This is a lost episode of Indian history. Before Bose, much before Nehru and even before Mahatma Gandhi...there was Har Dayal. On the morning of December 23rd, 1912, a powerful bomb targeted at the Viceroy Lord Hardinge exploded as he entered the new capital city of Delhi. Though the assassination bid failed it brought back the spectre of the Ghadr of 1857 and challenged the might of the British Empire. The British Secret Service connected the bomb outrage to the brain of Har Dayal (1884-1939) a former Stanford University lecturer based in San Francisco. The history of the Indian freedom struggle has produced no greater enigma than this heroic leader. Har Dayal was the architect of the largest international anti-colonial resistance movement - the Ghadr Party, with its nerve center in California. His mission was to destroy the British Empire by an armed revolt and his weapon of choice was the colossal power of his intellect. Cerebrally light-years ahead, Har Dayal a super brilliant scholar at Oxford and St. Stephen's College was eloquent in seventeen languages and an author par excellence. Exiled from India for life Har Dayal became Ghadr personified. This gentleman revolutionary was the first Indian to teach at American and Swedish universities and an extraordinary mix of an Anarchist and a Pacifist, a Sanskritist and a Rationalist, a Marxist and a Buddhist, a Feminist and a Humanist as also an ultranationalist and an internationalist. For millions who sought to emulate the quintessential Dilliwallah, he was The Great Indian Genius.

Man S Personality Needs Growth And Development In Its Four Different Aspects Namely: Intellectual, Physical, Aesthetic And Ethical. Through These Four Facets Of Life, The Author Disseminates The Message Of Rationalism For The Young Men And Women Of All Countries. These Short Hints On Self-Culture Addresses You To Make Best Use Of Your Life And Helps You To Build Your Personality As A Free And Cultured Citizen.

World Literature for the Wretched of the Earth recovers a genealogy of anticolonial thought that advocated collective inexpertise, unknowing, and unrecognizability. Early-twentieth-century anticolonial thinkers endeavored to imagine a world emancipated from colonial rule, but it was a world they knew they would likely not live to see. Written in exile, in abjection, or in the face of death, anticolonial thought could not afford to base its politics on the hope of eventual success, mastery, or national sovereignty. J. Daniel Elam shows how anticolonial thinkers theorized inconsequential practices of egalitarianism in the service of an impossibility: a world without colonialism. Framed by a suggestive reading of the surprising affinities between Frantz Fanon’s political writings and Erich Auerbach’s philological project, World Literature for the Wretched of the Earth foregrounds anticolonial theories of reading and critique in the writing of Lala Har Dayal, B. R. Ambedkar, M. K. Gandhi, and Bhagat Singh. These anticolonial activists theorized reading not as a way to cultivate mastery and expertise but as a way, rather, to disavow mastery altogether. To become or remain an inexpert reader, divesting oneself of authorial claims, was to fundamentally challenge the logic of the British Empire and European fascism, which prized self-mastery, authority, and national sovereignty. Bringing together the histories of comparative literature and anticolonial thought, Elam demonstrates how these early-twentieth-century theories of reading force us to reconsider the commitments of humanistic critique and egalitarian politics in the still-colonial present.