'Is There an 'Indian Form of Communism'?'

1989 ◽  
Vol 17 (1/2) ◽  
pp. 84
Author(s):  
Prakash Chandra Upadhyaya ◽  
T. J. Nossiter
Keyword(s):  
Indian Form

THE TREATMENT OF KALA-AZAR (INDIAN FORM) BY TARTAR EMETIC INTRAVENOUSLY AND BY INUNCTIONS OF METALLIC ANTIMONY

BMJ ◽  
1916 ◽  
Vol 1 (2878) ◽  
pp. 301-303
Author(s):  
L. Rogers ◽  
N. H. Hume
Keyword(s):  
Kala Azar ◽  
Indian Form ◽  
Tartar Emetic

Measuring Innovation

2020 ◽  
pp. 141-176
Author(s):  
Natalia Lidova
Keyword(s):  
Religious Practice ◽  
Religious Movements ◽  
Religious Communities ◽  
Spiritual Practices ◽  
The World ◽  
Indian Form

Pūjā is often perceived as a predominantly Hindu form of veneration of gods, as it is currently the main ritual for almost one billion followers of Hinduism (about 15 per cent of the world’s population), with approximately 800 million of them living in India. It is less known that pūjā is also used as the main ritual in other religious communities, specifically different groups of contemporary Buddhists and Jains, as well as of Sikhs and various India-orientated spiritual practices and religious movements such as ISKCON. This makes pūjā not only a pan-Indian form of worship but the worldwide ritual that crossed the borders of its native country and gained many adepts all over the world. This chapter examines the genesis and development of this religious practice.

The Implementation of the Pan-Indian Form on the Keralan Ground. A. R. Rajaraja Varma’s Citranakṣatramālā

2016 ◽  
Vol 18 (18) ◽  
pp. 241-263
Author(s):  
Hermina Cielas ◽  
Keyword(s):  
Indian Form

SADHU SUNDAR SINGH – HIS CONTRIBUTION TO INDIAN CHRISTIAN THEOLOGY

2021 ◽  
pp. 71-74
Author(s):  
A.J. Smiles
Keyword(s):  
Twentieth Century ◽  
Christian Theology ◽  
Spiritual Practice ◽  
Spiritual Experiences ◽  
Apostle Paul ◽  
Missionary Work ◽  
The Bible ◽  
Full Knowledge ◽  
Physical Resemblance ◽  
Indian Form

Sadhu Sundar Singh (1889-1929) was a Christocentric Indian Christian Mystic, known for his efforts to Indianize Christianity and whose thoughts on Christ, Bible, Spirituality, Christianity etc, are very original. Born in Sikh religion, by the age of sixteen he read Bhagavadgita and memorised Granth, Koran and several Upanishads. He hated Christianity so much, that he tore up and burnt the bible at this teen age. But next year, in a powerful vision he saw Jesus and was converted to Christianity. At the age of Seventeen, he set out on his journey as a new Christian, penniless, except with a New Testament copy, wearing a saffron turban and the saffron robe of a sadhu, as an ascetic devoted to spiritual practice, to preach the Gospel and about Jesus. Due to the Sadhu's uncanny physical resemblance to the Incarnate Jesus, similarities to the life and ministry of Apostle Paul, he was considered as a Biblical gure coming alive. He travelled extensively in India and around 24 countries in his missionary work. His thoughts on Prayer, Visions, Bible, and Heaven on Earth etc were so strong and original, that it even surprised most of the western theologists. His entire theology is based on his personal and spiritual experiences (Anubhava) with Lord Jesus. His thoughts about the primacy of Prayer in a Christian's life are compa red with that of other great European Christian mystics like St. Augustine, St Francis of Assisi, and St. Thomas a Kempis. Many of his theological thoughts are similar to that of Luther, even though he never met him nor read about him, but he also had some differences too. In his various severe sufferings that he faced in his efforts to preach the Gospel, even when he was persecuted, left to dead, imprisoned in Ilom, dumped in a dark well in Rasar, among skeletons and bones, he said Christ's presence has turned his prison or hell into a heaven of blessing. In him Christianity and Hinduism meet, and the Christian is like a ower which blossoms on an Indian stem. He says non-Christians, who did not get an opportunity or left an opportunity to accept Jesus, will get another opportunity afterlife to have their false and partial views of truth corrected. Even though he says all other religions are inadequate and only through Jesus one can get salvation, in his fullment approach, he says there is dim measure of “light of the truth” among the followers of different religions and provides for “continuity” in fullment and that they will eventually get full knowledge of true God, the “True Reality”. Sundar Singh is thoroughly convinced, that Christianity can enter Indian hearts and souls if offered in Indian form. He had done more than any man in the rst half of the twentieth century to establish that "Jesus belongs to India” and Christianity is not foreign.

scholarly journals An Indian form of third order Taylor series approximation of the sine

1974 ◽  
Vol 1 (3) ◽  
pp. 287-289 ◽  
Author(s):  
Radha Charan Gupta
Keyword(s):  
Taylor Series ◽  
Third Order ◽  
Taylor Series Approximation ◽  
Series Approximation ◽  
Indian Form

Dalits Enter the Indian Markets as Owners of Capital

Asian Survey ◽  
2015 ◽  
Vol 55 (5) ◽  
pp. 1044-1069 ◽  
Author(s):  
Aseem Prakash
Keyword(s):  
Social Networks ◽  
Civil Society ◽  
A Site ◽  
Indian Form

Dalits find themselves included in India’s markets at adverse terms, due to the lack of social networks based on caste locations. This paper argues for considering caste as a specific Indian form of civil society—as a site of accumulation.

Colonial, Hindu and Nationalist Anthropology in India

2019 ◽  
Vol 68 (2) ◽  
pp. 154-168
Author(s):  
Abhijit Guha
Keyword(s):  
Indian Subcontinent ◽  
The Other ◽  
Before And After ◽  
Indian Form

The long-standing critique of Indian Anthropology advanced by some notable anthropologists held that Indian Anthropology is the product of a colonial tradition and the anthropologists in India for various reasons followed their colonial masters in one way or the other. There also exists a view of Hindu Anthropology which holds that an Indian form of Anthropology could be found in many ancient Indian texts and scriptures before the advent of a colonial anthropology introduced by the European scholars, administrators and missionaries in the Indian subcontinent. Both the views ignored the materialistic, socially committed, secular and nationalist trends of Indian Anthropology which was growing in the hands of some remarkable anthropologists before and after the Independence of the country.

The Problem of Property: Local Histories and Political-Economic Categories in British India

2018 ◽  
Vol 61 (5-6) ◽  
pp. 1005-1035 ◽  
Author(s):  
Upal Chakrabarti
Keyword(s):  
Nineteenth Century ◽  
Political Economy ◽  
Political Power ◽  
Social Forces ◽  
Discursive Practices ◽  
British India ◽  
Coherent Property ◽  
Political Economic ◽  
Property Regime ◽  
Indian Form

AbstractThis essay considers—as an integrated space of discursive practices—disputes over proprietary titles in an obscure locality, debates over the authentic “Indian” proprietary form in British India, and a conceptual recasting of political-economic categories in Britain, over the first half of the nineteenth century. It argues that “property” was produced by this space as a marker of political power/sovereignty, its “indigenous/Indian” form being construed as a field of dispersed, contested, and plural rights. Positing this conceptualization of property as immanent in governance and political economy, this essay questions the dominant historiographic consensus that indigenous social forces aborted all attempts of the Company’s government to introduce a coherent property regime.

“The Mysterious Paiśācī”

1943 ◽  
Vol 75 (3-4) ◽  
pp. 217-233 ◽  
Author(s):  
Alfred Master
Keyword(s):  
Seventeenth Century ◽  
Twelfth Century ◽  
Indian Form

The only Pai. quotation connected directly with the Bṛh. is given by Mārkaṇḍeya (seventeenth century): Bṛhatkathāyām kupaci pisāḷam (Grierson, EPG., 134). Keith, HSL., p. 269, observes, “We really cannot be sure that we have a single relic of the Bṝhatkathā, still less that so late a grammarian as Mārkaṇḍeya actually had the text before him.” Pisālaṃ, moreover, is a neo-Indian form, which normally would not occur before the twelfth century, for the words in AMg pisalla (PG 595) and in Pkt. pisalla (Hem., i, 193) are normal Mid-Indian as contrasted with Mar. pisāḷeṇ “madness”.

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