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The life depicted in this book covers his upbringing and childhood in pre-Independent India, as well as a pioneer Indian to join Tea Estates in British-owned Tea gardens in the Dooars West Bengal as far back as in 1955. Tea Planter meant the Managerial Staff of Tea Estates, viz, the Visiting Agent, the Superintendent, Senior Managers, Managers, and Assistant Managers in British- owned Tea Estates in North East India. It was interesting to watch how the British colleagues accepted their Indian counterparts in the Field and more so in Planters Clubs, which were their Home away from Home 6000 miles away.The book takes his readers through the U.K. and USA as well as Far East as a Tourist, especially through Hongkong and finally to Japan, a very advanced Asian country which is interesting and informative. Finally, the author's entry into owning a Tea Estate and Company in collaboration with his son and their experiences thereafter.
This is a memoir of a pioneer Indian Tea planter informing the outside world the inside story of Tea Estates in India ran by the Britishers in post colonial India. Having joined the Industry as a Covenanted officer in a purely British set up as far back as 1955, the book describe in detail reaction of Indian Clerical Staff and Labour finding an Indian as Chhota Saab (Assistant Manager) never seen before. It was also interesting to watch how the British Officers accepted their Indian colleagues in Office and in the field., more so in Planters Clubs, which was their Home away from Home. The book takes his readers through the U.K., USA as well as Far East as a Tourist, specially through Hongkong and finally to Japan, an advanced Asian country which is most interesting and informative.
The North-West Amazons is a book by Thomas Whiffen. It studies the indigenous people of Brazil and Colombia, their way of life, including their homes, agriculture, food and weaponry.
The document reports the state of traffic calming programs in the United States. It also includes historical information about programs in other countries. For the purposes of this report, traffic calming involves changes in street alignment, installation of barriers, and other physical measures to reduce traffic speeds and cut-through volumes in the interest of street safety, livability, and other public purposes. This report focuses mainly on physical measures, including street closures and other volume controls under the traffic calming umbrella. Education and enforcement activities, such as neighborhood traffic safety campaigns, fall outside the umbrella but will be mentioned where relevant.
I was lately reading the Holy Text of the Saḍḍharma-Puṇdarīka (the Aphorisms of the White Lotus of the Wonderful or True Law) in a Samskṛṭ manuscript under a Boḍhi-tree near Mṛga-Ḍāva (Sāranāṭh), Benares. Here our Blessed Lord Buḍḍha Shākya-Muni taught His Holy Ḍharma just after the accomplishment of His Buḍḍhahood at Buḍḍhagayā. Whilst doing so, I was reminded of the time, eighteen years ago, when I had read the same text in Chinese at a great Monastery named Ohbakusang at Kyoto in Japan, a reading which determined me to undertake a visit to Tibet. It was in March, 1891, that I gave up the Rectorship of the Monastery of Gohyakurakan in Tokyo, and left for Kyoto, where I remained living as a hermit for about three years, totally absorbed in the study of a large collection of Buḍḍhist books in the Chinese language. My object in doing so was to fulfil a long-felt desire to translate the texts into Japanese in an easy style from the difficult and unintelligible Chinese. But I afterwards found that it was not a wise thing to rely upon the Chinese texts alone, without comparing them with Tibetan translations as well as with the original Samskṛṭ texts which are contained in Mahāyāna Buḍḍhism. The Buḍḍhist Samskṛṭ texts were to be found in Tibet and Nepāl. Of course, many of them had been discovered by European Orientalists in Nepāl and a few in other parts of India and Japan. But those texts had not yet been found which included the most important manuscripts of which Buḍḍhist scholars were in great want. Then again, the Tibetan texts were famous for being[vi] more accurate translations than the Chinese. Now I do not say that the Tibetan translations are superior to the Chinese. As literal translations, I think that they are superior; but, for their general meaning, the Chinese are far better than the Tibetan.
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