#ashoka institute

[ashoka1blr]

Best BBA College in Varanasi

Ashoka Institute of Technology and Management is known as the best BBA college in Varanasi. Our program is designed to equip students with essential business skills and knowledge. With experienced faculty, modern facilities, and a focus on practical learning, We prepare you for a successful career in business. Join us today to embark on your journey to success at our leading college.

[nanshe-of-nina]

Favorite History Books || Assyria: The Rise and Fall of the World’s First Empire by Eckart Frahm ★★★★☆

… This birth of Assyria in the proper sense of the term— its emergence as a land that included great cities such as Nineveh, Calah, and Arbela, and soon others much farther away— marked the beginning of a new era: the Middle Assyrian period. Now a full-fledged monarchy, Assyrians started to see their land as a peer of the most powerful states of the time, from Babylonia in the south to Egypt in the west. During the eleventh century BCE, the Assyrian kingdom experienced a new crisis, this one caused by climate change, migrations, and internal tensions. It lost most of its provinces, especially in the west. But when the dust settled, it managed to rise from the ashes faster than any of the other states in the region. A number of energetic and ruthless Assyrian rulers of the Neo-Assyrian period (ca. 934– 612 BCE) took advantage of the weakness of their political rivals, embarking on a systematic campaign of subjugation, destruction, and annexation. Their efforts, initially aimed at the reconquest of areas that had been under Assyrian rule before and then moving farther afield, were carried out with unsparing and often violent determination, cruelly epitomized in an aphoristic statement found in another of Esarhaddon’s inscriptions: “Before me, cities, behind me, ruins.” . . . During the last years of Esarhaddon’s reign, Assyria ruled over a territory that reached from northeastern Africa and the Eastern Mediterranean to Western Iran, and from Anatolia in the north to the Persian Gulf in the south. Parks with exotic plants lined Assyrian palaces, newly created universal libraries were the pride of Assyrian kings, and an ethnically diverse mix of people from dozens of foreign lands moved about the streets of Assyrian cities such as Nineveh and Calah. Yet it was not to last. Only half a century after Esarhaddon’s reign, the Assyrian state suffered a dramatic collapse, culminating in the conquest and destruction of Nineveh in 612 BCE. Assyria’s fall occurred long before some better- known empires of the ancient world were founded: the Persian Empire, established in 539 BCE by Cyrus II; Alexander the Great’s fourth-century BCE Greco-Asian Empire and its successor states; the third-century BCE empires created by the Indian ruler, Ashoka and the Chinese empero, Qin Shi Huang; and the most prominent and influential of these, the Roman Empire, whose beginnings lay in the first century BCE. The Assyrian kingdom may not have the same name recognition. But for more than one hundred years, from about 730 to 620 BCE, it had been a political body so large and so powerful that it can rightly be called the world’s first empire. And so Assyria matters. “World history” does not begin with the Greeks or the Romans— it begins with Assyria. “World religion” took off in Assyria’s imperial periphery. Assyria’s fall was the result of a first “world war.” And the bureaucracies, communication networks, and modes of domination created by the Assyrian elites more than 2,700 years ago served as blueprints for many of the political institutions of subsequent great powers, first directly and then indirectly, up until the present day. This book tells the story of the slow rise and glory days of this remarkable ancient civilization, of its dramatic fall, and its intriguing afterlife.

[kaze-no-yurei]

We are now faced with a massive propaganda alleging Hindu persecution of Buddhism. Let us study one example: the story of alleged Hindu persecution of Buddhism by Pushyamitra, a general in the service of the declining Maurya dynasty, who founded the Sunga dynasty after a coup détat. This story provides the standard secularist refutation of the myth that Hinduism has always been tolerant.

The Marxist historian Gargi Chakravartty writes:

"Another myth has been meticulously promoted with regard to the tolerance of the Hindu rulers. Let us go back to the end of second century B.C. Divyavadana, in a text of about the second-third century A.D., depicts Pushyamitra Shunga as a great persecutor of Buddhists. In a crusading march with a huge army he destroyed stupas, burnt monasteries and killed monks. This stretched up to Shakala, i.e. modern Sialkot, where he announced a reward of 100 gold coins to the person who would bring the head of a Buddhist monk. Even if this is an exaggeration, the acute hostility and tensions between Pushyamitra and the monks cannot be denied."

We need not comment on Chakravartty's misreading of Divyavadana as a person's name rather than a book title. Remark the bias in the assumption that the supposedly undeniable conflict between the king and the monks proves the kings intolerance; for what had been their own contribution to the conflict? There is no good reason why the Buddhist monks should, by contrast, be assumed to be blameless when they came in conflict with a king.

The story is in fact given in two near contemporaneous (2nd century A.D.) Buddhist histories, the Asokavadana and the Divyavadana, the two narratives are almost verbatim the same and very obviously have a common origin. This non-contemporary story (which surfaces more than three centuries after the alleged facts) about Pushyamitra's offering money for the heads of Buddhist monks is rendered improbable by external evidence: the well-attested historical fact that he allowed and patronized the construction of monasteries and Buddhist universities in his domains, as well as the still extant stupa of Sanchi. After Ashoka's lavish sponsorship of Buddhism, it is perfectly possible that Buddhist institutions fell on slightly harder times under the Sungas, but persecution is quite another matter. The famous historian of Buddhism Etienne Lamotte has observed: To judge from the documents, Pushyamitra must be acquitted through lack of proof.

In consulting the source texts a significant literary fact is noticed which has not been seen mentioned in the scholarly literature (e.g. Lamotte, just quoted), and which must put on record. First of all, a look at the critical edition of the Asokavadana (Illustrious Acts of Ashoka) tells a story of its own concerning the idealization of Buddhism in modern India.

This is how Sujit Kumar Mukhopadhyaya, the editor of the Asokavadana, relates this work's testimony about Ashoka doing to a rival sect that very thing of which Pushyamitra is accused later on:

"At that time, an incident occurred which greatly enraged the king. A follower of the Nirgrantha (Mahavira) painted a picture, showing Buddha prostrating himself at the feet of the Nirgrantha. Ashoka ordered all the Ajivikas of Pundravardhana (North Bengal) to be killed. In one day, eighteen thousand Ajivikas lost their lives. A similar kind of incident took place in the town of Pataliputra. A man who painted such a picture was burnt alive with his family. It was announced that whoever would bring to the king the head of a Nirgrantha would be rewarded with a dinara (a gold coin). As a result of this, thousands of Nirgranthas lost their lives. Only when Vitashoka, Ashoka's favourite Arhat (an enlightened monk, a Theravada-Buddhist saint), was mistaken for a Nirgrantha and killed by a man desirous of the reward, did Ashoka revoke the order."

Typically, Mukhopadhyaya refuses to believe his eyes at this demythologization of the secular emperor Ashoka:

"This is one of the best chapters of the text. The subject, the style, the composition, everything here is remarkable. In every shloka there is a poetic touch.( ... ) But the great defect is also to be noticed. Here too Ashoka is described as dreadfully cruel. If the central figure of this story were not a historic personage as great and well-known as Ashoka, we would have nothing to say. To say that Ashoka, whose devotion to all religious sects is unique in the history of humanity (as is well-known through his edicts) persecuted the Jains or the Ajivikas is simply absurd. And why speak of Ashoka alone? There was no Buddhist king anywhere in India who persecuted the Jains or the Ajivikas or any other sect."

Contrary to Mukhopadhyayas confident assertion, there are a few attested cases of Buddhist-Jain conflict. The Mahavamsa says that the Buddhist king Vattagamini in Sri Lanka destroyed a Jain vihara. In the Shravana-Belgola epitaph of Mallishena, the Jain teacher Akalanka says that after a successful debate with Buddhists, he broke a Buddha statue with his own foot. The same (rare, but not non-existent) phenomenon of Buddhist fanaticism can be found outside India: the introduction of Buddhism in Tibet and Mongolia is associated with a forceful suppression of the native Shamanism. In recent decades in Sri Lanka, Buddhist monks have been instrumental in desecrating and demolishing Hindu temples. None of this proves that Buddhist doctrine incites its followers to persecution of non-Buddhists, but neither should anything human be considered alien to Buddhist human beings.

[dailyanarchistposts]

Caste is, as Ambedkar said, “not just a division of labour but, a division of labourers.” Wherever this institution went, it tried to freeze the society into a fossilized rulership and a fossilized disposable and disciplined labouring class. And just as division of labour alienates the workers from her work, product of her labour and life itself; the division of labourers alienated the whole of society and deeply fractured the spirit of human morality and solidarity. The caste structure gave birth to the caste society which has outlived the mode of domination it was invented to serve.

The straitjacket of caste did not emerge in isolation. It is one part of the centuries old project of societal control – Brahmanism. This entry is an attempt to find an anarchist orientation towards Bhrahmanism and its annihilation by looking at some episodes in its history and mutations.

Brahmanism, primarily, is and always has been a socio-political ideology and not a religious movement. The ideology consists in the believe that Brahmans have established links with the higher realms, they are the natural advisors to the rulers on social and political matters and, that they hold the highest place in the social hierarchy. The hierarchy consists in a four tier system of Varna and those who are out of this hierarchy forming the Avarna strata, based on Brahmans principles of standardized purity. Within this image of the Brahmanical society the caste becomes the essential of realizing the dominance of Brahmans as the priestly caste. To insure the success and reproduction of this institution every aspect of human life from the cradle to the grave are governed by strict laws codified in various books and laws of local kingdoms.

This vision of society was largely realized in significant parts of the sub-continent with varying degrees of success, modifications and compromises with other power system. This was not an easy task and beginning with the invasion of Alexander of Macedon, the Brahmans were prosecuted in the north-western region of what is now called India, the only region where they had influence. This continued with Ashoka’s and later his son, Kunala’s murdering of the “treacherous” Brahmans who were fueling anti-Maurya sentiments in local courts. The situation was so bad for the priestly caste that they were sure that the end of the world has finally arrived – the end of Kali Yuga. But Brahmanism not only survived but thrived and the impacts of its unfortunate success to this day are leaving bloody marks on human body and spirit.

Brahmanism conquered not by the blade of the sword but with the succor of the myth. Brahmans spread stories of their demigod like powers, the benefits of befriending and dangers of crossing them. Most importantly they provided to the rulers a divine lineage and right to rule till the end of time and the practical knowledge of statecraft. The Brahmans without ever becoming a threat to political power gave rulers a lineage they can link back to the Puranas and the Vedic era. They were not only able but necessary for the prosperity of the land, making the ruler the permanent and necessary fixture in the mind of the masses.

The benefits flow both ways. Kshatriya and the other ruling castes were essential for realizing the Brahmanical society. It was the duty of the warrior class to institute Danda for its maintenance. In essence, Brahmanism is statism. The kingly class is so essential to the ideology that the end of Yugas are marked by the Kshatriyas becoming incompetent in maintaining the Varna vyavastha and that the evidence that the end of time had not yet arrived was the fact that most king’s lineage maintained their thrones.

This perfect union of the priestly caste and the ruling class is no accident. Humans, when incapable of making sense of the untimely flood, failed crops or plague conjure up unseen forces that help us make sense of the unpredictability and meaninglessness around. Through the combined effect of general ignorance and the need for self-preservation the first seed of authority and power is sown in the heart. God becomes the Supreme Ruler. Once formalized enough, we try to tame the forces through rituals and sacrifices. In initial stages this practice is individualistic. The relation of these forces or gods is direct and intimate, but soon these practices become socialized and a specialized class of sacrifice experts emerges. The link of individual to the god is broken and a flesh and blood human becomes a new center of social power. The same phenomenon repeats itself in sphere of social organization and to tame the social forces in our favor we learn to surrender to the Ruler, sent on earth by the Supreme Ruler. To the extent we submit to a power for self preservation, from corporate bureaucracies to nation states and families, all forms of rulershipare religion.

It was during this period of renewal of Brahmanism, returning from the brink of extinction that the pantheon that is now recognized as Hindu deities was gradually created. First by casting the individualistic, semi-socialized religious cults of Krishna, Shiva etc into the mold of Brahmanism and later by making the newer gods the incarnation of the former. In this process of absorptionreplicating the hierarchy of the Brahmanical society into the realm of gods. Through economic and political coercion the religious power now served the interest of the Brahmans and states.

I skip the changes this Brahmanical temporal authority ordained by the divine authority underwent over the next few centuries and under the Mughal rule and turn to its first interaction with capitalism, the Company Raj, colonization and modern nation states that shook the roots of the old project. In the preceding decades the merchant caste, with its control over rural finance and land displaced the Brahmans from the top of social hierarchy. In Bengal province by the end of the nawab rule fifteen families controlled 60% of the land and in Punjab the British administration had to introduce a law to regulate the acquisition of land by the money lenders on failure of payment of debts. And with the changing nature of sovereignty from the village level to the new national imagination Brahmanism had to mutate once more to survive.

The core of this mutation was the deep-seated hatred of the individual – her free development and initiative. Faced with European capitalism, in its vulgarized disguise of individual freedom the reformers, who had taken up the task of reviving the Indian culture by going back to the Vedic sources, were united in there contempt for the individual. They found in the Varna system the solution to the modern problems of nations. Caste does not necessarily have to be based on heredity but the proper division of labour and social activity based on natural hierarchies which was necessitated by the needs of social organization. Caste with natural leadership of Brahmans, was no longer justified by the metaphysics of religion became the outcome of the theology of social sciences, its theory of race, competition, gender superiority and survival of the fittest. Its aim was to serve the New God of “national interest”.

In search of this nation Brahmanism morphed into Hindutva. This new outward expression of the lust for power also explicitly presented itself as a political project and not a religious movement. Within the Hindi, Hindu, Hindustan that is to bring glory to the nation state, the Hindu is a casteist structure. This was novel. The Hindu identity for a political project was necessitated by two factors. First, the apparent feebleness of the social unity – togetherness and second, the essential principle of nationhood – unity through separation.

Savarkar understood this principle well – “nothing can weld peoples into a nation and nations into a state as the pressure of a common foe. Hatred separates as well as unites.” A nation is that artificial and arbitrary unit of territory and subjects that a political power has acquired for controlling and fleecing. It destroys the natural love and association with the place of birth and our immediate communities through its industrialization and directs that human feeling towards the worship of this abstraction, its symbols and submission to its policies. This form of rulership finds its fullest expression in Totalitarianism of Nazism, Bolshevism or Brahmanism.

The national identity of Hindu provided the aspect of togetherness through idea of blood, culture and language, modification of Shudhi, etc. and its separation through the idea of the Muslim. Whether the state takes refuge in the ideology and shape of Hindutva or secular nationalism – two face of the same coin, its true nature remains the same, that of attuning all human expressions to the beat of this soulless political machine in the name of “national interest”. This technical term does not include the interests of the population – free and quality education and health care, well paid jobs or free or cheap housing for all, it means the interest of the market, the interest of the war machine that is the life blood of the state – its defense from other competing states, its source of expansion outside and control within.

After the transfer of power in 1947, India has remained a fractured community with its apartheid of caste and material conditions furnished by generations of deprivation and violence. In the rural regions it maintain the old structure of control and coercion while in urban setting it modified mildly and justified the stratification by logic of hygiene and merit – that is justifying privilege with privilege itself. The new Indian state did not start a project of actively constructing a casteist state but through its passivity towards caste issues it perpetuated the caste society within the shell of a capitalist state system, each feeding off the other. The maintenance of hierarchical corporate structure that is the Hindu family and segregation through the institution of marriage. The upper castes continued their take over of bureaucracy and managerial positions in state and cultural institution, practically, without any reservation mechanism and that continue to define the Indian society till date.

If we anarchists say that sanctity of the temple of the parliament and its new priesthood just like the temple of the old gods and the Brahmans is a lie and deception then, what do we have to say about reservation and other methods of achieving equality within the current state of things? To this we say that even the ritual of horse sacrifice must have yielded results for the masses, not from the blood drawn but from their organizing for themselves, taking things into their own hand and shaking things up. This assertive self-organization of the masses in each epoch of history has realized to the extent possible the moral and social progress. And within the modern nation states this progress, which is the collective wealth of our humanity has received a degree of formalization.

The erosion of this progress and regression will always be a possibility as long as there is a power whose control it weakens. And when this social progress is at its highest the instruments of domination have also become sharper, deadly and now threaten us with the possibility of ending the only known experiment of life in the universe. Anarchist believe that through continuing this assertive self-organizing for securing more and more moral progress we not only improve our immediate condition but also prepare ourself for the final destruction of social, political and economic rulership. A liberal welfare state can be an holding ground that reduces the impact of the blows from the state and the caste society and gives us opportunity for further progress. But the ultimate safeguard from Brahmanism or any other form of absolute domination over human body and spirit is Anarchism.

In an hierarchical society, certain individuals at particular historical junctures can play a catalytic role in either accelerating the progress or dragging it back for decades. If the former, then too, it is the social organization of individuals based on values of equality, mutual aid and decentralization of power that maintain it. There is further limit of the strategy of “having the right faces in the high places”. Once in position of power, the prerogative of the institutions dictate their actions. Having women, dalit-bahujan or queer people In position of power, like other holding strategies can make some limited gains but in the end the only interests these individuals represent are their own. No person can “represent” another person, a whole community lesser still. It maintains the relations of dependence and submission and further dulls the instincts for self-initiative and fosters moral passivity – a perfect condition for Brahmanism or any form of authority to exploit.

Even if the major decision of life and society are now made by the captains of industry and states-persons, and even if these decisions are not primarily driven by Brahmanical interests (and how different are these differences after all?) Caste is still alive. Some aspects of caste have been weakened and at the same time others strengthened. The general economic inequality, access to housing, well paid jobs – which means class – is graded on caste lines. As one historian noted, “it is striking how many of the country’s billionaires today are, though not direct descendants of eighteenth- and early nineteenth-century magnates, certainly originate from the same communities which began to accumulate wealth and influence at the end of the Mughal period and during the rise of the English East India Company.” The social stigma, practices of untouchablity and the Brahmanical institution of marriage flourish. Two great forces are gravitating towards forging a new Brahmanical-Hindutva order and a hazy road for taking in the opposite direction also gradually becoming visible. Both possibilities, like always depend on one thing – Organizing.

The force of social reaction to the neo-liberal bloodbath which turned a preventable health crisis into an global pandemic and in India made 12 crore people unemployed in a single month is the decisive factor in the fate of Brahmanism. 10 crore young Indians have given up all hope of finding a job and had stopped searching for work long before the current economic breakdown. Half of the youth of this country are unemployed. And those who have work are working 12 hours shifts to survive hand to mouth. In this constantly changing external world the individual loses her equilibrium. These uprooted millions turn into a mob seeking a source of stability and finding themselves incapable of self emancipation look for external power that would uplift them and give life a new meaning. Along with religiosity, in some cases the caste relations are strengthened as they are seen as a source of nourishment.

This combined with RSS’s mobilization and organization is the path towards strengthening Leader worship and Hindutva. The breaking up of the process of class reproduction and the erosion of the middle class, and with it the hopes and aspirations of millions in front of their eyes is accelerating. By some estimate at least half of the children born in middle class do not remain in it when they reach adulthood. The concentrating boss class is eager to exploit the people on caste lines. This is where one possibility of going in the other direction lies – poor peoples’ revolutionary unionism. The traditional unions that replicate the caste structure due to its hierarchical nature will only represent the interests of the minority leader class and not the workers themselves.

Its only through Anarcho-Syndicalism that we can achieve the threefold task of achieving progress in living and work standards, wages, expansion of reservation to compensate for the generational subjugation of dalit-bahujans in private and public sector, expanding the public sector that enables creation of new and greener jobs, progressive taxation and day-to-day struggles at workplaces; confronting the caste issue face to face as members of working class as well as part of oppressed communities through minority committees, along with local union branches to address caste at workplace and within the unions and; shedding away the elaborate etiquette of submission of this casteist society through rediscovering our instincts for self-initiative and direct action rather being dependent on this or that leader, the despot of tomorrow. This rediscovery and the development of this instinct and culture in the organized form within these alternative institutions form the essential ingredient of the society that shall replace the current disorder.

John R. McLane noted that, “since an individual’s obligations and privileges were specific to his or her family, jati, and age, universal standards of political-moral behavior rarely galvanized people into cooperative political effort.” Any intellectual current or form of practice that exclusively promote inward inquiry at cost of building broad solidarity of all oppressed while understanding the various inner relations in practice, unintentionally replicates the essential of the nation and Brahmanical order and play into hand of our enemies like in 2019 general election where Jadav-Yadav dynamic was a major determining factor in BJP’s victory. We do not wish to repeat these past mistakes, neither of the Marxist left that minimizes the importance of non-economic cultural and social factors at work and in society and address them within their organization and programs nor, of the narrow identity politics that in the long-run poses no threat to the status quo that it apparently wishes to destroy and has no space for broad solidarity based on shared needs and values in genuinely democratic and workers controlled organizations.

Revolutionary unionism is only one part of the struggle. Anarchists and other individuals must engage in cultural struggles towards elimination of the caste society. I cannot pretend to have a solution to this problem, I can only note that we know that the forces of alienation aggravates it and that we have a legacy of experiments by the people from dalit-bahujan castes to build upon and with anarchist emphasis on the abolition of marriage, dismantling the corporation of family and building a society based on free love and societal responsibility of child rearing, we have the impetus to motivate action in direction of liberation.

Caste being a particular configuration of hierarchy and the method of its reproduction, it finds affinity with all forms of dominations and latch on to the one it finds. While through the autonomous and varied cultural struggles and fighting back the class war as working class dealing with caste antagonism we make conditions better for both our class and dalit-bahujans, Anarchism is Brahmanisms only permanent solution. As long as there is a state or a economy based on private property, RSS has the possibility of achieving its desired position of the Raj Guru to the State. Following in the footsteps of the Saudra-attishudra Dakaits and their direct actions against capital and domination we organize not to end any particular form of authority but Rulership itself.

For a Casteless Society! – For Annihilation of Brahmanism! – For a Free Humanity!

For Anarchy!

[discountscholar]

Hi! I'm a psych aspirant. I went through your tumblr and I consider myself fortunate enough to have discovered it. I wanna know which college did you pursue your master's from? [If you're comfortable telling] Also, which colleges would you recommend for Master's in psychology that do give useful exposure to the students. Yes! In India itself... I might consider doing my phd abroad, later.... Long time in that. However, I believe it's important to land in a college that provides me access to not just the right education but also the right people to connect to, who will elevate my endeavors to something worth it.

Tysm!!

hi, thanks for your ask! it's nice to have a fellow psychology student from India in here :)

for the sake of privacy, i shall not be disclosing what university i go to, but it's a government university is all i can tell you. I'm still a first year master's student.

as for where to do your master's from, everywhere is equally shit xD but, it also kind of depends on your needs. if you're into counselling, maybe go for a college like St. Xavier's, Christ, AUD, etc. that will require you to take pro bono clients under supervision for counselling as a part of your course (you can still do that without your college including this in your curriculum).

my dream school was Tata Institute of Social Sciences (TISS), but they didn't take yours truly in. if you're more into research, maybe you could look at IIPR, Ashoka, NFSU, etc.

If you specifically want to study modules on clinical psychology more, you could look at MA/MSc Clinical Psychology programs at Christ, Amity, Manipal, etc.

Government institutes are good if you want to do some other things alongside your studies like internships, additional trainings etc. which your college doesn't provide. govt colleges are pretty chill when it comes to their submissions and attendance criteria so this kind of thing is possible, but then you compromise with what the college gives you academically and professionally (nothing). it just gives you a brand tag and the flexibility to build your career and knowledge without their interference. and they're unreasonable hard to get into. this is what I'm doing.

all in all, tbf, in the long run it doesn't matter where you go to college if you ask me. what matters is how much you invest in your own upskilling and knowledge, how much exposure you're able to find for yourself.

there's nothing that a college would give you which you won't find outside of it. yes, it's gonna be a bit more tedious to get to those resources, but once you find them and utilize them as much as you can, you're gonna thrive just like someone from one of your dream schools.

so please don't attach your worth or hopes to any institute in this country (they don't deserve it), and if you're planning to go abroad, please start building your profile like that as soon as you can.

it's tough out there.

but if you try your best, i believe that you can get to a point that satisfies you.

good luck!

[philippinewildlifeart]

Take a dive with fish of all sizes, while staying dry! All you need is SEA-gnal!

Jessica Labaja swims with fish big and small, and works with fishers to understand the fish we all love and enjoy. She is Executive Director of Large Marine Vertebrates Research Institute Philippines or LAMAVE. They are dedicated to the conservation of marine megafauna and their environment in the Philippines and the Southeast Asia region.

Gubataan (gubat + kabataan) is a program that teaches young Filipinos how to be catalysts for change through lessons in nature. Organized by Ashoka PH and Ecology of Changemaking.

Learn more by joining the session online, under or over the water. Thursday, Dec 21, 5pm to 6pm PH time. Register via Zoom: http://bit.ly/GBonfire6

[cmitimesnews-blog]

Ashoka University to set up Isaac Centre for Public Policy

Ashoka University is being established. Azak Center for Public Policy as part of our ongoing effort to promote research, conversation, and education in public policy. The new center is likely to serve as a hub for academics. policy experts and students to collaborate in solving important national and global challenges. This is in line with Ashoka University’s commitment to promoting interdisciplinary learning and contributing to social impact through research-driven public policy initiatives.

The Isaac Center offers a variety of programs. including policies and research projects public activities and discussions with policy makers. Its goal is to create the next generation of leaders in governance and public affairs…

It will engage with policy on a continuous basis, leveraging the experience of leading experts from within and outside the university, the institute said. Sarah Isaac said, “The vision behind the establishment of Ashoka University is to use philanthropic capital to create an academic institution that can help create large-scale social impact and contribute to nation building.

This centre has been set up to further this vision and we are delighted to partner with them to generate ideas and research on public policy to enable inclusive and sustainable growth. Read more

[revolution-must-happen]

"Shadows of History: Brahminical Influence and India's Struggle for Freedom"

Jai Bhim to all.

The conflict often mischaracterized as the initial struggle for independence against the British in 1857 was actually triggered by British violations of traditional Manu laws. This included punishment of Brahmins, erosion of Brahmin authority, and expanded opportunities in education and employment for Shudras.

In response, figures like Tantia Tope, a Konkani Brahmin, collaborated with other prominent Brahmins to strategize. With the nominal leadership of Bahadur Shah Jafar, figures like Nana Saheb, Jhansi Lakshmi Bai, and Sadashiba Rao Peshwa prepared for conflict.

The British, understanding the plot, suppressed the rebellion, targeting Brahmins and placing a bounty on their heads. Many Brahmins went underground, disguising themselves as ascetics or Babas (eg. Saibaba).

The introduction of the Indian Penal Code in 1860 marked a seismic shift, departing from Manu laws by instituting uniform punishment regardless of caste. The IPC now mandated death for resistance to British rule.

For years, Brahmins waited, wary of British reprisal, much like during Buddha and Ashoka's era and later in the 19th century.

By 1875, Dayananda Saraswati founded the Arya Samaj. Yet, Brahmins hesitated to act openly, fearing British retaliation.

In 1884, Bala Gangadhar Tilak, Lala Lajpat Rai, and Bipin Chandrapal founded Congress under the name Home Rule, appointing A.O. Hume as its first president.

Brahmins sought to temper British anger by signaling an alliance through Hume. Yet, the British saw through the ploy and dismissed it.

Later, Tilak assumed Congress presidency, realizing broader support was needed beyond Brahmins. He engaged with other community leaders, like Chhatrapati Sahu Maharaj and Mahatma Jyoti Rao Phule, but faced skepticism.

Phule's seminal work "Gulamgiri" underscored the need to challenge Brahminical dominance even before British departure. Phule's ideas galvanized the Mulnivasi, leading to skepticism of Brahmin leadership.

The Ganesh Nimajjana Utsav, initiated by Tilak, sought to unify Indians under Brahmin auspices, catalyzing support for independence.

Previously, Shivaji's festival was Maharashtra's primary celebration. Phule's unearthing of Shivaji's legacy highlighted Brahminical opposition to Shudra rule. Annual events like Bhima Koregaon served as reminders of Brahminical treachery.

Brahmins leveraged festivals like Ganesh Nimajjana to suppress their history of exploitation, fostering religious unity and support for their independence movement.

Through strategic propaganda, they recast Shivaji as a symbol of Hindu self-respect, obscuring their own antagonism towards Shudras and Mulnivasis, currently trending as Hindu-Muslim clashes in the name of Hindutva.

[pinkrangerv]

There's a lot of implications in Star Wars that this was the entire point of the Chosen One prophecy.

RotS novelization has a line where Obi-Wan says to Padme essentially that, yeah, Anakin might go to the Sith--he just needs to be sure that's what he wants. Because to Obi-Wan, he'd lose a brother, but Dooku left too, and Dooku still has honor and courage, Dooku is still a good person--people can walk away, that's a point in the novel.

Obi-Wan believes it. The rest of the Jedi?

Anakin doesn't mention his culture, but he doesn't wear Jedi robes either. No one seems to give a fuck that he started off a traumatized child, and no one has any qualms about sending him into combat...

Just like no one has qualms about sending clones, who are TEN YEARS OLD, into combat either.

Did you know that a child who's taken from their parents and raised in an orphanage without enough adults develops attachment disorders? The symptom list involves rigid, black-and-white thinking (Jedi or Sith, nothing else), emotional detachment (hey, don't worry about your still-enslaved mom! you're Not Supposed To Care!), serious interpersonal skills issues (they're wise and sagelike and everything they say actually is just weird when you translate it, like they've never interacted with real people), and a bunch of other stuff that isn't onscreen.

It's mentioned in the novelization that the Jedi were preparing to fight the last war the Sith and Jedi had. And that Yoda, especially, had supervised a lot of it.

Detachment, to the point of losing people and still being rigidly bound to an ideology...well, that sure is a great way to keep someone in the fight.

The Jedi religion basically had a bunch of very, very serious problems. Anakin Skywalker could have been anyone, but the point of the prequels--especially in the context of the original trilogy--is that the Sith were shit, but the Jedi were the main powerhouses...and so fucked up that it was time to start over.

It could've been peaceful. But Anakin was a former slave and a general in war and no one even mentions him getting therapy. In fact, the Jedi took Anakin from his culture and mother, and never bothered making sure his mother was safe or even mentioning his culture again.

When you have a religious order with weapons and military training committing crimes against humanity and putting child soldiers in combat, that is no longer a purely religious order. That is a political and military clusterfuck waiting to happen.

So Anakin and the clones slaughter the Jedi and do a damn thorough job. They spend the next two decades cleaning it up. Canonically, odds are they just pretended the Force didn't exist--in Episode IV, a senior Imperial openly doesn't believe in it, and no one has ever told Luke that the Force is a thing. It's a great way to get rid of the Jedi--who's gonna pick up a religion when they can't teach it?

Which means there's now two Sith--Sideous and Vader--and two Jedi: Obi-Wan and Yoda.

The Sith die. The Jedi die.

The remaining Padawans have just enough knowledge to manage to not blow themselves up. And that's it. Little to no theology, nothing that would repeat the war crimes...

Because 'balancing the Force' in this case means 'break down the prior Sith\Jedi dichotomy, and rebuild from the ground up'.

Luke gets christened the heir to the Jedi by Yoda, because he's got the moral compass to make it work. Ashoka has martial arts, Ezra has a bunch of organizational skills, Cal has enough institutional knowledge to say 'this isn't standard, but it works better'.

This is the point. The Force is balanced.

Because the Force doesn't have a bunch of people committing fucking war crimes in its name.

Technically speaking Cal is the only, living, Jedi who was officially knighted. Yoda implied Luke was a Jedi, but he never knighted him. And Ahsoka and Ezra were Padawan’s who never officially finished there training.

their collective teaching credentials are basically just "haha dude trust me I know what I'm doing for sure"

[ashoka1blr]

Top Engineering Colleges in Varanasi

Ashoka Institute Of Technology & Management is one of the Top Engineering Colleges in Varanasi. With state-of-the-art facilities, experienced faculty, and industry-oriented programs, we prepare students for a successful engineering career. Join us for a transformative learning experience that fosters innovation and skill development. Secure your future by enrolling at our institute today! 

[aimlayresearch]

PhD Admission 2025: An Upgrade to your Educational journey

Pursuing a PhD Admission 2025 can be a transformative step for those aspiring to build a career in research, academia, or specialized industries. Whether you’re interested in fields like management, chemistry, political science, biotechnology, or law, securing admission into a PhD program requires careful planning. This guide will help you navigate the key aspects of the PhD admission process in India for 2025.

1. Eligibility Criteria

To apply for a PhD in India, candidates typically need:

A Master’s degree (M.Sc./M.Tech./MBA/MA) with a minimum percentage, usually around 55%–60% (varies by university).

A valid entrance exam score, such as UGC-NET, GATE, CSIR-NET, or university-specific PhD entrance tests.

Some universities may allow candidates with a Bachelor’s degree (B.Tech.) if they have exceptional academic records.

Additionally, certain universities require a research proposal and prior communication with a potential PhD supervisor​

2. Entrance Exams & Admission Process

PhD admissions 2025 in India follow a structured three-step process:

Application Submission – Candidates must apply online through the university portal, submitting academic records, research proposals, and entrance exam scores.

Entrance Exam & Interview – Many universities conduct entrance exams, followed by an interview round to assess a candidate’s research aptitude​

Final Selection – Based on entrance exam scores, interview performance, and availability of research guides, universities grant admission.

Common entrance exams include:

UGC-NET / JRF – Mandatory for PhD admissions in many universities.

GATE – Required for PhD in engineering, science, and technology.

University-specific exams – Conducted by institutions like IITs, IIMs, and central universities.

3. Top Universities for PhD Admissions in India (2025)

Some of the leading universities offering PhD programs include:

Indian Institute of Science (IISc), Bangalore

Indian Institutes of Technology (IITs) – Bombay, Delhi, Madras, etc.

Jawaharlal Nehru University (JNU), Delhi

Delhi University (DU)

Banaras Hindu University (BHU)

AIIMS (for medical PhDs)

National Law Universities (NLUs) for PhD in Law

Private institutions like Amity University, Ashoka University, and Jindal Global University also offer competitive PhD programs​

4. Key Deadlines for PhD Admissions 2025

Application Start Dates: Most universities open their applications from January to April 2025.

Entrance Exams: Conducted between April and June 2025.

Interviews & Results: Announced between June and August 2025.

Final Admission & Enrollment: Typically completed by September 2025​

Since deadlines vary, it’s advisable to check individual university websites for precise dates.

5. Aimlay’s Role in PhD Admissions

Aimlay is an education consulting service that provides comprehensive support for PhD aspirants, including:

PhD application guidance

Research proposal assistance

Thesis writing and publication support

Mentorship for working professionals

University documentation assistance

They collaborate with various universities across India and offer counseling to ensure a smooth PhD admission journey​

6. Tips for a Successful PhD Application

Choose the Right Research Topic – Ensure it aligns with current trends and faculty expertise.

Prepare for the Interview – Be ready to discuss your research proposal in detail.

Connect with Potential Supervisors – This can strengthen your application.

Stay Updated on Deadlines – Different universities have different timelines.

Polish Your Research Proposal – A strong proposal increases your chances of selection.

Final Thoughts

PhD admissions in 2025 require strategic planning, from choosing the right university to preparing for entrance exams and interviews. If you need expert guidance, Aimlay offers end-to-end PhD admission support, helping aspirants secure a place in reputed institutions.

[nrana008]

Top Private vs. Government Colleges in India Top Private Colleges in India | Top Government Colleges in India

Top Private vs. Government Colleges in India: Which is Better for Your Future?

Choosing the right college is one of the most significant decisions in a student's academic journey. In India, higher education institutions are broadly categorized into private and government colleges, each with its unique advantages and challenges. The debate over selecting between Top Private Colleges in India and Top Government Colleges in India often leaves students and parents in a dilemma.

This article delves into the key differences, benefits, and factors to consider when deciding between private and government colleges, helping you make an informed choice.

Overview of Private Colleges in India

Private colleges are institutions managed and funded by private organizations or individuals. These colleges are known for their infrastructure, modern facilities, and industry-oriented programs. Over the years, many private colleges have risen to prominence for offering quality education and excellent placement opportunities.

Top Private Colleges in India

BITS Pilani – Renowned for engineering and technology programs.

Shiv Nadar University – Offers multidisciplinary courses with state-of-the-art infrastructure.

Ashoka University – Known for liberal arts and science programs.

Manipal Academy of Higher Education – Popular for medical, engineering, and management courses.

Symbiosis International University – A leading institution for management and law studies.

Overview of Government Colleges in India

Government colleges are funded and managed by the state or central government. These institutions are widely respected for their affordability and academic rigor. Many government colleges have a rich legacy and are among the oldest educational institutions in India.

Top Government Colleges in India

Indian Institute of Technology (IITs) – Premier institutions for engineering and technology.

All India Institute of Medical Sciences (AIIMS) – Top choice for medical aspirants.

National Institute of Technology (NITs) – Renowned for engineering programs.

Delhi University (DU) – A hub for arts, commerce, and science education.

Indian Institute of Management (IIMs) – World-class institutions for management education.

Key Differences Between Private and Government Colleges

When comparing Top Private Colleges in India and Top Government Colleges in India, several factors come into play:

Cost of Education: Private colleges typically have higher tuition fees due to private funding, while government colleges are more affordable, with fees subsidized by the government.

Infrastructure: Private colleges boast modern infrastructure with state-of-the-art facilities. Government colleges often have basic infrastructure, though some premier institutions like IITs and AIIMS are exceptions.

Faculty: Private colleges hire faculty with industry experience, while government colleges have highly qualified academicians with a focus on research and teaching.

Placements: Private colleges maintain strong industry ties and offer excellent placement drives. Government colleges also attract reputed companies, but placement support may not be as extensive.

Student Diversity: Private colleges attract students from diverse financial backgrounds. Government colleges, being more affordable, often have a mix of students, primarily from local regions.

Academic Flexibility: Private colleges design industry-oriented and modern curricula. Government colleges, on the other hand, may follow traditional curricula with limited flexibility.

Advantages of Top Private Colleges in India

World-Class Infrastructure: Private colleges often invest heavily in infrastructure, providing modern classrooms, advanced laboratories, and recreational facilities.

Industry-Oriented Programs: Many private colleges collaborate with industries to design curriculums that cater to current market demands, ensuring students are job-ready.

Excellent Placement Opportunities: With dedicated placement cells, private colleges often achieve impressive placement records with top recruiters offering high-paying jobs.

Personalized Attention: Smaller class sizes in private colleges enable personalized attention from faculty, enhancing the learning experience.

Advantages of Top Government Colleges in India

Affordability: The most significant advantage of government colleges is their low tuition fees, making quality education accessible to students from all economic backgrounds.

Legacy and Reputation: Many government colleges, like the IITs and AIIMS, are globally recognized for their academic excellence and have a long-standing reputation.

Merit-Based Admissions: Admission to government colleges is primarily based on entrance exams, ensuring a meritocratic system.

Networking Opportunities: The alumni networks of top government colleges are vast and influential, providing students with valuable connections.

Factors to Consider When Choosing Between Private and Government Colleges

Deciding between Top Private Colleges in India and Top Government Colleges in India depends on several factors:

Field of Study: Some disciplines, like engineering or medicine, may have better programs in government institutions (e.g., IITs, AIIMS), while others like business management or design may excel in private colleges (e.g., IIMs, NID).

Budget: If affordability is a concern, government colleges are a better choice. Private colleges, however, may offer scholarships or financial aid to deserving students.

Career Goals: For students looking for industry-ready skills and immediate employment, private colleges with strong placement records may be ideal. On the other hand, those aiming for academic or research-based careers may benefit from government institutions.

Location: Consider the proximity of the college to your hometown and whether it offers a conducive learning environment.

Infrastructure and Facilities: Evaluate the college’s infrastructure, including libraries, laboratories, and extracurricular facilities.

Why Not Both? The Role of Private-Government Collaborations

Interestingly, some colleges combine the best of both worlds. Institutions like the Indian School of Business (ISB) or certain IITs have established partnerships with private organizations to enhance their programs. Such collaborations offer students the affordability and academic rigor of government institutions while benefiting from the infrastructure and industry connections of private entities.

Future Trends in Higher Education

The debate between private and government colleges is evolving as new trends emerge:

Online and Hybrid Learning: Many institutions are adopting online learning platforms to make education more accessible.

Global Collaborations: Private and government colleges are increasingly collaborating with international universities to provide global exposure.

Focus on Skill Development: Both types of institutions are emphasizing skill-based learning to meet industry demands.

Conclusion

The choice between Top Private Colleges in India and Top Government Colleges in India ultimately depends on individual preferences, career goals, and financial constraints. Both types of institutions have their strengths and cater to different needs.

If you prioritize affordability, legacy, and academic rigor, government colleges may be the right fit. However, if you value modern facilities, industry connections, and personalized learning, private colleges might be more suitable.

Regardless of your decision, success in your career depends on your dedication, skills, and ability to make the most of the opportunities presented to you. Research thoroughly, weigh your options, and choose the path that aligns best with your aspirations.

[sejalnewsnetwork]

Sri Manakula Vinayagar Engineering College Sets Guinness World Record for Largest Human Ashoka Chakra

Sri Manakula Vinayagar Engineering College (SMVEC), an autonomous institution known for its excellence in education and innovation, has etched its name in history by creating the largest human Ashoka Chakra. The record-breaking event was organised as a tribute to the nation’s spirit on the occasion of Republic Day. Sri Manakula Vinayagar Engineering College Sets Guinness World Record for Largest…

[deshprem]

The Ashok Stambh: Symbol of Power, Peace, and Pride

India, a land of rich cultural heritage and timeless history, holds many treasures that reflect the values and principles of its civilization. Among these treasures, the Ashok Stambh stands tall, a symbol of power, peace, and pride that resonates deeply with the spirit of the nation. This iconic structure not only represents the glorious era of Emperor Ashoka but also serves as an enduring reminder of India’s ideals of non-violence, justice, and unity.

The Historical Origins of Ashok Stambh

The Ashok Stambh, often referred to as the Lion Capital of Ashoka, is one of the most celebrated symbols of ancient Indian architecture and governance. This magnificent pillar was erected during the reign of Emperor Ashoka, one of India’s greatest rulers, who ruled from 268 to 232 BCE. Ashoka, after embracing Buddhism following the gruesome Kalinga War, dedicated his life to spreading the message of peace and dharma (righteousness).

The Ashok Stambh is a testament to this transformation. Carved out of a single block of polished sandstone, these pillars were inscribed with edicts that conveyed messages of moral conduct, religious tolerance, and social welfare. The most famous among these is the pillar found in Sarnath, Uttar Pradesh, which features four majestic lions standing back-to-back on a circular abacus adorned with intricate carvings of animals and a lotus.

The Symbolism of the Ashok Stambh

The Ashok Stambh is more than just an architectural marvel; it is a symbol steeped in profound meaning. The four lions atop the pillar represent courage, confidence, and strength, while the circular abacus signifies eternal truth and harmony. The carvings of animals such as the elephant, horse, bull, and lion are believed to symbolize different stages of Buddha’s life and convey messages of enlightenment, energy, and perseverance.

The lotus, upon which the lions rest, represents purity and the rise of spirituality amidst life’s adversities. Together, these elements encapsulate India’s ethos and its commitment to upholding values that transcend time and geography.

The Ashok Stambh and Its National Significance

In 1950, when India adopted its Constitution, the Ashok Stambh was chosen as the national emblem, a decision that underscored its significance as a unifying symbol for the newly independent nation. The emblem features the four lions, with only three visible in a two-dimensional view, and the base is inscribed with the words “Satyameva Jayate” (“Truth Alone Triumphs”) in Devanagari script. This powerful phrase, derived from the ancient Indian scripture Mundaka Upanishad, inspires Indians to uphold truth and justice in all aspects of life.

The emblem is prominently displayed on official documents, currency, and the Indian passport, serving as a constant reminder of the principles upon which the nation was built. The Ashok Stambh’s adoption as the national emblem was a declaration of India’s commitment to values of tolerance, equality, and peaceful coexistence.

Ashok Stambh in Modern Times

In contemporary India, the Ashok Stambh remains a source of inspiration and pride. Its presence in government institutions and on the Indian flag underscores its enduring relevance. While the Ashok Stambh symbolizes power and authority, it also emphasizes the importance of governance rooted in compassion and morality.

For many, the Ashok Stambh represents the essence of India’s journey from ancient glory to modern democracy. It reminds every Indian citizen of the responsibility to uphold the principles of truth, justice, and unity that have been integral to the nation’s identity.

Lessons from the Ashok Stambh

The Ashok Stambh’s message is timeless, offering valuable lessons for individuals and leaders alike:

Non-Violence and Compassion: Ashoka’s transformation from a conqueror to a messenger of peace serves as a profound lesson in the power of compassion. The Ashok Stambh inspires us to resolve conflicts through dialogue and understanding rather than aggression.

Unity in Diversity: The intricate carvings on the Ashok Stambh reflect India’s cultural and spiritual diversity. They remind us of the importance of respecting different perspectives and fostering unity amidst diversity.

Moral Leadership: The inscriptions on the Ashok Stambh highlight the importance of governance based on ethics and accountability. In today’s world, where leadership is often tested, the pillar’s teachings are more relevant than ever.

Manufacturing Patriotism

The Ashok Stambh’s influence extends beyond its symbolic meaning. It has inspired artisans, architects, and even manufacturers who incorporate its design into various products that celebrate India’s heritage. Among these, the production of items like miniature Ashok Stambh replicas and other patriotic memorabilia has gained popularity, especially for use in offices, schools, and public spaces.

Moreover, industries like the Indian flag manufacturer sector draw inspiration from symbols like the Ashok Stambh to create products that evoke national pride. These symbols serve as a unifying force, reminding citizens of their shared heritage and aspirations.

Celebrating the Ashok Stambh

From schools to government offices, the Ashok Stambh is celebrated as a representation of India’s core values. Educational institutions often include lessons on its history and significance in their curricula, ensuring that younger generations understand and appreciate their cultural heritage.

The pillar’s imagery is also frequently used during national celebrations like Republic Day and Independence Day. It adorns parade floats, decorations, and even postage stamps, reinforcing its importance as a symbol of India’s identity and aspirations.

Conclusion

The Ashok Stambh stands as a timeless beacon of India’s values, bridging the past and the present. It represents the strength and resilience of a nation that has weathered countless challenges and emerged stronger, guided by principles of peace, justice, and unity. For every Indian, the Ashok Stambh is more than just a historical artifact; it is a source of inspiration and a reminder of the responsibilities that come with being part of this great nation.

As we continue to celebrate the Ashok Stambh, let us carry forward its message of harmony, courage, and truth. In a world often divided by differences, the Ashok Stambh reminds us of the power of unity and the importance of striving for a better, more inclusive future for all. Let it inspire us to build a nation that truly embodies the ideals of power, peace, and pride.

[staggeringdesignjaipur]

Top 10 Best Architects in Jaipur | Staggering Design

Are you looking for the best architects in Jaipur to make your dream project come true? Jaipur is full of talented designers who have changed the city's look.

These top architects in Jaipur can mix old and new styles perfectly. They create spaces that amaze and inspire. Their work includes homes, hotels, offices, schools, hospitals, and even temples.

What makes them stand out is not just their design skills. They also offer many services like interior design, landscape planning, and project management. You can find them online and connect with them to make your dream a reality.

Key Takeaways

Jaipur's top architects specialize in a wide range of project types, from residential to institutional

They offer a full suite of design and project management services to cater to diverse client needs

These professionals seamlessly blend traditional and contemporary architectural styles

Many have established their firms over the past two decades, with a strong focus on sustainability

Their award-winning portfolios showcase innovative design approaches and notable projects across Rajasthan

Find the best architects in Jaipur to make your dream a reality. Contact us today to start your next project!

Contact Us: Mobile: +91 9928341218 Email: vishaldiswar.sd@gmail.com Website: https://staggeringdesign.com/

Follow Us: Facebook: https://www.facebook.com/people/Staggering-Design/61553432814863/ Instagram: https://www.instagram.com/staggeringdesign/.

Understanding Jaipur's Architectural Heritage

Jaipur, the vibrant capital of Rajasthan, is known for its rich architectural history. It beautifully mixes the grandeur of the past with today's modern designs. Founded in 1727 by Jai Singh II, Jaipur has always been a center of culture and art. It attracts visitors worldwide to its famous landmarks.

As luxury home architects, commercial architects, and sustainable architecture experts in Jaipur, we find great inspiration in the city's architectural journey. This journey has been shaped by centuries of history and cultural diversity.

Historical Influence on Modern Design

Jaipur's architecture shows its glorious past. The iconic Amer Fort, a UNESCO World Heritage Site from the 10th century, highlights the region's architectural genius. The Govind Dev Ji temple, built in 1735, is a prime example of Rajput design, a hallmark of Jaipur's style.

These historical buildings deeply influence today's architects. They blend traditional elements with modern designs, creating unique spaces.

Blending Traditional and Contemporary Styles

Jaipur's architects are experts at combining old and new. They create a unique style that appeals to both locals and visitors. The Hawa Mahal and City Palace are examples of this blend, inspiring architects like Ashoka Design Studio and Newness Architecture.

By mixing traditional Rajasthani designs with modern elements, these architects are changing Jaipur's skyline.

Cultural Impact on Architecture

Jaipur's architecture reflects its history and vibrant culture. The Brijnandji temple, built in 1792, shows the lasting impact of Jaipur's royal history. The Bara Mandir temple, built by the Jain community, highlights the city's diverse culture.

We at Staggering Design are inspired by Jaipur's rich heritage. As luxury home architects jaipur, commercial architecture jaipur, and sustainable architecture jaipur, we aim to honor the past while innovating. Join us as we explore Jaipur's architectural wonders.

LandmarkSignificanceAmer FortA UNESCO World Heritage Site, the Amer Fort dates back to the 10th century and showcases the region's architectural brilliance.Govind Dev Ji TempleConstructed in 1735, the Govind Dev Ji temple exemplifies the Rajput pavilion-inspired design that has become a hallmark of Jaipur's architectural style.Hawa MahalThe iconic Hawa Mahal, with its intricate latticework and five-story facade, serves as a source of inspiration for contemporary architects in Jaipur.City PalaceThe grand City Palace occupies one-seventh of Jaipur's original area, showcasing the city's architectural grandeur.Brijnandji TempleBuilt in 1792 by the ruler Sawai Pratap Singh, the Brijnandji temple exemplifies the enduring influence of Jaipur's royal lineage on its architectural evolution.Bara MandirThe Jain community's Bara Mandir temple stands as a testament to the diverse religious and cultural tapestry that has shaped Jaipur's architectural identity.

At Staggering Design, we are deeply inspired by Jaipur's architectural heritage. As luxury home architects jaipur, commercial architecture jaipur, and sustainable architecture jaipur, we aim to honor the past while innovating. Join us as we explore Jaipur's architectural wonders.

"Jaipur's architectural heritage is a testament to the city's enduring cultural identity, inspiring us to create spaces that are both timeless and transformative."

Best Architects in Jaipur: Leading Design Studios

Jaipur, the vibrant capital of Rajasthan, is a hub for architects. Firms like IDEAS, Design Inc., and Ocube Architects lead the way. They offer services in architecture, urban planning, and interior design.

Sthapatya Architects stands out, founded by Sandeep and Ritu Khandelwal. They focus on hospitality, residential, and heritage projects. Their designs mix tradition with modern style.

Sincere Architects, led by Anoop Bartaria, has over 1,000 projects. They work with state governments, showing their skill in meeting client needs.

These Jaipur design studios are known for their quality and commitment to sustainability. They blend the city's heritage with modern design, earning global acclaim.

At Staggering Design, we celebrate these architects and their studios. They're changing Jaipur's architecture and setting high standards.

Award-Winning Architectural Firms Transforming Jaipur's Skyline

Jaipur, the vibrant capital of Rajasthan, is seeing a big change in its buildings. This is thanks to firms like GM Architects and SS+PD Architects. They are making the city's skyline look amazing by mixing old and new styles.

Innovative Design Approaches

GM Architects is a top name in Jaipur for its use of new tech and careful project watching. They focus on green buildings that save energy. This has made them leaders in smart home design in Jaipur.

SS+PD Architects, started in 1987, has worked on many projects like homes, hotels, and schools. They are known for their creative designs and attention to detail. This has earned them many awards, making them among the best interior designers in Jaipur.

Notable Projects and Achievements

SS+PD Architects has won awards for their work in home design, with Rajiv Saini on the AD100 list. They are great at mixing old and new styles. This makes them a top choice for luxury home renovations in Jaipur.

Sustainable Architecture Practices

GM Architects and SS+PD Architects are leaders in green building in Jaipur. They use materials that are good for the planet and new tech to save energy. Their projects are changing Jaipur's skyline, showing the way for the future.

GM Architects and SS+PD Architects are changing Jaipur's buildings with their award-winning designs. Their work shows how old and new styles can work together. This creates a beautiful and balanced city.

Luxury Residential Architecture Specialists

Jaipur is home to many luxury residential architecture specialists. They offer personalized design services, working closely with clients. This ensures unique, functional, and beautiful homes. Ashoka Design Studio and IDEAS are leaders in this field, known for their commitment to redefining spaces.

Ocube Architects, led by Mohit Chordia, is another top name in Jaipur. They focus on innovative and practical designs for luxury homes. Their expertise in contemporary furniture solutions has made them a top interior designer in Jaipur.

These specialists work with clients to understand their unique preferences. They create personalized solutions that blend traditional and contemporary elements. Their dedication to delivering stress-free design journeys ensures each project is a masterpiece.

Whether you want to renovate your home or build a new luxury residence in Jaipur, these designers can make your vision come true. They are known for their excellence and focus on home renovation designer in Jaipur. They are the top choice for those seeking luxury living.

Contact us today to see how our team can bring your dream home to life:

Mobile: +91 9928341218

Email: vishaldiswar.sd@gmail.com

Website: https://staggeringdesign.com/

Follow us on:

Facebook: https://www.facebook.com/people/Staggering-Design/61553432814863/

Instagram: https://www.instagram.com/staggeringdesign/.

Commercial and Institutional Architecture Excellence

In Jaipur, top design studios like Front Desk Architects and Sincere Architects lead in commercial and institutional architecture. They create innovative, functional spaces for corporate, educational, and healthcare needs.

Corporate Building Design

Front Desk Architects, led by experienced professionals, designs impressive corporate headquarters and offices. Their designs mix tradition and modernity, boosting productivity and teamwork.

Educational Institution Projects

Sincere Architects, under Anoop Bartaria's vision, excels in educational facility design. Their work, like the Global Institute of Technology in Jaipur, shows their skill in creating inspiring learning spaces.

Healthcare Facility Architecture

These firms also excel in healthcare facility design. They focus on patient comfort, efficient workflow, and advanced amenities. Their use of 3D interior rendering and innovative designs makes these buildings functional and visually appealing.

Their success comes from their dedication to sustainability, energy efficiency, and combining architectural and interior design. They use the latest technologies and design principles to improve Jaipur's commercial and institutional areas, setting high standards.

"Our mission is to create built environments that not only meet the functional needs of our clients but also inspire and uplift the human spirit. We strive to push the boundaries of design, balancing tradition and innovation to craft truly exceptional spaces."

- Anoop Bartaria, Founder, Sincere Architects

To see the impact of commercial and institutional architecture in Jaipur, contact us at:

Mobile: +91 9928341218

Email: vishaldiswar.sd@gmail.com

Website: https://staggeringdesign.com/

Heritage Conservation and Restoration Experts

Jaipur's modern architects are deeply committed to preserving the city's rich architectural heritage. Sthapatya Architects, led by Sandeep and Ritu Khandelwal, specializes in heritage conservation alongside their innovative modern design projects. They have a team of experienced professionals, including those with expertise in architectural conservation and urban design. Sthapatya Architects has undertaken numerous successful heritage restoration initiatives across Rajasthan.

Ar. Ravi Kumar Gupta & Associates is another prominent firm known for its expertise in traditional and cultural architecture. They have a client-centric approach and a strong commitment to sustainability. This contributes significantly to the preservation of Rajasthan's rich architectural legacy while seamlessly integrating modern design elements.

These heritage conservation and restoration experts in Jaipur not only revive the historical essence of the city but also inspire new generations of architects to embrace the city's architectural traditions. Their dedication and innovative approach have earned them recognition. Several team members have presented their work at international seminars and conferences.Architect/FirmExpertiseNotable ProjectsSthapatya ArchitectsHeritage conservation, modern designMultiple heritage restoration projects across RajasthanAr. Ravi Kumar Gupta & AssociatesTraditional and cultural architecture, heritage preservationRestoration of historic buildings, integration of modern design

At Staggering Design, we take pride in collaborating with these experienced modern architects in jaipur, luxury interior designer in jaipur, and experienced interior designers in jaipur. They are dedicated to preserving Jaipur's architectural legacy while pushing the boundaries of contemporary design.

Sustainable and Green Building Solutions

In Jaipur, architects are moving towards green design. Firms like Sincere Architects and GM Architects lead the way. They use the latest in sustainable solutions for their projects.

These architects focus on building that are good for the environment. They aim to use less energy and choose materials that are better for the planet. This aligns with the global push for green architecture.

Eco-friendly Design Practices

Jaipur's top architects are introducing new eco-friendly designs. They use renewable energy, save water, and pick materials that don't harm the environment. This approach changes the city's buildings for the better.

Energy-efficient Architecture

Jaipur's architects focus on saving energy. They use new technologies and smart designs to cut down energy use. They also use natural light and solar panels to make buildings more efficient.ArchitectExperienceSustainable ExpertiseAshok B LallOver 45 yearsDeveloping sustainable architectural curriculaSangeet Sharma35 yearsQualified GRIHA EvaluatorAnoop BartariaExtensiveInternationally recognized for sustainable designTushar SoganiOver 20 yearsHeld key positions in architectural associationsSurinder BahgaOver 37 yearsWon architectural awards for sustainable projects

The architects in this table have a strong track record in sustainable design. They are leaders in green building, helping Jaipur become more sustainable.

At Staggering Design, we work with these top architects. We provides best home renovation designer jaipur, best architectural design services in jaipur, and custom landscape designs that focus on the environment.

"Sustainable architecture is not just a trend, but a necessity in the face of global environmental challenges. Jaipur's leading architects are at the forefront of this movement, creating innovative, eco-friendly buildings that set new standards for the industry." - Vikas Sharma, Principal Architect, Sincere Architects

Jaipur's architects are leading the way to a greener future. At Staggering Design, we support our clients in finding sustainable solutions. We help them with home renovation designer jaipur, best architectural design services in jaipur, and custom landscape designer in jaipur that care for the planet.

Interior Design and Architectural Integration

At Staggering Design, we know how crucial it is to blend architecture and interior design smoothly. Jaipur's top architectural firms offer both services, ensuring everything looks and feels right together. Companies like Aalayam Designs, Design Atelier, and Shantanu Garg Design handle everything from the building's start to the final touches, including custom furniture and color schemes.

Our team of skilled architects and designers work together to make sure every part of a project fits perfectly. This means the building's structure and even the smallest details work together beautifully. We aim to create spaces that are not just functional but also visually stunning.

We think combining architecture and interior design is the secret to making any space truly special. By focusing on both the outside and inside, we can design spaces that are both beautiful and practical.

At Staggering Design, we're proud of our all-in-one architectural and interior design services in Jaipur. Our team is passionate about creating designs that amaze and exceed expectations.

Ready to see how we can turn your ideas into reality? Contact us today to learn more about our approach to design.

Conclusion

Jaipur's architecture shows the amazing skills of its top design studios. They mix old Rajasthani styles with new ones. They also create green, smart solutions for many projects, changing the city's look.

These architects work on fancy homes, offices, and buildings for schools and hospitals. They make designs that fit what clients want, without breaking the bank.

As Jaipur grows, these firms lead the way in making the city better. They mix old traditions with new designs. They focus on being green, use the latest tech, and know the local culture well. This has won them praise in India and around the world.

These architects have not just built buildings in Jaipur. They have helped make the city known for great architecture. They keep improving design, making Jaipur a top spot for design lovers and clients.

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FAQ

What are the best architectural design firms in Jaipur?

Top firms in Jaipur include A-one Architects, Aalayam Designs, and Ar. Ravi Kumar Gupta & Associates. They offer services in architecture, interior design, and project management. Their work covers residential, commercial, and hospitality projects.

How do Jaipur's architects incorporate the city's historical and cultural heritage into their designs?

Jaipur's architects draw inspiration from landmarks like Hawa Mahal and City Palace. They blend traditional and modern styles. Firms like Ashoka Design Studio and Newness Architecture lead this architectural evolution, adding cultural touches to modern designs.

What are some of the award-winning architectural firms in Jaipur?

GM Architects and SS+PD Architects are changing Jaipur's skyline with their designs. They focus on sustainable architecture and smart homes. They offer services in architecture, urban planning, and interior design.

Which Jaipur-based architectural firms specialize in luxury residential projects?

Ashoka Design Studio, IDEAS, and Ocube Architects are known for luxury homes. They provide personalized design services. They work with clients to create unique, functional, and beautiful homes.

How are Jaipur's architects contributing to heritage conservation and restoration?

Jaipur's firms are deeply involved in preserving heritage. Sthapatya Architects and Ar. Ravi Kumar Gupta & Associates specialize in traditional architecture. They blend modern design with cultural heritage, preserving Rajasthan's rich history.

What sustainable and green building practices are being adopted by Jaipur's architects?

Sincere Architects and GM Architects use eco-friendly designs and energy-efficient solutions. They aim to create buildings that are good for the environment. These buildings use less energy and sustainable materials.

Do Jaipur's architectural firms offer integrated interior design services?

Yes, many firms in Jaipur, like Aalayam Designs and Shantanu Garg Design, offer both architecture and interior design. They focus on creating spaces that are well-planned and beautiful. They handle everything from the initial design to the final details, including furniture and color schemes.

[radicaleducation123]

Radical Education in MBA Programs: A New Wave in Top MBA Colleges in India.

Introduction

In today’s rapidly evolving global economy, business education needs to go beyond traditional approaches. While conventional MBA programs have long focused on developing managerial skills and corporate strategies, there is a growing shift toward "radical education." Radical education challenges the status quo, promoting critical thinking, social responsibility, and a deeper understanding of how business intersects with global challenges such as inequality, sustainability, and corporate ethics. In India, this innovative approach is beginning to take root, particularly in top MBA colleges, where educators and administrators are rethinking what it means to be a leader in the 21st century.

What is Radical Education?

Radical education is an approach that seeks to transform how we think about learning. It encourages students to question assumptions, challenge traditional structures, and use education as a tool for social change. In the context of business education, radical education goes beyond teaching students how to manage companies; it focuses on developing leaders who are socially conscious, ethical, and innovative. The core values of radical education in MBA programs include critical analysis, inclusivity, sustainability, and a commitment to societal impact.

The Need for Radical Education in MBA Programs

The traditional MBA curriculum has been criticized for its narrow focus on profit maximization, corporate strategies, and individual success. In an increasingly interconnected world, business leaders need to be equipped with a broader set of tools. They must understand the social, environmental, and ethical implications of their decisions. Radical education in MBA programs challenges students to consider the wider impact of business practices, pushing them to think about the greater good and their role in addressing societal issues.

The university also promotes experiential learning, where students work on live projects with social enterprises and startups. These hands-on experiences encourage students to challenge the traditional notions of business success and focus on creating long-term, positive change.

Benefits of Radical Education in MBA Programs

The integration of radical education into MBA programs in India offers several key benefits:

Developing Ethical Leaders: Radical education emphasizes ethical decision-making and responsibility, helping students become business leaders who are committed to social good.

Encouraging Social Impact: By integrating social issues into the MBA curriculum, radical education ensures that students are not only equipped to succeed in business but also to contribute meaningfully to society.

Preparing for Global Challenges: Radical education prepares students to navigate complex global issues, such as climate change, inequality, and corporate governance, ensuring they are ready to lead in an interconnected world.

Fostering Critical Thinking: Radical education promotes a mindset of questioning, analysis, and innovation, which helps students think critically about business practices and their impact on society.

Conclusion

Radical education is reshaping the future of business education in India, particularly in the top MBA colleges. As businesses increasingly face challenges related to ethics, sustainability, and social responsibility, the demand for leaders who are not only skilled in traditional business management but also socially conscious and innovative has never been greater. Institutions like IIM Ahmedabad, IIM Bangalore, XLRI Jamshedpur, SPJIMR, and Ashoka University are leading the way in integrating these transformative educational principles, ensuring that the next generation of business leaders is equipped to meet the challenges of an ever-changing world.

Email ID : info@radicaleducation.in

Contect :  9797972465

Website :  https://radicaleducation.in/mba-pgdm/