पिछली अधसदी और खासकर बीते तीन दशकों में सामजिकताओं के अनेककुछ प्रत्याशित और कुछ सर्वथा अप्रत्याशितसंस्करणों का जन्म और विकास भारत में हुआ है। इस दौर नेआदिवासी और दलित चेतना का उद्भव देखा है तो मध्य वर्ग का अपूर्व विस्तार और विराट स्वप्नभी।  हिन्दू सांस्कृतिक राष्ट्र का पुनर्विन्यास नेहरू युग के अवसान की घोषणा और गाँधी औरअंबेडकर को हासिल करने के प्रयास के साथ घटित होता है।  इन सामाजिकताओं के तनाव और उत्सव, विफलताओं और कुंठाओं, उल्लास और ऊर्जा से निर्मित होता यह भारत अपनी नियति से एक नवीन साक्षात्कार की दहलीज़ पर है। 
भारतीय उच्च अध्ययन संस्थानशिमलाकी पत्रिका चेतना‘ का आगामी अंक आकांक्षाओं और अंतर्विरोधों में रंगी इन सामाजिकताओं और इनके हाशियों पर केंद्रित है।  इस विषय पर 31 दिसम्बर 2019 तक निबंधों का स्वागत है:   
आशुतोष भारद्वाज (abharwdaj@gmail.com), 
राजेश कुमार (rajbhasha@iias.ac.in)

IIAS Annual Integration Conference
River in the Literary Cultures of India
23-24 March 2020

Convened by Dr. Arzuman Ara, Assistant Professor, EFL University, Shillong Campus.

Concept Note

River as a living entity is deeply entrenched in our literary and cultural consciousness. In Indian culture, river is divine; it gives and nurtures life. The river-consciousness is so pervasive in our cultural imaginary that it finds a place of importance in day today life in the form of riddles, idioms, phrases, and also in folklores, songs, and fictional narratives. The mythic and the spiritual meet in the origin of rivers and many shrines that adorn their banks. Rivers in India are also pivotal to our ritual culture. The holiness and purifying power of rivers resonate in the common chant in Hindu ritual practice:

गंगे च यमुने चैव गोदावरि सरस्वति । नर्मदे सिंधु कावेरि जलेऽस्मिन् सन्निधिं कुरु ।। (Sri Bruhannardiya Puran)
(O rivers Ganga, Yamuna, Godavari, Saraswati, Narmada, Sindhu and Kaveri, please enrich the water I am bathing with, with your presence).

The sloka from Sri Bruhannardiya Puran is not simply an utterance but a deep reflection that validates the idea of cleaning the unclean thereby cleansing all our sins or impurities. Further, the river goddess is also a source of our happiness in this world and the means of our liberation from worldly life (Moksha). So in worshipping the Holi river Ganga we seek her blessings:

नमामि गंगे तव पादपंकजं सुरासुरैर्वन्दितदिव्यरूपाम्।
भुक्तिं च मुक्तिं च ददासि नित्यं भावानुसारेण सदा नराणाम् ।
(O Mother Ganga, the bestower of all worldly happiness, pleasures and Moksha as per the different levels of bhav of the worshipper, all Deities and demons worship your Holy feet, I too offer obeisance at your Holy feet).

Besides the life giving force of the rivers, we often, celebrate the confluence of Ganga-Jamuna referring to India’s syncretic culture (Ganga-Jamuna Tehzeeb). From the religious-spiritual to cultural syncretism, rivers in India become living symbols for creative writers across centuries. In folk literature rivers become source of many stories being the cause of both uniting and dividing people. Particularly in the Bhatiali songs of Bengal, the river stands witness to the unfolding drama of a women’s life. The same consciousness historically extends to the lives of widows in Kashi in 19th century bhasa literatures. Rivers have become living symbols for not of joy but also sorrow as in compositions that underline the devastating power of the river (an example could be Keki N Daruwalla’s “The Ghagara in Spate”). In creative writing across bhasas there are innumerable river poems (contrary to Ghagara, Mayadhar Mansingh, the Odia poet’s “Mahanadire Nauka Vihar”, [Boat Ride in Mahanadi] could be an example of romantic escapism). Writings on/about rivers could be either celebration of life or about the devastation that a river brings to many homes. Rivers become powerful images of our religious spiritual culture both historically and culturally as in case of Narmada, Godavari and Kaveri (an example could be Gita Mehata’s River Sutra). The river has been witness to the flow of life in unbound suffering of the common people in Tarashakar Bandopodhaya’s Hansuli Banker Upakatha. Similarly, another Bengali novel Padma Nadir Majhi by Manik Bondopadhaya is a strong statement about the life of the fishing community. In many of the Partition narratives the river becomes the silent observer and a border-marker in the politico-historical experience of the country.

The river as a metaphor unfolds the drama of life as it captures our imagination in diverse ways. Besides creative writing, rivers in India have been part of popular and folk cultures through songs. Phupen Hazarika’s compositions on Brahmaputra, Akshaya Mohanty’s on Mahanadi and of many others from other languages charm us and also remind us of our cultural longing and belonging. The rivers come to life through visual culture in films, documentaries and in many ritual bath celebrations such as Kumba or Sagar Mela. From epic period to the present time, in the diverse aspects of our cultural journey over centuries, rivers have been central to many of

cultural practices, narratives, compositions and so on. River becomes part of our shared heritage and culture. The “river-ness” of a river gives rise to a number of metaphors, allegories and images. The flow of the river is often compared to the flow of life and of time that underlines continuity of life. The river in this sense becomes an entity of eternity as Tennyson’s ruminates, “…man may come and man may go,/but I go on forever.”

Themes of the Seminar:-

The seminar is aimed at bringing together cultural and creative conversations as we explore the centrality of rivers in our cultural life. The Seminar would invite papers on the following themes:
1. River in India’s creative and cultural Imaginary
2. River as a Living Culture: Myths, Cultural Practices and Holiness of Rivers in India
3. River and Narrative Culture: Bhasa Literatures
4. River and Folk Cultures
5. River and Gender
6. River and Children
7. River and Popular Culture
8. River and Visual Culture
9. Identity, Agency and River: Community Consciousness
10. Territory and trans-territory figurations in River literature
11. River and Historical Consciousness


A limited number of participants will be invited for the Seminar. Those interested in participating should send -by email-an abstract of 500 words of the proposed paper along with their brief C.V. (of around 200 words) to:

1. Dr Arzuman Ara,
Assistant Professor,
EFL University, Shillong Campus. Email: arzumanara@eflushc.ac.in
With a copy to:

2. Ms. Ritika Sharma,
Academic Resource Officer,
Indian Institute of Advanced Study,
Rashtrapati Nivas, Shimla- 171005
Tel: 0177-2831385 Email: aro@iias.ac.in

The last date for submission of abstract (500 words) is 5 January 2020 till 12:00 midnight. The Institute intends to send Invitation letters to selected participants in February 2020. It is the policy of the Institute to publish the papers not proceedings of the seminars it organizes. Hence, all invited participants will be expected to submit complete papers (English or Hindi), hitherto unpublished and original, with citations in place, along with a reference section, to the Academic Resource Officer, Indian Institute of Advanced Study, Shimla– 171005 by 9th March, 2020. IIAS, Shimla will be glad to extend its hospitality (free hospitality is provided only to the seminar participant) during the seminar period and is willing to reimburse, if required, rail or air travel expenses from the place of current residence in India, or the port of arrival in India, and back.

Note: Plagiarism is a serious academic offense and the Institute reserves the right to cancel the selection/participation of a candidate found guilty at any stage.

Link:to the website for details


6th Rabindranath Tagore Memorial Lecture on “Vision for New India”

Date(s) – 17/12/2019

To pay a tribute to the man of letters, Nobel Laureate, Gurudev Rabindranath Tagore, on his 150th birth anniversary, the Ministry of HRD, Government of India has set up a ‘Tagore Centre for the Study of Culture and Civilization’ (TCSCC) at the Indian Institute of Advanced Study (IIAS), Shimla. The objectives of the Centre include: to encourage the study of Tagore’s work; support translations of Tagore’s work into other Indian languages; promote comparative study of his work with poets, artists and writers in other parts of India and the world; study the elements of his Humanist philosophy and his cosmopolitanism; and explore his concerns regarding the relationship between science and society.
The Centre, as its name indicates, is not a Tagore Study Centre which aim at studying just Tagore’s works and thoughts though such a study is one of its important activities. Since the Centre is dedicated to celebrating the ecumenism of Tagore, it allow reflective and creative engagement with the human condition by exploring new idioms of art, poetry, and music. Thus, the Centre provides space to scholars as well as the practicing artists to signal Tagore’s deep engagement with culture and civilization founded on his belief in the oneness of our world. That is what enthused him to explore creatively the different sources that have gone into the making of many layers and facets of Indian culture and civilization. Tagore’s intellectual evolution and sensibility enabled him to assert the humanistic, moral, universal, liberal, and progressive tendencies and discard the narrow, obsolete, obscurantist and retrograde from within his own and from other traditions of thought.
The Tagore Centre seeks to advance the study of the elements of Tagore’s Humanist philosophy and his cosmopolitanism. The Centre was inaugurated by Shri Pranab Mukherjee the President of India on 24 May 2013 at Shimla. On this occasion he also delivered the First Rabindranath Tagore Lecture. It was an auspicious beginning that established the Tagore Centre on firm foundations.
The Second, Third, Fourth and Fifith Rabindranath Tagore Memorial Lectures were delivered at the Institute by Shri Gulzar Sahib, Shri Ratan Thiyam, Professor B.N. Goswamy and Professor Ramesh Chandra Shah respectively.

S No Speaker
1. Shri Pranab Mukherjee
2. Shri Gulzar Sahib
3. Shri RatanThiyam
4. Professor B N Goswamy
5. Professor Ramesh Chandra Shah

The last Tagore Memorial Lecture was delivered by Padma Shri Ramesh Chandra Shah on “Rehabilitation of the Sacred.

Activities of the Centre:
· There will be four fellows in residence at the Centre every year. None of the fellows will be permanent and their term will be for a minimum of six months to a maximum of two years. They will enjoy facilities similar to those enjoyed by the fellows of IIAS. One of the fellows will be either a poet, or a writer, or an artist-in-residence as a tribute to Tagore’s multifaceted personality. Another will be a scholar from outside India. The fellows will be known as Tagore Fellows.
· There will be an annual International Seminar on some aspect of Tagore’s concerns. This will preferably not be of an exegetical nature but more an engagement with his substantial concerns as stated in the vision document.
· A study week on Tagore’s works would be organized every alternate year.
· An artist camp could perhaps be organized every alternate year.
· An annual Tagore Lecture would be organized.

Indian Institute of Advance study is organizing their Sixth Rabindranath Tagore Memorial Lecture on “Vision for New India” Tuesday, 17th December 2019 at IGNCA Auditorium, 11, Man Singh Road, Central Secretariat, New Delhi in the presence of Prof. Kapil Kapoor, Chairman, IIAS, Professor M Paranjape, Director, IIAS, Guest of Honour Shri Amitabh Kant, CEO, NITI Aayog, Col. (Dr) V K Tiwari, Secretary, IIAS.


6th Rabindranath Tagore Memorial Lecture on “Vision for New India”

All-India Philosophy Graduate Conference (AIPGC) is an initiative to provide an academically supportive platform to students from across India, to explore philosophical perspectives on classical and contemporary trends materialising in their domains of discourse. AIPGC will form a space for fruitful dialogue between research scholars belonging to a spectrum of educational backgrounds (including postgraduate, doctoral and post-doctoral). This conference will begin a tradition of AIPGC which will initiate academically rigorous research and collective action.

2nd- 4th March 2020

Department of Philosophy, University of Delhi

For whom?
The event will be attended by hundreds of delegates comprising of national authorities in academic philosophy, in particular those who have carried out interdisciplinary research and have practiced applied philosophy in different ways. This event will provide an opportunity for academicians-in-the-making to learn from experts in the field and to usher in new forms of philosophical practice.

Registration Open

Concept Note



For many centuries, Indian philosophy has been seen as ṣaḍ darśana, or “six views” on reality and very often they are taken as separate groups even though they may have developed their perspectives using dialogical methods over several centuries having purba- paksa and uttar-paksa. The Sanskrit terms also differ in their meaning depending on the view of the system of Indian philosophy. No doubt there are serious difficulties in translating Sanskrit words such as jiva, atman, dharma, moksa and the word darśana is no exception- leading to a loss of much of the original meaning and sometimes addition of connotations never intended.

Philosophy normally has come to refer, in most modern universities, until very recently, to a purely academic activity of a highly technical nature, with little or no reference to lived human experience. And ideally philosophy is philosophy – neither Indian nor Western. Butdarśana (Indian Philosophy) which is always understood to occur within the context of a way of life, usually (though not always) aimed at the goal of mokṣa, or liberation from the cycle of rebirth, the highest of the puruṣārtha-s. The aim of human existence, therefore is leading to understanding of darśana as religion, spirituality or theology; for theology has come to refer increasingly to any reflection on the basic questions of life that occurs self-consciously from within the context of a lived tradition of practice.

Contemporary Indian thinkers for last two centuries have strongly argued against this characterization. It is argued that Indian philosophy being ‘Religion’ or ‘Spirituality’ is a misnomer in Indian context. Modern Western idea of religion does not fit the indigenous traditions of India to which it has been applied: its practices of worship, meditation and reflection, its path for achieving wisdom, enlightenment, or liberation. And these are not unified and mutually exclusive systems of belief distinguishable from, for instance, philosophy or science. For example, can Gita be called as religious narrative? The text deals with nature of reality, the self, ethics, knowledge – we cannot make a distinction between religious and philosophical elements. It cannot be similar to Bible as revered text. Indian traditions like Hinduism, Jainism, Buddhism, do not separate religion and philosophy nor do they separate philosophy, as the quest for wisdom, from the practice of living. Most of what is known as Indian Philosophy is about abstract and intellectual understanding. In all Indian philosophical debates religio-philosophical positions are quite common, disputing the other’s claims and comparison is the fundamentally important epistemological category. Central texts and figures may be revered, but reason, analysis, reflection, experience, and meditation all play important roles, and these ways of knowing are firmly bounded, if they are bounded at all, by the obligation of respect, whether based on the words or scripture or the statements of an authority.


No doubt, in the global context the West has been privileged with its Greek and European

philosophical traditions recognized as “Philosophy” but the Indian and Chinese philosophical traditions (largely Asian) have not been so privileged and are not considered as “real philosophy”. The non-European intellectuals are not taken seriously by the Western standard almost like defining ‘food’ as that which the Italians and the French prepare. But the situation would be changed soon if more and more people study, teach non-western philosophy (specially, Indian Philosophy) as there is a massive body of philosophically sophisticated, well argued, and important work in Indian philosophical traditions and it is of the same kind as philosophy pursued in the West and that it addresses issues with distinctive arguments and positions. No doubt there are differences in understanding of Western Philosophy by Indian thinkers and understanding of Indian Philosophy by Western thinkers and more so due to globalization.


About the Teachers’ Meet

Our endeavour at this East Teachers Meet would be to explore the ways to revitalise Indian Philosophy and broaden the conception of philosophy, through dialogue if possible within contemporary life of Indian and to characterize a new vision of philosophy embracing parallel processes of economic, political, social, cultural, and ecological along with scientific development in pursuit of the economic growth and equality, looking afresh at the fundamental philosophical questions that are now at the core of public discourse in India and the world.

Eminent scholars from various parts of India have been invited to deliver lectures on various aspects of Indian philosophical traditions which would help the participants to enrich themselves with the latest discourses happening on and around these traditions; also, in a broader sense, it will help to revitalize different traditions of Indian philosophy according to the contemporary needs and due to the emergence of new knowledge systems.

The college and university teachers of Philosophy of the Eastern states of India (Bihar, Orissa, Jharkhand and West Bengal) are invited to apply for the proposed Teachers’ Meet. About 30 participants from the above-mentioned states of Eastern Region would be selected. T.A will be paid to the participants according to the existing rules. Airfare will not be entertained. Accommodation and hospitality will be provided to participants.

Those who are interested to participate in the proposed Eastern Zone Teachers’ Meet are requested to submit their abstract within 300 words along with their updated CV on or before 25.12.2019 by email: asha.mukherjee@visva-bharati.ac.in. The candidates will be informed of their selection latest by 10.1.2020. The selected participants must submit their Full papers (about 2000 words) related to the theme positively to the Seminar Coordinator by 25.1.2020.

Prof. (Dr.) Asha Mukherjee
Seminar Coordinator
Head, Department of Philosophy and Comparative Religion Visva-Bhatrati, Santiniketan, 731235
West Bengal

शहीद उधम सिंह राजकीय स्नाकोत्तर महाविद्यालय मटक माजरी , इंद्री करनाल |

उच्चतर शिक्षा निदेशालय पंचकूला ,हरियाणा
देस हरियाणा पत्रिका

के सयुंक्त तत्वाधान में एक दिवसीय राष्ट्रीय संगोष्ठी का आयोजन –

दिनांक ◆19 जनवरी, रविवार 2020

संगोष्ठी विषय –
महात्मा गांधी- भाषा, संस्कृति और भारतीयता

संगोष्ठी उपविषय ~

1.हमारे समय में अर्थात वर्तमान दौर में गांधी।
2.हिंदी साहित्य पर गांधीजी का प्रभाव ।
3.भारतीयता का सवाल और गांधी ।
4.औपनिवेशिक दासता से मुक्ति और गांधीजी का चिंतन।
5.हिंदी भाषा का स्वरूप और गांधी दर्शन
6.भारतीय संस्कृति का स्वरूप व गांधी दर्शन ।7.भूमंडलीकरण का दर्शन व गांधी दर्शन।
8.मातृभाषा भाषा और हमारी बुनियादी शिक्षा के विविध पक्ष ।
9. महात्मा गांधी और राष्ट्रवाद ।
10.प्राच्यवाद और महात्मा गांधी ।
11.भारतीय पत्रकारिता और महात्मा गांधी ।
12.महात्मा गांधी के दर्शन से संबंधित अन्य सभी महत्वपूर्ण विषय ।

संगोष्ठी से संबंधित सभी शोध पत्र 10 जनवरी 2020 तक स्वीकार्य होंगे ।इसके बाद संगोष्ठी में पंजीकरण की कोई सुविधा नहीं रहेगी। इसलिए निर्धारित समय अवधि में प्राप्त शोध पत्र ही पंजीकरण के लिए मान्य होंगे।
शोध पत्र निम्न ईमेल पत्ते पर भेजें-susgcmm@gmail.com,krishanbanwala@gmail.com
संगोष्ठी सयोंजक-डॉ कृष्ण कुमार, एसोसिएट प्रोफेसर अध्यक्ष हिंदी विभाग

संगोष्ठी सचिव-
सहायक प्रोफेसर हिंदी सुनील कुमार थुआ

संगोष्ठी सह संयोजक
-डॉ बोहती सहायक प्रोफेसर हिंदी

संगोष्ठी सरंक्षक-
प्राचार्य ,श.उ. सिंह राजकीय महाविद्यालय, मटक माजरी