In The Hindu Self and its Muslim Neighbors, the author sketches the contours of relations between Hindus and Muslims in Bengal. The central argument is that various patterns of amicability and antipathy have been generated towards Muslims over the last six hundred years and these patterns emerge at dynamic intersections between Hindu self-understandings and social shifts on contested landscapes. The core of the book is a set of translations of the Bengali writings of Rabindranath Tagore (1861-1941), Kazi Nazrul Islam (1899-1976), and Annada Shankar Ray (1904-2002). Their lives were deeply interwoven with some Hindu-Muslim synthetic ideas and subjectivities, and these involvements are articulated throughout their writings which provide multiple vignettes of contemporary modes of amity and antagonism. Barua argues that the characterization of relations between Hindus and Muslims either in terms of an implacable hostility or of an unfragmented peace is historically inaccurate, for these relations were modulated by a shifting array of socio-economic and socio-political parameters. It is within these contexts that Rabindranath, Nazrul, and Annada Shankar are developing their thoughts on Hindus and Muslims through the prisms of religious humanism and universalism.

This book is a thematic study of the poet-thinker Rabindranath Tagore's conceptual project of harmonizing the one and its many. Tagore's writings, in Bengali and in English, on religious and social themes are held together by the leitmotif of a "harmony" which operates across several existential, religious, and social polarities - the finite and the infinite, the temporal and the eternal, and the individual and the universal. Tagore creatively appropriated materials from diverse sources such as the classical Hindu Vedantic systems, the folk piety of Bengal, and others, to configure a dialectic which shapes his writings on both religious and social themes. On the one hand, each individual is irreducibly distinct from everyone else, and, on the other hand, each individual gains their spiritual depth precisely by being placed within the dynamic matrices of an interrelated whole. Thus, we find Tagore rejecting certain monastic forms of Hindu world-renunciation and also certain ecstatic dimensions of devotional worship - the former because they efface individuality and the latter because they can generate self-absorbed styles of living. Again, Tagore is as sharply opposed to Bengali imitativeness of English modes of being in the world as he is to Bengali forms of insularity - the former because it dilutes the concrete richness of indigenous lifeforms and the latter because it confines individuals to parochial enclosures. Tagore's life-long endeavor was to configure a "third way" by rejecting both the blank homogeneity of an undifferentiated one and the particularistic insularities of a multitude without a deeper center of coherence.

Hindu and Christian debates over the meanings, motivations, and modalities of 'conversion' provide the central connecting theme running through this book. It focuses on the reasons offered by both sides to defend or oppose the possibility of these cross-border movements, and shows how these reasons form part of a wider constellation of ideas, concepts, and practices of the Christian and the Hindu worlds. The book draws upon several historical case-studies of Christian missionaries and of Hindus who encountered these missionaries. By analysing some of the complex negotiations, intersections, and conflicts between Hindus and Christians over the question of 'conversion', it demonstrates that these encounters revolve around three main contested themes. Firstly, who can properly 'speak for the convert'? Secondly, how is 'tolerating' the religious other connected to an appraisal of the other's viewpoints which may be held to be incorrect, inadequate, or incomplete? Finally, what is, in fact, the 'true Religion'? The book demonstrates that it is necessary to wrestle with these questions for an adequate understanding of the Hindu and Christian debates over 'conversion.' Questioning what 'conversion' precisely is, and why it has been such a volatile issue on India's political-legal landscape, the book will be a useful contribution to studies of Hinduism, Christianity and Asian Religion and Philosophy.

This introductory text points to some of the diverse tapestries of Hindu worldviews where scriptural revelation, logical argumentation, embodied affectivity, moral reasoning, and aesthetic cultivation constitute densely interwoven conceptual threads. It begins with an exploration of some classical iterations of the quest for a fundamental ontology amidst the diversities of the everyday world. This quest is often embedded in both a diagnosis of the human condition as structured by suffering and a therapy for recovery from worldly fragmentation. A crucial aspect of this therapeutic structure is the analysis of the means of knowledge and the categories of reality, since in order to know the nature of the world one must proceed along truth-tracking routes. Such dynamic mind-world encounters are mediated through language, and Hindu philosophical texts extensively discuss the motif of whether or not deep reality can be comprehended through linguistic structures. These philosophical exercises also shape reflections on themes such as aesthetics, social organization, the meaning of life, and so on. As Hinduism increasingly migrates to western locations through practices of yoga, meditation, and mindfulness, and along with sensibilities relating to vegetarianism, ecology, and pacifism, we encounter multiple translations of these classical motifs relating to the self, language, and consciousness.

Hindu and Christian debates over the meanings, motivations, and modalities of 'conversion' provide the central connecting theme running through this book. It focuses on the reasons offered by both sides to defend or oppose the possibility of these cross-border movements, and shows how these reasons form part of a wider constellation of ideas, concepts, and practices of the Christian and the Hindu worlds. The book draws upon several historical case-studies of Christian missionaries and of Hindus who encountered these missionaries. By analysing some of the complex negotiations, intersections, and conflicts between Hindus and Christians over the question of 'conversion', it demonstrates that these encounters revolve around three main contested themes. Firstly, who can properly 'speak for the convert'? Secondly, how is 'tolerating' the religious other connected to an appraisal of the other's viewpoints which may be held to be incorrect, inadequate, or incomplete? Finally, what is, in fact, the 'true Religion'? The book demonstrates that it is necessary to wrestle with these questions for an adequate understanding of the Hindu and Christian debates over 'conversion.' Questioning what 'conversion' precisely is, and why it has been such a volatile issue on India's political-legal landscape, the book will be a useful contribution to studies of Hinduism, Christianity and Asian Religion and Philosophy.

This introductory text points to some of the diverse tapestries of Hindu worldviews where scriptural revelation, logical argumentation, embodied affectivity, moral reasoning, and aesthetic cultivation constitute densely interwoven conceptual threads. It begins with an exploration of some classical iterations of the quest for a fundamental ontology amidst the diversities of the everyday world. This quest is often embedded in both a diagnosis of the human condition as structured by suffering and a therapy for recovery from worldly fragmentation. A crucial aspect of this therapeutic structure is the analysis of the means of knowledge and the categories of reality, since in order to know the nature of the world one must proceed along truth-tracking routes. Such dynamic mind-world encounters are mediated through language, and Hindu philosophical texts extensively discuss the motif of whether or not deep reality can be comprehended through linguistic structures. These philosophical exercises also shape reflections on themes such as aesthetics, social organization, the meaning of life, and so on. As Hinduism increasingly migrates to western locations through practices of yoga, meditation, and mindfulness, and along with sensibilities relating to vegetarianism, ecology, and pacifism, we encounter multiple translations of these classical motifs relating to the self, language, and consciousness.

According to the Ecological Footprint (EF) index, we are consuming one year's worth of the world's renewable resources within the first eight months of every year in recent times. So, during the next four months of the year, the world is living beyond its ecological limits. The consequences of our accumulating ecological debt result in global climate change, species extinctions, insecure energy supplies, water shortages and crop failures. This book is an endeavor to reorient the community towards practicing optimum consumption and environmental protection.

Mental health is an integral component of health that helps a person to realize his or her own relational abilities using the psychomotor, affective and cognitive domains. A high prevalence of mental disorders is seen in old age and predominant among these is depression. The community-based mental health studies have revealed that the point prevalence of depressive disorders among the geriatric population in India varies between 13 and 25 per cent. Another common mental health problem of the elderly is dementia. The total prevalence of dementia rises sharply above age 75. Individuals with dementia have reduced survival. The prevalence of cognitive impairment has been estimated between 11% (cognitive impairment- no dementia: ages 65-74) and 98% (memory impairment on at least one objective test). The financial burden including medications, care giving and institutional care; increases with the severity. This book explores the mental health status of the elderly Indian population. It also evaluates the National Mental Health Programme in India and identifies the scope of improvement in the mental health care delivery systems for the elderly.

"Applied Buddhism" is the foundation of our true understanding of all the events occurring in nature. It explains how every person can relate Buddhist ideas in his or her daily life and in profession. This book provides guidance for understanding the Doctrines of the Buddha and their effective applications to reduce our sufferings. In recent times, some of the new concepts that have evolved in Buddhism are Engaged Buddhism, Social Buddhism, Socially Engaged Buddhism and Green Buddhism. "Applied Buddhism" is an effort to integrate all these scattered aspects of Buddhism under one single and unified concept. Through this Applied Buddhism, one should be able to follow Buddhism without being a Buddhist.

"Applied Buddhism" is the foundation of our true understanding of all the events occurring in nature. It explains how every person can relate Buddhist ideas in his or her daily life and in profession. This book is a humble endeavour to motivate the new learners and provide them first-hand guidance on the vastness of the Philosophical approach of Buddhism. It provides effective guidance on the application of Buddhist teachings in modern mathematics.

The Buddha himself admitted that he was the Buddha and not a supernatural being. Though the concept of glorification was never desired by the Buddha, but it had attracted various communities across the world for centuries (in the form of Buddhist Art, Meditation and Prayers) and served as an invisible and inseparable bond of unity and harmony in the society. It is impossible to perfectly identify the time when the first concept of glorification of the Buddha and the Bodhisatta was initiated in Buddhism. This is due to the fact that by the time the Canon was put to writing, the Buddha concept had already undergone significant glorification. So, what we have today in the Canon is a mixture of old and new materials.

This is a humble endeavor to motivate and provide first-hand guidance to the new researchers in health care. This book is a simplified version and a ready guide on how to frame and conduct a health research, analyze the data and present the final report in an effective manner. This book is designed as a project report and explains in brief, certain important aspects of research methodology and biostatistics wherever appropriate. This book also provides adequate information on publication in indexed journals. Excluding the literature Review and Annexure, all the remaining portions of the project report of a research could be included in scientific articles for publication. However, we should always remember that Literature Review would hold the key in the case of Systematic Reviews and Meta-analysis. Due to paucity of space in most of the indexed journals, researchers are advised to be stringent with the use of language and make an attempt to express the maximum information by using optimum words in their research reports.

This book is a humble endeavor to make the new learners understand the vastness of Philosophical approach of Buddhism. This book is a simplified version and provides guidance on how to apply the Buddhist concept of emptiness in modern science. This is the first episode in this series which basically deals with the emptiness of matter in perspective of Applied Buddhism. "Applied Buddhism" is the foundation of our true understanding of all the events occurring in nature. The term "Applied Buddhism" explains how every person can relate Buddhist ideas in his or her daily life and in profession. However, many people even today, are unaware of the fact that modern science has its long history of origin which can be traced back far from the Buddhist era.

A cross-sectional study was conducted among 627 elderly individuals of 60 years and above in the rural area of Udupi taluk. The objectives were to determine the prevalence of depression and to study the correlates of depression among the elderly. In this study, the prevalence of depression among the elderly population was determined to be 21.7%. The prevalence in the age group of 80 years and above and those individuals who had a history of death in the family within the last six months were found to be 34.4% and 52.4% respectively. Multiple logistic regression analysis revealed that these two correlates were independently associated with depressive disorders in elderly population.

Amoghapa (Avalokitevara Bodhisatta with the Unfailing Rope) is one of the popular esoteric forms of Avalokitevara, who protects all sentient, living beings by means of his rope of compassion and has their wishes fulfilled. Amoghapa owes his existence to the rise of the Diamond Vehicle (vajrayna) in India and is mentioned in various works of esoteric Buddhism. Though the initiation of this Bodhisatta in East Asia remains unclear, but the examination of Amoghapa images suggests that the cult of Amoghapa in East Asia arose in the late seventh to eighth centuries. It was widespread at Dunhuang, Sichuan, Java, Sumatra, Bali, Japan and received impetus from the Himalayan tradition as well as local adaptations. The oppression associated with the revival of Hinduism followed by the Muslim invasion during the 12th Century C.E. had resulted in extinction of Amoghapa cult from India.

Though, in simple terms, Yog c ra means, "the school that practices the way of yoga," but the practical methodology of yogic meditation merely reveals the meaning of the underline philosophy. The key emphasis of Yog c ra is on insight meditation which is actually considered to be a means of abandoning delusions regarding self and the world. This book is a humble endeavour to propagate the vast Philosophical content of the Yog c ra school of Buddhism.