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The partition of India and the agonies associated with it are still alive in the memory of millions of people. Although the India-Pakistan Partition took place nearly seven decades ago, it is still a lingering reality. It is the indifferent attitude of leaders both from the Congress and the Muslim League that resulted in bifurcating the country. This is well made out from the writings of the leaders of the time. This indifference continued even after 1947. Kashmir got divided and it became a perpetual bone of contention. Sending terrorists across the border is Pakistan's spasmodic habit. Training Indian extremists in violence is its dedicated, continual process. The author affirms that many an unpleasant development would have been avoided had the leaders understood the issues properly and mobilized support from the Indian populace. But the leadership was cynical and failed in understanding the gravity of the situation. Personal interests and egos ruled the roost. However, a few lay Indians know how the partition took place. What was the need for it? Who played the spoilsport in creating Pakistan? This volume, for the better understanding of the readers, reproduces the views of Jinnah, Gandhi, Ambedkar, Rajendra Prasad and G.D. Khosla in this context. This book is a sincere attempt to portray the actual developments that had taken place associated with the Independence of the country and a few afterward results. The Indian government under Nehru failed in resolving many an issue, paving the way for numerous post-Independent challenges that are still continuing. Thus, this book should be an eye opener for the readers, unfurling their mind, grasping the reality in its absolute sense.
A household name throughout India, B. R. Ambedkar is one of the country’s most important figures, second only to Mahatma Gandhi. He played a major role in drafting the constitution for a newly independent India and led the fight against caste-based discrimination. Ambedkar was born into a Dalit caste (the so-called ‘untouchables’), but his academic brilliance saw him study at Columbia University and London School of Economics. As a politician, he fought to overturn centuries of discrimination and promoted liberal constitutionalism in a traditionally illiberal society. He did more than anyone to articulate a cogent and enduring case for the principles of democracy in a country emerging from imperial rule. This book is also a reminder of how far the practice of politics has strayed from the high standards Ambedkar set – of intellectual distinction, policy positions animated by serious scholarship, the infusion of moral values and the upholding of democracy for the many, not just the privileged few.
'Ayesha Jalal's book is an important scholarly account of ... the partition of India in 1947.' American Historical Review
Hindutva is the only binder which can galvanize the Indian nation towards progress and prosperity. In essence, nationalism is synergy. The effort of four Indians should yield the result equivalent to five or six of them. Most Christians and Muslims of India have a Hindu ancestry. Their collective memory has not necessarily forgotten their castes. It is not uncommon to find a Catholic claiming himself to be a Brahmin and insisting on a Brahmin bride. Nor is it unusual to come across a Muslim who claims that he is a Rajput to indicate that he is not a convert from any other caste. The Bohras are forthright in their claim that all of them were converted from Brahmins.
Seeks To Highlight The Contempt Towards The Hindu Ethos That Prevails Among The Intelligents In India-In Writings, In Paintings, Political Agenda Etc. This Is Show In 31 Chapters. Index.
Jyotish is an interplay of symbols embedded into the discipline in the form of Significations or Karakatavas. The primary building blocks in Jyotish are the Grahas, Rashis and Bhava. The Rashis are further subdivided into the Nakshatras and the Vargas. Each of these elements has a set of symbols associated with it. From the interplay of these symbols, we derive specific meanings in real life. For instance, one of the symbols of Surya is the father, and likewise, the father is seen from the 9th house, also called the Dharma Bhava or the Pitribhava. The Karakas are also defined based on the degrees of the Grahas, in a scheme known as Charakarakas. It is from Surya, the Chara Pitrikaraka and the 9th house; we decipher everything about the father. From a Rashi standpoint, Surya owns the Simha Rashi, and therefore, the Simha Rashi must also be judged for matters concerning the father.The Karakas are related to everything in the world, be it a Graha, Rashi or Bhava. With the interplay of these Karakas, and the Shubha or Krura yogas formed by them, the concerned matters in life should be judged. Therefore, the first and foremost step in studying Jyotish is to examine the Karakas. The Jyotish classical texts narrate several Karakas of the Grahas, Rashis and Bhavas; however, to apply them in real-life situations, we need to understand them clearly. I believe that this book provides a robust framework for understanding these Karakas.
This volume of the book covers two important aspects of Jyotiṣa, strengths and Bhāva Analysis. The strength section covers several forms of strength, including the Ṣaḍbala, i.e., the six sources of strength, the Bhāvabala, the Rāśibala. This includes few other forms of strengths such as the Viṁśopaka Bala, Vaiśeṣikāñśa, Iṣṭa-Kaṣṭa Phala and the Graha Raśmi. This should provide one with a comprehensive understanding of the matters concerning strength. The understanding of strength is highly significant because strength is ubiquitous. One cannot examine a Kuṇḍalī without considering the strength. We naturally use strength in the form of Graha in Sva, Ucca, Mūlatrikoṇa, Nīca or Śatru Rāśi. We use the strength granted by dṛṣṭi of Śubhagrahas or the Grahas in Kendras etc. The strength section provides a systematic method of dealing with various forms of strength. I have tried to explain each of them with copious examples, which I believe the seeker should find helpful. The following section provides a comprehensive method of judging a Bhāva. Everything that we experience in life is grouped into 12 different Bhāvas. If we take each Bhāva individually and analyse them sequentially one after the other, we can be assured that all aspects of the Kuṇḍalīs are covered. Undoubtedly, the Bhāva assessment is a significant area of Jyotiṣa. However, it is not easy. The results of a Bhāva is affected by several factors, and one must adopt a systematic approach to gain a comprehensive understanding of the Bhāva. In this regard, Ācārya Mantreśvara provides a systematic approach to analyse a Bhāva. They are a set of 31 rules which are covered exhaustively.