INTRODUCTION:

Social value:

Social values: The prevailing goals, ideals or standards of a society by which a person evaluates things, events or behaviours are called social values. Social values are internalized through the process of socialization. These values take the form of personal preferences, standards and aspirations and become important in a person's life. Some values are universal in character, while different regions have different values. 'Sada Satya Bolo' or 'Satya Ki Sada Vijay Hoti Hai', is an example of a common and universal value. Specific values such as biological value, economic value, political value, social value, moral and religious value are values related to different fields. Similarly values can also be divided on individual and community basis. (Source: उच्चत्तर सामाजशास्थर विश्वकोशास: हरिकृष्ण रावत2021:460) (The prevailing goals, ideals or criteria by which an individual judges things, events or evaluates behaviour are called social values. The internalisation of social values occurs through this process of socialisation. These values take the form of personal preferences, norms and aspirations and become important in an individual's life. Let's go. Some values are universal, while the values of different areas differ. 'Always tell the truth' or 'Truth always triumphs' has a general and universal value' is an example. Specific values such as biological value, economic value, political value, social value, moral and religious values come from different regions. There are corresponding values. Similarly, values are individual and can also be divided on the basis of community. (Source:उच्चत्र सामाजशास्थर विश्वकोशास्थर विश्वकोशास: हरिकृष्ण रावत: हरिकृष्ण रावत)

Social Development and Nation Building :-

Development: Development is a process of change by which more and more citizens of a country strive to attain a higher standard of material living, a healthier and longer life, as well as to become more educated. In other words, qualitative improvement in social life (health, nutrition, education, housing, average life expectancy, living conditions etc.) and fulfilment of human needs is called social development.

In a broad sense, development is the movement towards desired goals, but the means and instruments used in it are as important as the goal itself. Mahatma Gandhi emphasized the sanctity of both ends and means in the context of the development of society. विकास में विकास includes both change and improvement, but the change needs to be meaningful and the purpose of विकास. The universally accepted goals of development are democratization, modernization, secularization, secularization, social welfare, institution building, social harmony, peaceful coexistence, and creation of a decentralized society through non-violent methods. (Development is a process of change through which more and more citizens of a country strive to achieve a higher material standard of living, a healthy and long life as well as a higher level of education. In other words, qualitative improvement in social life (health, nutrition, education, housing, average age, living conditions, etc.) and fulfilment of human needs is called social development.

In a broad sense, development means moving towards desired goals, but the means and tools used in this are as important as the goal. Mahatma Gandhi has emphasized the sanctity of both goals and means in the context of the development of society. Development involves both change and progress, but the change must be meaningful and the objective of development must be. The generally accepted goals of development are democratization, modernization, secularism, social welfare, institution building, social consensus, peaceful coexistence and the creation of a decentralized society through non-violent means. (Source: Hari Krishna Rawat: Higher Sociology Kosh::2021:117)

“Any thoughtful effort at national reconstruction requires an understanding of what the basic needs of life are for ordinary people. The political ideology, which assumes that politics is the only need, is not sufficiently capable of explaining the causes of events like the present world war: for to attribute economic motives to them is purely imaginary. And the real causes of present-day war must be sought outside the economic situation. Needs which are usually satisfied without any conscious effort remain unrecorded, and this gives rise to a working but very simple theory of human needs. Especially because of industrialization, many human needs which were previously satisfied without effort now remain unsatisfied in men and women. But the old simple system of needs persists and blinds men to new causes of dissatisfaction: and it creates entirely false new reasons why men are dissatisfied. Socialism as a remedy for the public good is flawed in that it too readily assumes that only a better economy will make men happy. Men need not only the useful things of life: they need more freedom, more self-direction, more avenues for the discovery of creative instincts, more opportunities for the enjoyment of life, more voluntary cooperation, and less forced acceptance of ends that are not their own. All this will have to be brought into being by the institutions of the future, for only then will our increase of knowledge and our mastery over nature be fully productive of the good life.” (Source: Principles of Social Reconciliation: Indukanta Trivedi: Translation Fund: Bhavnagar: 1979: 23-33, translation of Russell's lecture series

PRINCIPLES OF SOCIAL RECONCILIATION

“Culture comes into being to meet the needs of man better than man can directly adapt himself to the situation, and that is why culture is the most important and true instrument (it has to be said). Culture equips man with more resources than the extent of his physical system; it gives him a protective shield for protection and defense. Where his direct physical equipment is of no use to him at all, culture gives him speed and momentum by any means. Culture is the all-round creation of man. It also increases man's efficiency and power of action. Moreover, in any non-human creature, which is not even in the dream of finding the breadth of vision and the seriousness of thought, both are culture It is the source of all these benefits conferred by culture, the transformation of the benefits acquired by the individual into collective benefits, and the power of working cooperatively. In this way, culture transforms individuals into organized groups, and gives those groups an uninterrupted continuity. Man's actions are well-organized, he gets a capital of physiological and instinctive qualities, that is his glory. This is the model of his actions, he gives to the whole of mankind. (Source: Culture: Ramachandra Athavale: Gujarat University: 1932:71) Translation Notes on Culture by Bronislaw Malinowski

The need for sociology in India has two objectives- (i) To present an analysis of the problems that have come before the country or the issues that the society has to face; (ii) Bringing the knowledge of epics and folk tales to the scientific level in the form of testable impersonal hypotheses. To the extent that sociologists in India can study these conditions, they will be able to justify their title and position. (Source: Sociology for India: Hari Krishna Rawat: 1973: 121: Rajasthan Hindi Granth Academy)

As prerequisites for socio-cultural progress, we have given examples of the four aspects of human societies as elements of universal and major importance at the level of culture and social organization. These elements are industrialism, kinship organization based on the prohibition of consanguineous intercourse, and relationships based on language and religion. But first attention was given to six organizational complexes that develop at the level of social structure. The first two, which are particularly important for societies to emerge from a primitive state, are stratification, which involves an early break with primitive kinship-based prestige, and cultural legitimization, which also involves institutionalized means (agencies) independent of the wider religious tradition. Fundamental to the structure of modern societies are four other complex structures: bureaucratic organization for the attainment of collective goals, money and Market systems, generalized generalist legal systems, and elected leadership and indirect (mediated) membership for policy-making. Although these have developed very unevenly, some of them are very ancient, they are clearly much more than simple "inventions" of specific societies. As prerequisites for socio-cultural progress, we have given examples of four aspects of human society as universal and of major importance at the level of culture and social organization. These elements are industry, kinship organizations that restrict kinship ties, and relationships based on language and religion. But attention was first paid to six organizational complexes that develop at the level of social structure. The first two, especially important for the emergence of society from a primitive state, are stratification, which involves an initial break with the prestige based on primitive kinship, and cultural legitimacy, which involves institutional agencies independent of the broader religious tradition. There are four other, more complex structures fundamental to the structure of modern societies: collective goals, money and market systems, generalized generalist legal systems, and bureaucratic organizations for achieving elected leadership and mediating membership for policy making. Although they have developed in very heterogeneous ways, some of them are extremely ancient, they are clearly much more than simple "inventions" of particular societies. (Source: Talcott Parsons: Social Science Hindi Rachna Kendra, Jaipur: 1968: 46)

The fact is that 'planning' is eager for a new system. Its eagerness may not be strong enough, but it is eager. It is neither the form of the social order of the Brahmins nor the Sarvodaya of Gandhi, nor the Ramrajya of politics. Its point is not at all that there was a history before and now nothing is of historical importance. It is only that 'planning' does not explain anything in this regard as to how history is to be made. Although its eyes are always forward, it does not see anything. In short, on the one hand it expresses the downfall of the previous system and on the other hand chants the mantra of the future. This presents a partial historicism, and the problem is to render this partiality complete. How this is done depends on how the plan is implemented. The implementation of the plan will have to be trend-based and based on knowledge-based belief in the overall historicity of Indian life. (The fact is that the 'plan' is eager for a new system. Its curiosity may not be strong enough, but it is certainly curious. This is neither the form of the social order of the Brahmins, nor Gandhi's Sarvodaya, nor the Ramrajya of politics. This does not mean at all that history existed before and that nothing is of historical importance now. The point is simply that the 'plan' does not make any clarification as to how history should be constructed. Although its gaze is always forward, it sees nothing. In short, on the one hand it expresses the decline of the previous order and on the other hand it chants the mantra of the future. This presents a partial historicity, and the problem is to complete this partiality. How this is done depends on how the plan is implemented. The implementation of the plan must be based on an attitude-based and knowledge-based belief about the overall history of Indian life.) (Source: Dhurjit Prasad) Mukherjee: Social Change: Social Science Hindi Composition Centre, Jaipur: 1968: 127, translated by Yashdev Shukla, Anand Kashyap and Harish Chandra Upreti)

It is clear that this prediction of an increasing rate of progress is in contrast to some traditionalist approaches, which hold that "stone age cultures" take ages and epochs to reach modernity, whatever that means, or that certain complex but traditionalist cultures have certain barriers to change. It must be said here that the epithet "Stone Age" is mostly used by journalists, not scholars, but choreographers and sociologists are more committed to cultural conservatism based on the supposed integrity of timeless values and practices. I will not elaborate on this subject here. In my view, the talk of resistance is highly exaggerated and the slowness of targeted change is quite misleading. (It is worth noting that this prediction of accelerating progress runs counter to some traditionalist ideas that "Stone Age civilizations" take ages and ages to reach modernity, whatever that may mean, or that some complex but traditional cultures have some special barriers to change. It is worth mentioning here that the epithet "Stone Age" is used mostly by journalists, not by scholars, but by anthropologists and sociologists who believe more in cultural conservatism based on the assumed integrity of time-tested values and customs. I will not discuss this issue in detail here. In my opinion, talk of resistance is greatly exaggerated and talk of it slowing down the intended change is completely misleading.) (Source: Wilbert E. Murray: Social Science Hindi Rachana Kendra, Jaipur: 1968:58)

The Indian Knowledge Tradition is a cultural and scientific heritage that has evolved over thousands of years, which has been present in various disciplines It reflects a diverse and deep critique.

Indian Knowledge Tradition :- A Comprehensive Overview

The knowledge tradition of India is one of the oldest and richest traditions in the world. This tradition has been continuously developing from the Vedic period to the modern era. Indian knowledge can be divided into various fields, such as spirituality, philosophical thought, mathematics, science, Ayurveda, astronomy, yoga, music, literature and statecraft.

1. Vedic and Upanishad Knowledge Tradition

(1) Chaturveda:

Rigveda (knowledge and hymns)

Yajurveda (yajna and rituals)

Samaveda (music and chanting)

Atharvaveda (medicine, tantra and political policy)

(2) Upanishads:

Based on Brahman, Atma, Moksha and spirituality.

Major Upanishads: Ishavasya, Kena, Katha, Prashana, Mundaka, Mandukya, Taittiriya, Chhandoy and Brihadaranyaka.

(3) Contributions of sages and sages:

Rishi Vedavyas (compilation of the Vedas, Mahabharata),

Rishi Valmiki (Ramayana),

Patanjali (Yoga Sutra),

Panini (grammar and Sanskrit commentary).

2. Philosophy and Philosophy

Six basic philosophical schools have developed in India:

Sankhya (Kapil Muni) – philosophy and description of natural elements.

Yoga (Patanjali) – psychology and self-cultivation.

Nyasa (Gautama) – based on logic and reasoning.

Vaisheshika (Kanad) – atomic and material science.

Purva Mimamsa (Jaimini) – Based on the Vedas and Yajna Karma.

Uttara Mimamsa (Vedanta) (Badarayana) – Based on the Upanishads and Brahmajnana.

3. Contribution to Mathematics and Science

Rishi Baudhayana – Hindu mathematicians explained it even before Pythagoras Theorem.

Aryabhatta – Discovery of zero and value of pi.

Bhaskaracharya (Bhaskara II) – Composition of mathematics called "Lilavati".

Varahamihira – Astronomy and planetary motion.

Charka and Sushruta – Ayurveda and surgeries.

4. Astronomy and Vedanta Astrology

Indian astronomy (astrology) has been progressive since the Vedic period.

Ancient Indians could do mathematical calculations of planetary motion, solar and lunar eclipses.

Astrology was extensively studied in Vedic educational centers like Nalanda and Taxila.

5. Ayurveda and Yoga Science

Ayurveda (Charaka Samhita, Sushruta Samhita) – Ayurveda has been used for health science and medicine since the Vedic period.

Yoga (Patanjali Yoga Sutra) – The system of yoga for physical, mental and spiritual development.

Pranayama, asana, meditation and philosophy – the main components of yoga.

6. Literature and Art Tradition

Sanskrit Literature: Epics (Ramayana, Mahabharata), Drama (Bharat Muni), Poetry (Kalidas).

Bhakti Movement: Tulsidas, Mirabai, Kabir, Surdas.

Music: Samaveda, Bhakti Music, Hindustani and Carnatic styles.

The Indian knowledge tradition is not only a legacy of the past, but is also very useful in today's scientific era. Indian mathematical methods, Ayurveda, Yoga, and philosophy are still of global importance. Only if this tradition continues to be researched and studied will it be meaningful for Indian science and culture. (https://www.udhnacollege.ac.in/bcommaterial/BKS_Additional_material.pdf)

Some more things about the Indian knowledge tradition:

The Vedas have made a great contribution to the Indian knowledge tradition. The Vedas are the oldest texts of Indian civilization.

The Indian knowledge tradition has made unique contributions in many fields like science, mathematics, astronomy, medicine, Ayurveda, and philosophy.

The Indian knowledge tradition encourages the study of fields like health, psychology, neuroscience, nature, environment, and sustainable development.

Importance of Studying Vedas and Atharvaveda :-

“The Vedas can be compared to the Himalayas of knowledge, the highest peak of Indian culture, from which many Indian traditions have emerged. The Vedas are considered to be the original source of the trinity of devotion to knowledge or action or religion, philosophy or social science. The garland of selected flowers of thought from the Vedavatika still makes the throats of scholars sweet. Even if we ignore the excesses of faith of the common people, we cannot afford to be indifferent to the universal glory of the Vedas. The Vedas can be likened to the great testament of the Indian people, and scholars have been inspired to say that the Vedas belong not to an individual or a particular country but to the entire world, citing famous Vedic thought-particles like Sattva Mavati Vishwamevanidam. The glory of the Vedas as the source of world harmony is not only due to the primacy of the time of creation but also There is no obstacle in accepting it even because of the sweetness of thought, philosophy or poetic beauty. The criterion of the greatness of a country is its culture. If the Himalayas are the criterion of the earth, then the Indian culture of the Himalayan country has the potential to become the criterion of world culture.

The faith of the Indian people on the Vedic knowledge and dignity has been flowing continuously like the current of the Ganges. History is a witness that for its protection, all the heroes and scholars have made efforts by sacrificing their heads. Leaving aside the talk of heroes like Shuravir Shivaji or Mahavir Rana Pratap or Banda Bahadur, but great scholars like Kumaril Bhatt or Shankaracharya have also made tireless efforts because the religious belief that everything is in the Vedas, everything is achieved through the Vedas had played an important part in the formation of that Indian.

In our Indian tradition, the Vedas have been shown to be the source of knowledge. The founders of each branch have made a conscious and intensive effort to say that every branch of knowledge has its origin from this Vedas. This shows how and how much importance the Vedas have in the Indian tradition. 'All Vedas are famous.' Such a statement of Manu Maharishi in Manu Smriti is accepted even today by the interpreters of the Vedas in the 20th or 21st century. And many times there have been and are attempts to show that even the most modern ideas or sciences have their roots in the Vedas. On the other hand, it is important to note that since ancient times, many methods of interpreting the Vedas had come into existence. Which include spiritual, metaphysical, meta-divine, narrative, sacrificial, abstract, historical and in the modern era, linguistic methods etc. Therefore, it is important to keep in mind that not only translation of the Vedas, but also interpretation is possible and the interpretation depends on the ethics, customs, attitude or activity of each interpreter. Since all these have a place in tradition, it is very important to know them too. In this, in the modern era, the word 'Vedic Symbolism' came up and interpretations have also been made in that way. (Source: Dr. Gautam Patel: Vedic Literature and Culture: Univ. Book Production Board Ahmedabad 2014:52-53)

The importance of studying Atharvaveda is accepted for many reasons. Compared to the Rigveda and other Vedas, Atharvaveda is a Veda that reflects the spirit of the common people or the masses instead of the society of the wealthy or the upper class. Since it provides a comprehensive and subtle view of the customs, beliefs or rituals, superstitions or faith of the contemporary human beings compared to other texts, Atharvaveda has unique importance from the point of view of the study of sociology. The Atharva Veda is an encyclopedia of many interesting subjects such as the destruction of enemies or the protection of the health of the infant, the bewitchment of the beloved or the attempt to have a son, protection from ghosts or freedom from terrible diseases, winning in gambling or the use of wild herbs. Magic or magical practices such as killing, bewitchment, elation, and charm as well as peaceful and nourishing rituals have been specially placed as subjects in this Vedas. Moreover, from the point of view of Ayurveda, the Atharva Veda is a repository of many ancient instructions regarding medical methods and medicines. Modern scholars agree that the study of Atharva Veda is indispensable to prove the antiquity, authenticity, remedial and scientific nature of Indian Ayurveda. Ayurveda is accepted as the sub-veda of Atharva Veda. The reason for this can now be easily understood. The Atharva Veda is also capable of providing abundant material to the students of physical science, botany, biology, etc. There is no dearth of topics in the Atharva Veda that can attract the student of human relations like love, marriage, longevity, family life, mental health. The Atharva Veda does not remain completely silent on the philosophical matters touching upon the supreme essence of the world. The Atharva Veda has also been studied from the perspective of poetry.” (Source: Dr. Patel Gautam: Uni. Book Production Board: Ahmedabad: 2014: 204)

Social Values Expressed in Atharvaveda and Developed India: Some Observations :-

“Free thinkers and the age of science have made a great contribution to the development of the West as a civilization. The Middle East has not yet been able to come out of its Islamic foundation. India cannot be said to have come out. But it is trying. As a first step, the secular ideal has been accepted in the Constitution. Its external meaning is the freedom of every citizen to practice his religion and equal equality as a citizen. But its subtle meaning also lies in the fact that if the cultures of different religions do not harmonize, Indian culture will remain only the literal meaning of Hindu culture. If harmony is achieved, then Indian culture will be considered secular in its literal meaning. This does not mean that it will be defiled by religion; but it will not be able to cross the horizon of religion where it is necessary. Due to that readiness, the form of Hinduism has been created from Vedic religion. The Indian culture is to be built through the same harmony. The general meaning of culture is to be in one place The way of life of people living together. Its philosophical meaning is the path of life-progress. Just as it is not easy to define this progress, it is also not easy to define culture precisely. However, people who go on that path can directly experience the experience of progress, culture is also a subject to be experienced. The process of cultivating nature is culture. If continuous research is done in this process, culture remains alive. The uniqueness of Vedic religion is knowledge. The Rigveda has expressed the feeling that we should receive auspicious and beautiful thoughts from all sides. The literal meaning of the Vedas is knowledge” (Source: Petlikar Ishwar: Indianization: R.R. Seth's Company Ahmedabad: 1973:1,2,6)

“Listen carefully to the excellent praise of the sovereign Vaishvanara Parikshit king, who is the best of all people (7). When this Kaurava king came to the throne, he secured the houses of the people by binding the darkness, the man tells the woman (8). In the kingdom of King Parikshit, a woman asks her master, "Shall I bring you curd or butter?" (9). In the kingdom of King Parikshit, there is plenty of ripe barley lying on the road. (In this way) the happiness of the people in the kingdom of Parikshit increases (10)." (Atharva Kanda 20, Sukta 127) (Source: Dharmananda Kosambi: Hindi Culture and Nonviolence: Jivanlal Mehta, Mumbai: 1935:39) "There is no doubt that the Yajurveda and Atharvaveda were composed in the region of Saptasindhu. Their period must be from the fourteenth to the ninth century BC. The description of the prosperous kingdom of Parikshit in the Atharvaveda has come earlier. Therefore, it is proved that these verses were composed after King Parikshit ascended the throne. After much discussion of the time of King Parikshit, Hemchandra Raychaudhuri, following Vedic Vadamay, has deduced such a theory that the time of that king cannot be more distant than the ninth century BC. That is, the composition of the Atharvaveda must have been completed during the time of Parikshit. Yajurveda and Samaveda must have been prepared a century or two before that. (Source: Dharmananda Kosambi: Culture and Nonviolence: Jivanlal Mehta, Mumbai: 1935: 39)

“The status of women has always been the parashishi of social class. The prestige of culture depends on the prestige of women. The position of women as mothers and wives was respectable. The position of Sita, Kunta, Draupadi or Gandhari is rarely lower than that of the Brahmavas of the Vedic period. It is a well-known story that Mandanmishra's wife could become a mediator in the scriptures until the eighth century of Shankara” (Source: Ramanlal Desai: Indian Culture: Go. H. Bhatt, Vadodara Shri Sayaji Sahitya Mada 1954: 130)

“The Vedic period is over, and history enters our culture at that time. The glorious history of the Vedic era before that does not give any clear impression except for conjecture. In the later era, the dates are also found in the thinnest of dates. Whether history hints at it or not from the Vedic era, it gives us a historical truth. The philosophy that develops from the Vedas is the comprehensive Brahman and the immortal unity of the entire creation – including humanity – experienced in Brahman. The thought-series flowing from it – even the atheistic thought-series – the emphasis placed on non-violence, renunciation, contemplation and universal brotherhood in Indian life is still continuing. That indestructible element of Indian culture has remained alive from Gautama to Gandhi, from Yajnavalkya to Tagore and from Vishwamitra to Aurobindo Ghosh. The knowledge given by the culture of this same era is also shaking the current thoughts of the West. The exploration of science, the power of atoms, relativity, the exploration of religion and the infinite universes seen through telescopes – and more or less unseen – fluttering in the sky, are gradually turning the Westerners towards the Indian philosophy that flows from the Vedas, is collected in the Upanishads and arranged by the Padudarshans. That sight is not a small glory of the flight of thought of Indian culture.” (Source: Ramanlal Desai: Indian Culture: Go. H. Bhatt, Vadodara Shri Sayaji Sahitya Mada 1954:132)

“There is also mention of diseases like mental weakness. The descriptions of the bones of the human body in the Atharvaveda and the Shatapatha Brahmana are true even today, which shows that the knowledge of the human skeleton was there then.” (Source: Ramanlal Desai: Indian Culture: Go. H. Bhatt, Vadodara Shri Sayaji Sahitya Mada 1954:146)

It has often been said that a philosophical religion like the Vedanta is deficient, because it cannot supply a solid foundation for morality. It is quite true that some philosophers hold that ethics have nothing to do with religion, and should have their own foundation, independent of all religion, though binding on every human being, whatever his religion may be. But this question, which is at present being agitated in the leading philosophical journals of Germany, France, and America, need not detain us, for I hope to be able to show that the Vedanta philosophy, so far from merely supplying a metaphysical explanation of the world, aims at establishing its ethics on the most solid philosophical and religious foundations.” (It has often been said that a philosophical religion like Vedanta is defective, because it cannot provide a firm foundation for morality. It is quite true that some philosophers believe that ethics has nothing to do with religion, and should have its own foundation, independent of all religions, though binding on every human being, whatever his religion. But this question, which is at present being discussed in the leading philosophical journals of Germany, France and America, need not detain us, for I hope to be able to show that the Vedanta philosophy, far from providing a mere spiritual explanation of the world, aims at establishing its ethics on the strongest philosophical and religious foundations.” (Source: F. Max Muller: Vedanta Philosophy:1894:86: Susil Gupta Ltd, Calcutta)

“Vedic literature contains considerable information on the education of women. For example, the Atharvaveda shows that According to the Upanishads, a woman could become successful after marriage only if she was properly educated in the state of Brahmacharya. This education was mainly related to the Vanaidika literature, so that she could participate in the Homa-Havan and Yajnas with her husband. The Brihadaranyaka Upanishad (4.4.18) mentions such a religious act, the aim of which was to get a learned daughter. Dr. Om Prakash notes that girls could study Naidu literature and they could also perform yajnas for the worship of the gods.” (Source:Dr. Maganbhai Patel: Women in Ancient India:1989:02:Self-published)

'Hence we see that, though the theory of the Sphota is rejected by the Vedanta, the eternal character of the words is strenuously retained, being considered essential, as it would seem, in order to maintain the identity of Brahman and the Word, and the creation of the world by Brahman in accordance with the eternal words” (Source: Nyaya and Vaideshika: Friedrich Max Muller:1899:49: Published by Sushil Gupta,Bose Press, Callcutta)

REFERENCE:

1. Nyaya and Vaideshik: Friedrich Max Muller:1899:49: Published by Sushil Gupta, Bose Press, Callcutta

2. Maganbhai Patel (1989) Ancient India Published in Nariswa

3. Ramanlal Desai (1954) Indian Culture, Gov. H. Bhatt, Vadodara Shri Sayaji Sahitya Mada

4. Dharmananda Kosambi (1935) Culture and Non-Violence: Jivanlal Mehta, Mumbai

5. Patlikar Ishwar (1973) Indianization: R.R. Seth's Company Ahmedabad

6. Dr. Patel Gautam (2014) Univ. Vedic Literature and Culture, Book Production Board: Ahmedabad

7. Wilbert E. Murray (1968) Social Science Hindi Composition Centre, Jaipur

8. Dhurjit Prasad Mukherjee (1968) Social Transformation: Social Science Hindi Composition Centre, Jaipur Translated by Yashdev Shukla, Anand Kashyap and Harishchandra

9. Talcott Parsons (1968) Social Science Hindi Composition Centre, Jaipur

10. Hari Krishna Rawat (1973) Sociology for India, Rajasthan Hindi Granth Academy

11. (11): Ramchandra Athavale (1932), Culture, Gujarat University

12. Indukant Trivedi (1979), Principles of Social Reconciliation, Translation Fund: Bhavnagar (Translation of Russell's lecture series Principles of Social Reconciliation)

13. Hari Krishna Rawat (2021) The Ultimate Encyclopedia of Sociology

14. https://www.udhnacollege.ac.in/bcommaterial/BKS_Additional_material.pdf

Received on 12.02.2025 Revised on 23.03.2025

Accepted on 20.04.2025 Published on 04.06.2025

Available online from June 07, 2025

Int. J. Ad. Social Sciences. 2025; 13(2):43-50.

DOI: 10.52711/2454-2679.2025.00008

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