Education, like all conscious and deliberate Rabindranath Tagore, Gandhiji, Annie action, seeks for a basis of demonstrated Besent and J. -
Contributions of Lala Har Dayal As an Intellectual and Revolutionary
CONTRIBUTIONS OF LALA HAR DAYAL AS AN INTELLECTUAL AND REVOLUTIONARY ABSTRACT THESIS SUBMITTED FOR THE AWARD OF THE DEGREE OF ^ntiat ai pijtl000pi{g IN }^ ^ HISTORY By MATT GAOR CENTRE OF ADVANCED STUDY DEPARTMENT OF HISTORY ALIGARH MUSLIM UNIVERSITY ALIGARH (INDIA) 2007 ,,» '*^d<*'/. ' ABSTRACT India owes to Lala Har Dayal a great debt of gratitude. What he did intotality to his mother country is yet to be acknowledged properly. The paradox ridden Har Dayal - a moody idealist, intellectual, who felt an almost mystical empathy with the masses in India and America. He kept the National Independence flame burning not only in India but outside too. In 1905 he went to England for Academic pursuits. But after few years he had leave England for his revolutionary activities. He stayed in America and other European countries for 25 years and finally returned to England where he wrote three books. Har Dayal's stature was so great that its very difficult to put him under one mould. He was visionary who all through his life devoted to Boddhi sattava doctrine, rational interpretation of religions and sharing his erudite knowledge for the development of self culture. The proposed thesis seeks to examine the purpose of his returning to intellectual pursuits in England. Simultaneously the thesis also analyses the contemporary relevance of his works which had a common thread of humanism, rationalism and scientific temper. Relevance for his ideas is still alive as it was 50 years ago. He was true a patriotic who dreamed independence for his country. He was pioneer for developing science in laymen and scientific temper among youths. -
Sikh Self-Sacrifice and Religious Representation During World War I
religions Article Sikh Self-Sacrifice and Religious Representation during World War I John Soboslai Department of Religion, Montclair State University, 1 Normal Ave., Montclair, NJ 07043, USA; [email protected] Received: 5 January 2018; Accepted: 8 February 2018; Published: 10 February 2018 Abstract: This paper analyzes the ways Sikh constructions of sacrifice were created and employed to engender social change in the early twentieth century. Through an examination of letters written by Sikh soldiers serving in the British Indian Army during World War I and contemporary documents from within their global religious, legislative, and economic context, I argue that Sikhs mobilized conceptions of self-sacrifice in two distinct directions, both aiming at procuring greater political recognition and representation. Sikhs living outside the Indian subcontinent encouraged their fellows to rise up and throw off their colonial oppressors by recalling mythic moments of the past and highlighting the plight of colonial subjects of the British Raj. Receiving less discussion are Punjabi Sikhs who fought in British forces during the Great War and who spoke of their potential sacrifice as divinely sanctioned in service to a benevolent state. Both sides utilized religious symbolism in the hope that Sikhs would again enjoy a level of self-rule that had been lost with the arrival of the British Empire. Keywords: Sikhism; World War I; self-sacrifice; imperialism; British Raj When the British Raj gave way to the dual nation-states of India and Pakistan in 1947, the partitioning of the two was determined largely on the basis of religion. Pakistan became the home for the area’s large Muslim population, and India for its Hindus.