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In his Autobiography, Gandhi wrote, "What I want to achieve - what I have been striving and pining to achieve these thirty years - is self-realization, to see God face to face. ...All that I do by way of speaking and writing, and all my ventures in the political field, are directed to this same end." While hundreds of biographies and histories have been written about Gandhi (1869-1948), nearly all of them have focused on the national, political, social, economic, educational, environmental, or familial dimensions of his life. Very few, in recounting how Gandhi led his country to political freedom, have viewed his struggle primarily as a search of spiritual liberation. Shifting the focus to the understudied subject of Gandhi's spiritual life, Arvind Sharma retells the story of Gandhi's life through this lens. Illuminating unsuspected dimensions of Gandhi's inner world and uncovering their surprising connections with his outward actions, Sharma explores the eclectic religious atmosphere in which Gandhi was raised, his belief in karma and rebirth, his conviction that morality and religion are synonymous, his attitudes toward tyranny and freedom, and, perhaps most important, the mysterious source of his power to establish new norms of human conduct. This book enlarges our understanding of one of history's most profoundly influential figures, a man whose trust in the power of the spirit helped liberate millions

The concept of religious freedom is the favoured modern human rights concept, with which the modern world hopes to tackle the phenomenon of religious pluralism, as our modern existence in an electronically shrinking globe comes to be increasingly characterised by this phenomenon. To begin with, the concept of religious freedom, as embodied in Article 18 of the Universal Declaration of Human Rights, seems self-evident in nature. It is the claim of this book, however, that although emblematic on the one hand, the concept is also problematic on the other, and the implications of the concept of re

This book examines the principles underlining the policies of reservation and affirmative action adopted by two non-homogeneous and multi-ethnic societies-India and the USA. Despite the fact that the governments of both countries have, for over fifty years now, applied these measures to overcome discrimination based on caste and race respectively, the author maintains that there is no comprehensive account of the grounds on which either reservations or affirmative action can be intellectually justified. Addressing the key question-What is being affirmed through affirmative action?-the author s