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Thursday, January 29, 2015

Narendra Modi's expensive suit at State Dinner with Obama

Modi's suit is talk of the town. As usual there is criticisim for the cost of the suit - One Million Rupees (~$16,000). Here is the positive aspect of it.


Courtesy BBC

ABP TV reports,   PM Modi wore the personalised suit for tea with visiting US President Barack Obama. At first glance it appeared to be a black and gold pinstriped suit, but closed inspection revealed that the stripes were actually the Prime Ministers full name. It is estimated the suite cost nearly Rs. I million (approx $16,000).
Being a democracy everything should be questioned, the declarations of American independence has this beautiful sentence in it, "Governments are instituted among Men, deriving their just powers from the consent of the governed." Indeed, we the governed should always keep the government on their toes.


I am glad Modi spent a lot of money on the suit. This is good for the economy, and good for every Indian. Why shouldn't the PM wear the best?

How do we raise the standards of the nation then? 
Don’t we wear the best in our weddings, jobs interviews?

THIS IS HOW IT WORKS:

If we pay Rs 50,000 for cloth, and 50,000 for stitching, you can see the number of jobs it creates if we have 1,000 suits. However, if we pay 500 and 500, the employment drops dramatically, and those who get 500 will have less disposable income to buy things, and that will cut the jobs of what they consume… and that will ultimately cut your salary, why pay you so much? And if that is cut, you buy less, buy smaller home, smaller car, and that will cut the other jobs….

We all should spend, that is how we progress and the wealth multiplies.

The money we make is because people are willing to pay us more for the work we do, a little more than it is worth and that is the fodder for economic growth.

Next time someone (any one in any field) talks about the cost of Modi suit – tell them, how about cutting your salary by tenth?

Richness and spending is good.

The only two evils of richness are; hoarding the money under the pillow, as it does no good, and taking advantage of the workers in their situation, that would be evil.

Being rich must be admired, it is good. They don’t eat the money, they spend it, and that creates jobs. The only people that create jobs for you and me are the ones with money by opening factories, shops, software companies.
 
Everyone’s standard goes up when we let everyone get paid well.

Responsible capitalism is the best thing that has happened. In the United States and India should wholeheartedly emulate it. Then comes sab ka vikas, of course to sustain the vikas, social cohesion is a must – if splintered along religious, caste lines, India will not make it.  That has been my consistent message for over a year now.

Mike Ghouse for India
http://MikeGhouseforIndia.blogspot.com

Hindu Mahasabha to install Godse statue in temples

One of the most beautiful aspects of Hinduism is that it sees God in everything.  The creator and created are not two different things, but one and the same, as a result "respecting the otherness of others" becomes a way of life.  Indeed, that is how we at the Foundation for Pluralism have defined Pluralism - i.e., respecting the otherness of others for genuine co-existence.  God is about love and not hate. The Hindu greeting Namaste invokes the God in each other to come together to talk and act goodness.

However, when it comes to abuse and misuse, Hinduism is no exception, it is a business for the self appointed guardians of the religion. They are obviously looking for gains to be had and have hijacked the pristine Hindu faith, just as the self appointed guardians of other religions have done it.  They have mangled up the pristine religion whose purpose was to bring peace within an individual and with what surrounds him/her; people and the universe.


Now "Hindu Mahasabha"  a Hindu group within the family of political Hinduism called Sangh Parivar has decided to install the statues of the newly created God, Godse in temples across India. Godse is the killer of Mahatma Gandhi. Is that going too far? Let me be clear; its political Hinduism and it does not represent Hindus of the world. 





It is time for Moderate Hindus to speak up**(note below).

A Bollywood film called "Oh My God" - depicts a scene towards the end, where the men in God-Business were installing a statue of the hero as the new God of the helpless, assuming he was dead in the hospital. But the hero wakes up and runs to where they were having the installation ceremony and destroys the own God Statue of him, pulling the masks off the men who were going to mint money with the newly created God, ready to do business. A similar message was given in the film "PK" where people can be easily misled and duped.

Obviously, every religion has a majority that understands the beauty of its  faith, and goes about doing good to fellow beings and mind their own faith and family. However, there is a small group within each faith that is intolerant and hell bent on annihilating the other. They don't believe in dialogue, and instead resort to the primal instincts of animals, who settle their disputes by locking in their horns, tearing up the other with their fangs or bloodying the opponent with their paws.

We desperately need a Swami Vivekananda's avatar to teach the ideals of Vasudhaiva Kutumbukum; meaning the whole world in one family.  Ironically, we also need a Jesus to teach these stray men what love means, what love they neighbor means. 

Thank God, except the Naxalites in India,  the other minorities like Dalits, Muslims and Christians have not gone haywire and resorted to extremism despite the provocations and pressures on them to obey.  

I am not sure, if the majority of Hindus are ready for a New God, a God who killed Mahatma Gandhi. Godse is God to them because he saved the nation by killing Gandhi who was inclusive of Muslims, Dalits, Christians and others. 

Hindu Mahasabha did not come into being to teach and preserve the values of Hinduism, but was founded to hate the other, particularly Christians and Muslims.  If they learn to love fellow humans including Christians and Muslims, then the organization will cease, as it will have no purpose to exist anymore. 


I have always stood up for Hinduism against misunderstandings about it and will continue to do that, as I have done with all other faiths including Paganism and Atheism,  that is the right thing to do. I strongly believe in the idea of Vasudhaiva Kutumbukum expressed in Dharmic faiths, and the idea of the whole world is one big family born from the same couple taught in the Abrahamic faiths.  All of us need to genuinely believe and practice it.  http://standingupforothers.blogspot.com/2012/04/standing-with-hindus.html 

The way forward is to respect the otherness of others, accept the God given uniqueness of each one of the inhabitants of the land. Let every one eat, drink, wear, worship or believe whatever the hell they want to believe in the pursuit of life, liberty and happiness. If we can do that, then conflicts fade and solutions emerge.

Mike Ghouse is committed to a cohesive India, where all Indians can live without the fear of the others and offers pluralistic solutions on issues of the day.
 # # #

Hindu Mahasabha to install Godse statue in temples

Updated: Jan 29, 2015 07:24 PM 
http://m.thehindu.com/news/national/hindu-mahasabha-to-install-godse-statue-in-temple-premises-across-india/article6835093.ece/?secid=2780

 # # #


Hindu Mahasabha to install Godse statue in temples
Updated: Jan 29, 2015 07:24 PM 
http://m.thehindu.com/news/national/hindu-mahasabha-to-install-godse-statue-in-temple-premises-across-india/article6835093.ece/?secid=2780
The Hindutva outfit is in touch with saints and temple trusts across the country for the purpose.
Don't be surprised if you come across a statue of Nathuram Godse, the killer of the Mahatma Gandhi, in the temple in your vicinity. After its attempt to install Godse statues at few identified places in Uttar Pradesh was foiled by the State Police, the Hindu Mahasabha plans to install them in the premises of temples across India.
The Hindutva outfit is in touch with saints and temple trusts which supervise hundreds of temples, assured it of their support.
At present the outfit is quite determined but tight upped about how it plans to install statue of Nathuram Godse on January 30, the day Godse shot dead Mahatma Gandhi.
The Hindutva outfit has decided not to publicise its programmes of the installation of the statue after it felt "too much media coverage" became an "obstacle" in its work.
After its public announcement to build a temple for Godse in Sitapur district and install a Godse statue at an identified place in Meerut, the Uttar Pradesh police sealed the two places. While treating the issue as serious problem for law and order the State police also plans to invoke section 144 of the IPC at the two places.
As per the revised strategy, the outfit will first install Godse statue across the country and will then inform the media in order to avoid possible crackdowns by the Uttar Pradesh government and possible roadblocks posed by the other State government in the country. UP because
According to senior functionaries of the Hindutva group, they met several group of saints during the recently concluded "Magh Kumbh mela" in Allahabad.
"After we announced about our plans the government sealed the place. We don't want unnecessary attention. We would rather focus on competing the job at hand," he told this correspondent.
According to a senior Hindu Mahasabha leader who didn't want to be quoted because of the sensitivity of the issue, Godse statue might soon be seen within temple premises across the country -- to start with, in temples in the Hindi speaking States like Madhya Pradesh, Uttar Pradesh, Rajasthan and Bihar.
"We met hundreds of saints during the Magh Kumbh Mela in Allahabad who assured us of their support and now we are planning to install statues in temples with the support of these saints," said the outfit leader.
"We have a dedicated set of youths who are brimming with nationalistic fervour and who are ready to put Godse statue at the Raj Ghat at the cost of getting arrested but we don't want to work like that. We just want to spread the message of 'Akhand bharat'  (unified India) which was the main mission for Nathuram Godse ji," added another.
He clarified that the statues won't necessarily be in the main part of the temples so as not to equate Godse with the Hindu Gods.
"After some serious thinking and discussion with saints, we decided that as mark of respect to Godse we can install his statues somewhere in the premises of temples. We do have statues of great Hindu reformers and great men in temple premises," maintained the Hindutva leader.
While justifying the proposed move, the Hindu Mahasabha leader said: "Godse was no less than any other greater because he sent across the message of unified India and protested against the division the country by Klimt Gandhi".
The Hindutva group has ordered about five hundred statues from artists in Jaipur. It also plans to inaugurate and launch small libraries which would provide literature highlighting Godse's "point of view about unified India and correct sequence of events as far as Gandhi's killing is concerned".
The public announcement by the outfit to install a Godse statue and subsequent well reported bhumi pujan in Meerut for the statue, had resulted in its leaders being booked under various sections of the IPC.

Wednesday, January 28, 2015

Hindutva and history

The article demonstrates the lengths to which historical sources can be manipulated by those supporting the claims of Hindutva ideology. 

Courtesy Front Line



The Cover Story of its October 13, 2000, issue, Frontlinepresented the findings of a major scholarly investigation by Michael Witzel, Wales Professor of Sanskrit at Harvard University, and  Steve Farmer, comparative historian, exposing as hoax the claims made by "historian" N.S. Rajaram and paleographist Natwar Jha that horse was important to Indus civilisation and, therefore, it was Aryan civilisation. Hindutvavadis have always claimed that the Indus Valley script has been deciphered and the language of Harappa is late Vedic Sanskrit. Rajaram and Jha had projected a computer-enhanced image of a bull unicorn seal as a horse seal. Frontline invited Romila Thapar to provide a perspective on this Cover feature. Here, we reproduce in full the eminent historian's article on the meaning and significance of the "horseplay in Harappa". 
October 13, 2000 
“THE Aryans” became a historical category in the late nineteenth century. There was much confusion between “Aryan” as race and as language, a confusion that has not entirely cleared in popular perception. In its application to Indian history, it was argued that the aryas referred to in the Rigveda were the Aryans who had invaded and conquered northern India, founded Indian civilisation, and spread their Indo-Aryan language. The theory had an immediate impact, particularly on those with a political agenda and on historians. 
Jyotiba Phule maintained that the Aryan invasion explained the arrival of alien brahmans and their dominance and oppression of the lower castes. The invasion was necessary to this view of history. For those concerned with a Hindutva ideology, the invasion had to be denied. The definition of a Hindu as given by Savarkar was that India had to be his pitribhumi (ancestral land) and his punyabhumi (the land of his religion). 
A Hindu therefore could not be descended from alien invaders. Since Hindus sought a lineal descent from the Aryans, and a cultural heritage, the Aryans had to be indigenous. This definition of the Hindu excluded Muslims and Christians from being indigenous since their religion did not originate in India. 
Historians initially accepted the invasion theory and some even argued that the decline of the Indus cities was due to the invasion of the Aryans, although the archaeological evidence for this was being discounted. But the invasion theory came to be discarded in favour of alternative theories of how the language, Indo-Aryan, entered the subcontinent. In 1968, I had argued at a session of the Indian History Congress that invasion was untenable and that the language—Indo-Aryan—had come with a series of migrations and therefore involving multiple avenues of the acculturation of peoples. The historically relevant question was not the identity of the Aryans (identities are never permanent) but why and how languages and cultures change in a given area. 

Why then do Hindutva ideologues—Indian and non-Indian—keep flogging a dead horse and refuse to consider the more recent alternative theories? For them the only alternative is that if the Aryans were not invaders, they must have been indigenous. That there is a range of possibilities between the two extremes of invaders or indigenes does not interest them. 
The insistence on the indigenous origin of the Aryans allows them to maintain that the present-day Hindus are the lineal descendants of the Aryans and the inheritors of the land since the beginning of history. This then requires that the presence of the Aryans be taken back into earliest history. Hence the attempt to prove, against the prevailing evidence from linguistics and archaeology, that the authors of the Rigveda were the people of the Indus cities or were possibly even prior to that. 
The equation is based on identifying words from the Rigveda with objects from the Indus cities. That the village-based, pastoral society of the Rigveda could not be identical with the complex urban society of the Indus cities is not conceded. Yet there are no descriptions of the city in the Rigveda or even the later Vedic corpus, that could be applied to the Indus cities: no references to structures built on platforms, or the grid pattern of streets and the careful construction of drainage systems, to granaries, warehouses and areas of intensive craft production, to seals and their function, and to the names of the places where goods were sent. If the two societies were identical, the two systems would at least have to be similar. 
In order to prove that the Indus civilisation was Aryan, the language has to be deciphered as a form of Sanskrit and there has to be evidence of an Aryan presence, which currently is being associated with the horse and the chariot. Attempts to decipher the language have so far not succeeded and those reading it as Sanskrit have been equally unsuccessful. But there are linguistic rules that have to be observed in any decipherment. These make it necessary for a claim to stand the test of linguistic analyses. The readings also have to show some contextual consistency. These have been demonstrated as lacking in the decipherment claimed by Rajaram and Jha. 

To insist that a particular seal represents the horse as Rajaram does, was an attempt to foreclose the argument and maintain that the horse was important to the Indus civilisation, therefore it was an Aryan civilisation. Quite apart from the changes made in the computer-enhanced image of the seal to give the impression of a horse, which have been discussed in the article by Witzel and Farmer, the animal in the photograph of the seal is clearly not a horse. Furthermore, if the horse had been as central to the Indus civilisation as it was to the Vedic corpus, there would have been many seals depicting horses. But the largest number of seals are those which depict the bull unicorn. Indian history from the perspective of the Hindutva ideology reintroduces ideas that have long been discarded and are of little relevance to an understanding of the past. The way in which information is put together, and generalisations drawn from this, do not stand the test of analyses as used in the contemporary study of history. The rewriting of history according to these ideas is not to illumine the past but to allow an easier legitimation from the past for the political requirements of the present. The Hindutva obsession with identity is not a problem related to the early history of India but arises out of an attempt to manipulate identities in contemporary politics. Yet ironically, this can only be done if the existing interpretations of history are revised and forced into the Hindutva ideological mould. To go by present indications, this would imply a history based on dogma with formulaic answers, mono-causal explanations, and no intellectual explorations. Dogmatic assertions with no space for alternative ideas often arise from a sense of inferiority and the fear of debate. Hence the determination to prevent the publication of volumes on history which do not conform to Hindutva ideology. 
History as projected by Hindutva ideologues, which is being introduced to children through textbooks and is being thrust upon research institutes, precludes an open discussion of evidence and interpretation. Nor does it bear any trace of the new methods of historical analyses now being used in centres of historical research. Such history is dismissed by the Hindutva ideologues as Western, imperialist, Marxist, or whatever, but they are themselves unaware of what these labels mean or the nature of these readings. There is no recognition of the technical training required of historians and archaeologists or of the foundations of social science essential to historical explanation. Engineers, computer experts, journalists-turned-politicians, foreign journalists posing as scholars of Indology, and what have you, assume infallibility, and pronounce on archaeology and history. And the media accord them the status. 

The article by Witzel and Farmer is a serious critique of the claims that have been made by Rajaram and Jha about the Aryan identity of the Indus civilisation and the decipherment of the Harappan script. The critique was first put out on the Internet but those who have access to the Internet in India are still a limited few. It is important for this article to be published, for it is a salutary lesson for the media to be more cautious in unfamiliar areas and not rush to publicise anything that sounds sensational. It is also necessary that the debate be made accessible to the reading public so that people are not repeatedly taken for a ride. It shows up the defective library resources in India that would need to be radically improved if research in early Indian history is to be made more effective. But above all, the article demonstrates the lengths to which historical sources can be manipulated by those supporting the claims of Hindutva ideology. 

© Romila Thapar, 2000

Tuesday, January 27, 2015

India's Highest civilian Awards for 2015

INDIA’S HIGHEST 2015 CIVILIAN AWARDS
Compiled from Wikipedia and Indian Express
www.MikeGhouseforIndia.blogspot.com 

The Bharat Ratna [1] — ‘Bharat Ratna’, the highest civilian Award of the country, was instituted in the year 1954. Any person without distinction of race, occupation, position or sex is eligible for these awards. It is awarded in recognition of exceptional service/performance of the highest order in any field of human endeavour. The recommendations for Bharat Ratna are made by the Prime Minister himself to the President. No formal recommendations for this are necessary. The number of annual awards is restricted to a maximum of three in a particular year. On conferment of the award, the recipient receives a Sanad (certificate) signed by the President and a medallion. The Award does not carry any monetary grant

Padma awards

Padma Awards[2] were instituted in the year 1954. Except for brief interruption(s) during the years 1977 and 1980 and 1993 to 1997, these awards have been announced every year on Republic day. The award is given in three categories, namely, Padma Vibhushan,Padma Bhushan and Padma Shri.

 Padma Shri is awarded for ‘distinguished service’.
 Padma Bhushan for ‘distinguished service of a high order’.
 Padma Vibhushan for ‘exceptional and distinguished service'.

Padma Vibhushan Awards
The Padma Vibhushan is the second highest civilian award in the Republic of India. It consists of a medal and a citation and is awarded by the President of India. It was established on 2 January 1954. It ranks behind the Bharat Ratna and comes before the Padma Bhushan and Padma Shri. It is awarded to recognize exceptional and distinguished service to the nation in any field, including government service. The first recipients of this award were Satyendra Nath Bose, Nand Lal Bose, Zakir Hussain, Balasaheb Gangadhar Kher, Jigme Dorji Wangchuk, and V. K. Krishna Menon in the year 1954.

Bharat Ratna Awards

This years’ recipients are Atal Bihari Vajpyee and Madan Mohan Malavya

Padma Vibhushan
S. No.
Name of the Awardee
Discipline
State/Domicile 
1.
Shri L. K. Advani
Public Affairs
Gujarat
2.
Shri Amitabh Bachchan
Art
Maharashtra
3.
Shri Prakash Singh Badal
Public Affairs
Punjab
4.
Dr. D. Veerendra Heggade
Social Work
Karnataka
5.
Shri Mohammad Yusuf Khan alias Dilip Kumar
Art
Maharashtra
6.
Shri Jagadguru Ramanandacharya Swami Rambhadracharya
Others
Uttar Pradesh
7.
Prof. Malur Ramaswamy Srinivasan
Science and Engineering
Tamil Nadu
8.
Shri Kottayan K. Venugopal 
Public Affairs
Delhi
9.
Shri Karim Al Hussaini Aga Khan (Foreigner)
Trade and Industry
France/UK

 

Padma Bhushan

1.
Shri Jahnu Barua 
Art
Assam
2.
Dr. Vijay Bhatkar 
Science and Engineering
Maharashtra
3.
Shri Swapan Dasgupta
Literature and Education
Delhi
4.
Swami Satyamitranand Giri
Others
Uttar Pradesh
5.
Shri N. Gopalaswami
Civil Service
Tamil Nadu
6.
Dr. Subhash C. Kashyap
Public Affairs
Delhi
7.
Dr. (Pandit) Gokulotsavji Maharaj   
Art
Madhya Pradesh
8.
Dr. Ambrish  Mithal
Medicine
Delhi
9.
Smt. Sudha Ragunathan
Art
Tamil Nadu
10.
Shri Harish Salve
Public Affairs
Delhi
11.
Dr. Ashok Seth
Medicine
Delhi
12.
Shri Rajat Sharma
Literature and Education
Delhi
13.
Shri Satpal
Sports
Delhi
14.
Shri Shivakumara Swami
Others
Karnataka
15.
Dr. Kharag Singh Valdiya
Science and Engineering
Karnataka
16.
Prof. Manjul Bhargava(NRI/PIO)
Science and Engineering
 USA
17.
Shri David Frawley (Vamadeva)(Foreigner)
Others
 USA
18.
Shri Bill Gates(Foreigner)
Social Work
 USA
19.
Ms. Melinda Gates (Foreigner)
Social Work
 USA
20.
Shri Saichiro Misumi(Foreigner)
Others
 Japan



Padma Shri

1.
Dr. Manjula Anagani
Medicine
Telangana
2.
Shri S. Arunan
Science and Engineering
Karnataka
3.
Ms. Kanyakumari Avasarala
Art
Tamil Nadu
4.
Dr. Bettina Sharada Baumer
Literature and Education
Jammu and Kashmir
5.
Shri Naresh Bedi
Art
Delhi
6.
Shri Ashok Bhagat
Social Work
Jharkhand
7.
Shri Sanjay Leela Bhansali
Art
Maharashtra
8.
Dr. Lakshmi Nandan Bora
Literature and Education
Assam
9.
Dr. Gyan  Chaturvedi
Literature and Education
Madhya Pradesh
10.
Prof. (Dr.) Yogesh Kumar Chawla
Medicine
Chandigarh
11.
Smt. Jayakumari Chikkala
Medicine
Delhi
12.
Shri Bibek Debroy
Literature and Education
Delhi
13.
Dr. Sarungbam Bimola  Kumari Devi
Medicine
Manipur
14.
Dr. Ashok Gulati
 Public Affairs
Delhi
15.
Dr.  Randeep  Guleria
Medicine
Delhi
16.
Dr. K. P. Haridas
Medicine
Kerala
17.
Shri Rahul Jain
Art
Delhi
18.
Shri Ravindra Jain
Art
Maharashtra
19.
Dr. Sunil Jogi
Literature and Education
Delhi
20.
Shri Prasoon Joshi
Art
Maharashtra
21.
Dr. Prafulla Kar
Art
Odisha
22.
Ms. Saba Anjum
Sports
Chhattisgarh
23.
Smt. Ushakiran Khan
Literature and Education
Bihar
24.
Dr. Rajesh Kotecha
Medicine
Rajasthan
25.
Prof. Alka Kriplani
Medicine
Delhi
26.
Dr. Harsh Kumar
Medicine
Delhi
27.
Shri Narayana Purushothama Mallaya
Literature and Education
Kerala
28.
Shri Lambert Mascarenhas
Literature and Education
Goa
29.
Dr. (Mrs.) Janak Palta McGilligan
Social Work
Madhya Pradesh
30.
Shri Veerendra Raj Mehta
Social Work
Delhi
31.
Shri Tarak Mehta
Art
Gujarat
32.
Shri Neil Herbert Nongkynrih
Art
Meghalaya
33.
Shri Chewang Norphel
Others
Jammu and Kashmir
34.
Shri T. V. Mohandas Pai
Trade and Industry
Karnataka
35.
Dr.Tejas Patel
Medicine
Gujarat
36.
Shri Jadav Molai Peyang
Others
Assam
37.
Smt. Bimla Poddar
Other
Uttar Pradesh
38.
Dr. N. Prabhakar
Science and Engineering
Delhi
39.
Dr. Prahalada
Science and Engineering
Maharashtra
40.
Dr. Narendra Prasad
Medicine
Bihar
41.
Shri Ram Bahadur Rai
Literature and Education
Delhi
42.
Ms. Mithali Raj
Sports
Telangana
43.
Shri P. V.  Rajaraman
Civil Service
Tamil Nadu
44.
Prof.  J. S. Rajput
Literature and Education
Uttar Pradesh
45.
Shri Kota Srinivasa Rao
Art
Andhra Pradesh
46.
Prof. Bimal Roy
Literature and Education
West Bengal
47.
Shri Shekhar Sen
Art
Maharashtra
48.
Shri Gunvant Shah
Literature and Education
Gujarat
49.
Shri Brahmdev Sharma (Bhaiji)
Literature and Education
Delhi
50.
Shri Manu Sharma
Literature and Education
Uttar Pradesh
51.
Prof. Yog Raj Sharma
Medicine
Delhi
52.
Shri Vasant Shastri
Science and Engineering
Karnataka
53.
Shri S. K. Shivkumar
Science and Engineering
Karnataka
54.
Ms. P. V. Sindhu
Sports
Telangana
55.
Shri Sardara Singh
Sports
Haryana
56.
Ms. Arunima Sinha
Sports
Uttar Pradesh
57.
Shri Mahesh Raj Soni
Art
Rajasthan
58.
Dr.Nikhil Tandon
Medicine
Delhi
59.
Shri H. Thegtse Rinpoche
Social Work
Arunachal Pradesh
60.
Dr.Hargovind Laxmishanker Trivedi
Medicine
Gujarat
61.
Shri Huang Baosheng(Foreigner)
Others
China
62.
Prof. Jacques Blamont(Foreigner)
Science and Engineering
France
63.
Late Shri Syedna Mohammad Burhanuddin(Posthumous)
Others
Maharashtra
64.
Shri Jean-Claude Carriere(Foreigner)
Literature and Education
France
65.
Dr. Nandrajan “Raj” Chetty(NRI/PIO)
Trade and Industry
USA
66.
Shri George L. Hart(Foreigner)
Others
USA
67.
Jagat Guru Amrta Suryananda Maha Raja(NRI/PIO)
Others
Portugal
68.
Late Shri Meetha Lal Mehta (Posthumous)
Social Work
Rajasthan
69.
Ms. Tripti Mukherjee(NRI/PIO)
Art
USA
70.
Dr. Dattatreyudu Nori(NRI/PIO)
Medicine
USA
71.
Dr. Raghu Rama Pillarisetti(NRI/PIO)
Medicine
USA
72.
Dr. Saumitra Rawat(NRI/PIO)
Medicine
UK
73.
Prof. Annette Schmiedchen(Foreigner)
Literature and Education
Germany
74.
Late Shri Pran Kumar Sharma alias Pran(Posthumous)
Art
Delhi
75.
Late Shri R. Vasudevan(Posthumous)
Civil Service
Tamil Nadu