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The Bengal renaissance, a socio-cultural and religious reform movement during the nineteenth and early twentieth country in undivided India's Bengal province,is said to have begun with-

The Bengal renaissance, a socio-cultural and religious reform movement during the nineteenth and early twentieth country in undivided India's Bengal province,is said to have begun with- Correct Answer Raja Ram mohan Roy

The Bengali Renaissance or simply Bengal Renaissance, was a cultural, social, intellectual and artistic movement in Bengal region in the eastern part of the Indian subcontinent during the period of the British Indian Empire, from the 19th century to the early 20th century dominated by Bengali Hindu community. Historian Nitish Sengupta describes the Bengal Renaissance as taking place from Raja Ram Mohan Roy (1772–1833) through Rabindranath Tagore (1861–1941) and Shiv Chandra Sarkar (1872 - 1958).

Related Questions

Which among the following were the features of the social and religious reform movements of the nineteenth century? 1. Untouchability as an issue of social reform was raised by almost all leaders of that era. 2. There was little attempt to create a reformist social consciousness at the grass-roots level of the society. 3. There was dissemination of religious knowledge through translation of religious texts into vernacular languages. Select the correct answer using the code given below.
Read the passage carefully and select the best answer to each question out of the given four alternatives. The conclusion of World Trade Organizations 11thbiennial ministerial conference at Buenos Aires was worrisome. From an Indian standpoint, there was no loss asstatus quo continues in the most important issue: the right to continue the food security programme by using support prices. But the inability of the negotiators toreach even one substantive outcome suggests that WTOs efficacy is under question. As a 164-country multilateral organisation dedicated to crafting rules of tradethrough consensus, WTO represents the optimal bet for developing countries such as India. Strengthening WTO is in Indias best interest. Perhaps the biggest threat to WTOs efficacy today is the attitude of the US. The worlds largest economy appears to have lost faith in the organisation and hasbegun to undermine one of its most successful segments, the dispute redressal mechanism. This is significant as the US has been directly involved in nearly half ofall cases brought to WTO. Separately, large groups of countries decided to pursue negotiations on e-commerce, investment facilitation and removal of tradeobstacles for medium and small scale industries. By itself this should not weaken WTO. But it comes at a time when there is growing frustration with gridlock atWTO. India did well to defend its position on its food security programme. The envisaged reform package which will see a greater use of direct cash transfers tobeneficiaries will be in sync with what developed countries do. But its important for India to enhance its efforts to reinvigorate WTO. In this context, Indias plan toorganise a meeting of some countries early next year is a step in the right direction. WTO represents the best available platform to accommodate interests of adiverse set of nations. Therefore, India should be at the forefront of moves to fortify it. Why was the WTOs 11th binennial ministerial conference worrisome?
Read the passage carefully and select the best answer to each question out of the given four alternatives. The conclusion of World Trade Organizations 11thbiennial ministerial conference at Buenos Aires was worrisome. From an Indian standpoint, there was no loss asstatus quo continues in the most important issue: the right to continue the food security programme by using support prices. But the inability of the negotiators toreach even one substantive outcome suggests that WTOs efficacy is under question. As a 164-country multilateral organisation dedicated to crafting rules of tradethrough consensus, WTO represents the optimal bet for developing countries such as India. Strengthening WTO is in Indias best interest. Perhaps the biggest threat to WTOs efficacy today is the attitude of the US. The worlds largest economy appears to have lost faith in the organisation and hasbegun to undermine one of its most successful segments, the dispute redressal mechanism. This is significant as the US has been directly involved in nearly half ofall cases brought to WTO. Separately, large groups of countries decided to pursue negotiations on e-commerce, investment facilitation and removal of tradeobstacles for medium and small scale industries. By itself this should not weaken WTO. But it comes at a time when there is growing frustration with gridlock atWTO. India did well to defend its position on its food security programme. The envisaged reform package which will see a greater use of direct cash transfers tobeneficiaries will be in sync with what developed countries do. But its important for India to enhance its efforts to reinvigorate WTO. In this context, Indias plan toorganise a meeting of some countries early next year is a step in the right direction. WTO represents the best available platform to accommodate interests of adiverse set of nations. Therefore, India should be at the forefront of moves to fortify it. What is the biggest threat to WTOs efficacy today?
Read the passage carefully and select the best answer to each question out of the given four alternatives. The conclusion of World Trade Organizations 11thbiennial ministerial conference at Buenos Aires was worrisome. From an Indian standpoint, there was no loss asstatus quo continues in the most important issue: the right to continue the food security programme by using support prices. But the inability of the negotiators toreach even one substantive outcome suggests that WTOs efficacy is under question. As a 164-country multilateral organisation dedicated to crafting rules of tradethrough consensus, WTO represents the optimal bet for developing countries such as India. Strengthening WTO is in Indias best interest. Perhaps the biggest threat to WTOs efficacy today is the attitude of the US. The worlds largest economy appears to have lost faith in the organisation and hasbegun to undermine one of its most successful segments, the dispute redressal mechanism. This is significant as the US has been directly involved in nearly half ofall cases brought to WTO. Separately, large groups of countries decided to pursue negotiations on e-commerce, investment facilitation and removal of tradeobstacles for medium and small scale industries. By itself this should not weaken WTO. But it comes at a time when there is growing frustration with gridlock atWTO. India did well to defend its position on its food security programme. The envisaged reform package which will see a greater use of direct cash transfers tobeneficiaries will be in sync with what developed countries do. But its important for India to enhance its efforts to reinvigorate WTO. In this context, Indias plan toorganise a meeting of some countries early next year is a step in the right direction. WTO represents the best available platform to accommodate interests of adiverse set of nations. Therefore, India should be at the forefront of moves to fortify it. Which of the following nation is keen to fortify its interest on WTO platform?
Read the passage carefully and select the best answer to each question out of the given four alternatives. The conclusion of World Trade Organizations 11thbiennial ministerial conference at Buenos Aires was worrisome. From an Indian standpoint, there was no loss asstatus quo continues in the most important issue: the right to continue the food security programme by using support prices. But the inability of the negotiators toreach even one substantive outcome suggests that WTOs efficacy is under question. As a 164-country multilateral organisation dedicated to crafting rules of tradethrough consensus, WTO represents the optimal bet for developing countries such as India. Strengthening WTO is in Indias best interest. Perhaps the biggest threat to WTOs efficacy today is the attitude of the US. The worlds largest economy appears to have lost faith in the organisation and hasbegun to undermine one of its most successful segments, the dispute redressal mechanism. This is significant as the US has been directly involved in nearly half ofall cases brought to WTO. Separately, large groups of countries decided to pursue negotiations on e-commerce, investment facilitation and removal of tradeobstacles for medium and small scale industries. By itself this should not weaken WTO. But it comes at a time when there is growing frustration with gridlock atWTO. India did well to defend its position on its food security programme. The envisaged reform package which will see a greater use of direct cash transfers tobeneficiaries will be in sync with what developed countries do. But its important for India to enhance its efforts to reinvigorate WTO. In this context, Indias plan toorganise a meeting of some countries early next year is a step in the right direction. WTO represents the best available platform to accommodate interests of adiverse set of nations. Therefore, India should be at the forefront of moves to fortify it. Which of the following is the most successful segments of the WTO mentioned in the passage?
Read the passage carefully and select the best answer to each question out of the given four alternatives. The conclusion of World Trade Organizations 11thbiennial ministerial conference at Buenos Aires was worrisome. From an Indian standpoint, there was no loss asstatus quo continues in the most important issue: the right to continue the food security programme by using support prices. But the inability of the negotiators toreach even one substantive outcome suggests that WTOs efficacy is under question. As a 164-country multilateral organisation dedicated to crafting rules of tradethrough consensus, WTO represents the optimal bet for developing countries such as India. Strengthening WTO is in Indias best interest. Perhaps the biggest threat to WTOs efficacy today is the attitude of the US. The worlds largest economy appears to have lost faith in the organisation and hasbegun to undermine one of its most successful segments, the dispute redressal mechanism. This is significant as the US has been directly involved in nearly half ofall cases brought to WTO. Separately, large groups of countries decided to pursue negotiations on e-commerce, investment facilitation and removal of tradeobstacles for medium and small scale industries. By itself this should not weaken WTO. But it comes at a time when there is growing frustration with gridlock atWTO. India did well to defend its position on its food security programme. The envisaged reform package which will see a greater use of direct cash transfers tobeneficiaries will be in sync with what developed countries do. But its important for India to enhance its efforts to reinvigorate WTO. In this context, Indias plan toorganise a meeting of some countries early next year is a step in the right direction. WTO represents the best available platform to accommodate interests of adiverse set of nations. Therefore, India should be at the forefront of moves to fortify it. According to the passage, which of the following statement is NOT true?
Read the passage carefully and select the best answer to each question out of the given four alternatives.
What is Gandhian philosophy? It is the religious and social ideas adopted and developed by Gandhi, first during his period in South Africa from 1893 to 1914, and later of course in India. These ideas have been further developed by later "Gandhians", most notably, in India by, Vinoba Bhave and Jayaprakash Narayan. Outside of India some of the work of, for example, Martin Luther King Jr. can also be viewed in this light. Understanding the universe to be an organic whole, the philosophy exists on several planes - the spiritual or religious, moral, political, economic, social, individual and collective. The spiritual or religious element, and God, is at its core. Human nature is regarded as fundamentally virtuous. All individuals are believed to be capable of high moral development, and of reform. The twin cardinal principles of Gandhi's thought are truth and nonviolence. It should be remembered that the English word "truth" is an imperfect translation of the Sanskrit, "satya", and "non-violence", an even more imperfect translation of "ahimsa". Derived from "sat" - "that which exists" - "satya" contains a dimension of meaning not usually associated by English speakers with the word "truth". There are other variations, too, which we need not go into here. For Gandhi, truth is the relative truth of truthfulness in word and deed, and the absolute truth - the Ultimate Reality. This ultimate truth is God (as God is also Truth) and morality - the moral laws and code - its basis. Ahimsa, far from meaning mere peacefulness or the absence of overt violence, is understood by Gandhi to denote active love - the pole opposite of violence, or "Himsa", in every sense. The ultimate station Gandhi assigns non violence stems from two main points. First, if according to the Divine Reality all life is one, then all violence committed towards another is violence towards oneself, towards the collective, whole self, and thus "self"-destructive and counter to the universal law of life, which is love. Second, Gandhi believed that ahimsa is the most powerful force in existence. Had himsa been superior to ahimsa, humankind would long ago have succeeded in destroying itself. The human race certainly could not have progressed as far as it has, even if universal justice remains far off the horizon. From both viewpoints, non violence or love is regarded as the highest law of humankind.
What are the twin cardinal principles of Gandhis thought?
Read the passage carefully and select the best answer to each question out of the given four alternatives.
What is Gandhian philosophy? It is the religious and social ideas adopted and developed by Gandhi, first during his period in South Africa from 1893 to 1914, and later of course in India. These ideas have been further developed by later "Gandhians", most notably, in India by, Vinoba Bhave and Jayaprakash Narayan. Outside of India some of the work of, for example, Martin Luther King Jr. can also be viewed in this light. Understanding the universe to be an organic whole, the philosophy exists on several planes - the spiritual or religious, moral, political, economic, social, individual and collective. The spiritual or religious element, and God, is at its core. Human nature is regarded as fundamentally virtuous. All individuals are believed to be capable of high moral development, and of reform. The twin cardinal principles of Gandhi's thought are truth and nonviolence. It should be remembered that the English word "truth" is an imperfect translation of the Sanskrit, "satya", and "non-violence", an even more imperfect translation of "ahimsa". Derived from "sat" - "that which exists" - "satya" contains a dimension of meaning not usually associated by English speakers with the word "truth". There are other variations, too, which we need not go into here. For Gandhi, truth is the relative truth of truthfulness in word and deed, and the absolute truth - the Ultimate Reality. This ultimate truth is God (as God is also Truth) and morality - the moral laws and code - its basis. Ahimsa, far from meaning mere peacefulness or the absence of overt violence, is understood by Gandhi to denote active love - the pole opposite of violence, or "Himsa", in every sense. The ultimate station Gandhi assigns non violence stems from two main points. First, if according to the Divine Reality all life is one, then all violence committed towards another is violence towards oneself, towards the collective, whole self, and thus "self"-destructive and counter to the universal law of life, which is love. Second, Gandhi believed that ahimsa is the most powerful force in existence. Had himsa been superior to ahimsa, humankind would long ago have succeeded in destroying itself. The human race certainly could not have progressed as far as it has, even if universal justice remains far off the horizon. From both viewpoints, non violence or love is regarded as the highest law of humankind.
According to Gandhiji, truth complies to which of the following?
Read the passage carefully and select the best answer to each question out of the given four alternatives.
What is Gandhian philosophy? It is the religious and social ideas adopted and developed by Gandhi, first during his period in South Africa from 1893 to 1914, and later of course in India. These ideas have been further developed by later "Gandhians", most notably, in India by, Vinoba Bhave and Jayaprakash Narayan. Outside of India some of the work of, for example, Martin Luther King Jr. can also be viewed in this light. Understanding the universe to be an organic whole, the philosophy exists on several planes - the spiritual or religious, moral, political, economic, social, individual and collective. The spiritual or religious element, and God, is at its core. Human nature is regarded as fundamentally virtuous. All individuals are believed to be capable of high moral development, and of reform. The twin cardinal principles of Gandhi's thought are truth and nonviolence. It should be remembered that the English word "truth" is an imperfect translation of the Sanskrit, "satya", and "non-violence", an even more imperfect translation of "ahimsa". Derived from "sat" - "that which exists" - "satya" contains a dimension of meaning not usually associated by English speakers with the word "truth". There are other variations, too, which we need not go into here. For Gandhi, truth is the relative truth of truthfulness in word and deed, and the absolute truth - the Ultimate Reality. This ultimate truth is God (as God is also Truth) and morality - the moral laws and code - its basis. Ahimsa, far from meaning mere peacefulness or the absence of overt violence, is understood by Gandhi to denote active love - the pole opposite of violence, or "Himsa", in every sense. The ultimate station Gandhi assigns non violence stems from two main points. First, if according to the Divine Reality all life is one, then all violence committed towards another is violence towards oneself, towards the collective, whole self, and thus "self"-destructive and counter to the universal law of life, which is love. Second, Gandhi believed that ahimsa is the most powerful force in existence. Had himsa been superior to ahimsa, humankind would long ago have succeeded in destroying itself. The human race certainly could not have progressed as far as it has, even if universal justice remains far off the horizon. From both viewpoints, non violence or love is regarded as the highest law of humankind.
According to Gandhiji, what is the most powerful force in existence?
Read the passage carefully and select the best answer to each question out of the given four alternatives.
What is Gandhian philosophy? It is the religious and social ideas adopted and developed by Gandhi, first during his period in South Africa from 1893 to 1914, and later of course in India. These ideas have been further developed by later "Gandhians", most notably, in India by, Vinoba Bhave and Jayaprakash Narayan. Outside of India some of the work of, for example, Martin Luther King Jr. can also be viewed in this light. Understanding the universe to be an organic whole, the philosophy exists on several planes - the spiritual or religious, moral, political, economic, social, individual and collective. The spiritual or religious element, and God, is at its core. Human nature is regarded as fundamentally virtuous. All individuals are believed to be capable of high moral development, and of reform. The twin cardinal principles of Gandhi's thought are truth and nonviolence. It should be remembered that the English word "truth" is an imperfect translation of the Sanskrit, "satya", and "non-violence", an even more imperfect translation of "ahimsa". Derived from "sat" - "that which exists" - "satya" contains a dimension of meaning not usually associated by English speakers with the word "truth". There are other variations, too, which we need not go into here. For Gandhi, truth is the relative truth of truthfulness in word and deed, and the absolute truth - the Ultimate Reality. This ultimate truth is God (as God is also Truth) and morality - the moral laws and code - its basis. Ahimsa, far from meaning mere peacefulness or the absence of overt violence, is understood by Gandhi to denote active love - the pole opposite of violence, or "Himsa", in every sense. The ultimate station Gandhi assigns non violence stems from two main points. First, if according to the Divine Reality all life is one, then all violence committed towards another is violence towards oneself, towards the collective, whole self, and thus "self"-destructive and counter to the universal law of life, which is love. Second, Gandhi believed that ahimsa is the most powerful force in existence. Had himsa been superior to ahimsa, humankind would long ago have succeeded in destroying itself. The human race certainly could not have progressed as far as it has, even if universal justice remains far off the horizon. From both viewpoints, non violence or love is regarded as the highest law of humankind.
According to the passage, which of the following statement is not true?