Feeds:
Posts
Comments

Archive for October, 2017

ABOUT THE GLOBAL SEMINAR

The United Nations recognised Dr. B.R. Ambedkar’s 126th Birthday as the world’s knowledge day (VISHWA VIGNAN DIWAS) by accepting his philosophy and ideas to combat inequalities from the globe to attain sustainable development goals by 2030 and to promote world peace and prosperity. In this context, there is a need to discuss the philosophy and ideas of Dr. B.R. Ambedkar and constitutionalism to liberate the globe from bondages. Moreover Dr. B.R. Ambedkar, the global intellectual and champion of social justice in India, wanted the egalitarian society not only in India but also at the global level by implementing inclusive constitutional measures.

ORGANIZED BY

Post Graduate College of Law, Osmania University, Basheerbagh, Hyderabad

The Post Graduate College of Law has a Glorious History of more than 118 years. The Faculty of Law started classes in 1899 by Legal Department during Nizam period, in Hyderabad State. The College shifted to Nizam College premises and in 1983 into its newly constructed building.

THEME AND SUB-THEMES FOR THE GLOBAL SEMINAR

The theme of the Global Seminar is “Dr. B.R. Ambedkar and Constitutionalism”

SUB-THEMES

  1. Dr. B.R. Ambedkar, his Philosophy and ideas;
  2. Constitutionalism: concept, theories and forms;
  3. Award of D.Litt. to Dr. B.R. Ambedkar by Osmania University;
  4. The Relevance of Dr. B.R. Ambedkar’s Constitutional Philosophy to the Globe;
  5. Inclusive Growth in Society to Eliminate Inequalities through Constitutional Measures;
  6. Dr. B.R. Ambedkar – Social and Economic Justice

Original papers are invited from any field of social sciences or any other discipline on any of themes/sub themes identifies. The contributors are requested to submit original and unpublished articles relating to the objectives of the seminar. Best selected full-length papers will be published with ISBN no. in the book form and the same shall be released at the workshop.

PARTICIPANTS

Academicians, Scholars, Experts, Activists, legal luminaries and students.

VENUE

Auditorium, CSIR-Indian Institute of Chemical Technolgy, Uppal Road, Tamaka, Hyderabad – 500007, Telangana State, India.

IMPORTANT DATES

Last Date for Abstract Submission: August 31, 2017

Last Date for Paper Submission: October 31, 2017

Date of Seminar: January 11 – 12, 2018

PROGRAMME SCHEDULE

Inaugural programme on 11th January 2018 at 10.00 AM

Valedictory programme on 12th January 2018 at 4.00 PM

Hyderabad cultural tour on 13th and 14th January 2018

All communication should be made through – pgclouglobalconference@gmail.com

For further information, registration fees, any other query and additional details, you may direct yourself to the website Link – Official Website

Click below to download

Brochure for Global Seminar

Link:

https://www.legalbites.in/two-day-global-seminar-on-dr-b-r-ambedkar-and-constitutionalism/

Read Full Post »

After the successful organization of three National Essay Writing competitions in the past three years, we are proud to announce the LexQuest 4th National Essay Writing Competition, 2018. To avoid the restriction of creativity in legal writing, the theme this time is Filling up the voids in the Indian Legal System: Shortcomings and Probable Solutions”. The theme of the competition aims at promoting an exceptional combination of creative as well as legal thinking. Being open ended, it will give participants an opportunity to work in their area of interest and bask in the exploration of the never ending stream that law is.

We would like to invite students and professionals to express their valuable viewpoints, by participating in the competition.

Deadline for registration: 30/11/2017

Deadline for submission: 31/12/2017

Eligibility Criteria:

Any student pursuing any undergraduate, postgraduate or professional course in any recognized University/College in India.

Guidelines and Rules:

  • The Essay must be written in English.
  • Only one essay per participant may be submitted. Multiple or incomplete submissions will lead to disqualification.
  • Co-authorship is not permitted.
  • The essay shall not be plagiarized. Only the original essays will be considered for the competition. No part of it should have been published earlier nor should it be under consideration for publication or a contest elsewhere. Any form of plagiarism will result in disqualification of the essay. The participants will submit a separate undertaking with regard to originality of work.
  • Copyright of the Essays shall rest with the organizers. Organizers hold the right to republish the essays if required.
  • Identification mark (name or any mark which identifies the author) must not be found in any part of the essay.
  • The Participants must submit their essay via e-mail only, with the following attachments:
  1. Essay in MS Word format with the subject “Essay Writing Competition”.
  2. Cover page containing Name, Nationality, Address, E-mail ID, Contact Number and Name of the College/University of the Participant.

Length of the Essay:

  • The submission shall consist of an Abstract, Essay and Bibliography.
  • The abstract should not be of more than 250 words including title and keywords.
  • The length of the essay should be between 1800 to 2000 words.
  • Footnotes must conform to the authoritative standard rules of citation and must include a description of each authority adequate enough to allow a reasonable reader to identify and locate the authority in a publication of general circulation.

Format:

  • Font type: Times New Roman
  • Font size: 12
  • Line Spacing: 1.5
  • Page number: Top right of the page
  • Footnote size: 10

Prizes:

Following our eternal “Everyone Wins Something” policy, LexQuest is giving prizes to all the participants in the following manner:

  • Guaranteed prize: Discount coupon worth 200/- INR for any one of our courses (Non transferable), and a certificate of appreciation, to all the participants.
  • 3rd position: Cash prize worth 500/- INR, discount coupon worth 500/- INR for any one of our courses, and a certificate of appreciation.
  • 2nd position: Cash prize worth 1000/- INR, discount coupon worth 500/- INR for any one of our courses, and a certificate of appreciation.
  • 1st position: Cash prize worth 2000/- INR, discount coupon worth 500/- INR for any one of our courses, and a certificate of appreciation.
  • Best five essays will be published on our website.
  • All the participants will be eligible to receive a Certificate of Participation.

Registration:

Registration fee is 200/- INR only. Special early bird registration fee for first 30 participants is 150/- INR only.

NOTE: All queries and submissions must be sent to info.lexquest@gmail.comonly, with the subject: “LexQuest 4th National Essay Writing Competition, 2018”.

So, what are you waiting for? Register today! Fill our form here.

You can make the Online Payment here! (Other payment options may be available on request.)

Once you have filled the above form, we will contact you and send you the payment options.

Important links:

Registration Form

Online Payment

Official Website

E-mail id: info.lexquest@gmail.com

Read Full Post »

National Seminar – 28-29 November 2017

Organized by

Department of Drawing & Painting, M.L.& J.N.K.Girls College, Saharanpur in collaboration with Indira Gandhi National Centre for the Arts, New Delhi

Department of Drawing & Painting, M.L.&J.N.K.Girls College, Saharanpur, is pleased to inform that it is organising a National Seminar on FOLK ARTS & CRAFTS OF DOAB AREA from the 28-29 November 2017 in collaboration with IGNCA, New Delhi.

Doab area is one of the blessed parts of the country where popular traditions, belief systems and arts & crafts are not only well-preserved, but these have also been continuously evolving to remain vibrant and living force for the multitude of village folks.

In the proposed seminar, an attempt shall be made to discover the folk arts and handicrafts of Doab area. These still have the vitality to reconstruct a cogent and coherent cultural mosaic in the context of a wider national and international context. Therefore, the need to explore such identity is not only very timely, but urgent also under the prevailing vitiated environment

It is hoped that the proposed seminar shall provide a platform for the scholars to discuss various aspects of the folk arts and handicrafts of the target area and inspire them to explore new areas of research in the field to establish their relevance in the present scenario.

The Seminar shall encompass following topics for discussion.

  1. Aesthetics and Folk Creativeness
  2. Indian Folk in Literature
  3. The refrains of Folk Music
  4. Folk Dances
  5. The Domestic Crafts
  6. The Market Culture and Folk Handicrafts

    IMAGES OF INDIA

An exhibition installed by the IGNCA, New Delhi From 28 November to 7 December 2017 Shall be an exclusive segment of the seminar

Entries are invited for participation for this National Seminar as per the following guidelines:

 Abstracts limited to 200 words, along with the duly filled application form must reach by 25 October 2017 by email- <dr.jainmadhu30@gmail.com>. The Entry Fee may be

paid in cash or by cheque/Draft in the name of Principal, M.L.& J.N.K.Girls

College, Saharanpur.

  •   Entry fee for the Scholars/academicians/research scholars is Rs. 1000/- and for students is Rs. 600/-.
  •   Full length paper must be sent by 15 November 2017.
  •   Abstracts as well as full paper in English must be typed in Times New Roman, Font

    12, with line spacing 1.5.

  •   Abstract in Hindi must be typed in Kruti Dev 010, Font 16.
  •   Hard and soft copy of the paper following latest MLA style Sheet must be sent.
  •   A Souvenir containing Abstracts of the Seminar Papers will be published.
  •   Only selected papers will be published after the Seminar.
  •   Those willing to avail Boarding/Lodging facility, must tick at the appropriate place in

    the form so that arrangement can be made for them at nominal price, to be paid by the participants.

With regards

Dr. Madhu Jain

Principal & Convenor 09412323848

Dr. Amita Aggarwal

Organizing Secretary 09412680426

Dr. Nisha Shukla

Co Secretary 09410329524

National Seminar – 28-29 November 2017

Organized by

Department of Drawing & Painting, M.L.& J.N.K.Girls College, Saharanpur in collaboration with Indira Gandhi National Centre for the Arts, New Delhi

Last date of Entry for Seminar 25 October 2017

Name……………………………………………………………………………………… Designation……………………………………………………………………………….
Class (UG/PG)…………………………………………………………………………..
Name of Institution……………………………………………………………………………………………….. Address…………………………………………………………………………………………………………………. Email…………………………………………………………………………………………………………………….. Mobile No. …………………………………………………………………………………………………………….. Title of the Paper…………………………………………………………………………………………………….. ……………………………………………………………………………………………………………………………….. Entry Fee: – For Academicians/Research Scholars Rs. 1000/-, for Students Rs. 600/- Cash Rs…………………… Draft Rs………………… Draft No………………….. Date………………….. Bank Name……………………………………………… Branch …………………………………………………

Date Signature

Read Full Post »

ADMISSION TO THE PHD PROGRAMME FOR THE SPRING SEMESTER : 2017-2018
Applications are invited for admission to the Ph.D. Programme (Regular, Sponsored and Individual Fellowship (i.e. CSIR/UGC/DBT/ICMR/INSPIRE categories) of the Institute in the Spring Semester of 2017-2018 in all disciplines of Engineering, Technology, Science, Architecture & Regional Planning, Humanities & Social Sciences, Rural Development, Law and Management. Admission to reserved category candidates will be done as per the Government of India notification.

Applicants are required to apply online. Application fee is Rs.1000/- for Unreserved/OBC/Transgender candidates and Rs.500/- for SC/ST/PwD/Women candidates.
Click here to download the format of sponsorship certificate.

Details of application procedure are posted on the Institute Website . Applicants are advised to visit the concerned Department Webpage for more details about research areas. They must also read Ph.D. Regulations of the institute for ELIGIBILITY and other details .

Commencement of Online application form submission September 10, 2017
Website closure for submission of online application form October 10, 2017 October 17, 2017
Last date for receipt of hard copy of completed application (for project sponsored category) duly countersigned by Dean(SRIC) at the Academic(PGS&R) Section October 27, 2017
Test & Interview to be conducted in the respective Departments/Centers/Schools (for shortlisted candidates) November 29─30, 2017,
December 01, 2017 and
December 04─05, 2017 (tentative)
Date of Admission/Registration in the Ph.D./MS Programme January 02, 2018 (Tuesday) (tentative)
INSTRUCTIONS TO FILL IN ONLINE APPLICATION FORM

STEP-I : Fill in the ONLINE application form

Register with Your Email Id and Login. FILL in the appropriate data. Please note that you have to upload your testimonials wherever it is required to validate your information along with your digital photograph and signature.

STEP-II : Make PAYMENT and SUBMIT Application

Payment of application fee has to be made through online payment gateway only.

STEP-III : Take PRINT

After final submission of your online application, you will be able to generate your online application print with your specific details/data. This application print may be retained with you for future requirement.

Please note that you NEED NOT SEND the application by post. Your application will be considered on the basis of your final submission through online. You can check submission, shortlisting, selection and other application related status from Application Status menu. You should remember your login id and password for the same.

N.B. The candidates shortlisted for test & interview will be informed through email only. Their names will also be notified in the webpage. However, candidates can see their status through login and download the interview letter, if shortlisted.
If you have any questions, you can send an email to arpg@adm.iitkgp.ernet.in

Read Full Post »

The Philosophy of Education Unit at Azim Premji University invites submissions for its Sixth Annual Philosophy of Education Conference to be held in January 2018, in Bangalore, India.

The Philosophy of Education (PoE) Conference will be held from January 11 to 13, 2018, and will have Moral and Political Education as its theme. The overall conference theme of Moral and Political Education is elaborated below. We expect that potential contributors will find diverse ways to relate what we say here to their interests, thereby enriching the pool of ideas under discussion.

The view that education is an essential ingredient of a good life and character, or a means to import or restore values and meaning in social life, may be found in different guises in various philosophical traditions. In Western antiquity, Plato understood education as aiming at initiation into the rational practices that make up our moral and political lives. If it makes sense.

To speak of education as involving a renewal or transmission of knowledge, skills and perspectives from one generation to the next, then it makes sense to hold that an important chunk of what is transmitted consists of moral and political values. It would be fair to suppose that such values help the members of any community to organize various aspects of their lives.

Such a “transmission of values” is necessarily open-ended in the sense that values that fail the test of adaptability to novel conditions must necessarily lapse or be updated. The conditions that Plato’s Republic responded to were very unlike the conditions under which Rousseau wrote Émile. Likewise, the theorizing of political education in a twenty-first century democratic society occurs in a space shaped by such realities as imbalances of income and socio-political opportunities, multiculturalism, militaristic and fascistic nationalisms, global warming and climate change, and refugee crises across the globe. Conceptions of the good life today must reckon with complex political and economic legacies, social relations defined by schisms of gender, caste, race, class and ability. Recent events in the world have also made it imperative for us to address the conflict between the mutually opposed stances of universal acceptance of liberal values, and skepticism concerning the possibility of those values.

Under such complex circumstances as outlined above, how might we conceptualize, implement or evaluate proposals for moral and political education? For starters, how might what gets cast as “value education” in the Indian school curriculum be prised apart conceptually from what one might identify as moral, civic or citizenship education? What ought to be the shape of a program of moral education in a secular democratic society? How might the initiation of children into the morally and politically significant practices of a community be meshed with such aims of education as the development of reason or of numeracy and literacy? Just what is it to initiate children into these practices: how should one characterise the educational processes that aim to produce individuals sensitive to moral rights and duties? What precisely does education for citizenship have to do with the development of a moral and political sense in children? What might education for peace, or human rights education have to with developing a moral or political conscience?

Submissions on any topic related to the themes of moral and political education are welcome. We encourage papers from research scholars and young faculty working in Education, Philosophy, Psychology and Political Theory. Papers (suitable for a 25-30 minute presentation, and no longer than 5,000 words) should be submitted via the system of online submission on our website by September 15, 2017. The system will be opened for submissions on May 1st 2017. All papers must be prepared for blind review and include a short abstract (350-500 words). Communication on acceptance of papers will be made by email to the authors on or before November 15, 2017.

For further inquiry please write to us at- poe.confernece@apu.edu.in

For more details visit http://www.azimpremjiuniversity.edu.in/poe

Read Full Post »

41st Indian Social Science Congress

Focal Theme

INDIAN UNIVERSITY EDUCATION SYSTEM

A CRITICAL APPRAISAL

December 18 and 22, 2017

SALEM

ORGANISED BY

INDIAN SOCIAL SCIENCE ACADEMY

Hkkjrh; lekt foKku vf/kos’ku

(Formerly Indian Academy of Social Sciences)

HQ: Iswar Saran Ashram Campus, Allahabad 211004

AND

PERIYAR UNIVERSITY
Periyar Palkalai Nagar
Salem-636011

 Link for details:

http://www.periyaruniversity.ac.in/ISSC/Subject.html

Read Full Post »

Dear Researcher

 

UGC APPROVED JOURNAL

(UGC Journal NO:43892)

 

We are happy to inform you that International Journal of Current Advanced Research (ISSN:-NO: 2319-6475 P: 2319-6505) (UGC APPROVED JOURNAL)

is launching its next issue (SEPT-2017). We would like to invite you to contribute your Research Paper for publication in IJCAR.

 

We publish

 

Original papers, Theory-based Empirical Papers, Review Papers, Case Reports, Conference Reports/Papers, Technology Reports, Book Reviews, Commentaries, Events and News. This journal is a Print & Online journal which provides an International Exposure to researcher.

 

It’s our pleasure to inform you that IJCAR is an interdisciplinary journal Indexed with Index Copernicus, Poland with ICV Value of 61.97 in 2015 and Scored Publication Impact Factor (PIF) of 2016: 5.995 powered by SJIF and listed in Ulrich’s Periodicals Directory, Proquest, USA, Pubmed, and Google Scholar.

 

Kindly submit your manuscript through online submission system (http://journalijcar.org/submit-article) or to the mail id journalijcar@gmail.com  in MS word format as attachment.

 

 

With Regards

Editorial Office-International Journal of Current Advanced Research

http://www.journalijcar.com

E-mail ID:   journalijcar@gmail.com

Read Full Post »

5th Rajasthan Science Congress being organised at Amity University Rajasthan from 13-15 October 2017
RSC 2017 : : Important DatesRajasthan Science Congress Dates : October 13-15, 2017 || Abstract Submission : 30 September 2017 (Submit to: rsc2017@jpr.amity.edu) || Registration – Commerical Presentation : 1 October 2017 || Registration – Industrial Exhibition : 1 October 2017
The principle objective of establishing Rajasthan Science Congress is to promote scientific temper and create scientific, technological and innovation capacity among the masses with a view to promote science for all and generate excellence for sustainable development in the state of Rajasthan. It is formed as voluntary/nongovernment organization of scientists, educators and teachers (all categories) for promotion, research and development of all forms of science, technology and innovation. Rajasthan Science Congress also devote its activities in the field of education, environment and economic, social and cultural and human resource development. Rajasthan Science Congress promote scientific temper and scientific studies in various area of public interest including disaster management, resource planning people’s participation, democracy, good governance, education &  raining in various programmes meant for welfare or people etc. It also works for promotion of ICT in all walks of life of the people as well as spreading science literacy.
 
To start with the mission as the social concern of Vaigyanik Drishtikon, it has been established under auspices of Vaigyanik Drishtikon Society (VDS), which have been in existence for last decade. The society has recognition by National Council of Science and Technology Communication (NCSTC), DST, Government of India. The scientific fraternity of Rajasthan is very keen to inculcate and promote this mission of Rajasthan Science Congress. Four sessions of Rajasthan Science Congress have been completed successfully. Rajasthan Science Congress was first held in 2013 at Tagore International School, Jaipur. Rajasthan Science Congress 2014, 2015 and 2016, were held in Dr. KN Modi University, Newai, Manipal University Jaipur and JKLU Jaipur respectively. The responsibility to organize Fifth Rajasthan Science Congress is given to Amity University Rajasthan, Jaipur
For more details:

Read Full Post »

Sanatan Dharma Human Development Research & Training Center
[an undertaking of Sanatan Dharma College (Lahore),Ambala Cantt.]
&
HARYANA GRANTHA ACADEMY, PANCHKULA
In Academic Collaborations with
Department of Sanskrit & Pali, Punjabi University, Patiala,
Department of Sanskrit& Pali, Guru Nanak Dev University, Amritsar
Council of Historical Research & Comparative Studies, Panchkula.
Darshan Yoga Santhan, DakshinaMurti Bhavan, Dalhousie (HP)

(Under the VedaVyaasa Restructuring Sanskrit Scheme)
One Day interdisciplinary National Seminar cum panel discussion
DEFINING SANATAN DHARMA: A PROCESS OF RECONSTITUTING INDIA’S IDENTITY
सनातन धर्म का परिभाषिकीकरण – भारतीयता के अभिज्ञान निर्माण की प्रक्रिया
Academic Support by – Departments of Sanskrit, History, Hindi, Punjabi, Music (I & V), Zoology, Botany, Home Science, Economics, Mass Communication, Central library,
Date – 11November, 2017, Saturday, Time – 09.30 a.m.
Place – Seminar Hall, S D College, Ambala Cantt.

 

Dear Sir/ Madam …………………………………… ,

100 years of establishment of S. D. College [Lahore] makes SDHDR&T Center to rethink, re-evaluate and redefine the nature, scope and value system of Sanatan dharma in the fast changing social, political, economic and religious, moral value system.
Does not 100 years of maturity forces all of us, who claim to be associated with Sanatan vision and values, to give a serious thought regarding the achievements, standing, role, contribution, accomplishments and responsibilities of the Sanatan dharma?
Does any one of us has enough courage to say –“yes, I understand what sanatan dharma is? Yes, I know what it means to be a sanatnist?” If yes then let us face the direct questions regarding caste system, equality, justice and economic freedom and other human values?
Do we have to define sanatan dharma in the terms of religion only or a way of life?
What is the legal sanctity of the S.D in the terms of law, constitution, secularism and democratic setup? What chances SD has as political force or political identity?
What answers SD. has to the globalization, open market economy and consumerist way of life of every Indian?
Have the academic institutions of SD been able to define the education system of this country or are they following the education system blindly in the name of keeping the pace with the industrial demands?
Lot more questions are there to challenge the identity; definition and vision of SD. Issues before SD are not only highly controversial but are also self contradictory in nature?
The mammoth task before the intelligentsia and academicians is how to redefine, reinterpret and redirect SD so that the people of this land and people around the world should be able to face the onslaught of globalization, commercialization etc. in the terms SD. In the history of SD, Prior to the advent of Islam the temper/ethos of SD is found to be based on the foundations of shraddha (faithfulness or trustfulness) and ‘sattarka’(reasoning or inquiry). The synergy of both constitutes the main spring of Vedic imaginative insights, sacrificial experience and intellectual intuitions. The plain and simple flux of shruti and smriti traditions gave rise to a kind of system rising from a doctrinal orthodoxy and culminating into orhtopraxy. This praxis or a way of doing something in a practical way or putting a theory into practice was the essential reality of SD. On the one hand it gave birth to a substantial social system and on the other hand even the concept of Absolute Brahman Consciousness arose from the search into the meaning of the Yajna or the sacrifice. After the fall of Vardhan Empire one finds signs of an overall decline of this SD tradition.
In the twelfth century (A.D.) after the regeneration or revitalization of Hindu Dharma by Acharya Raamaanuja, there was a vast interchange between the South Indian folk-bhakti cult and the highest intellectual achievements of ancient India. This cultural resurgence constituted a neo-Hindu socio-political forum to fight against a dust storm of invasions of Islam. Hindu-nationalism took a concrete shape during this period and Mahaarashatra emerged as a symbol of synthesis of the two indigenous traditions of South and north India. Bhushan, a poet of Hindi (1613 to 1705) traveled from Delhi to Pune and sang the glory and greatness of SD and was patronized by Shivaji and Chatrasaal bundela. He in his two works Shiva-baavani and Shivraj-bhushan, used this term Hindu as a noun time and again for non-Islamic people of India who were struggling against the terror of Muslims and at the same time maintaining the roots of ancient Indian orthopraxy. None of the Hindus was against the common Muslim people who were following their religious norms without any prejudice and predilections against Hindus and practicing Hindu-art and life-style. A Shivaji`s contemporary Muslim historian Khafi Khan has recorded that “Shivaji made a rule that his followers do not harm mosques, the holy book and the women of anyone.” With this character and courage he exhausted the whole of energy of a huge Moughal empire involving its armed forces in the South India for a long period of 25 years or rather till the death of Aurangzeb.
This SD revitalized in the south west of India continued to fight against the forces of Islamic invaders as well as British invasions till the goal of Swaraj was achieved in 1947. And then suddenly we find a class, growing out of Anglo-Indian sensibility; opposing and challenging the validity of traditional SD Indian-ness. This alienation of SD mind involves a disorientation and confusion of our own perceptions of surrounding world and our own cultural being. Perhaps this degenerating condition of SD mind compelled a scholar like Anand Kumar Swami to comment in his famous book “ Dance of Shiva” in 1913; page 73 : “It is hard to realize how completely the continuity of Indian life has been severed. A single generation of English education suffices to break the threads of tradition and to create a non-descript and superficial being deprived of all roots – sort of intellectual pariah who does not belong to the East or the West, the past or future.”
If one investigates sincerely and with an open mind then one finds SD is based entirely on scientific experience. Its innate humanism acknowledges the coexistence of other living beings equally. It has a firm conviction of cyclic operation of time where there is no beginning and no end; which perceives Dharma as a universal law of being and becoming. Any religion representing a segmented world view and fighting for its unique supremacy can not do any good to the present humanity at large. Therefore, the coming world must have its own moral and social code. So we need to thoroughly analyze the deep rooted problems of modern humanity and the complexities of Indian psyche.
One should convincingly argue with the modern man of Dharma and recommend rediscovering the real characteristics of SD mind to subscribe some new value system to face the current problems arising from the conflict of technology and moral sciences. The research papers need to discuss in detail the different aspects of SD with reference to the authentic study of the relevant questions with the esoteric meanings of the constituent concepts of Hindu dharma as relating to the Vedic varna-aashrama-vyavasthaa, the sacred Sanskrit language, Ayurveda; the Hindu science of life, the Hindu mathematics, the science of Kama, the Artha and Dharma, Hindu cosmology, Hindu mythology and ancient Indian history etc.
No doubt that the catechetical method of presenting the substantial theme of Dharma-Artha–Kama and Moksha has been continuously followed by the Indian thinkers of ancient and as well as modern India, in the Upanishads, Puranas, Tantras and Agamas. But in this period of over-whelming intellectual exercises, this kind of filial approach to the SD will be really an attempt of its own kind.

^u lfUr ;kFkkF;Zfon% lukru/keZL;* bl dVq rF; dks fy[kus dk nqLlkgl djus ds nks dkj.k gSa & ,d rks viuh vKrk ds dkj.k lukru /keZ ds lHkh i{kksa dks ,d lkFk ns[k ikus vkSj le> ikus] vuqHko djus] dFku djus dh v;ksX;rk ;k v’kfDr vkSj nwljk Kkfu;ksa] fo}kuksa] cqf¼okfn;ksa }kjk mifLFkr dh xbZ v/kdpjh] v/kwjh] lUnsgkLin] vifjiDo O;k[;k,¡ ;k Hkzked /kkj.kk,¡ ftudh rqyukvU/kdksa }kjk gkFkh dk Lo:i ;k vkd`fr Li”V djus ls vR;Ur ljy :i ls dh tk ldrh gSA tSls ftl vU/ks ds gkFk gkFkh dh Vk¡x vkbZ mlus dgk fd gkFkh [kEcs tSlk gS] ftl vU/ks ds gkFk iw¡N yxh] mlus dgk gkFkh jLlh tSlk gksrk gS] ftlds gkFk dku ij yxs mls yxk gkFkh iyk’k ds iÙks tSlk gksrk gS vkSj ;gh fLFkfr lukru èkeZ dks ysdj gSA fo}kuksa] lUrksa] cqf¼okfn;ksa us lukru /keZ dh dHkh uSfrd ewY;ijd O;k[;k dj nh rks dHkh deZdk.Mh;] dHkh deZijd rks dHkh HkfDr vkSj Hkxoku ijd vkSj dHkh thou i¼fr ijd O;k[;k dj HkzkfUr vkSj O;keksg dk ,slk okrkoj.k mRiUu dj fn;k fd ;g dguk Hkh dfBu gks x;k fd mijksDr lHkh izdkj dh O;k[;kvksa dk lewg ;k la?kê fdlh Hkh izdkj lukru èkeZ dh Bksl] vk/kkjHkwr ekSfyd ifjHkk”kk ns ldrk gS vkSj bl iz’u dk mÙkj fujk’kktud gS D;ksafd lukru /keZ dks ekuus] tkuus vkSj O;ogkj djus esa ,d lkFk cgqr ls rF; mifLFkr gksdj ,d ,slk Hkze] dU¶;wt+u ;k ?kVkVksi mRiUu dj nsrs gSa fd dksbZ fufnZ”V fn’kk&cks/k] u crkus dk Hkze ikyus okys dks gksrk gS vkSj u gh tkuus okys dksA D;ksafd tgk¡ rd lukru èkeZ dks ^ekuus* dh ckr gS ogk¡ fLFkfr ;g gS fd vki Hkxoku~ dks] nsoh nsorkvksa vkSj osn dks] HkkX; dks] deZdk.M dks ekusa rks Hkh Bhd vkSj u ekusa rks fdlh dks ^vlukruh* dgus dk vf/kdkj Hkh fdlh ds ikl ugha gS vkSj jgh ckr O;ogkj ;k O;kogkfjd thou dh rks mlesa lukru /kehZ gksus dk nkok djus okys 24 ?k.Vs esa fdrus ?k.Vs os lukruh gksrs gSa ;k os fdrus izfr’kr lukruh gSa vkSj tks dksbZ nkok ugha djrs os Hkh vius O;kogkfjd thou esa tc tUe] e`R;q] tjk] O;kfèk gksrh gS rks os og lc dqN djrs gSa ftls djus dk vfèkdkjh ‘kq¼ lukru /kehZ vius vki dks le>rk gS vkSj rhljs] tks le>rk gS ;k tkurk gS mlds fy, nksuksa i{k Bhd gSa & tks lukru ds fu;e vkfn dk ikyu djrs gSa vkSj tks mldh mis{kk djrs gSaA
,slh ifjfLFkfr tgk¡ lc dqN vfuf’pr gS] vO;ofLFkr gS ogk¡ lukru /keZ dks ifjHkkf”kr djuk & og Hkh mldk ltkrh;] fotkrh; vkSj Loxr y{k.k djuk vkSj fQj mldk Lo#i y{k.k rFkk rVLFk y{k.k djuk cgqr nq”dj vkSj dfBu gSA blfy, lukru /keZ dks vk/kqfudrk ds lUnHkZ esa ifjHkkf”kr djus ls iwoZ ;g Li”V dj ysa fd u rks vius ‘kkL= ds izfr jkx ds dkj.k vkSj u gh ij& ‘kkL= ds izfr }s”k ds dkj.k rF; dks tkusaxs ;k le>saxs] R;kxsaxs ;k Lohdkj djsaxs] ge dsoy e/;LFk] fLFkj Hkko ls rF; dks xzg.k djsaxs ;k lk{kkRdkj djsaxs&^^Lokxea jkxek=s.k }s”kek=kr~ ijkxee~A u J;keLR;tkeks ok fdUrq e/;LFk;k n`’kkAA** tSu lw= vkSj ;g e/;LFk Hkko dk vk/kkj rdZ gS D;ksafd /keZ gksrk gh og gS tks rdZ ls vuqlU/kku ds ;ksX; gS & ^;LrdsZ.kkuqla/kÙks l p /keZ osn usrj%A euqLe`fr 12&16A blfy, lrdZ vkSj dqrdZ ds Hksn dk Kkrk lukru /keZ dks ifjHkkf”kr djus dk egklkgl dj ldrk gS D;ksafd okrwyukFk vius lw=ksa esa ;g dgrs gSa fd&^egklkglo`R;k Lo:iykHk%A** bl lw= dks ;fn FkksM+k lk ifj”dkj nsa rks bldh laxrrk Lo;a Li”V gks tkrh gS & ^egklkglo`R;k lukruèkeZ&ykHk%A*
rdZiw.kZ lkglo`fÙk }kjk lukru /keZ dks ifjHkkf”kr djus dk lkgl djus ls iwoZ dqN ,d iz’uksa vkSj miyC/k lkexzh dk lE;d~ fujh{k.k djuk mi;ksxh gksxkA iz’uksa ds lUnHkZ esa izFke ;k ewyHkwr ijUrq lh/kk vkSj Li”V iz’u ;g gS fd ^lukru /keZ D;k gS*\ nwljk D;k ^lukru* dksbZ ,slk rÙo gS ftls /keZ dguk pkgrs gSa ;k dksbZ ^/keZ* ,slk gS tks lukru gS D;ksafd egkHkkjr esa Hkh”e dk dFku gS & ^,”k% lukru /keZ%* vkSj nwljh vkSj cq¼ dk opu gS &^,Ll /kEeks luUruksA* nksuksa okD;ksa dk vUrj Li”V gSA rhljk ;fn ^xq.klewgks nzO;e~* ^xq.kksa dk lewg nzO; gksrk gS* bl ifjHkk”kk dks lukru /keZ ij iz;ksx djsa rks D;k og lukru /keZ ds iw.kZ :i dks izLrqr dj ldsxhA tSlk fd osn] ;K] nsookn] o.kZ vkfn lc rF;ksa dk lekfgr ;k l³~?kHkwr uke ^lukru /keZ* gks ldrk gS ;fn gk¡ rks ^/keZL; rÙoa fufgra xqgk;k¡* tSls oSfnd] ykSfdd opuksa dh laxfr dSls fl¼ gksxh\ ;fn ugha] rks ,slk dkSu lk in] inkFkZ ‘ks”k jg tkrk gS rks lukru /keZ dks lukruRo vkSj /keZRo iznku djsxk ftlls lukru /keZ dks Bksl ikfjHkkf”kdrk nh tk lds\ D;k lukru /keZ ls lEcfU/kr yksx /kkfeZd gksrs gSa ;k /keZK gksrs gSaA nksuksa gksrs gSa rks nksuksa esa vUrj D;k gS D;ksafd jkek;.k (okYehfd) esa tgk¡ ukjn iz’u djrs gSa fd &^dks /kkfeZd% ——–** ogha dSds;h dk dFku gS & ^l% /keZK% —A*vkSj dsoy bruk gh ugha ,d dFku vkSj lkeus vkrk gS &^jkeks foxzgoku~ /keZ%*A blls vfrfjDr Lo/keZ] ijèkeZ vkSj v/keZ] oLrq&/keZ vkfn vusd laKk,¡ ^lukru /keZ* dks dSls O;k[;kf;r djrh gSa D;ksafd tgka xhrk dgrh gS &^Lo/kesZ fu/kua Js;% ij/keksZ Hk;kog%* ogha euq dk dFku gS &^v/kesZ.kS/krs rkoÙkrks Hknzkf.k i’;frA euqLe`fr] 4&164A blh rjg ^lukru /keZ* esa lukru ‘kCn tks ^lnk$ru*vFkkZr~ tks lnk foLrkj dks izkIr dj jgk gS &bl vFkZ esa gS rks D;k lnk foLrkj izkIr djus okyk dksbZ rÙo ^/keZ* gS ;k tks foLrkj dks O;oLFkk ;k e;kZnk nsus okyk dksbZ rÙo /keZ gS\ D;ksafd tSfeuh ½f”k dk lw= ^vFkkrks /keZftKklk* ls ysdj d.kkn ½f”k ds opu &^vFkkrks /ke± O;k[;kL;ke%* rd ftruk Hkh foLrkj gS og dgha lk/; :i gS rks dgha lk/ku :i gS D;ksafd ;rks·H;qn;fuJs;fLlf¼% l% /keZ%* ;g lw= mldh lk/kuijrk dks Li”V djrk gS rks cq¼ fdl /keZ dks tkuus esa mRlqd gSa ftlds fo”k; esa os dgrs gSa &^/kEea ‘kj.ka xPNkfeA* vkSj Hkh &^loZU/kekZUifjR;T;* tSls xhrk ds opu fdl /keZ dks NksM+us dh ckr dj jgs gSa rFkk ^yksd;k=k p nz”VO;k /keZ’pkRefgrkfu p* tSls egkHkkjr ds okD; /keZ] yksd O;ogkj vkSj vkRefgr dks tkuus ds fy, dgrs gSa&bldk rkRi;Z D;k gS\ blh rjg ds cgqr ls vU; iz’uksa dks lkj :i esa izLrqr djsa rks ewy iz’u lEHkor% ;g cusxk fd ^lukru /keZ dk ^vfLr* :i D;k gS vkSj mldk ^Hkofr* :i dSlk gS\ bl ^vfLr* vkSj ^Hkofr* dks ljy Hkk”kk esa ,sls le>k tk ldrk gS fd &* lukru /keZ dk vfLrRo gS & blesa lUnsg ugha ijUrq mlds vfLrRo dk Lo:i D;k gS vkSj ;g vfLrRo ,slk ugha gS fd ftls pquk tk lds vkSj nwljk Hkofr dk vFkZ mlds gksus ls gS] Becoming ls gS vFkkZr~ ml lukru /keZ dk fØ;k i{k D;k gS & lukru /keZ D;k dj ldrk gS] D;k gks jgk gS] D;k gks ldrk gS] mldh miyfCèk D;k gS\ dgus dk rkRi;Z ;g gS fd lukru èkeZ dk dsUnz] ewy D;k gS ;g ^vfLr* dk vFkZ gS vkSj ml lukru èkeZ dh ifjfèk] miyfCèk D;k gS] ;g ^Hkofr* dk fo”k; gSA
bl lukru èkeZ ds vfLr vkSj Hkofr :i dks tkuus le>us ds fy, miyCèk lkexzh esa yksd O;ogkj & ftlesa tUe ej.k lEcUèkh deZdk.M] ekU;rk,¡ vkfn lfEefyr gSa vkSj nwljh lkexzh dk i{k ,sfrgkfld dkyØe gS vkSj rhljh lkexzh dk i{k fo’kq¼ ewY; gSA bu rhu rjg dh lkefxz;ksa ds vkèkkj ij lEHkor% lukru èkeZ ds vkbfM;y ;k ,lsfU’k;y :i dh ppkZ dh tk ldrh gSA
;gk¡ ,d rF; vkSj è;ku nsus ;ksX; gS ^lukru èkeZ* dk lk{kkRdkj djus okys] O;ogkj djus okys] ekuus] tkuus okys O;fDr vkSj lekt ds ewy esa vkfne Hk; vkSj vkfne cqHkq{kk ;s nks rF; vo’; jgs gSa ftUgksaus lukru èkeZ ds Lo:i dks fufeZr fd;kA D;ksafd bl vkfne Hk; vkSj cqHkq{kk dk laLdkj ftl psruk }kjk fd;k x;k mlesa nks rÙoksa dk ;ksxnku vR;Ur egÙoiw.kZ jgk vkSj os nks rÙo gSa & jgL;cksèk ;k ftKklk vkSj lkSUn;ZcksèkA bl rjg ekuoh; psruk tks vkfne Hk; vkSj cqHkq{kk ls xzflr Fkh ;k gS mldk laLdkj jgL; cksèk vkSj lkSUn;Zcksèk gksus ls lukru èkeZ dk vkfoHkkZo lEHko gks ldk gSA ;gh dkj.k gS fd lukru èkeZ lEHkkoukvksa dk] fodkl vkSj foLrkj dk] xhr vkSj vkuUn dk] mYykl vkSj LoLFkrk dk èkeZ gSA bldk lhèkk Li”V lEcUèk deZ O;oLFkk ls gS] pquko ls gS]LorU=rk ls gS] vius vfLrRo dks Lohdkj djus vkSj lk{kkRdkj djus ls gS ftlds dkj.k bZ’oj Hkh dksbZ cgqr cM+h vko’;drk ugha gSA ^vkpkjizHkoks èkeZ%* dgus dk rkRi;Z ;gh gSA èkeZ vkSj deZ esa ewyHkwr rkfÙod Hksn ugha gSA ;s ,d gh flDds ds nks igyw gSaA vr% lukru èkeZ dks ;fn lnkpkj ewyd O;oLFkk ;k lRdeZ dh O;oLFkk ds :i esa ifjHkkf”kr djsa rks bl ifjHkk”kk dks vO;kfIr] vfrO;kfIr vkSj vlEHko nks”k ls cpk ldrs gSaA
mijksDr lUnHkZ esa bruk rF; vkSj è;ku nsus ;ksX; gS fd lukru èkeZ dks tkuus vkSj le>kus esa Hkk”kk ds nks i{k Li”V dj ysus pkfg,¡A ,d i{k gS Hkk”kk dh izrhdkRedrk vkSj nwljk i{k gS Hkk”kk dh fcEckRedrk ;k fcEc izèkkurkA tSls lukru èkeZ dks le>us esa lR; vkSj ½r] izÏfr vkSj iq#”k ;s ,sls izrhd gSa tks fdlh ,sls rÙo dks bfÂr djrs gSa tks lukru psruk dk izfrfufèkRo djrs gSa] os izkI; gSa] vuqHko ;ksX; gSaA nwljh vksj fcEckRed ;k fcEc izèkku & f’ko&’kfDr] fo”.kq] czãk vkfn ,sls fcEc gSa tks ,sls Hkko dks vfHkO;Dr djrs gSa tks lkSan;Z] le`f¼] vHk; vkfn ls O;fDr vkSj lkekftd psruk ls lEcfUèkr gSaA
mijksDr lkjs foLrkj dks fu”d”kZ :i nsus ls igys iqu% la{ksi esa] lukru èkeZ dks le>us ds rhu i{kksa dks Li”V dj ysa rks lqfoèkk gksxhA D;ksafd ekuoh; cqf¼ ,d lkFk oLrq dks lHkh n`f”Vdks.kksa ls u ns[k ikrh gS vkSj u gh le> ikrh gSA blfy, bl lukru èkeZ dks rhuksa n`f”Vdks.kksa ls le>us dk iz;Ru djuk lEHkor% mfpr gSA izFke i{k ;k n`f”Vdks.k gS lukru èkeZ dk ykSfdd :i ftldh vfHkO;fDr gesa vius Hkkstu] [kkuiku] jgu&lgu] ?kjksa] cktkjksa] lkekftd O;ogkjksa esa Li”V n`f”Vxkspj gksrh gSA nwljk i{k ;k n`f”Vdks.k gS ‘kk’or :i vFkkZr~ yxkrkj dky esa izogekuA ;g dksbZ dky dk fLFkj fcUnq ugha gS fd bl le; esa Fkk vkSj bl le; esa ugha FkkA ;g dky izokg :i esa Hkh nks izdkj dk gSA ,d gS& dky dh lhèkh Øe O;oLFkk ;k yhuh;j VkbZe Ýse vFkkZr~ Hkwr ls orZeku vkSj orZeku ls Hkfo”; dh vksj lhèkk ,d èkkjk esa py jgk gS vkSj nwljk gS & vkorZd Øe O;oLFkk ;k ldqZyj VkbZe Ýse vFkkZr~ lR;qx] =srk] }kij vkSj dfy;qx ds :i esa iqu% iqu% ?kVuA vr% lukru èkeZ dh ‘kk’orrk bl mijksDr vFkZ esa gS vkSj rhljk i{k ;k n`f”Vdks.k gS & lukru èkeZ dk pSrU; :i vFkkZr~ ,sls ewY; ftuds vkèkkj ij lukru èkeZ fLFkj gS] oSf’od gS] ekuoh; gS] LoLFk gS] le`¼ gS] mYyflr gSA ,sls ewY;ksa dh vfHkO;fDr gesa vius ozrksa] R;kSgkjksa] u`R;] xhr] dykvksa esa Li”V n`f”Vxkspj gksrh gSA lukru èkeZ dk ;gh pSrU; :i vkt Hkh n`f”Vxkspj gksrk gSA lukru èkeZ dk ;gh pSrU; :i vkt Hkh vfHkO;Dr gksrk fn[kkbZ nsrk gS & dHkh cafdepUnz pVthZ ds vkuUneB esa] rks dHkh vjfoUn ds lkfo=h ;k ykbZQ fMokbZu esa] rks dHkh xkaèkh ds lR;kxzg esa] vkSj Hkh cgqr ls mnkgj.kfn, tk ldrs gSaA lukru èkeZ ftruk vè;kReoknh gS mruk gh HkkSfrdoknh Hkh gS & ;g rF; cgqr Li”V gSA
mijksDr lkjs fo’ys”k.k ds vkèkkj ij lukru èkeZ ds ifjHkkf”kdhdj.k ds lEcUèk esa bu fu”d”kks± dks dgk tk ldrk gS fd &
1- lukru èkeZ vikS#”ks; gS D;ksafd bldk tud O;fDr ugha] ijEijk gSA
2- lukru èkeZ bgyksdoknh & dkeuk izèkku vkSj lq[koknh gksus ds lkFk vkè;kfRed & J¼k&lEi`Dr ,oe~ jgL; izo.k Hkh gSA
3- lukru èkeZ ds Lo:i&fuèkkZj.k esa lkSan;Zcksèk vkSj jgL; dk ewyHkwr ;ksxnku gSA
4- lukru èkeZ dk vkfoHkkZo izkXoSfnd gS] ijUrq og oSfnd vkSj oSfndksÙkj nksuksa :iksa esa izogeku vkt Hkh gSA
5 lukru èkeZ euq”; dh lgtkr o`fÙk gSA blfy, lukru èkeZ eqV~BhHkj i<+s&fy[ks f’kf{kr yksxksa dh lEifÙk ugha gS] ;g tu lewg dh fo’on`f”V gSA
6 lukru èkeZ leLr thou izfØ;k dks lekfo”V fd, gq, pyrk gS &pwYgk] pDdh] f’kYi ls ysdj u`R;xhr vkfn rd bldk foLrkj gSA
7- lukru èkeZ jloknh vkSj oxZ fujis{k gSA
8- lukru èkeZ LoHkkor% lsD;wyj] mnkj vkSj lkEiznkf;drk fujis{k gSA
mijksDr fu”d”kks± ds vkèkkj ij ;g dguk lEHko gS fd euq”; euq”; ls VwVs fcuk viuk thou th lds blh v[k.Mrk dk uke lukru èkeZ gSA lHkh fufoZjksèk Hkko ls viuh jpuk ‘kfDr ds cy ij vkReizdk’ku dj ldas&bl izdkj dh lukru èkeZ dh ladYiuk ds lkFk yksd;k=k dk fuokZg lkekftdrk dks tUe nsrk gS ftlesa O;fDr vius LokFkks± dh iwfrZ blfy, djrk gS fd og vius O;fDrRo dk vfrØe.k dj ldsA D;ksafd bl vfrØe.k ds fcuk lukru èkeZ dh lkekftd ladYiuk u iwathoknh ekufldrk ls lEHko gS] u ekDlZoknh vkSj u gh feF;k èkekZpj.k ls gSA vr% lukru èkeZ tgk¡ ,d vksj fof’k”V laLdkj lewg gS ogha fof’k”V cksèklÙkk Hkh gSA

(Convener of the workshop unconditionally & gratefully acknowledges the contributions of Scholars, books, websites for their ideas, sentences, words that have been borrowed for writing this idea of seminar.)
Terms & Conditions for publication of research papers – Papers will be published only if convener is able to arrange enough money for publication otherwise it will be published on the website of the SDHDR&T Center.
Kindly do write a full length research paper on topic of your understanding and conviction keeping the outlines given below.
You can write your research paper in Hindi/ Sanskrit/ Punjabi/ English. Please avoid reaffirming the greatness of Sanatan Dharma. It is humbly requested the paper should raise one definite issue and then followed by Shastra (established system of scientific temper), Yukti (good reasoning) and anubhav (experiential validity).
1. All papers should be mailed by 15th January, 2017 positively on the following e-mail- sanskrit2010@gmail.com.
2, References are to be given as endnotes (not footnotes).
3. Follow the pattern of references as name of book, journal, author / editor, page number, Publisher, year of publication.
4. Use A4 page with 1’’ margin on all sides and kruti dev fonts only for hindi.
5. Please do not translate indigenous terms into English as they will be misleading e.g. dharma as religion, swatantrata as freedom or liberty, ishwar or devataa as god, smriti grantha as law book, maanav/ manushya as man, stri as women etc. In case of any difficulty go to the roots and etymology of the words and consult some standard dictionary like – Monier Williams’ Sanskrit English dictionary etc.
6. Research papers will be published only after due evaluation and plagiarism report by the experts appointed by editor,
7. Since we intend to bring a reference book on this issue so please avoid papers on importance or praising of Sanatan Dharma.
8. Editor has unconditional right to reject any paper and will not be accountable to any paper writer.
9. Every paper writer has to furnish a certificate that it is his/her original work.

P.S. – 1. No T.A. / D.A. is admissible and no stay arrangements possible.
2. Please reach latest by 9.15 a.m. so that discussions be initiated at proper time and time for presentation be given to every participant.
3. Since it is seminar cum panel discussion so bring only succinct notes to share with other scholars.

With deep Regards,

Ashutosh Angiras Dr. Raj Singh Vaishnav Dr. Rajinder Singh
Hony. Director Registrar of Companies (Pb. HP, HR, Chd) Principal & Patron
09464558667 Chandigarh S.D. College (Lahore)
Sanskrit2010@gmail.com 09466596782

Sh. Neeraj Atri, Director, Council Historical Research & Comparative Studies, Panchkula.
Dr. Virender Kumar, Incharge, Department of Sanskrit, Punjabi University, Patiala.
Prof. Dalbir Singh Chahal, Chairman, Department for Sanskrit, Guru Nanak Dev University, Amritsar.
Dr. Pushpinder Kumar, Department of Sanskrit, Punjabi University, Patiala.
Sh. Munishwar A Sagar, Principal Correspondent, Hindustan Times, Chandigarh.
Dr. Ashish Vasitha, Public Health Policy expert , Mohali
Sh. Hemant Goswami, Social Activist, Chandigarh.
Maj. Gen, Amil Kumar Shori, Colmunist & author, Panchkula
Dr. U.V. Singh, Historian, Ambala Cantt
Dr. Jaiprakash Gupt, Amritkalsh Chikitsalya, Ambala Cantt.

Organizing & Reception Committee
Dr. Uma Sharma, Department of Sanskrit, Dr. (Capt.) Vijay Sharma, Head & ANO, Dept. of Hindi & NCC, Dr. Paramajeet Kaur, Head, Dept. of Music (Instrumental), Dr Madhu Sharma, Head, Dept of Music (Vocal), Dr. Balesh Kumar, Chief Librarian, Dr. Nirvair Singh, Head, Dept of Punjabi, Dr. Chiman lal, Dept of Political Science, Prof. Meenakshi Sharma, Dept of Computer Science, Dr. Madan Rathi, Head, Dept of History, Dr. Vishal Bhardwaj, Dept of Sanskrit, Hindu College, Amritsar, Dr. Vinod Kumar, Dept. of Humanities, Lovely Professional University, Phagwara., Dr. Piyush Aggarwal, Sanskrit Teacher, Govt. Sr. Sec. School, Sector 28, Chandigarh, Dr. Gaurav Sharma, Assistant Professor, Ayurvedic College, Pilkhua (U.P.), Dr. Gaurav Sachar, Principal, SVM Sr. Sec. Vidya Mandir, DeraBassi. Dr. Pawan Tripathi, Dept. of Sociology, Maharaja Aggarsain College, Jagadhari. Dr. Praveen Chaube, Dept. of History, Govt. PG College, sector 46, Chandigarh., Dr. Gobind Sethi, Dept. of Political Science, Govt. PG College, sector 46, Chandigarh., Dr. Neeraj Sharma, Head, Dept. of Sanskrit, Kanya Mahavidyalaya, Jalandhar.

To

______________________________________ ,
From –
Principal,
S D College (Lahore),
Ambala Cantt. 133001
Haryana.
_______________________________________ ,

___________________________________________ ,

___________________________________________ .

Read Full Post »

Sanatan Dharma Human Development Research & Training Center
(An undertaking of Sanatan Dharma College (Lahore), Ambala Cantt.)
In Academic Collaborations with
Department of Sanskrit & Pali, Punjabi University, Patiala,
Department of Sanskrit & Pali, Guru Nanak Dev University, Amritsar
Council of Historical Research & Comparative Studies, Panchkula.
Darshan Yoga Sansthaan, DakshinaMurti Bhavan, Dalhousie (HP)

(Under the VedaVyaasa Restructuring Sanskrit Scheme)
One Day interdisciplinary National Seminar cum panel discussion

CRITIQUE OF HISTORY, PHILOSOPHY, PRACTICES & LITERATURE OF BAIRAGI SECT (PART-1)
बैरागी सम्प्रदाय के इतिहास, दर्शन, प्रथाओं एवम् साहित्य की मीमांसा (भाग-१)
Academic Support by – Departments of Sanskrit, History, Hindi, Punjabi, Music (I & V), History, Mass Communication, Central library,
Date – 28 October, 2017, Saturday, Time – 09.30 a.m.
Place – Seminar Hall, S D College, Ambala Cantt.

 

Dear Sir/ Madam …………………………………… ,

Bairagi is a generic term which is commonly applied to many sects of devotees who are devotees of Ramanand, the founder of a famous Indian bhakti sect. The name Bairagi is said to have come from Sanskrit term ‘Vairagya’, it signifies a person who is free from all kinds of human passions. A true Bairagi is one who cultivates a sense of bairag, i.e. detachment, towards the material world while still living the life of a common householder, adheres to high moral and ethical standards, and attunes himself completely to the Will of God, constantly meditating upon His name. “He who hath his mind fully in control call him alone a bairagi,” says `Guru Amar Das. There are basically four Vaishnav sampradayas or main sects of Bairagis. These are namely-
1. The Ramanujis, who are the followers of Vaishnavite reformer Ramanuj in southern India,
2. The Nimanandi, Nimat or Nimbaditya sect, the followers of Nimanand sect,
3. The Vishnu-Swami or Vallabhacharya sect, the worshippers of Lord Krishna & Radha,
4. The Madhavacharya sect prominent in southern India.
Besides, these four main sects, Bairagis have certain minor sects too. These minor sects comprise followers of some saints and mendicants Bairagis. One sect is known as the Bendiwale, those who wear a dot. Another sect is known as the Chaturbhuji meaning four-armed. Chaturbhuj is an epithet of lord Vishnu.
Among the Bairagis, there are seven Akharas besides the four main Sampradayas. These Akharas are known as the military divisions or schools for training. These were instituted at a time when the Bairagis had to fight with the Gosains. Any member of the four main Sampradayas can belong to any one of these seven Akharas. Further, a person is also allowed to change his Akhara as when he likes. However, a person cannot change his Sampradaya. These Akharas do not have any special sect mark and they are distinguished with the help of their flags or standards. Once in 12 years a meeting of these seven Akharas of Bairagi sect is held at a decided place. The seven Akharas are 1. Digambari, 2. Khaki, 3. Kathia, 4. Nirmohi, 5. Munjia, 6. Nirbani or Niranjani and 7. Lasgari.
Moreover these Bairaagis also have 52 Dwaaras or doors, and every man of the sect must be a member of a Dwaaraa besides being a member of the Sampradaaya and Akhaaraas. These Dwaaraas serve as the exogamous sections of the sect and members of the same Dwaaraa do not intermarry. Bairagis hold a respectable position in the society. The Bairaagis have numerous monasteries or matths.
The Hindi term akhaaraa means “wrestling arena, “from which akhaaṛiyaa derives, meaning “master fighter,” “skilled maneuver,” or “strategist.” There is a network of akhaaṛaas throughout India, particularly in the north, where men train in wrestling and other methods of fighting. Akhaaṛaas specialize in various techniques of fitness and combat, which include the use of weights, clubs, and maces. The akhaaṛaas have a resident guru. The wrestlers’ patron deity is Hanumaan. This network of akhaaṛaas, which serves local men who typically train before or after work, is distinct from another network of akhaaṛaas pertaining to groups of (formerly) militant ascetics with particular religious and sectarian identities. That religious ascetics would be inducted into fighting regiments is neither necessarily perverse – in the context of the history of traditional Hinduism – nor necessarily a radical break from a previous mode of life. There is an obvious similarity in the lifestyles of both soldiers and ascetics: both require rigorous self-discipline, enduring the hardships of lengthy travel and extended periods of camping; subsistence, sometimes, on meager rations; being subservient to a commander or guru; and enduring extended (or permanent) celibacy. In medieval India, asceticism, trade, and war were not incompatible.
Fighting ascetics are usually referred to as naagaas (naked) who usually almost naked, except for a loincloth (langoti / kaupiin), and besmear their bodies with ash known as bhasm or vibhuti (supernatural powers, “dignity”), the most sacred or pure form of which is made from the product of burnt and filtered cow dung. They keep a sacred fire (dhooni), and some have experience of training in fighting and the use of basic weaponry, particularly the sword, mace, and dagger. While some naagaas keep their hair short, many wear jataa. Some naagaas practice rigorous austerities, such as maintaining an arm aloft (urdhvabaahoo) or remaining standing (khaṛeshvari) for many years; some practice yoga exercises.
One of the earliest available references to militant (or armed) ascetics (or yogis) in the Indic world is in
Baaṇabhatt’s 7th century historical book “Harshacharita” based on the life of King Harsha , who ruled (606–648CE) North India from Kanauj and Thanesar (Sthaanishavar), near Kurukshetra. In the Hashcharita appear two ascetics (Paataalswami and Karnataala) who eventually become employed as personal guards to King Pushpabhooti, “elevated to a fortune beyond their wildest dreams . . . occupying the front rank in battle”
(Harshcharita. 3.130). In the Brihatkathaashlokasamgraha (8th – 10th cents.), there is a reference (18.202–207) to “mendicant mercenaries with strange weapons” who are described as shaven-headed i.e. Paashupatas who are protecting trade. There are a couple of references in the Mayasamgraha (5.182) and the Pingalaamata
(10.28–31), from the 9th to 12th centuries, to Shaiva mathas containing armories for the storage of weapons of war. In a frequently cited reference to fighting ascetics in the mid 16th century Biijak of Kabir (Ramaini 69), scorn is poured on yogis, siddhas, mahants, and ascetics who resort to arms, keep women, and collect property and taxes. An entourage of (perhaps) three thousand, which included armed yogis in service to a yogi king in conflict with a ruler in Gujarat, is described by Ludovico di Varthema of Bologna the early 16th century in what may be the first patronage. During the latter half of the 16th century and the early part of the 17th century, a number of bands of fighting ascetics formed into akhaaṛaas with sectarian names and identities.
These armies were of mercenaries who often largely disbanded during cessations of conflict and during harvest times, when many of the men would return home to attend to agricultural duties. The formation of mercenary naagaa armies occurred largely in parallel with the constitution of a formal and distinct identity for many of the currently recognizable sects of saadhus, including the Raamaanandis and Dashanaamis.
Several historians have maintained that members of the Naatha sect have at times constituted elements of naagaa armies, but there seems to be no substantial evidence to support this assertion. It is most likely that observers mistakenly identified either Raamaanandis or Dashnaamis as Naathas.
There is so much more to the unexplored history of Bairaagis that seeks an urgent attention of historians so that the distorted history written by vested interests (which has been openly challenged by Neeraj Atrri & Munishwar A Sagar by their presentations and also the book entitle – “Brainwashed Republic” and others also) can be corrected with right perspective. Historians, social scientists, scholars of arts, languages must start digging their past once again to make corrections. Until we correct our history how can we take pride in being Indian? Can you. Have Historians been able find anything else other than history of rapes, loot, defeat, backwardness etc? If you are concerned about your history, art, philosophy, literature then do join us in this seminar and share your scholarship. We welcome your enquires and scholarship unconditionally.
भारत के स्वाधीनता संग्राम में वैष्णव बैरागी संतों का बहुत बड़ा योगदान रहा है। चाहे मुगलों के विरुद्ध आंदोलन हो या अंग्रेजों के विरुद्ध, बैरागी संतों का राष्ट्र प्रेम और वीरता उल्लेखनीय रही है। जैसे कि – 1857 की क्रांति में, अंबाला की जेल में सबसे पहले फांसी पर चढ़ने वाले वीर का नाम था महंत रामप्रसाद बैरागी। 18 57 की क्रांति में अंबाला की ही जेल में फांसी पर चढ़ने वाले दूसरे बैरागी संत थे पंजाब के फरीदकोट के निकट डाबरी गांव के महंत श्याम दास बैरागी। जिन्होंने ने डाबरी गांव और आसपास के लोगों को मिलाकर अंग्रेजो के विरुद्ध लड़ने के लिए एक सेना तैयार कर ली थी ।सेना में हिंदू और सिख दोनों ही धर्मों के लोग थे। डाबरी गांव में अंग्रेजी सेना का महंत श्याम दास की अगुवाई वाली सेना ने सशक्त संघर्ष किया। १८५७ की क्रांति में , अपने प्राणों की आहुति देने वाले एक और बैरागी थे हरियाणा के हिसार जिले के हांसी तहसील में रोहनात गांव के महंत बीरड दास स्वामी। इन्होंने इस क्रांति में बढ़-चढ़कर भाग लिया और अंग्रेजों ने उन्हें फांसी की सजा दी।
इसके अतिरिक्त अयोध्या में बैरागी संतो और मुसलमान फकीरों के बीच धर्म को लेकर हमेशा संघर्ष रहा है। लेकिन राष्ट्र प्रेम का यह अनूठा उदाहरण है कि 1857 की क्रांति में अयोध्या में महंत रामदास, मौलवी आमिर अली, शंभू प्रसाद शुक्ला और अच्छे खान ने अंग्रेजो के विरूद्ध बगावत की और इन चारों को ही एक साथ फांसी पर लटका दिया गया। महंत रामदास, निर्मोही अखाड़े के बैरागी संत थे और उन्होंने न केवल साधु संतों बल्कि आम जनता को भी अंग्रेजो के खिलाफ स्वाधीनता हेतु जंग करने के लिए प्रेरित किया। 1857 की क्रांति में फांसी पर चढ़ने वाले इन चार बैरागी महंतो के अतिरिक्त, ग्वालियर के महंत गंगा दास बैरागी का नाम भी आजादी की लडाई में सवर्ण अक्षरों में लिखा गया है। जो 52 बैरागी द्वारों में से एक, पूर्ण बैराठी द्वारे के गद्दी नशीन महंत थे। झांसी की रानी लक्ष्मीबाई के वे आध्यात्मिक गुरु थे । आखिरी वक्त में रानी झांसी ने महंत गंगा दास जी से निवेदन किया कि उनके मृत शरीर को भी अंग्रेजों को ना दिया जाए और उनके प्राण त्याग के तुरंत बाद उनका अंतिम संस्कार कर दिया जाए। रानी झांसी के शव  की रक्षा करने के लिए उस वक्त गंगा दास जी की कुटिया पर 12 सौ बैरागी संत सैनिकों की एक पूरा समूह उपस्थित था। निर्मोही अखाड़े की इस जमात ने रानी झांसी के मृत शरीर की रक्षा हेतु अंग्रेजों से सघन संघर्ष किया जिसमें 745 बैरागी संत शहीद हो गए। महंत गंगा दास की कुटिया को तोड़ कर रानी झांसी के लिए चिता बनाई गई और महंत गंगा दास जी ने स्वयं अपने हाथों से रानी लक्ष्मीबाई का अंतिम संस्कार किया।
इस प्रकार बैरागी सम्प्रदाय का इतिहास, साहित्य, प्रथाओं एवम् दर्शन के विषय विद्वानों द्वारा गम्भीर शोध की अपेक्षा रखता है ताकि बैरागी सम्प्रदाय को इतिहास को वह सम्मान प्राप्त हो जिसके वह अधिकारी हैं। आप अपने विषय विद्वान हैं अतः आपकी उपस्थिति सादर अपेक्षित है।

(Convener of the seminar unconditionally & gratefully acknowledges the contributions of Scholars, books, websites for their ideas, sentences, words that have been borrowed for writing this idea of seminar. There are some inconsistencies in this small idea of the seminar for which I apologies to the scholars. )

[Following research material is available for scholar to write papers. If anyone needs any research material, SDHDR&T Center will provide on demand on line]
1. The Fighting Ascetics of India By JN Farquhar, MA, D Li (Oxon.), Professor of Comparative Religion in the university of Manchester.
2. The Founding of the Ramanandi Sect By Richard Burghart, London School of Economics and Political Science, University of London.
3. Warrior Ascetics in Indian History by David N Lorenzen, Journal of American Oriental Society, El Colegio
De Mexico
4. Armed Religious Ascetics in Northern India By WG Orr, Scotland.
5. Subaltern Sadhus? Political Ascetics in Indian Myth Memory, And History – by William R Pinch, Wesleyan University.
6. Warrior Ascetics and Indian Empire – By William R Pinch, Cambridge University.
7. Ascetics Rights in Early 19th Century Jaipur Rajasthan by Catherine Clemenn- Ojha, Paris-Ehess
8. Towards a history of Devotional Vaishnavism in the West Himalyas; Kullu and the Ramanandis, C. 1500 1800 by Arik Moran, University of Haifa, Israel.
9. The Charbagh-I Panjab: Socio-Cultural Configuration by J S Aggarwal, Institute of Punjab Studies Chandigarh
10. Indian Freedom Movement in Princely States of Vindhya Pradesh (Page 23) by AW Siddiqui (Jhansi ki Rani and Ganga Das Bairagi)
11. Between Text and Sect: Early Nineteenth Century Shifts in the Theology of Ram By Vasudha Paramasivan (Chapter 4 – The Ramanandi Sampraday , PHD Thesis)
12. A history of Indian Philosophy by Surendranath Dasgupta, Cambridge University Press
13. Ayodhya – The Dark Night By Dhirendra K Jha and Krishna Jha
14. An Investigation Of The Notion Of Avatara In The Philosophical Systems Of Shankara By Maniraj
Sukdaven Phd Thesis Dept Of Religion Studies University Of The Freestate
15. The Tribes and Castes of the Central Provinces of India Vol 2 By RV Russell. The Macmillan Company of Canada Ltd Toronto.
16. Poorva Madhya Kaal Me Vaishnav Dharm – Adhayayan – PhD Thesis By Brijendra Singh, Rajshree Tondon Open University Allahbad.
17. Bairagi Mandals By Richard Burghart, London School of Economics and Polical Science, University of
London.
18. The Wandering Ascetcs of Ramamnandi Sect by Richard Burghart, London School of Economics and
Polical Science, University of London.
19. Sadhu – Organisation and the way of Life (About Akharas Chapter 5)
20. The Dasanami Samnyasis by Matthew Clark.
21. The Tribes and Castes of the Central Provinces of India Vol 1 By RV Russell. The Macmillan Company of
Canada Ltd Toronto
22. Manipur Past and Present Philosophy Culture and Literature by Naorem Sanajaoba
23. The Ramanandis of Galta (Jaipur Rajasthan) by Monika Horstman.
24. Moghul and Sikh Rulers and the Vaishnavas of Pindori. By BN Goswami and JS Grewal, Indian Institute of
Advance Studies, Shimla.
25. Peasants and Monks in British India by William R Pinch, Cambridge University.
26. Religious Formations in Mughal Times by Jack Hawley
27. Historical Background to the Rise of Bhakti Movement in Northern India in historiography, religion and state in medieval India by Satish Chandra
28. Journal of Vaishnav Studies 3.3 (1995) Special Issue on Vaishnav Temples especially in and around
Vrindawan
29. Brij ke Dharm-Sampradayon ka Itihaas by Prabhu Dayal Mittal
30. Center of Krishna Pilgrimage by Alan W Entwistle
31. Early history of Vaishnav Faith and Movement in Bengal by Sushil Kumar
32. The Bhakti Sect of Vallabhacharya by Richard Barz
33. In search of Ramanand, the Guru of Kabir and others by Purshottam Aggarwal
34. The Hagiographies of Anantdas: The Bhakti Poets of North India by Winand M Callewaert
35. A Garland of devotees: Nabhadas Bhaktmal in History by James Hare, Columbia University.
36. History Devotion and the Search for Nabhadas of Galta by William R Pinch
37. Poets, Sants, and Warriors: the Dadupanth, Religious Change and Identity Formation in Jaipur State by
James M Hastings University of Wisconsin-Madison
38. Bhakti and Monasticism by Monika Hortmann
39. Report on the revision of Selement of Panipat Tehsil and Karnal Pargana by Sir Denzil Ibbetson.
40. Saints of Ancient and Medieval India Vol 2 Page 273 (About Kabir) by Vidyotma Singh.
41. Patronage and Popularization, Pilgrimage and Procession by Heidi Rika Maria Pauwels (About Ramanandi warriors at ayodhya page no 104)
42. Fall of Mughal Empire: 1789-1803 by Jadunath Sarkar( Sacrificed 40 Ramanadi Bairagis and 50
Vishnuswami Bairagis )
43. The Asiac Journal and Monthly register for British and Foreign Vol 24 (the temple of Kapila in the vicinity of Kolkata)
44. Rulers, townsmen and Banjaars : North Indian Society in the age of Brish by CA Bayl.( Page 185 about the
Bairagis of Bharatpur)
45. Discovery of North East India by Suresh Kant Sharma (About Arjundas Bairagi)
46. Anatomy of a confrontation by Sarvepalli Gopal (Hindu Muslim Fight in Ayodhya in 1855 page 31)
47. Soldier Monks and Militant Sadhus by William R Pinch
48. Tirupati Part7- Hathi Ram Ji and his connection with Tirumala Arcle dated 14 Dec 2010
Anushankaran.blogspot.com
49. History of the Hindu religious endowments in Andhra Pradesh by Koutha Nirmala Kumari
50. A history of Tirumala-Tirupati Devasthanam by P Krishnamurthi
51. Early Hunter gatherers adaption in the Tirupati valley by Jacob S Jayaraj, Shri Venkateshwar University.
52. Bairagi Madam temple at Muthialpet, Chennai.

Suggest topics for the seminar:
1. The origin & history of Vaishnav sect’s chatusampradiya.
2. Philosphy of Vaishnav / Bairagi Sectra.
3. Principle Practices of Bairaagi Sect.
4. Literature of Bairaagi Sect.
5 Role of Vaishnavas in propagation and protection of Sanatan Dharam.
6. Role of Vaishnavas in Arts, Music and Literature.
7. Role of Vaishnavas/ Bairaagis in freedom struggle of India.
8. Famous temples constructed by vaishnav saints.
9. Tirupati Balaji and Hathiram Bairagi of Nagaur.
10. The movie on Hathiram Bairagi
11. Banda Bairagi: A Ramanandi Saint and Warrior.
12. The Vaishnavas of Manipur and Assam.
13. Vaishnav Rulers of Nandgaon and Chhuikhadan.
14. Vaishnavas relations with Mughals.
15. Vaishnavs relationship with Sikhs.
16. Vaishnavas relations with Jats Rulers of Bharatpur.
17. Vaishnavas relations with Rajput Rulers of Rajasthan.
18. Ganda Das bairagi of Gwalior and the Rani of Jhansi.
19. Baba Lal Das bairagi and Dara Shikoh.
20. Role of bairagis in protecting Ram Janam bhoomi.
21. Raja Jagat Singh of Kullu and Krishan Das Payohari.
22. Bairagi Mattha of Chennai.
23. Swami Balananda war fought for Jat Rulers of Bharatpur.
24. Makhanda Bairagi: the Guru of Bharatpur Jats.
25. Swami Haridas Bairagi: the Guru of Tansen and Baiju Bawara.
26. Surdas: the great vaishnav poet of Vallabhachariya sect and ashtha-chhaap.
27. Aluri Bairagi of south, Kainla Bairagi of Nepal and Balkavi Bairagi of Madhya Pradesh etc & their literature.

P.S. – 1. No T.A. / D.A. is admissible and no stay arrangements possible.
2. Please reach latest by 9.15 a.m. so that discussions be initiated at proper time and time for presentation be given to every participant.
3. Since it is seminar cum panel discussion so bring only succinct notes to share with other scholars.

With deep Regards,

Ashutosh Angiras Dr. Raj Singh Vaishnav Dr. Rajinder Singh
Hony. Director Registrar of Companies (Pb. HP, HR, Chd) Principal & Patron
09464558667 Chandigarh S.D. College (Lahore)
Sanskrit2010@gmail.com 09466596782

Advisory Board
Sh. Neeraj Atri, Director, Council Historical Research & Comparative Studies, Panchkula.
Dr. Virender Kumar, Incharge, Department of Sanskrit, Punjabi University, Patiala.
Prof. Dalbir Singh Chahal, Chairman, Department for Sanskrit, Guru Nanak Dev University, Amritsar.
Dr. Pushpinder Kumar, Department of Sanskrit, Punjabi University, Patiala.
Sh. Munishwar A Sagar, Principal Correspondent, Hindustan Times, Chandigarh.
Dr. Ashish Vasitha, Public Health Policy expert, Mohali
Sh. Hemant Goswami, Social Activist, Chandigarh.
Maj. Gen, Amil Kumar Shori, Columnist & author, Panchkula
Dr. U.V. Singh, former head of dept. of History, S D College, Ambala Cantt
Dr. Jaiprakash Gupt, Amritkalash Chikitsalya, Ambala Cantt.

Organizing & Reception Committee –

Dr. Uma Sharma, Department of Sanskrit, Dr. (Capt.) Vijay Sharma, Head & ANO, Dept. of Hindi & NCC, Dr. Paramajeet Kaur, Head, Dept. of Music (Instrumental), Dr Madhu Sharma, Head, Dept of Music (Vocal), Dr. Balesh Kumar, Chief Librarian, Dr. Nirvair Singh, Head, Dept of Punjabi, Dr. Chiman lal, Dept of Political Science, Prof. Meenakshi Sharma, Dept of Computer Science, Dr. Madan Rathi, Head, Dept of History, Dr. Vishal Bhardwaj, Dept of Sanskrit, Hindu College, Amritsar, Dr. Vinod Kumar, Dept. of Humanities, Lovely Professional University, Phagwara., Dr. Piyush Aggarwal, Sanskrit Teacher, Govt. Sr. Sec. School, Sector 28, Chandigarh, Dr. Gaurav Sharma, Assistant Professor, Ayurvedic College, Pilkhua (U.P.), Dr. Gaurav Sachar, Principal, SVM Sr. Sec. Vidya Mandir, DeraBassi. Dr. Pawan Tripathi, Dept. of Sociology, Maharaja Aggarsain College, Jagadhari. Dr. Praveen Chaube, Dept. of History, Govt. PG College, sector 46, Chandigarh., Dr. Gobind Sethi, Dept. of Political Science, Govt. PG College, sector 46, Chandigarh., Dr. Neeraj Sharma, Head, Dept. of Sanskrit, Kanya Mahavidyalaya, Jalandhar.

 

 

 

 

 

 

 

 

To

______________________________________ ,
From –
Principal,
S D College (Lahore),
Ambala Cantt. 133001
Haryana.
_______________________________________ ,

___________________________________________ ,

___________________________________________ .

Read Full Post »

Older Posts »