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India's past is the history of the fight between upper and inferior castes for the long-long years ago. All kinds of problems among the humanity are the consequences of classified variation of 'Brahmanic social order'. The ancient Indian history is not only informative, but it throws abundant light on the happening of today. At that moment, there was the battle between higher castes (Savarnas) and the inferior castes. It has been going on continuously. It has assumed different names, shapes, and forms. In the Ancient period, Buddha was trying to solve these problems, but after the death of Buddha, Buddhism was decline, and Brahmanism has covered all the Buddhist achievements. In the modern era, Dr. Ambedkar has tried to solve this major issue, which was going in the Indian society. He was a social reformer, political leader and principal planner of the Indian Constitution. He extensively pointed out as much Babasaheb was an Indian economist, historian, jurist, philosopher, and politician. He was the precept architect of the Indian Constitution. Ambedkar is known as the pioneer of the renaissance of Buddhism in modern India. He wished social reformers to create public opinion to fight the uncultured inequalities in society. He has provided a very powerful force in giving energy to this movement. It was Ambedkar's efforts that, the movement for Buddhism gained energy in modern India. In addition, Ambedkar deserves unique credit for the renaissance of Buddhism in modern India. In this way, he has provided the main route to the renaissance of Buddhism in modern India. Therefore, the main objective of this paper is to Ambedkar's contribution to the renaissance of Buddhism in modern India. Consequently, this paper has been attempted to look at Ambedkar's contribution to the renaissance of Buddhism through detail analysis of his works. [ABSTRACT FROM AUTHOR]

Many scholars have written on the conversion of Bhimrao Ambedkar from Hinduism to Buddhism, trying to explain it. In this paper, I argue that a hermeneutics of conversion is needed to understand what this transition means in the larger academic community. Through using the concept of the 'thematic site', a narrative trope that draws on the Lacanian idea of the 'point de capiton' (also known as the 'nodal point' or 'quilting point'), to investigate how the invisible is evoked in the visible of these scholarly accounts of Ambedkar's Buddhism, this paper argues that academic accounts of this conversion rearticulate colonial dichotomies of modern/traditional, mapping them onto the binary of West/East. That is, by tracing common academic representations of Ambedkar's conversion, this paper posits that there is an obfuscated relation that is articulated in the depiction of this event, a connection that invisibly connects Ambedkar's act to colonial constructions of knowledge. [ABSTRACT FROM AUTHOR]

The objective of this paper is to highlight the processes that have led to the reinvention of Buddhism and Buddhist sites in modern India. A major aspect of this reinvention is the conversion of members of the Scheduled Castes to Buddhism, a movement especially associated with B. R. Ambedkar. Another important factor is the exile and internationalization of Tibetan Buddhism. These have coalesced with the pervasive visibility of the material remains of ancient Buddhism; state interest in promoting spiritual tourism; global movements of pilgrim-tourists; improving bilateral ties between India and Japan; and Japanese investment in the conservation of ancient Buddhist sites in India. The convergence of all these factors has led to a revitalization of Buddhist tourism-cum-pilgrimage circuits and to a dramatic resurrection, or rather reinvention, of ancient Buddhist sites. This is demonstrated with special reference to the site of Nagarjunakonda in Andhra Pradesh. Extinct sites such as this one offer wide open spaces that can be appropriated by various religious and secular groups and by agencies seeking to strengthen their presence, visibility, and/or profit. The paper emphasises that histories of ancient sites must take cognisance of their transformations in the modern, increasingly globalized world. [ABSTRACT FROM AUTHOR]

The paper examines the criterion of sustainability and the establishment of an ecological worldview with particular reference to India, both in regard to the natural and the built environment, with sundry remarks on ethical and political issues. There cannot be a green city without social justice. Decision-makers worldwide must apply Gandhi’s Talisman and what might be called Ambedkar’s Talisman. [ABSTRACT FROM PUBLISHER]

The paper surveys the energy problem in relation to global warming and the social criteria of India. India's failure to develop a policy on global warming is highlighted and her economic policy judged in relation to her energy options, including such notable work as jatropha development and nuclear energy. [ABSTRACT FROM AUTHOR]