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مجھ پہ ہے ظلم کہ ملنا بھی گوارا نہ کیا

مجھ پہ ہے ظلم کہ ملنا بھی گوارا نہ کیا
ملنا تو دور کوئی رسمی اشارہ نہ کیا

خاک تھی مجھ کو بھی اکسیر درِ جاناں کی
پر کسی نے بھی مرے درد کا چارہ نہ کیا

تھی مرے سامنے دنیا بھی حسیں، بانہیں بھی
پر ترے عشق نے کچھ اور گوارا نہ کیا

تیری ان سرمگیں آنکھوں نے بھی پھیری آنکھیں
مجھ پہ ٹھہری نہ نظر پاس ہمارا نہ کیا

دشتِ افسوس کے رہرو کو یوں چھیڑو نہ فضاؔ
تیرے کوچے سے کبھی جس نے کنارا نہ کیا

سائنس اور روحانیت کی تمثیل: ایک تحقیقی جائزہ

Spirituality is usually understood as a way of being that flows from a certain profound experience of reality, which is known as ‘mystical’, ‘religious’, or ‘spiritual’ experience. There are numerous descriptions of this experience in the literature of the world’s religions, which tend to agree that it is a direct, non-intellectual experience of reality with some fundamental characteristics that are independent of cultural and historical contexts. Spiritual and scientific quests are two complementary inquiries into reality. Any feeling of antagonism between them is a product of a narrow vision. Science deals with what is measurable; religion is the quest for discovering and understanding the immeasurable. A scientist is not intelligent if he denies the existence of the immeasurable. There is nothing that is anti-science but there is a lot that is beyond science. The two quests have to go hand in hand. We not only need to have an understanding of the laws that govern the phenomena occurring in the external world around us but also we need to discover order and harmony in our consciousness. Human understanding is incomplete unless it covers both aspects of reality: matter as well as consciousness. Indeed the division between the scientific and spiritual quests is itself the creation of the human mind. Reality is one undivided whole which includes both matter and consciousness. Our thoughts, being limited by our experience, divide the external world from the inner world of our consciousness, in much the same way as our mind divides time from space though they are both two aspects of a single continuum۔

Modes of Cultural Representation of the Subcontinent: A Critical Study of William Dalrymple’S Travel Writing

As an established literary genre, in which the factual and the fictive narrative conventions intersect, travel writing, with its vivid descriptions of people and places has had a consistent ethnographic focus. Literary and cultural theory during the last three decades, has led to critical debates over the definition of cultural boundaries and the aesthetics and politics of cultural representation. In representing a cultural space, the contemporary travel writer recognises that stories and histories are complexly interwoven across geographical and national boundaries. He therefore has to engage with the realities of transculturation, cultural displacement, and cultural hybridity as distinctive features of a complex global world. William Dalrymple‘s travel writing is reflective of this engagement at both the thematic and the stylistic levels. It marks a sustained interest in the study and representation of the many layered cultural landscape of the Indian subcontinent, both in terms of historical legacy and the dynamism of current social and political change. With a repertoire that draws extensively on archival research, intertextual reference and on direct observation and personal interaction during his travels across India and Pakistan, Dalrymple combines various narrative strands and gives authority to multiple voices. The research study contextualizes Dalrymple‘s travel narrative as a polyphonic cultural representation Towards this end it attempts to explore his use of the historical and ethnographic modes through which a range of articulations serve to represent the cultural diversity of the subcontinent.
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Asian Research Index Whatsapp Chanel

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