From the time of 19th century, British employed people passing out from Oxford and Cambridge University to study the thousands of year old Sanskrit texts of India and interpret them in a way that the Indian people never become one. Inspired by the new set of values and might of British Empire these people, also considered as Orientalist, started the work of reading Sanskrit texts and present them in a way which makes people feel that British ways are better than those scriptures. While the prime aim of these interpretations was to hide the robbery of Indian resources, some considered it as reality and helped the British. This help became so vital for the British that a nation which was considered as the golden bird (सोने की चिड़िया) on earth and even after centuries of invasions and loot still contributing 20-24% of world GDP became one of the poorest nations of the world contributing 1-2% of world GDP with frequent incidents of riots, famine etc. Somewhere one orientalist identified it and in his old age realized that he wasted all his life and knowledge in just showing that the 3,000 year-old Indian Scriptures (as per his idea on the date though they are even older) are inferior to present British knowledge system. The name of this orientalist was Max Muller and he tried to reverse the damage by sharing the need of Indian Knowledge system in those texts to make our inner life perfect, more comprehensive and universal. But the damage was already done and in the last 150 years, many Muller’s of a young age are produced by our education system instead of Muller’s who turned wise. Therefore, to throw better light on Indian Society which was missed by Orientalist and present-day young Muller’s, this book is developed by using the philosophy of Jagadguru Adi Shankracharya, i.e. philosophy of Advaita Vedanta, which forces us to look for knowledge which is inside human rather than what knowledge a man possesses. It is considered as the true form of Vidya and under present circumstances, it is the most vital need of Indian Society, especially our Administrators who are supposed to serve the people of India as an Iron Pillar. It is vital that they know about the past, present and future of Indian Society and serves it with excellence, as Krishna said, “योगः कर्मसु कौशलम्”, i.e. Unity (or Yoga) is excellence in Action. Based on it, the book contains relevant information on the topics under Society portion of GS Paper-I such as- Salient features of Indian Society, Diversity of India; Role of women and women’s organization, population and associated issues, poverty and developmental issues, urbanization, their problems and their remedies; Effects of globalization on Indian society; Social empowerment, communalism, regionalism & secularism along with approach and solutions on previous year Questions.

This is a powerful lecture delivered by Swami Vivekananda in San Francisco in 1900. Published by Advaita Ashrama, a publication house of Ramakrishna Math, Belur Math, India , it is one of the best books delineating, in brief, the fundamentals of Vedanta in a lucid, authoritative and candid tone.

“The Powers Of The Mind” is a speech delivered at Los Angeles, California, on January 8, 1900 by Swami Vivekananda explained his thoughts on the Powers of the Mind. This book brings together that speech for followers everywhere in his exact words.

East meets West in this fascinating exploration of conceptions of personal identity in Indian philosophy and modern Euro-American psychology. Author Anand Paranjpe considers these two distinct traditions with regard to historical, disciplinary, and cultural `gaps' in the study of the self, and in the context of such theoretical perspectives as univocalism, relativism, and pluralism. The text includes a comparison of ideas on self as represented by two eminent thinkers-Erik H. Erikson for the Western view, and Advaita Vedanta for the Indian.

In Elementary Aspects of the Political Prathama Banerjee moves beyond postcolonial and decolonial critiques of European political philosophy to rethink modern conceptions of "the political" from the perspective of the global South. Drawing on Indian and Bengali practices and philosophies from the late nineteenth and early twentieth centuries, Banerjee identifies four elements of the political: the self, action, the idea, and the people. She examines selfhood in light of precolonial Indic traditions of renunciation and realpolitik; action in the constitutive tension between traditional conceptions of karma and modern ideas of labor; the idea of equality as it emerges in the dialectic between spirituality and economics; and people in the friction between the structure of the political party and the atmospherics of fiction and theater. Throughout, Banerjee reasserts the historical specificity of political thought and challenges modern assumptions about the universality, primacy, and self-evidence of the political. In formulating a new theory of the political, Banerjee gestures toward a globally salient political philosophy that displaces prevailing Western notions of the political masquerading as universal.

This powerful book provides the first comprehensive overview of the intellectual roots of the worldwide environmental movement - from ancient religions and philosophies to modern science and ethics - and synthesizes them into a new philosophy of nature in which to ground our moral values and social action. It traces the origins and evolution of the dominant worldview that has built our industrial, technocratic, man-centered civilization, and brought us to the current ecological crisis. At the same time, it uncovers an alternative cultural tradition in the world's different religions and philosophies and describes how these ideas are now surfacing and coalescing to form an ecological sensibility and a new vision of nature which recognizes the inter-relatedness of all living things. Finally, this book integrates these varied traditions with modern physics and the science of ecology into a larger philosophical whole that provides the environmental movement with a comprehensive vision of an organic and sustainable society in harmony with nature. As ecological disasters continue to threaten our planet, becoming worse with every passing moment of indifference, it has become clear that we must take action. We must change our relationship with nature, and return to the days when our lives were intimately connected to and dependent upon the natural world. Nature's Web lays the foundations for that change by explaining where our complex ideas about nature come from, why they are wrong, and what we can do to change them.

The book “The Battle for Bharat” by Mukundan P.R. discusses the origins and evolution of Hindu Nationalism, tracing its roots back to the ancient civilization of India, which is said to descend from Manu, the patriarch of humanity. It highlights the cultural lineage of India, which produced numerous sages, poets, astronomers, and rulers, enriching the civilization. The book emphasizes the divine character attributed to the motherland in Hindu thought, referencing ancient texts. Patriotism is elevated to a religious duty, integrating love for the motherland into the spiritual fabric of Hindu culture. V.D. Savarkar defined Hindu as someone for whom India is both fatherland and holy land, distinguishing Hindus from followers of Christianity and Islam, which are considered foreign religions. The book explains the tensions between Hindu nationalism and Abrahamic religions, advocating for protecting the Sanatana Dharma, which embodies a non-dogmatic, inclusive approach to spirituality. It highlights the interplay between political Islam, Hindu nationalism, and the historical context of Christian missions in India. Key themes include the unique worldview of Hinduism that promotes humanitarianism and inclusiveness, the belief in spiritual evolution, and the various paths toward understanding life's mysteries. However, for the 'Battle for India' to succeed, the theological and ethical basis of Hinduism must be redefined so that it is acceptable to all people. Hinduism or Sanatana Dharma should truly represent the aspirations of mankind. The book explores the fundamental basis of Hindu Dharma, contrasting the traditional view of the Trimurti as creators with the concept of Manu as the supreme Creator in Hindu philosophy. According to Navajyoti Sri Karunakara Guru, the Trimurti system, which gained prominence during the seventh Chatur Yuga of the current Vaivasvata Manvantara, has overshadowed the original understanding of Manu as the true Creator. The Guru critiques the shift in Hinduism from a Manu-centric system, guided by epochal Gurus to one centered around the Trimurti and devata worship. The spiritual administration of the Manu lineage, which focuses on universal and timeless truths, has been sidelined in favor of Puranic traditions that emphasize ritualistic worship. This shift led to the rise of caste-based divisions and priestly monopolies, distorting the true essence of Hindu Dharma. Navajyoti Sri Karunakara Guru's mission is to correct the distortions in the spiritual traditions of India, especially within Sanatana Dharma, and to establish a new spiritual and social order. His revelations offer a global perspective for spiritual unity beyond religious divisions, emphasizing equality and freedom from karmic and cultural limitations. The Guru revealed the divine plan for the evolution of life, a system disrupted over time due to human error. He calls for the re-establishment of this eternal spiritual order to halt the decline of civilization, which is characterized by religious discord, moral disorientation, and materialistic excess. This shift must occur for humanity to achieve world peace and social harmony.

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