Heritage Of India Quotes

India is not, as people keep calling it, an underdeveloped country, but rather, in the context of its history and cultural heritage, a highly developed one in an advanced state of decay.

To my countrymen who gave unto themselves the constitution but not the ability to keep it,who inherited resplendent heritage but not the wisdom to cherish it,who suffer and endure in pain without the perception of their potential.

This tradition doesn't exist for Bengalis, naming a son after father or grandfather, a daughter after mother or grandmother. This sign of respect in America ad Europe, this symbol of heritage and lineage, would be ridiculed in India. Within Bengali families, individual names are sacred, inviolable. They are not meant to be inherited or shared.

Perhaps, in return for conquest, arrogance and spoliation, India will teach us the tolerance and gentleness of the mature mind, the quiet content of the unacquisitive soul, the calm of the understanding spirit and a unifying, pacifying love for all living things.

Our lives are encumbered with the dead wood of this past; all that is dead and has served its purpose has to go. But that does not mean a break with, or a forgetting of, the vital and life-giving in that past. We can never forget the ideals that have moved our race, the dreams of the Indian people through the ages, the wisdom of the ancients, the buoyant energy and love of life and nature of our forefathers, their spirit of curiosity and mental adventure, the daring of their thought, their splendid achievements in literature, art and culture, their love of truth and beauty and freedom, the basic values that they set up, their understanding of life's mysterious ways, their toleration of other ways than theirs, their capacity to absorb other peoples and their cultural accomplishments, to synthesize them and develop a varied and mixed culture; nor can we forget the myriad experiences which have built up our ancient race and lie embedded in our sub-conscious minds. We will never forget them or cease to take pride in that noble heritage of ours. If India forgets them she will no longer remain India and much that has made her our joy and pride will cease to be.

NOTHING should more deeply shame the modern student than the recency and inadequacy of his acquaintance with India. Here is a vast peninsula of nearly two million square miles; two-thirds as large as the United States, and twenty times the size of its master, Great Britain; 320,000,000 souls, more than in all North and South America combined, or one-fifth of the population of the earth; an impressive continuity of development and civilization from Mohenjo-daro, 2900 B.C. or earlier, to Gandhi, Raman and Tagore; faiths compassing every stage from barbarous idolatry to the most subtle and spiritual pantheism; philosophers playing a thousand variations on one monistic theme from the Upanishads eight centuries before Christ to Shankara eight centuries after him; scientists developing astronomy three thousand years ago, and winning Nobel prizes in our own time; a democratic constitution of untraceable antiquity in the villages, and wise and beneficent rulers like Ashoka and Akbar in the capitals; minstrels singing great epics almost as old as Homer, and poets holding world audiences today; artists raising gigantic temples for Hindu gods from Tibet to Ceylon and from Cambodia to Java, or carving perfect palaces by the score for Mogul kings and queens—this is the India that patient scholarship is now opening up, like a new intellectual continent, to that Western mind which only yesterday thought civilization an exclusively European thing.I

Opening lines of The Great Indian Novel narrated as a modern day MahaBharata. They tell me India is an underdeveloped country. They attend seminars, appear on television, even come to see me, creasing their eight-hundred-rupee suits and clutching their moulded plastic briefcases, to announce in tones of infinite understanding that India has yet to develop. Stuff and nonsense, of course. “These are the kind of fellows who couldn’t tell their kundalini from a decomposing earthworm, and I don’t hesitate to tell them so. I tell them they have no knowledge of history and even less of their own heritage. I tell them that if they would only read the Mahabarata and the Ramayana, study the Golden Ages of the Mauryas and the Guptas and even of those Muslim chaps the Mughals, they would realize that India in not an underdeveloped country but a highly developed country in an advanced stage of decay.” They laugh about me pityingly and shift from one foot to the other, unable to conceal their impatience, and I tell them that, in fact, everything in India in over-developed, particularly the social structure, the bureaucracy, the political process, the financial system, the university network and, for that matter, the women. Cantankerous old man, I them thinking, as they make their several exists

This is the secret of the political history of modern India. Weakened by division, it succumbed to invaders; impoverished by invaders, it lost all power of resistance, and took refuge in supernatural consolations; it argued that both mastery and slavery were superficial delusions, and concluded that freedom of the body or the nation was hardly worth defending in so brief a life. The bitter lesson that may be drawn from this tragedy is that eternal vigilance is the price of civilization. A nation must love peace, but keep its powder dry.

there is a persistent emphasis on religious themes, such as the nature of the Islamic warrior, the role of Islam in training, the importance of Islamic ideology for the army, and the salience of jihad. Pakistan’s military journals frequently take as their subjects famous Quranic battles, such as the Battle of Badr. Ironically, the varied Quranic battles are discussed in more analytical detail in Pakistan’s journals than are Pakistan’s own wars with India. A comparable focus on religion in the Indian army (which shares a common heritage with the Pakistan Army) would be quite scandalous. It is difficult to fathom that any Indian military journal would present an appraisal of the Kurukshetra War, which features the Hindu god Vishnu and is described in the Hindu Vedic epic poem the Mahabharata. Judging by the frequency with which articles on such topics appear in Pakistan’s professional publications, religion is clearly acceptable, and perhaps desirable, as a subject of discussion.

That the petitioner No. 2 is the founder President of an Institution, namely, “ Institute for Re-writing Indian (and World) History “. The aim and objective of that institution, which is a registered society having register no. F-1128 (T) as the public trust under the provision of Bombay Public Trust Act. Inter alia, is to re-discover the Indian history. The monumental places of historical importance in their real and true perspective having of the heritage of India. The true copy of memorandum of association of the aforesaid society / public trust having fundamental objectives along with Income tax exemption certificate under section 80-G (5) of I.T. Act, 1961 for period 1/4/2003 to 31/3/2006 are filed herewith as marked as Annexure No.1 and 2 to the writ petition. 5. That the founder-President of Petitioner’s Institution namely Shri P. N. Oak is a National born Citizen of India. He resides permanently at the address given in case title. The petitioner is a renowned author of 13 renowned books including the books, titled as, “ The Taj Mahal is a Temple Place”. This petition is related to Taj Mahal, Fatehpur- Sikiri, Red-fort at Agra, Etamaudaula, Jama- Masjid at Agra and other so called other monuments. All his books are the result of his long-standing research and unique rediscovery in the respective fields. The titles of his books speak well about the contents of the subject. His Critical analysis, dispassionate, scientific approach and reappraisal of facts and figures by using recognised tools used in the field gave him distinction through out the world. The true copy of the title page of book namely “The Taj Mahal is a Temple Palace” . written by Sri P. N. Oak, the author/ petitioner No. 2 is filed as Annexure –3 to this writ petition.

The diversity of India is tremendous; it is obvious: it lies on the surface and anybody can see it. It concerns itself with physical appearances as well as with certain mental habits and traits. There is little in common, to outward seeming, between the Pathan of the Northwest and the Tamil in the far South. Their racial stocks are not the same, though there may be common strands running through them; they differ in face and figure, food and clothing, and, of course, language … The Pathan and Tamil are two extreme examples; the others lie somewhere in between. All of them have still more the distinguishing mark of India. It is fascinating to find how the Bengalis, the Marathas, the Gujaratis, the Tamils, the Andhras, the Oriyas, the Assamese, the Canarese, the Malayalis, the Sindhis, the Punjabis, the Pathans, the Kashmiris, the Rajputs, and the great central block comprising the Hindustani-speaking people, have retained their peculiar characteristics for hundreds of years, have still more or less the same virtues and failings of which old tradition or record tells us, and yet have been throughout these ages distinctively Indian, with the same national heritage and the same set of moral and mental qualities.    There was something living and dynamic about this heritage, which showed itself in ways of living and a philosophical attitude to life and its problems. Ancient India, like ancient China, was a world in itself, a culture and a civilization which gave shape to all things. Foreign influences poured in and often influenced that culture and were absorbed. Disruptive tendencies gave rise immediately to an attempt to find a synthesis. Some kind of a dream of unity has occupied the mind of India since the dawn of civilization. That unity was not conceived as something imposed from outside, a standardization of externals or even of beliefs. It was something deeper and, within its fold, the widest tolerance of beliefs and customs was practiced and every variety acknowledged and even encouraged.    In ancient and medieval times, the idea of the modern nation was non-existent, and feudal, religious, racial, and cultural bonds had more importance. Yet I think that at almost any time in recorded history an Indian would have felt more or less at home in any part of India, and would have felt as a stranger and alien in any other country. He would certainly have felt less of a stranger in countries which had partly adopted his culture or religion. Those, such as Christians, Jews, Parsees, or Moslems, who professed a religion of non-Indian origin or, coming to India, settled down there, became distinctively Indian in the course of a few generations. Indian converts to some of these religions never ceased to be Indians on account of a change of their faith. They were looked upon in other countries as Indians and foreigners, even though there might have been a community of faith between them.6

We conducted research on the competencies and development requirements of each state. The required information was collected from the Planning Commission, government departments—both central and state—national and international assessments of the state and other relevant documents. The data was analysed and put in a presentable form using graphics and multimedia. At the meetings, PowerPoint presentations were made to the MPs with an emphasis on three areas: 1) the vision for a developed India; 2) the heritage of the particular states or union territory; and 3) their core competencies. The objective was to stress the point that to achieve the development of the nation, it was vital to achieve the development of each of these areas. Hence a fourth aspect was also prepared—selected development indicators for each of them. And what an enrichment I got by way of preparation and by the contributions of the members of Parliament, who hailed from all parties. Meeting them helped me to understand the richness of the diverse parts of the country.

While we are happy that our economy is in an ascending phase and our GDP has been growing at as high as 9 per cent per annum, it is evident that the economic growth is not fully reflected in the quality of life of a large number of people, particularly in rural areas and even in urban areas. Hence, we have evolved what is called a National Prosperity Index (NPI), which is a summation of (a) annual growth rate of GDP; (b) improvement in quality of life of the people, particularly those living below the poverty line; and (c) the adoption of a value system derived from our civilizational heritage in every walk of life which is unique to India. That is NPI=a+b+c.

Great Sardaar" An ornamental piece of work by the Punjabi industry. Produced by Amritjit Singh Sran and Directed by Ranjeet Bal under the production house Apna Heritage &Sapphire Films presents to you "Great Sardaar" an Action/Drama film starring none other than the budding artist Dilpreet Dhillon and the multi talented Yograj Singh. This movie is an Action/Drama film in which the protagonist ends up with a series of challenges. The movie stars Dilpreet Dhillon as the lead along with Yograj singh who plays the role of (Dilpreet Dhillon) Gurjant's father. After watching the trailer one can surely say there's tasty substance beneath the froth, just enough to keep you hooked. "GREAT SRADAAR" is based on the true events about Major Shaitan Singh, who was awarded the Param Vir Chakra posthumously for his 'C' company's dig-in at Rezang La pass during the Sino-India conflict of 1962. This motivational movie is a Tribute to Sikkhism. It's really healing to see movies that are based on true events. It builds so much more compassion. Dilpreet Dhillon popularly known for his role in "once upon a time in Amritsar" has gained a great fan following. He is considered is one of the popular emerging male playback singer and actor in Punjabi music industry. And when it comes to Yograj Singh, he is not only a former Indian cricketer but also a boon to the Punjabi industry. Since the release of the official trailer on 7th of June,2017 which shows that the movie is action-packed and will leave the audience spellbound and wanting for more, the audience is eagerly waiting for the release of the movie.The trailer rolls by effortlessly and the Director has done an impeccable job. Ranjeet Bal evidently knew what he was doing and has ensured that every minute detail was taken care of particularly considering the genre he was treading. The audience will surely be sitting on the edge of their seats. Visual Effects Director- VFx Star has once again proved that there is nothing that will leave India from evolving in the field of technology. "Great Sardaar" which is set to be released on the 30th of June,2017 will be a very carefully structured story. The main question that will be raised is not what kind of world we live in, or what reality is like, rather what it has done to us.

The conquering troops plundered the wealthy capital, and found the booty so abundant “that every private man in the allied army became rich in gold, jewels, effects, tents, arms, horses and slaves.”71 For five months the plunder continued: the victors slaughtered the helpless inhabitants in indiscriminate butchery, emptied the stores and shops, smashed the temples and palaces, and labored at great pains to destroy all the statuary and painting in the city; then they went through the streets with flaming torches, and set fire to all that would burn. When at last they retired, Vijayanagar was as completely ruined as if an earthquake had visited it and had left not a stone upon a stone. It was a destruction ferocious and absolute, typifying that terrible Moslem conquest of India which had begun a thousand years before, and was now complete.

As the Moslems advanced into India native culture receded farther and farther south; and towards the end of these Middle Ages the finest achievements of Hindu civilization were those of the Deccan.

We North Americans are fortunate that our ancestors, frontier colonists and emigrants, were forced to develop for survival a pragmatic, positive attitude toward inventions and mechanisms. It helped us a great deal to make the most out of the first centuries of industrialization. Unfortunately, the cultural heritage in some of the nations that need industrialization most is very different and constitutes a barrier to urgently needed technical development. Throughout India, for example, so many young people choose to be educated for "clean" desk jobs that the nation now has an unusable surplus of office workers, and many civil servants face mandatory retirement at the age of fifty.

The record is broken and incomplete, not because India ever rested, but because war and the idol-smashing ecstasies of Moslems destroyed uncounted masterpieces of building and statuary, and poverty neglected the preservation of others.

However, during the East India Company’s rule, the system of land revenue auction was such that many Muslim landholders could not compete with the emerging Hindu and European elites to retain control of their lands. This was compounded by the fact that the British elites distrusted the Muslims and preferred the Hindus in their allocation of land revenue. Not surprisingly, one British observer referred to this policy as the: Most sweeping act of oppression ever committed in any country by which the landed property of the country had been transferred from the class of people entitled to it to a set of baboos, who had made their wealth by bribery and corruption.6

Every Culture is My Culture (The Sonnet) If America fails in advancement, so will the world, If South America fails in liberty, so will the world. If Mexico fails in passion, so will the world, If India fails in diversity, so will the world. Every atom of planet earth is teeming with potential, Yet most see nothing beyond the rim of their culture. Culture is peddled in the world as a sectarian prison, Yet the fact is, culture integrated is culture empowered. Every culture belongs in every heart, every heart that is human, While stoneage notions of culture still dominate the animal. Simply put, till all cultures are ours, no culture is ours, Any culture that claims supremacy belongs on a surgeon's table. If humanity fails to embrace the strength of each culture, There will be no humanity, there will be no culture.

As divine dancer and herbinger of auspiciousness, the devadasi was the devotee's conduit to God. She was in a sense the high priestess, end out with powers to sanctify everything she touched. While ancient queens are supposed to have been brave warriors, and even scholars, the truly evolved and educated women emerged with the Bhakti movement of medieval India. They were the devadasis. They were the women of pride.

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Kannada writing is one of the most seasoned and most extravagant scholarly customs in India, tracing all the way back to north of 1,000 years. Known for its significant narrating and graceful profundity, Kannada authors includes a great many sorts, from exemplary stories to contemporary books, verse, and social discourses. Veera Loka Books praises this heritage by offering an organized assortment of works by eminent Kannada writers, furnishing perusers with admittance to immortal stories and current points of view. Tradition of Kannada Writing Kannada authors has delivered a portion of India's best writers and writers, contributing fundamentally to Indian scholarly legacy. Throughout the long term, Kannada creators have investigated subjects of reasoning, otherworldliness, social change, and individual personality. Works from artists like Pampa, Ranna, and Basavanna mirror the early graceful customs and philosophical idea in Kannada, while present day creators like Kuvempu, U. R. Ananthamurthy, and S. L. Bhyrappa bring complex accounts that dig into society, culture, and the human mind. Veera Loka Books: A Center for Kannada Writing Veera Loka Books is committed to advancing Kannada writing by furnishing perusers with admittance to exemplary and contemporary works by acclaimed Kannada writers. From books and brief tales to verse assortments and youngsters' books, Veera Loka Books offers something for each peruser, encouraging a more profound association with the language and culture of Karnataka. Highlighted Kannada Writers Accessible at Veera Loka Books Kuvempu - Known as Karnataka's most memorable Jnanpith awardee, Kuvempu is commended for his verse and books that reflect profound otherworldliness and human qualities. His works, like Malegalalli Madumagalu and Sri Ramayana Darshanam, are immortal works of art that keep on moving perusers across ages. U. R. Ananthamurthy - A focal figure in present day Kannada writing, Ananthamurthy is famous for his striking stories that question social and social standards. His original Samskara, a significant investigate of standing and conventionality, is a fundamental perused for anybody investigating Kannada writing. S. L. Bhyrappa - Known for his point by point, philosophical narrating, Bhyrappa's books frequently tackle topics of custom, history, and existential inquiries. Works like Parva and Saartha grandstand his scholarly profundity and sharp perceptions of society. Poornachandra Tejaswi - As the child of Kuvempu, Tejaswi cut his own specialty in Kannada writing with works that feature provincial life, nature, and human connections. His books like Karvalo offer a one of a kind viewpoint on life in Karnataka. Vaidehi - A main female voice in Kannada writing, Vaidehi's accounts are praised for their responsiveness, particularly in portraying ladies' encounters. Her works point out the subtleties of daily existence and social issues, making them interesting and powerful. Why Pick Veera Loka Books? Veera Loka Books is in excess of a book shop - it's a stage to encounter the best of Kannada writing. By offering works from observed Kannada writers, Veera Loka Books assists perusers with interfacing with their social roots, find novel thoughts, and appreciate enthralling stories. Whether you're a long lasting peruser or new to Kannada writing, Veera Loka Books gives the ideal choice to begin or develop your excursion into this lively scholarly custom. Investigate the huge universe of Kannada writing with Veera Loka Books and drench yourself in stories that mirror the essence of Karnataka.

However, in Jainism there is a system of extensive worshipping of all sorts of deities, which present residual sacrificial elements.23 In Christianity worshipping has been defined in terms of the imitation of Christ, with positive external mediation, which is fundamental to the idea of Christians’ involvement in worldly matters. As a matter of fact, there are historical sources that speak of connections between Jainism and Judaism, which remain underexplored and which are simply fascinating. The most striking evidence is given by Frazer, who reports the presence of versions of the judgement of Solomon, which is so central to Judaeo-Christian tradition, in Jainist texts.24 Although non-violent in nature, Jainism has eventually relapsed into a patriarchal caste system of Hindu Brahmanical heritage which is so widespread in India and which still represents a form of exclusion, of symbolic and actual outcasting.25 This is ‘structural violence’, i.e. radical injustice. Moreover, as was suggested at a recent COV&R meeting, the history of religions and societies in Asia testifies, from a descriptive standpoint, that Hindu and Buddhist cultures and states have not been without violence, as is commonly believed, pretty much in the same way as has happened with historical Christianity.26 What I gathered in that conference is that all these religions are fully aware, from a normative standpoint, of the injustice of violence and I fully acknowledge that the Easter traditions have contributed in making those societies less violent. They know that the human being should withdraw from anger, resentment, envy, violence, but they are not fully aware of the scapegoat mechanism. They know what sacrifice is, and they progressively tried to forbid it. The difference that I see between them and Christianity is that the latter was able to formulate in the Gospels and unmask in a full light the anthropological mechanism of mimetic scapegoating and sacrifice.

struck him as a favorable contrast with his own nation that there was no slavery in India;II and that though the population was divided into castes according to occupations, it accepted these divisions as natural and tolerable

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Jaipur is known as the pink city and for good reason. Much of the city is painted pink as it is the color of hospitality in India. It is rich in heritage and explodes in the summer with beautiful and unique festivals. Spot dekho Is best places to visit in Jaipur For The Holidays.

I have travelled across the length and breadth of India and I have not seen one person who is a beggar, who is a thief. Such wealth I have seen in this country, such high moral values, people of such calibre, that I do not think we would ever conquer this country, unless we break the very backbone of this nation, which is her spiritual and cultural heritage, and, therefore, I propose that we replace her old and ancient education system, her culture, for if the Indians think that all that is foreign and English is good and greater than their own, they will lose their self-esteem, their native self-culture and they will become what we want them, a truly dominated nation.

The fact that Article 1 of the Constitution expressly began with ‘India, that is Bharat.…’ to declare its roots and heritage to the world was barely known, and even if it was known, the significance of the use of ‘Bharat’ in the very first Article of the document appeared to have been lost over time.

Skardu was a predominantly Buddhist region in fifth century India. Faxian mentions a magnificent Stupa that held the relics of Buddha. He mentions a tooth relic and a spittoon which were kept in the Stupa. The Stupa had an order of more than a thousand monks and their disciples, practiced Hinayana Buddhism. Sadly, today there are no Stupas standing in Skardu, which would remind us of its Buddhist heritage. Most of them being lost to iconoclasm. As recently as June 2020, Buddhist rock carvings were vandalised in Chilas region of Gilgit-Baltistan.

India is not, as people keep calling it, an underdeveloped country, but rather, in the context of its history and cultural heritage, a highly developed one in an advanced state of decay.” (Shashi Tharoor)

UNCONVENTIONAL DESTINATION WEDDING LOCALES Destination Wedding Jan 6 This wedding season, fall in love with endearing unconventional destination wedding locales Theme Weavers Designs Since all the travel restrictions have been lifted, destination weddings are back in vogue. However, the pandemic has led to a major paradigm shift. In this case, Indian couples are looking into hidden gems to take on as their wedding destination, instead of opting for an international location. With the rich cultural heritage and a myriad of local traditions, it has been observed by industry insiders that couples feel closer to their past and history after getting married in a regional wedding destination. At the same time, it is a very cumbersome task to find the perfect wedding destination - it has to be perfectly balanced in terms of the services it offers as well as having breathtaking views. This wedding season, choose something offbeat, by opting for an unexplored destination, that is both visually appealing and has a romantic vibe to them. Start off your wedding journey with an auspicious location. Rishikesh, on the banks of the holy river Ganges is one of the most sacred places a couple can tie the knot. This tiny town’s interesting traditions, picturesque locales, and ancient customs make this one of the most underrated places to get married in india. Perfect for a riverside wedding in extravagant outdoor tents, this wedding season, it is high time Rishikesh gets the hype it deserves. “The Glasshouse on the Ganges,” is one of the most stunning places to get married. While becoming informed travellers, this place is interred with a vast and vibrant cultural history. It offers an extremely unique experience as it revitalises ruined architectural wonders for the couple to tour or get married in, making it a heartwarming and wonderful experience for all those who are involved. Steep your wedding party in the lap of nature, in Naukuchiatal, Nainital, Uttarakhand. This place is commonly referred to as “treasure of natural beauty,” where it offers mesmerising natural spectacles for a couple to get married in a gorgeous outdoor ceremony. Away from the hustle and bustle of the urban jungles that have slowly been taking over the Indian subcontinent, this location provides a much needed breath of fresh air. This location also provides much needed reprieve from the fast paced lifestyle that we live, making a wedding a truly relaxing affair. As this is a quaint hill station, surrounded with lush greens, there are numerous ideas to create a natural and sustainable wedding. The most distinguishing feature of this location is the nine-cornered lake, situated 1,220 m above sea level. There is something classic and timeless about the Kerala backwaters. This location is enriching and chock full of unique cultural traditions. With spectacular and awe-inspiring views of the backwaters, Kumarakom in Kerala easily qualifies as one of the top wedding destinations in india. Just like Naukuchiatal, this space is a study in serenity, where it is far away from the noisy streets and bazaars. Perfect for a cozy and intimate wedding, the Kerala backwaters are a gorgeous choice for couples who are opting for a socially distant wedding, along with having a lot of indigenous flora and fauna. Punctuated with the salty sea and the sultry air, the backwaters in Kerala are an underrated gem that presents couples with a unique wedding location that is perfect for a historical and regal wedding. The beaches of Goa and the forts of Rajasthan are a classic for a reason, but at the same time, they can get boring. Couples have been exploring more underrated wedding locations in order to experience the diverse local cultures of India that can also host their weddings

But the most important recruit was Lord Nathan Rothschild, who had gained complete control of the Bank of England. Lord Rothschild was the leading member of the world’s most influential banking families. The Rothschilds had established financial ties to such countries as Austria, Germany, Russia, Italy, France, Egypt, China, South Africa, China, India, New Zealand, and Australia. In the process, they established close relations with other Jewish banking families, including the Cohens, Warburgs, Schiffs, Kuhns, Loebs, Lazards, Lehmans, and Goldmans. These families worked together, shared resources, and engaged in joint business ventures. They shared a common Jewish heritage, maintained close social ties,

The damage done by colonial powers to the heritage of conquered peoples is irreversible; yet racial memory is a collective storehouse that time and history cannot eradicate.

In this atmosphere of ignorance about our past, two groups of extremists control the narrative: one set that believes in fantastical tales like Indians having undertaken interplanetary travel to Mars, and then there is the other group that refuses to accede that ancient Indians achieved anything at all. Very rarely is a country the inheritor of such great heritage and yet remains ignorant of it.

Whether drawing strength from its heritage and culture or approaching challenges with the optimism of democracy and technology, this is certainly a New India, indeed an India that is able to define its own interests, articulate its own positions, find its own solutions and advance its own model. In short, this is an India that is more Bharat.

Real estate is about the people, the dreams, and the aspirations that come with finding the perfect place to call home. In India, every property tells a story of heritage, culture, and growth, making it more than just bricks and mortar – it's a piece of our identity and a symbol of our future." Feel free to adjust the quote to better fit your preferences or audience.

Never confuse culture with state. Some of the richest cultures of the world often end up with some of the most regressive states in the world - Türkiye, Azerbaijan, India, Italy to name a few, in the context of 2023. So I repeat, never let your disapproval of a government make you bitter towards a culture. Government never reflects culture - if it did, I would not have penned a single Turkish word in my works - as opposed to the fact that, the Turkish culture is an intrinsic element of Naskarean literature.

My bonding with my colleagues and friends in Nepal is stronger than my bonding with some of my relatives in India.

Hyderabad's weddings are known for their opulence and grandeur. From the intricately designed bridal attire and jewelry to the sumptuous cuisine and exquisite decor, every detail is meticulously documented by photographers. These images serve as a testament to the city's rich cultural heritage and the values that bind families together. The business of wedding photography in Hyderabad india is thriving. The city's residents place a high value on preserving the memories of their special day, and they are willing to invest in professional photography services to achieve this. Photographers have embraced digital technology and social media to market their services and showcase their work. They have adapted to the changing times, offering diverse packages to meet the evolving needs and preferences of couples. Established photographers continue to innovate and expand their services, offering pre-wedding shoots, destination wedding coverage, thematic photography, and more. Aspiring photographers also enter the field, adding fresh talent and perspectives to the vibrant community of wedding photographers in Hyderabad.

To my countrymen Who gave unto themselves the constitution but not the ability to keep Who inherited resplendent heritage but not the wisdom to cherish it who suffer and endure in patience without the perception of their potential

To my countrymen Who gave unto themselves the constitution but not the ability to keep it Who inherited resplendent heritage but not the wisdom to cherish it who suffer and endure in patience without the perception of their potential

In my condemnation of Christianity I surely hope I do no injustice to a related religion with an even larger number of believers: I allude to Buddhism. Both are to be reckoned among the nihilistic religions—they are both décadence religions—but they are separated from each other in a very remarkable way. For the fact that he is able to compare them at all the critic of Christianity is indebted to the scholars of India.—Buddhism is a hundred times as realistic as Christianity—it is part of its living heritage that it is able to face problems objectively and coolly; it is the product of long centuries of philosophical speculation. The concept, “god,” was already disposed of before it appeared. Buddhism is the only genuinely positive religion to be encountered in history, and this applies even to its epistemology (which is a strict phenomenalism). It does not speak of a “struggle with sin,” but, yielding to reality, of the “struggle with suffering.” Sharply differentiating itself from Christianity, it puts the self-deception that lies in moral concepts behind it; it is, in my phrase, beyond good and evil.—The two physiological facts upon which it grounds itself and upon which it bestows its chief attention are: first, an excessive sensitiveness to sensation, which manifests itself as a refined susceptibility to pain, and secondly, an extraordinary spirituality, a too protracted concern with concepts and logical procedures, under the influence of which the instinct of personality has yielded to a notion of the “impersonal.” (—Both of these states will be familiar to a few of my readers, the objectivists, by experience, as they are to me). These physiological states produced a depression, and Buddha tried to combat it by hygienic measures. Against it he prescribed a life in the open, a life of travel; moderation in eating and a careful selection of foods; caution in the use of intoxicants; the same caution in arousing any of the passions that foster a bilious habit and heat the blood; finally, no worry, either on one’s own account or on account of others. He encourages ideas that make for either quiet contentment or good cheer—he finds means to combat ideas of other sorts. He understands good, the state of goodness, as something which promotes health. Prayer is not included, and neither is asceticism. There is no categorical imperative nor any disciplines, even within the walls of a monastery (—it is always possible to leave—). These things would have been simply means of increasing the excessive sensitiveness above mentioned. For the same reason he does not advocate any conflict with unbelievers; his teaching is antagonistic to nothing so much as to revenge, aversion, ressentiment (—“enmity never brings an end to enmity”: the moving refrain of all Buddhism....) And in all this he was right, for it is precisely these passions which, in view of his main regiminal purpose, are unhealthful. The mental fatigue that he observes, already plainly displayed in too much “objectivity” (that is, in the individual’s loss of interest in himself, in loss of balance and of “egoism”), he combats by strong efforts to lead even the spiritual interests back to the ego. In Buddha’s teaching egoism is a duty. The “one thing needful,” the question “how can you be delivered from suffering,” regulates and determines the whole spiritual diet. (—Perhaps one will here recall that Athenian who also declared war upon pure “scientificality,” to wit, Socrates, who also elevated egoism to the estate of a morality). The things necessary to Buddhism are a very mild climate, customs of great gentleness and liberality, and no militarism; moreover, it must get its start among the higher and better educated classes. Cheerfulness, quiet and the absence of desire are the chief desiderata, and they are attained. Buddhism is not a religion in which perfection is merely an object of aspiration: perfection is actually normal.—

this book narrates the story of a group of people who are not presented in the national histories of the school books in East Africa. They are also not part of the national history of India and, last but not least, they do not tend to write their own history. They belong not to any nation, but to many nations, but they are not recorded in the national histories of these countries. Therefore, it is a history of a group of people that have emerged in a globalised world and a globalised economy with their feet in three different continents, South Asia, Africa and Europe. They share a triple heritage that made their adaption to the globalised world successful. For them, it is not a big deal whether the world economy turns towards the East or the West. They can deal with it.

Traditions, with all their folksy redolences, are relatively safe matters for scholars to speculate about. Maps and nautical charts on the other hand -- especially accurate, sophisticated maps of the kind used by Guzarate to chart Vasco da Gama's course from Malindi to Calicut in 1498 -- are quite another matter. If maps have indeed come down to us containing recognizable representations of Ice Age topography -- as arguably may be the case with the depictions of India and of the long-submerged Sundaland peninsula by Cantino and Reinal and with the depiction of the 'Golden Chersonese' by Ptolemy -- then prehistory cannot be as it has hitherto been presented to us. If they are what they seem, such maps mean a lost civilization. Nothing more. Nothing less.

Another scene from universal myth unfolds -- here powerfully reminiscent of the Underworld quests of Orpheus for Eurydice and of Demeter for Persephone. The ancient Japanese recension of this mysteriously global story is given in the Kojiki and the Nihongi, where we read that Izanagi, mourning for his dead wife, followed after her to the Land of Yomi in an attempt to bring her back to the world of the living: 'Izanagi-no-Mikoto went after Izanami-no-Mikoto and entered the Land of Yomi ... So when from the palace she raised the door and came out to meet him, Izanagi spoke saying; 'My lovely younger sister! The lands that I and thou made are not yet finished making; so come back!' Izanami is honoured by Izanagi's attention and minded to return. But there is one problem. She has already eaten food prepared in the Land of Yomi and this binds her to the place, just as the consumption of a single pomegranate seed binds Persephone to hell in the Greek myth. Is it an accident that ancient Indian myth also contains the same idea? In the Katha Upanishad a human, Nachiketas, succeeds in visiting the underworld realm of Yama, the Hindu god of Death (and, yes, scholars have noted and commented upon the weird resonance between the names and functions of Yama and Yomi). It is precisely to avoid detention in the realm of Yama that Nachiketas is warned: 'Three nights within Yama's mansion stay / But taste not, though a guest, his food.' So there's a common idea here -- in Japan, in Greece, in India -- about not eating food in the Underworld if you want to leave. Such similarities can result from common invention of the same motif -- in other words, coincidence. They can result from the influence of one of the ancient cultures upon the other two, i.e. cultural diffusion. Or they can result from an influence that has somehow percolated down to all three, and perhaps to other cultures, stemming from an as yet unidentified common source.

Having a shared common source, or deriving from different but closely similar sources, provides a simple explanation for why the Cantino and Reinal maps are so much alike in almost all respects and also, crucially, why both contain similar mistakes. As I was already aware from Sharif Sakr's first report [...] these mistakes include the absence of the Kathiawar peninsula with its characteristic Gulfs of Kutch and Cambay; a distinct bulge in the north-west corner of India; enlargement of many small island groups, and a south-westerly orientation (with what Sharif describes as 'distinct lips') of the southern tip of India. In his e-mail of 23 February 2001 he then makes the crucial observation that: 'While these deviations are all errors relative to a modern map of India, they in fact match up extremely well with Glenn Milne's map of India 21,300 years ago at LGM. This inundation map shows a large indent at the mouth of the Indus, a bulge obscuring completely the Kathiawar peninsula, enlarged Lakshadweep and Maldives islands, and, most surprisingly, a SW-pointing 'mouth' shape at India's southern tip that is virtually identical to that shown by Reinal.' It seems to me that these correlations, and the others that Sharif reported [...], are obvious, striking and speak for themselves. The only questions that need to be asked about them are: (1) do they result from the workings of coincidence? Or (2) are they there because the source maps for Cantino and Reinal were originally drawn at the end of the Ice Age -- perhaps not as far back as the LGM but certainly before the final inundation of the Gulfs of Kutch and Cambay which created the Kathiawar peninsula around 7700 years ago?

Créée en 2014, TOTAL TOURS INDIA est une agence de tourisme locale basée en Inde. Depuis sa création plus de 3500 personnes nous ont déjà fait confiance. Que vos centres d’intérêts soient l’histoire, la culture, l’architecture, la nature,la plage, la montagne, le désertduThar ... Que vous prefrez séjour à hôtel en chambre d’hôtes où Heritage .....

The greatest task before India today is to acquire a keener sense of national identity, to gain the wisdom to cherish its priceless heritage, and to create a cohesive society with the cement of Indian Culture. We shall then celebrate the 15th day of August not as the Day of Independence but as the Day of Interdependence - the dependence of the States upon one another, the dependence of our numerous communities upon one another, the dependence of the many castes and clans upon one another- in the sure knowledge that we are one nation.

None of the Indian powers rose to claim the heritage of the Great Mughals for they were strong enough to destroy the empire but not strong enough to unite it or to create anything new in its place.

The Delhi Sultans and the Mughals may have arrived from abroad, and their progenitors might initially have harked back to distant cities in the Ferghana Valley as their idea of ‘home’, but they settled in India and retained no extraterritorial allegiance. They married women from India and diluted their foreign blood to the point that in a few generations no trace remained of their foreign ethnicity. Akbar’s son Jehangir was half-Rajput; Jehangir’s son Shah Jehan also came from an Indian bride; Aurangzeb was only one-eighth non-Indian. Of course, the Mughal emperors were all deeply aware of their connections to Ferghana; they would ask emissaries from there about the conditions of their ancestors’ Chingisid tombs and donate money for their upkeep. The past was part of the Mughal identity, but their conceptions of themselves in the present and for the future became more rooted and embedded in India. The British, in contrast, maintained racial exclusivity, practised discrimination against Indians and sneered at miscegenation. Yes, the Mughal emperors taxed the citizens of India, they claimed tributes from subordinate princes, they plundered the treasuries of those they defeated in battle—all like the British—but they spent or saved what they had earned in India, instead of ‘repatriating’ it to Samarkand or Bukhara as the British did by sending their Indian revenues to London. They ploughed the resources of India into the development of India, establishing and patronizing its industries and handicrafts; they brought painters, sculptors and architects from foreign lands, but they absorbed them at their courts and encouraged them to adorn the artistic and cultural heritage of their new land. The British did little, very little, of such things. They basked in the Indian sun and yearned for their cold and fog-ridden homeland; they sent the money they had taken off the perspiring brow of the Indian worker to England; and whatever little they did for India, they ensured India paid for it in excess. And at the end of it all, they went home to enjoy their retirements in damp little cottages with Indian names, their alien rest cushioned by generous pensions provided by Indian taxpayers.