SHRI RAMACHARITAMANASA of Tulasidasa is the single most popular book of the Hindus, which, for over four centuries, has greatly appealed equally to the rich and the poor, the educated and the illiterate, the old and the young, and the scholar and the common man. Keeping in mind people`s ever-increasing quest for the epic, this unique edition of the Ramacharitamanasa with verse to verse Hindi and English translation along with Tulasidasa`s original text has been prepared. The translation rendered by an accomplished scholar maintains the intrinsic richness of the original. Special care has been taken for making it useful to the Indian brethren living abroad to whom the dialect of Tulasidasa`s original may be somewhat incomprehensible. There has been a long-standing demand from the vast Indian community settled abroad for a standard and authentic edition of the Ramacharitamanasa. The present edition has been designed to meet their requirement by using the most modern printing and processing techniques to make it a work of international standard. A speical feature of this edition is the inclusion of Lavakushakanda, Shri Hanumanchalisa and Shri Ramashalaka Prashnavali. The mode of its recitation is given as a separate appendix. Adding to its uniqueness is the inclusion of important section containing Indian, European and American scholars` criticisms on Tulasidasa`s Ramacharitamanasa. A glossary of important proper nouns and epithets is given at the end.

Adivasis have principally been studied in the context of rebellion, environmental history and the politics of identity. However, preoccupations with definitions and notions of identity, while important in themselves, tend to shift attention away from the inner lives of these communities. This book deals with different aspects of the histories of adivasi communities -- from Rajasthan in the west to Bengal and Orissa in the east. The essays in this book discuss a range of issues affecting the socio-economic and cultural life of adivasis and explore the long term continuities and discontinuities between different political regimes. They also reflect some of the new concerns that have come up relating to methodology and sources, historiography and colonial concerns, the impact of missionaries, gender issues, the agrarian situation, famines and migration. Some of the issues addressed in this volume are the genesis and development of 'tribal' studies in India during the colonial period; the peasantization of adivasi groups and their assimilation within the Hindu caste fold as reflected in Tulsidas' Ramcharitmanas; the work of the Protestant missions among the Santals of Chotanagpur; the social and ritual relations between the Bhils and the Rajput ruling dynasties of Dungarpur in southern Rajasthan; the aspect of agrarian change among the Hos of Singhbhum; the factors behind the migration from Chotanagpur, its nature and organization and its impact upon the adivasi village community; the question of women's agency in colonial Chotanagpur; and an exploration of land rights, witchcraft, employment patterns and how women challenged patriarchy in their everyday lives; and the impact of globalisation and liberalization upon adivasis in contemporary India. The book will be of use to students and scholars of history, anthropology and sociology and also to policy-planners.

Indian religions , especially Hinduism , Jainism , Sikhism and Buddhism , the saintly man is revered as "truth-exemplary" for his knowledge of "self , truth and reality". In Sikhism it is used to describe human beings who have attained spiritual enlightenment and divine wisdom and power by uniting with God. A saint has an important place in the life of a devotee. The importance of a saint is also mentioned in Hindu scriptures. According to Hindu scriptures, by taking refuge in a true saint and performing devotional service according to the scriptures, the worshiper becomes free from the diseases of birth and death. The identity of a true saint has also been told in the holy scriptures of Hinduism that a true saint will have complete knowledge of all the holy scriptures and will take diksha three times in the name of three types of mantras. A saint , a theologian or a bhagat is any human being who has attained God and is in spiritual contact with God. Sikhs believe that the divine energy of God can be experienced by man on earth. This is achieved through constant chanting of the Lord's name (Naam Japo / Naam Simran) and spiritual introspection. Sikhs generally use reality as the name of God which cannot be merely mouthed but must be lived in truth. Saints can be of any religion. Individuals like Kabir , Ravidas , Namdev , Farid , Bhikkan and others are known as saints or bhagats , irrespective of their belonging to Islam or Hinduism . The divine knowledge is universal , and after attaining knowledge through Naam Simran their knowledge is compiled and included in the holy book of Sikhism , Sri Guru Granth Sahib. Saints are holy persons of the highest order , they are among the ideal human beings. Thus , Sikhs are encouraged to seek the company and pious company of saints (saadh- sangat) , learn from them , and attain "sainthood" through intense reading and meditation on the Sikh scriptures (gurbani) and Naam Simran. Do it. The virtuous life associated with a saint or Brahmagyani (one who has complete knowledge of God) is defined in Sikh Gurbani , specifically in the Sukhmani Sahib passage of the Sri Guru Granth Sahib. Sikhism advocates people of all faiths to unite by realizing God , and union with God is the highest form of spiritual enlightenment. Author David Smith defines guru as "a teacher , spiritual guide or deity". To receive the title of guru , one must undergo a standard initiation process known as initiation , in which they receive a mantra or sacred Sanskrit phrase. Hindu sages have often renounced the world and are called guru , sadhu , rishi , swami and other names. Many people consider the words "saint" and "saint" to be synonymous. This book is a list of religious figures of Hinduism , including gurus , saints , monks , yogis, and spiritual leaders.

Modern Hindu Traditionalism addresses Hindu traditions that resisted contact with both Neo-Hindu thought and views of “classical” Hinduism perceived to be outmoded. This book provides an in-depth understanding of Modern Hindu Traditionalism through the case study of the Rāmānandī order (sampradāya) and the portrait of the Jagadguru Rāmānandācārya Rāmnareśācārya. This guru belongs to the ancient tradition of the Rāmānandī order, which is active at the present time and the biggest Vaiṣṇava religious order in Northern India. Analyzing the historical evolution of the Rāmānandī order, the author shows how different centers have undergone different changes over the centuries, and focuses on the independence struggle of a group of Rāmānandīs from the Rāmānūjīs, which led to the creation of the role of Jagadguru Rāmānandācārya and the construction of the Śrī Maṭh. Drawing on extensive fieldwork, this book casts light on figures and processes central to the development of Hinduism in the twentieth and twenty-first century and consequently describes the role of religion in contemporary Indian society. The author examines the role religious institutions and their leaders have in the everyday life of individuals, how they interact with and in the society, and how they approach and interpret social and political issues. The Rāmānandīs’ use of new methods of communication, in particular social media, is an innovative part of the study. A welcome innovation in the studies of South Asian religion, this book will be of interest to historians, anthropologists, and scholars of Hinduism and religion and politics.

Contributed articles presented at First International Conference On Ramayana and Mahabharata, organized by the Department of Indian Studies, University of Malaya, Kuala Lumpur, Malaysia.

The word Babri was literally used to define something abnormal, out of sense or mad. Three instances mentioned in Babar-Nama support this. Babar's journal is replete with precise detail with a telling image or idiom as "a bud resembling a sheep's heart", "fell like water on fire" which lingers in the reader's mind long after the event or anecdote has receded. Few of the phrases and words in the Babar Nama are now part of everyday language in India and Pakistan as "Namak Haram" means lack of trustworthiness, "hamesha" means always, "bakhshish" means gift, "maidan" means plain area, "julab" means laxative and the most important, which is of our use here, is "Babri/Baburi /Bavala" means related to unhealthy mental state or mad or abandoned or one who is abnormal. Babar writes about his infatuation, after his marriage in March AD 1500, for a boy as, "In those days I discovered myself a strange inclination - no, a mad infatuation-for a boy in the camp's bazaar, his name was Babri/Baburi being apposite. Until then I had no inclination of love and ... a couplet of Muhammad Salih came to my mind: When I see my friend I am abashed with shame; My companions look at me, I look away sans aim. This couplet suited my state of mind perfectly. In that maelstrom of desire and passion, and under the stress of youthful folly, I used to wander, bareheaded and barefoot, through streets and lanes, orchards and vineyards. I showed civility neither to friends nor to strangers, took no care of myself or others." Babar clearly stated that guy's name was Bavara as he was of raging and flickering nature and Babar himself became Bavara or crazy for him to attain his sexual proximity.... That is why the term "Babri Mosque" is specially used only for the construction that was done according to Mughal architecture at Ramjanmabhoomi because it was made for Hindus not for Muslims. Babri Mosque means Mosques of infidels-insane Hindus.

Kalatattvakosa series of the IGNCA has endeavoured to evolve an important modern device to grasp the essential thought and knowledge system of the Indian tradition. Through an indepth investigation into the primary sources of various disciplines the series aims at facilitating the reader to comprehend the interlocking of different disciplines.

Hindi is the lingua franca of multilingual India and has the Government's patronage for its promotion and propagation. This has made Hindi the most widely spoken and the most powerful language of India. It has Acquired multiple status in the country - the official language of the union and official language of 11 States and Union Territories. It is a majority language of the Country and also the language of the VII Schedule of the Indian Constitution. Hindi is considered to be a key language in understanding India- her people and culture.