Papers by Dr. Ansuiya Nain
The Indian Jouranl of Political Science, 2021
The present research paper is undertaken to apprise the reader of the conditions which prevailed ... more The present research paper is undertaken to apprise the reader of the conditions which prevailed in India for ages. It is, however, hoped that an overall picture of the society will be delineated in a general way bringing out the highlights while projecting the trajectory from the study of literacy records. We have attempted to find, locate, understand, and narrate some aspects of good governance discussed at length in the ancient Indian Sanskrit texts in general with special reference to Rajadharma. Therefore, the real objective of Rajadharma is the welfare of all, the supremacy of the public good, growth of all, and good for all. The detailed description of multiple dimensions of Rajadharma has found considerable mention and explanation in ancient Indian works on Dharmasutra, epics, Smriti works, and Neeti treatises. Treatise in ancient India provides substantially detailed, deep, independent, organized, and systematic description of Rajadharma and the related concepts, more profusely than any other contemporary works.
BIHAR JOURNAL OF PUBLIC ADMINISTRATION (A Bi-Annual Refereed Research Journal of IIPA Bihar Regional Branch, Patna) (S. No. 41 In UGC-CARE Reference List of Quality Journals, Soc. Sc.), 2021
The legacy of colonial rule creating colonized mindsets, acceptance of modern democratic system a... more The legacy of colonial rule creating colonized mindsets, acceptance of modern democratic system as the best governing model, increasing challenges before the agenda of national integration, the socio-political compulsions of multi-religious and multi-cultural secular constitutional set up, rapidly growing allurement of westernized models of life, sustained neglect and resultant decline of vernacular Indian languages, and the epidemic rise of English- based academia, etc. are the main causes of a complete apathy towards the Indian literary and political treatises. Through this paper an attempt has been made to throw some light on the Vedic legacy of Rajadharma as well as other political apparatus in practice during those times. This analysis is a modest endeavour and undertakes to peep into further details of structural and functional aspects of ancient Indian politics. Some of the traits of the kings described and enumerated in these treatises may very well pave the way for more Indianized political socialization of our newly recruited political leadership.
The Indian Journal of Politics A Peer-Reviewed Journal [ISSN: 0303-9951], 2020
In the present paper, we have attempted to find, locate, understand and narrate some aspects of g... more In the present paper, we have attempted to find, locate, understand and narrate some aspects of good governance discussed at length in the Shantiparvam of Mahabharata with special reference to kingship. The king is in a moral position due to his attained knowledge to stipulate, validate and regulate the particular Dharma for particular beings. This authority of designating and demarcating the specific Dharma of a particular being in the state is achieved by the king not only by authority but also through diligently performing his own Dharma. This fundamental idea is the basis of the legitimacy of the authority of the king. This analysis is a modest attempt in the direction of the understanding ancient polity with contemporary perspectives and undertakes to peep into details of structural and functional aspects of ancient Indian politics.
The Indian Journal of Political Science Vol. LXXX, No. 2, April-June, 2019, pp. 221-226 (ISSN NO. 0019-5510), 2019
Deen Dayal Upadhyaya’s thinking essentially fill the gaps in multi-dimensional attempts to visual... more Deen Dayal Upadhyaya’s thinking essentially fill the gaps in multi-dimensional attempts to visualize
the future of India especially post independence. It is a genuine home grown philosophy which can
be a guiding light to the indigenous problems and can be equally applied to foreign land with certain
amendments. His integral humanism presents before us well organized body of philosophy which is
inspired by ancient knowledge traditions of our culture. Through rigorous dialogues, discussions,
debate and discourse a fundamental thinking is developed with the contemporary relevance based on
the traditional foundation. The present paper is a diminutive attempt to focus on the life of a significant
political as well as philosophical personality so that his work is out there in public to be able to benefit
a larger section of the society.
The Indian Journal of Political Science Vol. LXXX, No. 1, January-March, 2019, pp. 165-174 (ISSN NO. 0019-5510), 2019
This paper discusses the philosophy of Gandhi as applied to the Ancient Indian principle of purus... more This paper discusses the philosophy of Gandhi as applied to the Ancient Indian principle of purusharthas
which are the root goals of life and their inter-relationships, dependence and independence from each
other. The eternal path to be pursued by each individual may vary but our destination remains the
same. Gandhi brought this mundane philosophy to public discourse which was otherwise neglected
and considered as parochial that even while fulfilling our responsibilities we can pursue the blissful
state of moksha and we need not renounce the worldly affairs. Politics, for Gandhi was his path and
while engaging in it as a means he envisioned to attain world peace and utter non-violence as an
ecstatic end.
Bharatiya Manyaprad ISSN 2321-8444 Volume 6, No.1, 2018, pp. 92-106 UGC List No. 47524, 2018
In India, Political Science has been taught and learned
since ancient times as a discipline of st... more In India, Political Science has been taught and learned
since ancient times as a discipline of statecraft. Even before
the western political thinking, Indian philosophers and
writers have been discussing the various dimensions of ruling
a state and debating on the duties and functions of different
functionaries of state. While in Greek society Plato was trying
to visualize, through his ‘Academy’, a systematic political
arrangement for the society, many centuries ago in India,
political thinking had fully evolved and a planned rule was in
existence. Concepts considered to be modern like governance,
justice, punishment and education were fully developed and
existed in the ancient Indian society. Even after the existence
of such amount of Indian political thinking, discourse on the
study of politics, by nature, has always been West-oriented
and largely based on western interpretations. In our higher
educational institutions and universities for many years, the
first topic taught in the classes was that political science has
started from the Greeks.
The Indian Journal of Political Science Vol. LXXIX, No. 3, July-September, 2018, pp. 617-624 (ISSN NO. 0019-5510), 2018
We are a country, full of paradoxes. The forward-looking elite in the country emphasize the need ... more We are a country, full of paradoxes. The forward-looking elite in the country emphasize the need for
re-skilling but conduct this with backward-looking institutions. We want to be a knowledge economy
without reflecting and contemplating on the demands of the knowledge society. As a result, we lack the
institutions to be systematically innovative and our policies seem short run and sometimes erratic. We
are being out-fought and out-thought in the realm of knowledge and policy, while confusing rhetorical
victories for real-time gains. The recent debates around growth, development and the fate of ecology
have also raised issues that public policy must attempt to answer.
Indian Journal of Political Science, 2018
Integral Humanism of Pandit Deen Dayal
Upadhyaya is a name given to the philosophical
ideas propo... more Integral Humanism of Pandit Deen Dayal
Upadhyaya is a name given to the philosophical
ideas propounded by the Jan Sangh leader in early
1960s. Ideological contours of integral humanism
have emanated from the ancient Indian tradition and
cultural ethos. Philosophical moorings of integral
humanism were shaped by the essential foundations of
Indian society and Dharma. Upadhyaya has succinctly
demolished the social and political philosophies of
capitalism as well as communism, by underlining
their inherent disdain for humanitarian aspects of
individual life and their inappropriate emphasis on
financial dimension. Therefore, integral humanism
essentially believes in a synergy of individual and
society and the universe and the ultimate authority of
the Supreme. Every nation, according to Upadhyaya
has its own cultural and societal central idea which
has been termed as Chiti and every society has some
peculiarities which could be identified as Virat. Every
individual has different roles carved out and various
dimensions of activities. Integrating these varying
aspects of human life into a continuous interaction
with each other is the essence of integral humanism.
We propose to delineate the scattered ideological
attributes of integral humanism through this paper
and also to explore the contemporary relevance of
this philosophy with an overall perspective of finding
solutions to present day political crises.
Uploads
Papers by Dr. Ansuiya Nain
the future of India especially post independence. It is a genuine home grown philosophy which can
be a guiding light to the indigenous problems and can be equally applied to foreign land with certain
amendments. His integral humanism presents before us well organized body of philosophy which is
inspired by ancient knowledge traditions of our culture. Through rigorous dialogues, discussions,
debate and discourse a fundamental thinking is developed with the contemporary relevance based on
the traditional foundation. The present paper is a diminutive attempt to focus on the life of a significant
political as well as philosophical personality so that his work is out there in public to be able to benefit
a larger section of the society.
which are the root goals of life and their inter-relationships, dependence and independence from each
other. The eternal path to be pursued by each individual may vary but our destination remains the
same. Gandhi brought this mundane philosophy to public discourse which was otherwise neglected
and considered as parochial that even while fulfilling our responsibilities we can pursue the blissful
state of moksha and we need not renounce the worldly affairs. Politics, for Gandhi was his path and
while engaging in it as a means he envisioned to attain world peace and utter non-violence as an
ecstatic end.
since ancient times as a discipline of statecraft. Even before
the western political thinking, Indian philosophers and
writers have been discussing the various dimensions of ruling
a state and debating on the duties and functions of different
functionaries of state. While in Greek society Plato was trying
to visualize, through his ‘Academy’, a systematic political
arrangement for the society, many centuries ago in India,
political thinking had fully evolved and a planned rule was in
existence. Concepts considered to be modern like governance,
justice, punishment and education were fully developed and
existed in the ancient Indian society. Even after the existence
of such amount of Indian political thinking, discourse on the
study of politics, by nature, has always been West-oriented
and largely based on western interpretations. In our higher
educational institutions and universities for many years, the
first topic taught in the classes was that political science has
started from the Greeks.
re-skilling but conduct this with backward-looking institutions. We want to be a knowledge economy
without reflecting and contemplating on the demands of the knowledge society. As a result, we lack the
institutions to be systematically innovative and our policies seem short run and sometimes erratic. We
are being out-fought and out-thought in the realm of knowledge and policy, while confusing rhetorical
victories for real-time gains. The recent debates around growth, development and the fate of ecology
have also raised issues that public policy must attempt to answer.
Upadhyaya is a name given to the philosophical
ideas propounded by the Jan Sangh leader in early
1960s. Ideological contours of integral humanism
have emanated from the ancient Indian tradition and
cultural ethos. Philosophical moorings of integral
humanism were shaped by the essential foundations of
Indian society and Dharma. Upadhyaya has succinctly
demolished the social and political philosophies of
capitalism as well as communism, by underlining
their inherent disdain for humanitarian aspects of
individual life and their inappropriate emphasis on
financial dimension. Therefore, integral humanism
essentially believes in a synergy of individual and
society and the universe and the ultimate authority of
the Supreme. Every nation, according to Upadhyaya
has its own cultural and societal central idea which
has been termed as Chiti and every society has some
peculiarities which could be identified as Virat. Every
individual has different roles carved out and various
dimensions of activities. Integrating these varying
aspects of human life into a continuous interaction
with each other is the essence of integral humanism.
We propose to delineate the scattered ideological
attributes of integral humanism through this paper
and also to explore the contemporary relevance of
this philosophy with an overall perspective of finding
solutions to present day political crises.
the future of India especially post independence. It is a genuine home grown philosophy which can
be a guiding light to the indigenous problems and can be equally applied to foreign land with certain
amendments. His integral humanism presents before us well organized body of philosophy which is
inspired by ancient knowledge traditions of our culture. Through rigorous dialogues, discussions,
debate and discourse a fundamental thinking is developed with the contemporary relevance based on
the traditional foundation. The present paper is a diminutive attempt to focus on the life of a significant
political as well as philosophical personality so that his work is out there in public to be able to benefit
a larger section of the society.
which are the root goals of life and their inter-relationships, dependence and independence from each
other. The eternal path to be pursued by each individual may vary but our destination remains the
same. Gandhi brought this mundane philosophy to public discourse which was otherwise neglected
and considered as parochial that even while fulfilling our responsibilities we can pursue the blissful
state of moksha and we need not renounce the worldly affairs. Politics, for Gandhi was his path and
while engaging in it as a means he envisioned to attain world peace and utter non-violence as an
ecstatic end.
since ancient times as a discipline of statecraft. Even before
the western political thinking, Indian philosophers and
writers have been discussing the various dimensions of ruling
a state and debating on the duties and functions of different
functionaries of state. While in Greek society Plato was trying
to visualize, through his ‘Academy’, a systematic political
arrangement for the society, many centuries ago in India,
political thinking had fully evolved and a planned rule was in
existence. Concepts considered to be modern like governance,
justice, punishment and education were fully developed and
existed in the ancient Indian society. Even after the existence
of such amount of Indian political thinking, discourse on the
study of politics, by nature, has always been West-oriented
and largely based on western interpretations. In our higher
educational institutions and universities for many years, the
first topic taught in the classes was that political science has
started from the Greeks.
re-skilling but conduct this with backward-looking institutions. We want to be a knowledge economy
without reflecting and contemplating on the demands of the knowledge society. As a result, we lack the
institutions to be systematically innovative and our policies seem short run and sometimes erratic. We
are being out-fought and out-thought in the realm of knowledge and policy, while confusing rhetorical
victories for real-time gains. The recent debates around growth, development and the fate of ecology
have also raised issues that public policy must attempt to answer.
Upadhyaya is a name given to the philosophical
ideas propounded by the Jan Sangh leader in early
1960s. Ideological contours of integral humanism
have emanated from the ancient Indian tradition and
cultural ethos. Philosophical moorings of integral
humanism were shaped by the essential foundations of
Indian society and Dharma. Upadhyaya has succinctly
demolished the social and political philosophies of
capitalism as well as communism, by underlining
their inherent disdain for humanitarian aspects of
individual life and their inappropriate emphasis on
financial dimension. Therefore, integral humanism
essentially believes in a synergy of individual and
society and the universe and the ultimate authority of
the Supreme. Every nation, according to Upadhyaya
has its own cultural and societal central idea which
has been termed as Chiti and every society has some
peculiarities which could be identified as Virat. Every
individual has different roles carved out and various
dimensions of activities. Integrating these varying
aspects of human life into a continuous interaction
with each other is the essence of integral humanism.
We propose to delineate the scattered ideological
attributes of integral humanism through this paper
and also to explore the contemporary relevance of
this philosophy with an overall perspective of finding
solutions to present day political crises.