New Delhi is an urban district of Delhi which serves as the capital of India and seat of all three branches of the Government of India. The foundation stone of the city was laid by Emperor George V during the Delhi Durbar of 1911, it was designed by Sir Edwin Lutyens and Sir Herbert Baker. The new capital was inaugurated on 13 February 1931, by Viceroy and Governor-General of India Lord Irwin. Although colloquially Delhi and New Delhi are used interchangeably to refer to the National Capital Territory of Delhi, these are two distinct entities, with New Delhi forming a small part of Delhi; the National Capital Region is a much larger entity comprising the entire NCT along with adjoining districts in neighboring states. Calcutta was the capital of India during the British Raj, until December 1911. Calcutta had become the centre of the nationalist movements since the late nineteenth century, which led to the Partition of Bengal by Viceroy of British India, Lord Curzon; this created massive political and religious upsurge including political assassinations of British officials in Calcutta.
The anti-colonial sentiments amongst the public led to complete boycott of British goods, which forced the colonial government to reunite Bengal and shift the capital to New Delhi. Old Delhi had served as the political and financial centre of several empires of ancient India and the Delhi Sultanate, most notably of the Mughal Empire from 1649 to 1857. During the early 1900s, a proposal was made to the British administration to shift the capital of the British Indian Empire, as India was named, from Calcutta on the east coast, to Delhi; the Government of British India felt that it would be logistically easier to administer India from Delhi, in the centre of northern India. The land for building the new city of Delhi was acquired under the Land Acquisition Act 1894. During the Delhi Durbar on 12 December 1911, George V Emperor of India, along with Queen Mary, his consort, made the announcement that the capital of the Raj was to be shifted from Calcutta to Delhi, while laying the foundation stone for the Viceroy's residence in the Coronation Park, Kingsway Camp.
The foundation stone of New Delhi was laid by King George V and Queen Mary at the site of Delhi Durbar of 1911 at Kingsway Camp on 15 December 1911, during their imperial visit. Large parts of New Delhi were planned by Edwin Lutyens, who first visited Delhi in 1912, Herbert Baker, both leading 20th-century British architects; the contract was given to Sobha Singh. The original plan called for its construction in Tughlaqabad, inside the Tughlaqabad fort, but this was given up because of the Delhi-Calcutta trunk line that passed through the fort. Construction began after World War I and was completed by 1931; the city, dubbed "Lutyens' Delhi" was inaugurated in ceremonies beginning on 10 February 1931 by Lord Irwin, the Viceroy. Lutyens designed the central administrative area of the city as a testament to Britain's imperial aspirations. Soon Lutyens started considering other places. Indeed, the Delhi Town Planning Committee, set up to plan the new imperial capital, with George Swinton as chairman, John A. Brodie and Lutyens as members, submitted reports for both North and South sites.
However, it was rejected by the Viceroy when the cost of acquiring the necessary properties was found to be too high. The central axis of New Delhi, which today faces east at India Gate, was meant to be a north-south axis linking the Viceroy's House at one end with Paharganj at the other. Owing to space constraints and the presence of a large number of heritage sites in the North side, the committee settled on the South site. A site atop the Raisina Hill Raisina Village, a Meo village, was chosen for the Rashtrapati Bhawan known as the Viceroy's House; the reason for this choice was that the hill lay directly opposite the Dinapanah citadel, considered the site of Indraprastha, the ancient region of Delhi. Subsequently, the foundation stone was shifted from the site of Delhi Durbar of 1911–1912, where the Coronation Pillar stood, embedded in the walls of the forecourt of the Secretariat; the Rajpath known as King's Way, stretched from the India Gate to the Rashtrapati Bhawan. The Secretariat building, the two blocks of which flank the Rashtrapati Bhawan and houses ministries of the Government of India, the Parliament House, both designed by Baker, are located at the Sansad Marg and run parallel to the Rajpath.
In the south, land up to Safdarjung's Tomb was acquired to create what is today known as Lutyens' Bungalow Zone. Before construction could begin on the rocky ridge of Raisina Hill, a circular railway line around the Council House, called the Imperial Delhi Railway, was built to transport construction material and workers for the next twenty years; the last stumbling block was the Agra-Delhi railway line that cut right through the site earmarked for the hexagonal All-India War Memorial and Kingsway, a problem because the Old Delhi Railway Station served the entire city at that time. The line was shifted to run along the Yamuna river, it began operating in 1924; the New Delhi Railway Station opened in 1926, with a single platform at Ajmeri Gate near Paharganj, was completed in time for the city's inauguration in 1931. As construction of the Viceroy's House, Central Secretariat, Parliament House, All-India War Memorial was winding down, the building of a shopping district and a new plaza, Connaught Place, began in 1929, was completed by 1933.
Named after Prince Arthur, 1st Duke of Connaught, it was designed by Robert Tor Russell, chief architect to the P
Hindus are persons who regard themselves as culturally, ethnically, or religiously adhering to aspects of Hinduism. The term has been used as a geographical and religious identifier for people indigenous to the Indian subcontinent; the historical meaning of the term Hindu has evolved with time. Starting with the Persian and Greek references to the land of the Indus in the 1st millennium BCE through the texts of the medieval era, the term Hindu implied a geographic, ethnic or cultural identifier for people living in the Indian subcontinent around or beyond the Sindhu river. By the 16th century, the term began to refer to residents of the subcontinent who were not Turkic or Muslims; the historical development of Hindu self-identity within the local South Asian population, in a religious or cultural sense, is unclear. Competing theories state that Hindu identity developed in the British colonial era, or that it developed post-8th century CE after the Islamic invasion and medieval Hindu-Muslim wars.
A sense of Hindu identity and the term Hindu appears in some texts dated between the 13th and 18th century in Sanskrit and regional languages. The 14th- and 18th-century Indian poets such as Vidyapati and Eknath used the phrase Hindu dharma and contrasted it with Turaka dharma; the Christian friar Sebastiao Manrique used the term'Hindu' in religious context in 1649. In the 18th century, the European merchants and colonists began to refer to the followers of Indian religions collectively as Hindus, in contrast to Mohamedans for Mughals and Arabs following Islam. By the mid-19th century, colonial orientalist texts further distinguished Hindus from Buddhists and Jains, but the colonial laws continued to consider all of them to be within the scope of the term Hindu until about mid-20th century. Scholars state that the custom of distinguishing between Hindus, Buddhists and Sikhs is a modern phenomenon. Hindoo is an archaic spelling variant. At more than 1.03 billion, Hindus are the world's third largest group after Muslims.
The vast majority of Hindus 966 million, live in India, according to India's 2011 census. After India, the next 9 countries with the largest Hindu populations are, in decreasing order: Nepal, Indonesia, Sri Lanka, United States, United Kingdom and Myanmar; these together accounted for 99% of the world's Hindu population, the remaining nations of the world together had about 6 million Hindus in 2010. The word Hindu is derived from the Indo-Aryan and Sanskrit word Sindhu, which means "a large body of water", covering "river, ocean", it was used as the name of the Indus river and referred to its tributaries. The actual term'hindu' first occurs, states Gavin Flood, as "a Persian geographical term for the people who lived beyond the river Indus", more in the 6th-century BCE inscription of Darius I; the Punjab region, called Sapta Sindhu in the Vedas, is called Hapta Hindu in Zend Avesta. The 6th-century BCE inscription of Darius I mentions the province of Hidush, referring to northwestern India; the people of India were referred to as Hinduvān and hindavī was used as the adjective for Indian in the 8th century text Chachnama.
The term'Hindu' in these ancient records is an ethno-geographical term and did not refer to a religion. The Arabic equivalent Al-Hind referred to the country of India. Among the earliest known records of'Hindu' with connotations of religion may be in the 7th-century CE Chinese text Record of the Western Regions by the Buddhist scholar Xuanzang. Xuanzang uses the transliterated term In-tu whose "connotation overflows in the religious" according to Arvind Sharma. While Xuanzang suggested that the term refers to the country named after the moon, another Buddhist scholar I-tsing contradicted the conclusion saying that In-tu was not a common name for the country. Al-Biruni's 11th-century text Tarikh Al-Hind, the texts of the Delhi Sultanate period use the term'Hindu', where it includes all non-Islamic people such as Buddhists, retains the ambiguity of being "a region or a religion". The'Hindu' community occurs as the amorphous'Other' of the Muslim community in the court chronicles, according to Romila Thapar.
Wilfred Cantwell Smith notes that'Hindu' retained its geographical reference initially:'Indian','indigenous, local', virtually'native'. The Indian groups themselves started using the term, differentiating themselves and their "traditional ways" from those of the invaders; the text Prithviraj Raso, by Chanda Baradai, about the 1192 CE defeat of Prithviraj Chauhan at the hands of Muhammad Ghori, is full of references to "Hindus" and "Turks", at one stage, says "both the religions have drawn their curved swords. In Islamic literature,'Abd al-Malik Isami's Persian work, Futuhu's-salatin, composed in the Deccan in 1350, uses the word'hindi' to mean Indian in the ethno-geographical sense and the word'hindu' to mean'Hindu' in the sense of a follower of the Hindu religion"; the poet Vidyapati's poem Kirtilata contrasts the cultures of Hindus and Turks in a city and concludes "The Hindus and the Turks live close together. One of the earliest uses of word'Hindu' in religious context in a European language, was the publication in 1649 by Sebastiao Manrique.
Other prominent mentions of'Hindu' include the epigraphical inscriptions from Andhra Pradesh kingdoms who battled military expansion of Muslim dynasties in the 14th century, where the word'Hindu' implies a religious identity in contrast to'Turks' or Islam
Indonesian National Revolution
The Indonesian National Revolution, or Indonesian War of Independence, was an armed conflict and diplomatic struggle between the Republic of Indonesia and the Dutch Empire and an internal social revolution during postwar and postcolonial Indonesia. It took place between Indonesia's declaration of independence in 1945 and the Netherlands' recognition of Indonesia's independence at the end of 1949; the four-year struggle involved sporadic but bloody armed conflict, internal Indonesian political and communal upheavals, two major international diplomatic interventions. Dutch military forces were able to control the major towns and industrial assets in Republican heartlands on Java and Sumatra but could not control the countryside. By 1949, international pressure on the Netherlands and the partial military stalemate became such that it recognised Indonesian independence; the revolution marked the end of the colonial administration of the Dutch East Indies, except for Netherlands New Guinea. It significantly changed ethnic castes as well as reducing the power of many of the local rulers.
It did not improve the economic or political fortune of the majority of the population, although a few Indonesians were able to gain a larger role in commerce. The Indonesian independence movement began in May 1908, commemorated as the "Day of National Awakening". Indonesian nationalism and movements supporting independence from Dutch colonialism, such as Budi Utomo, the Indonesian National Party, Sarekat Islam and the Indonesian Communist Party, grew in the first half of the 20th century. Budi Utomo, Sarekat Islam and others pursued strategies of co-operation by joining the Dutch initiated Volksraad in the hope that Indonesia would be granted self-rule. Others chose a non-cooperative strategy demanding the freedom of self-government from the Dutch East Indies colony; the most notable of these leaders were Sukarno and Mohammad Hatta, two students and nationalist leaders who had benefited from the educational reforms of the Dutch Ethical Policy. The occupation of Indonesia by Japan for three and a half years during World War II was a crucial factor in the subsequent revolution.
The Netherlands had little ability to defend its colony against the Japanese army, within only three months of their initial attacks, the Japanese had occupied the Dutch East Indies. In Java, to a lesser extent in Sumatra, the Japanese spread and encouraged nationalist sentiment. Although this was done more for Japanese political advantage than from altruistic support of Indonesian independence, this support created new Indonesian institutions and elevated political leaders such as Sukarno. Just as for the subsequent revolution, the Japanese destroyed and replaced much of the Dutch-created economic and political infrastructure. On 7 September 1944, with the war going badly for the Japanese, Prime Minister Koiso promised independence for Indonesia, but no date was set. For supporters of Sukarno, this announcement was seen as vindication for his collaboration with the Japanese. Under pressure from radical and politicised pemuda groups and Hatta proclaimed Indonesian independence, on 17 August 1945, two days after the Japanese Emperor's surrender in the Pacific.
The following day, the Central Indonesian National Committee elected Sukarno as President, Hatta as Vice-President. PROCLAMATION We, the people of Indonesia, hereby declare the independence of Indonesia. Matters which concern the transfer of power etc. will be executed by careful means and in the shortest possible time. Djakarta, 17 August 1945 In the name of the people of Indonesia, Soekarno—Hatta It was mid-September before news of the declaration of independence spread to the outer islands, many Indonesians far from the capital Jakarta did not believe it; as the news spread, most Indonesians came to regard themselves as pro-Republican, a mood of revolution swept across the country. External power had shifted; these strikes were only broken in July 1946. The Japanese, on the other hand, were required by the terms of the surrender to both lay down their arms and maintain order; the resulting power vacuums in the weeks following the Japanese surrender, created an atmosphere of uncertainty, but one of opportunity for the Republicans.
Many pemuda joined pro-Republic struggle groups. The most disciplined were disbanded Giyugun and Heiho groups. Many groups were undisciplined, due to both the circumstances of their formation and what they perceived as revolutionary spirit. In the first weeks, Japanese troops withdrew from urban areas to avoid confrontations. By September 1945, control of major infrastructure installations, including railway stations and trams in Java's largest cities, had been taken over by Republican pemuda who encountered little Japanese resistance. To spread the revolutionary message, pemuda set up their own radio stations and newspapers, graffiti proclaimed the nationalist sentiment. On most islands, struggle committees and militia were set up. Republican newspa
Working Cabinet (Joko Widodo)
The Working Cabinet was sworn in on 27 October 2014, by President of Indonesia Joko Widodo. On 15 September, president-elect Joko Widodo stated that his cabinet would have 34 members, with 18 coming from professional backgrounds and 16 from political parties in his coalition; the cabinet was due to be announced on Wednesday 22 October, a stage had been prepared at Jakarta's Tanjung Priok harbour, but this event was cancelled at the last minute. The delays were caused by the decision of Joko Widodo to wait for comments from the People's Representative Council. Another reason for the delayed announcement was his decision involve the Indonesian Corruption Eradication Commission and the Financial Transaction Reports and Analysis Centre to ensure that prospective ministers did not have poor track records with regards to human rights or corruption; the KPK stated the eight of the original candidates were "problematic" and that alternatives should be found. One candidate for the post of co-ordinating minister for security affairs, Wiranto was seen as having a problematic human rights record, was not included in the final line up.
The cabinet line-up was announced on Sunday, 26 October 2014 and was sworn in on Monday, 27 October 2014. The cabinet consists of 34 ministers, 14 of whom are affiliated to their respective political parties. There are 26 men and eight women, with 20 ministers being under 45 years old at the time of their appointment. A member of the president's transitional team explained that unlike previous cabinets, Jokowi would not be appointing a cabinet secretary or a presidential spokesman. In another break with tradition, Jokowi did not name the attorney general or head of the Indonesian State Intelligence Agency. Jokowi reshuffled his cabinet on 12 August 2015 at the Presidential Palace, replacing five ministers and the cabinet secretary. A second and more substantial cabinet reshuffle took place on 27 July 2016 with 13 ministers and the cabinet secretary being replaced. A third reshuffle occurred on 17 January 2018, replacing Khofifah Indar Parawansa with Idrus Marham and Teten Masduki with Moeldoko.
Politics of Indonesia
Buddhism is the world's fourth-largest religion with over 520 million followers, or over 7% of the global population, known as Buddhists. Buddhism encompasses a variety of traditions and spiritual practices based on original teachings attributed to the Buddha and resulting interpreted philosophies. Buddhism originated in ancient India as a Sramana tradition sometime between the 6th and 4th centuries BCE, spreading through much of Asia. Two major extant branches of Buddhism are recognized by scholars: Theravada and Mahayana. Most Buddhist traditions share the goal of overcoming suffering and the cycle of death and rebirth, either by the attainment of Nirvana or through the path of Buddhahood. Buddhist schools vary in their interpretation of the path to liberation, the relative importance and canonicity assigned to the various Buddhist texts, their specific teachings and practices. Observed practices include taking refuge in the Buddha, the Dharma and the Sangha, observance of moral precepts, monasticism and the cultivation of the Paramitas.
Theravada Buddhism has a widespread following in Sri Lanka and Southeast Asia such as Myanmar and Thailand. Mahayana, which includes the traditions of Pure Land, Nichiren Buddhism and Tiantai, is found throughout East Asia. Vajrayana, a body of teachings attributed to Indian adepts, may be viewed as a separate branch or as an aspect of Mahayana Buddhism. Tibetan Buddhism, which preserves the Vajrayana teachings of eighth-century India, is practiced in the countries of the Himalayan region and Kalmykia. Buddhism is an Indian religion attributed to the teachings of the Buddha born Siddhārtha Gautama, known as the Tathāgata and Sakyamuni. Early texts have his personal name as "Gautama" or "Gotama" without any mention of "Siddhārtha," which appears to have been a kind of honorific title when it does appear; the details of Buddha's life are mentioned in many Early Buddhist Texts but are inconsistent, his social background and life details are difficult to prove, the precise dates uncertain. The evidence of the early texts suggests that he was born as Siddhārtha Gautama in Lumbini and grew up in Kapilavasthu, a town in the plains region of the modern Nepal-India border, that he spent his life in what is now modern Bihar and Uttar Pradesh.
Some hagiographic legends state that his father was a king named Suddhodana, his mother was Queen Maya, he was born in Lumbini gardens. However, scholars such as Richard Gombrich consider this a dubious claim because a combination of evidence suggests he was born in the Shakyas community – one that gave him the title Shakyamuni, the Shakya community was governed by a small oligarchy or republic-like council where there were no ranks but where seniority mattered instead; some of the stories about Buddha, his life, his teachings, claims about the society he grew up in may have been invented and interpolated at a time into the Buddhist texts. According to the Buddhist sutras, Gautama was moved by the innate suffering of humanity and its endless repetition due to rebirth, he set out on a quest to end this repeated suffering. Early Buddhist canonical texts and early biographies of Gautama state that Gautama first studied under Vedic teachers, namely Alara Kalama and Uddaka Ramaputta, learning meditation and ancient philosophies the concept of "nothingness, emptiness" from the former, "what is neither seen nor unseen" from the latter.
Finding these teachings to be insufficient to attain his goal, he turned to the practice of asceticism. This too fell short of attaining his goal, he turned to the practice of dhyana, which he had discovered in his youth, he famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya in the Gangetic plains region of South Asia. He gained insight into the workings of karma and his former lives, attained enlightenment, certainty about the Middle Way as the right path of spiritual practice to end suffering from rebirths in Saṃsāra; as a enlightened Buddha, he attracted followers and founded a Sangha. Now, as the Buddha, he spent the rest of his life teaching the Dharma he had discovered, died at the age of 80 in Kushinagar, India. Buddha's teachings were propagated by his followers, which in the last centuries of the 1st millennium BCE became over 18 Buddhist sub-schools of thought, each with its own basket of texts containing different interpretations and authentic teachings of the Buddha.
The Four Truths express the basic orientation of Buddhism: we crave and cling to impermanent states and things, dukkha, "incapable of satisfying" and painful. This keeps us caught in saṃsāra, the endless cycle of repeated rebirth and dying again, but there is a way to liberation from this endless cycle to the state of nirvana, namely following the Noble Eightfold Path. The truth of dukkha is the basic insight that life in this mundane world, with its clinging and craving to impermanent states and things is dukkha, unsatisfactory. Dukkha can be translated as "incapable of satisfying," "the unsatisfactory nature and the general insecurity of all conditioned phenomena". Dukkha is most translated as "suffering," but this is inaccurate, since it refers not to episodic suffering, but to the intrinsically unsat
For the national airline of Indonesia, see Garuda Indonesia, for the giant wasp, see Megalara garuda The Garuda is a legendary bird or bird-like creature in Hindu and Jain mythology. He is variously the vehicle mount of the Hindu god Vishnu, a dharma-protector and Astasena in Buddhism, the Yaksha of the Jain Tirthankara Shantinatha. Garuda is described as the king of a kite-like figure, he is shown either in an anthropomorphic form. Garuda is a protector with power to swiftly go anywhere watchful and an enemy of the serpent, he is known as Tarkshya and Vynateya. Garuda is a part of state insignia in India, Thailand and Indonesia; the Indonesian official coat of arms is centered on the Garuda. The national emblem of Indonesia is called Garuda Pancasila; the Indian Air Force uses the Garuda in their coat of arms and named their special operations unit after it as Garud Commando Force. In Hinduism, Garuda is the king of birds. A Garutman is mentioned in the Rigveda, described as celestial deva with wings.
The Shatapatha Brahmana embedded inside the Yajurveda text mentions Garuda as the personification of courage. In the Mahabharata, Garutman is stated to be same as Garuda described as the one, fast, who can shapeshift into any form and enter anywhere, he is a powerful creature in the epics, whose wing flapping can stop the spinning of heaven and hell. He is described to be the vehicle mount of the Hindu god Vishnu, they are shown together. According to George Williams, Garuda speak, he is a metaphor in the Vedic literature for Rik, Saman and the atman. In the Puranas, states Williams, Garuda becomes a literal embodiment of the idea, the Self who attached to and inseparable from the Supreme Self. Though Garuda is an essential part of the Vaishnavism mythology, he features prominently in Shaivism mythology, Shaiva texts such as the Garuda Tantra and Kirana Tantra, Shiva temples as a bird and as a metaphor of atman; the Hindu texts on Garuda iconography vary in their details. If in the bird form, he is eagle-like with the wings open as if ready and willing to fly wherever he needs to.
In part human-form, he may have an eagle-like nose, beak or legs, his eyes are open and big, his body is the color of emerald, his wings are golden-yellow. He may be shown with either four hands. If he is not carrying Vishnu, he holds a jar of amrita in one hand in the rear and an umbrella in the other, while the front pair of hands are in anjali posture. If he is carrying Vishnu, the rear hands provide the support for Vishnu's feet. According to the text Silparatna, states Rao, Garuda is best depicted with only two hands and with four bands of colors: "golden yellow color from feet to knees, white from knees to navel, scarlet from navel to neck, black above the neck", his hands, recommends the text, should be in abhaya posture. In Sritatvanidhi text, the recommended iconography for Garuda is a kneeling figure, who wears one or more serpents, pointed bird-beak like nose, his two hands in namaste posture; this style is found in Hindu temples dedicated to Vishnu. In some iconography, Garuda carries his two consorts by his side: Lakshmi and Bhūmi.
Garuda iconography is found in early temples of India, such as on the underside of the eave at Cave 3 entrance of the Badami cave temples. Garuda mythology is linked to that of Aruna – the charioteer of Surya. However, these Indian mythologies are inconsistent across the texts. Both and Garuda, developed from egg. According to one version, states George Williams, Kashyapa Prajapati's two wives Vinata and Kadru wanted to have children. Kashyapa granted them a boon. Kadru asked for one thousand Nāga sons, while Vinata wanted two, each equal to Kadru's thousand naga sons. Kashyapa blessed them, went away to a forest to meditate. Kadru gave birth to one thousand eggs, while Vinata gave birth to two eggs; these incubated for five hundred years, upon which Kadru's eggs broke open and out came her 1,000 sons. Vinata eager for her sons, impatiently broke one of the eggs from which emerged the formed Aruna, who looked radiant and reddish as the morning sun but not as bright as the midday sun. Aruna chided his mother, Vinata for her impatience since he was born without legs and warned her to not break open the second egg but wait.
Aruna left to become the charioteer of Surya, the sun god. Vinata waited, after many years the second egg hatched, Garuda was born. Garuda went to war with his step brothers, the Nagas; some myths present Garuda as so massive. The text Garuda Purana is named after him. Garuda is presented in the Mahabharata mythology as one who eats snake meat, such as the story about him planning to kill and eat Sumukha snake, where Indra attempts to intervene. Garudas are a race of birds who devour snakes in the epic; the Suparṇākhyāna, a late Vedic period poem considered to be among the "earliest traces of epic poetry in India," relates the legend of Garuda, provides the basis for a expanded version which appears within the Mahābhārata. Garuda's links to Vishnu – the Hindu god who fights injustice and destroys evil in his various avatars to preserve dharma, has made him an iconic symbol of king's duty and power, an insignia of royalty or dharma, his eagle-like form is shown either alone or with Vishnu