Indian Education, Human Rights and Philosophy

Milestone Education Review (The Journal of Ideas on Educational & Social Transformation)

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Milestone Education Review

Milestone Education Review (The Journal of Ideas on Educational & Social Transformation) is an online peer-reviewed bi-annual journal of Milestone Education Society (Regd.) Pehowa (Kurukshetra). For us education refers to any act or experience that has a formative effect on the mind, character, or physical ability of an individual. The role of education must be as an instrument of social change and social transformation. Social transformation refers to large scale of social change as in cultural reforms and transformations. The first occurs with the individual, the second with the social system. This journal offers an opportunity to all academicians including educationist, social-scientists, philosophers and social activities to share their views. Each issue contains about 100 Pages.

© Milestone Education Society (Regd.), Pehowa (Kurukshetra)

Editor Dr. Desh Raj Sirswal

Associate Editors Dr. Merina Islam Ms. Rajinder Kaur Editorial Advisory Board

Prof. B.Krishna (Karnataka)

Prof. K.K.Sharma (Haryana)

Dr. Ashutosh Angiras (Haryana)

Dr.Dinesh Chahal (Haryana)

Dr. Manoj Kumar (Chandigarh)

Dr. Pitamber Dass (Uttar Pradesh)

Dr. Koppula Victor Babu (Andhra Pradesh)

Acharya Shilak Ram (Haryana)

Ms. Tahira Tariq (Pakistan)

Dr. Nidhi Verma(Haryana)

Mr. Zakir Hussain (Jammu & Kashmir)

Mr. Jayadev Sahoo (Pondicherry)

Declaration: The opinions expressed in the articles of this journal are those of the individual

authors, and not necessary of those of the Society or the Editor.



In this issue………..

A DEVELOPMENTAL PERSPECTIVE ON HIGHER EDUCATION IN INDIA Nagesha HV (4-10) INDIAN EDCATION SYSTEM: PROBLEMS AND FUTURE PERSPECTIVES

P. Nithiya (11-20) HUMAN RIGHTS EDUCATION IN INDIA Merina Islam (21-24) DOMINANCE OF MENTALITY OVER HUMAN RIGHTS IN INDIAN CONTEXT Reena Khushwaha (25-35) YOGA FOR THE MANAGEMENT OF HYPERTENSION Ch.Venkateswarlu (36-45) MOTIVATION: AS A CATALYST OF ACHIEVEMENT Dinesh Chahal & Franky Gupta (46-52) STATUS OF INDIAN WOMEN IN THE LIGHT OF SAMKHYA DARSANA Riki Chakraborty (53-56) THE RISE OF TEMPLE ORIENTED PHILOSOPHY IN KERALA Sheena Krishnan Ulamparambath (57-66)

BOOK-REVIEW Sukhwant Singh Sidhu (67-68)

NEW MOVIE: Shudra- The Rising (69-71)

CALL FOR PAPERS (72-73)

PROGRAMMES & PUBLICATIONS (74)

CONTRIBUTORS OF THIS ISSUE (75)



Milestone Education Review (ISSN: 2278-2168)

Year 03, No.02 (October, 2012), pp.4-10

A DEVELOPMENTAL PERSPECTIVE ON HIGHER EDUCATION

IN INDIA

Nagesha HV

Abstract

The progress and prospect of any country depends on the growth and development of higher

education. Hence, higher education is very essential for the proper use of human and other natural

resources for the development and growth of Indian economy. Higher education is a place of

excellence. It also reflects countries growth and prosperity and at the same time, its contribution

to prosperity and economic growth cannot be over looked. Most importantly, the expansion of

higher education is to transform the society into a sustainable society but not at the cost of

inclusion, equity and justice. To complete successfully in the knowledge based economy we need

good governance of universities that not only produce bright graduates for export but which can

also support sophisticated research in the scientific technological and humanity field but

producing sufficient manpower needed for the expanding economy addressing issues of quantity

and excellence are also very crucial with deeper visibility and increased operational efficiency

Key Words: Higher Education, Politics, Technology, Society Inclusion, Equity and Justice

Introduction

Higher education in India is an ancient tradition. The earliest known university was in

Takshshila in 17th

century BC that had scholars not only from India but also from all over

the world everybody knows about Nalanda university its most famous foreign student

Hiuen Tsuang of china. Present system of higher education was actually introduced by the

British in the year 1857, when university of Calcutta, Bombay, madras where established.

The government of newly independent recognized the importance higher education and in

spite of many problems it appointed several commissions and committees such as

Radhakrishna Commission(1948-49), Kotari Commission from (1964-66), Ramamurthy

Committee(1990) etc. for the improvement extension in higher education system. Finally,

we had national policy on education in 1986, which is, an important land mark in higher

education system in India. At the time of independence, we had only 20 universities today

we have about 415 universities. Developed countries had achieved 55% enrollment value

but ours is only 11% (Mungekar, 2008). Right now quantitatively education of India as

second largest place after America the number of colleges increased from 500 To 20700,

similarly the number of teachers increased from 15000 to 488000 and number of students

increased from half million to 11.5 million. The number is still increasing. However,

there is no meaning of inclusion and expansion without excellence in higher education.

Present paper discuses major challenges and problems coming in the way of excellence in

higher education. Before going ahead let me clear the term ‗Higher Education‘



The Term “Higher Education”

The higher education consider has the apex of formal education. It can be summarized as

education behind the school level. The objective of higher education may range from

primary education, such as employability, enhancing the earning potential, seeking and

advancing knowledge and wisdom, research and experimentation to more serious

objectives like attaining spiritual growth, engaging instituting quest for the unknown,

facilitating better life style, and developing scientific outlook. Higher education is a part

of the larger socio-economic system and hence the university has dynamic roll to play in

changing the society by changing the thinking process of young people and by putting

forward new findings about society, which might in turn influence the production services

and management of the said system educational imparted in a big university or on a small

school is always regarded has

Globalization and Higher Education in India

Globalization means integration of economic and societies through cross country flow of

information, ideas, technology, goods, services, capital, finance and the people. This is an

interesting issue because the sheer complexity of the subject makes it almost impossible

to make a fair assessment of its impact on our higher educational system. Firstly,

globalization is an irreversible phenomenon at least in our country. Educational sector

cannot remain unaffected when every other sector is buffeted by the same. The General

Agreement of Trade Services (GATS) is an agreement between countries who are

signatories of World Trade Organization (WTO). Education is one of the services covered

under GATS as; marketing ―education‖ is now a day‘s more profitable proposition with

very great potentials and possibilities. India being one of the funding members of WTO

cannot close its door to globalization of education. Globalization scenario is likely to take

place through four modes;

1. International distance education mode

2. Institutional collaboration of two or more countries

3. Institutional presence directly or through a system of franchise

4. Transnational mobility of students and intellectual/teachers.

There is an apprehension that India will be a loser institutes in the international

educational trade market, if quality and relevance not inbuilt, empowerment and status of

the teachers are not enhanced, suitable infrastructure is not available, obsolete curriculum

and courses are not properly substituted and revamped, research specially action research

are not strengthened and evaluation and monitoring are not built. Without a world class

education, the out flow of students will comparatively become more than the inflow along

with more brain drain to brain gain. Higher education in the context of globalization and

the unprecedented explosion of knowledge has to become dynamic as never before

constantly entering uncharted areas. Higher education in the coming decades will become

universal and can truly be borderless as world of knowledge and ideas will yield

reciprocal benefits to all nations Therefore the major thrust will be create vistas for a



large percentage of youth to acquire relevant good quality higher education with an

inclusive and flexible approach.

It is interesting to note that employment opportunity patterns will also undergo a change

the world will be looking for trained persons in all basic fields with sound knowledge

based in their core discipline and with ability to adapt to new demands thus in the present

century all the curricular subjects not only science and technology commerce humanities

even languages conventional and professional will be demanded in newer context of

marketing consumerism human resources modern knowledge economy for business

multicultural integration. Gone are the days when a young person by dedicating a few

years to learning a profession could enjoy life long employment within his/her career of

choice as the pace of technical advancement increases and globalization continues to

expand the field of competition the trend will be committing to life time continuous

learning or to lag behind. In a global village of tomorrow lack of access to the latest

information technology can have a negative impact on every level of scientific and

technical education from teacher training through to the education system including

higher education learning about science and technology must become a integral part of

education for every one urgent measures will be needed to be taken up for communication

between teachers through inter country within country cooperation through satellite and

EDU-SAT innovative technocratic strategies will have to be adopted to eliminate

knowledge deficit.

In the context of a responsible democracy and against the backdrop of globalization the

country has to rethink its role available evidence shows that India will soon have the

largest young population in the world with immense capabilities this is happening at a

time of advancing globalization so we need to think over to enable our higher education

to cooperate with sustaining its identity.

Access to Higher Education

The average crop of university graduates in India is huge in size. In science and

engineering it is about 700000, including about 5000 ph.ds. This figure may appear

impressive but Indian higher education provides access only to about 7% of the 18-23 age

groups. Developed countries have achieved access rate up to 50%. The enrollment ratio in

higher is about 100% in Canada 80% in USA 50% in France 30%in UK whereas our

higher education hardly covers 9.35% which lower even than that of Indonesia(11%)

(Brazil 12%) Thailand 19 % no talented and deserving persons should be denied access to

higher education even though our achievements in higher education are highly command

able in terms absolute numbers they do not stand to scrutiny as compared to what other

countries have achieved moreover these numbers also do not speak of wide regional

disparities as well as urban rural divide generally students from more progressive states

and from urban background has better chances of getting good education and better job

prospects.



Higher Education and Its Importance

Education provided by a college or university is called higher education. Definition of

higher education is varying from country to country. The term higher education can be

broadly defined. In most part of the world, it is viewed as post secondary school

education undertaken a voluntary basis. Higher education is seldom compulsory. Not

everyone needs to go to college and universities, and few countries make this mandatory.

Many people find that they are not adequately trained to enter the work force without

additional information and skills. This can make participating in a higher learning

institute extremely desirable. The world conference on higher education organized by

UNESCO in 1998 proclaimed in its article 113 higher education should reinforce its role

of service to society especially its activities aimed at eliminating poverty, violence,

illiteracy. Without higher education basic education cannot progress. There are

interdependent both should receive priority for sustainable achievement of education for

all.

Current Status of Higher Education in India

There are 504 universities and university level institutions in India it includes 243 state

universities 53 state private universities,40 central universities 130 deemed universities

33 institutions of national importance. There 25951 colleges including around 2565

women colleges. Out 25951 colleges 7362colleges have been recognized under section

2Fand 5997 colleges under section 12B of the UGC act 1956 in the year 2009-2010 the

total number of students enrolled in the formal system In the universities and colleges has

been reported at 136.42 lakhs. The enrollment of women students in the year 2009-2010

was 56.49 lakhs constituting 41.4% of total enrollment.

Initiatives

The higher education system in India has changed its unidirectional approach and is

slowly transitioning into producing professionals with better quality education.

Government has realized that in addition to a medium of livelihood, higher education is

also as an instrument of infrastructure for social and economic change. Government tries

to make India‘s higher education a socially and economically viable option in competitive

world. Efforts are being made to move from the theoretical base to a more real world and

career oriented approach. Traditional programs are adapting innovative measures to

improve quality in higher education. Government initiative on improving quality

encourage enrollment ,promoting research based practice e-learning distance education

public private partnership coupled with international collaborations and exchange

programs are changing the face of higher education in India.

Spending on Education

Central government in India has not spent more than 3-5% of its total budget on

education despite committing itself to 6% target on different forums and only a part of



this low budget is spent on higher education in the agenda of state governments to higher

education‘s is also low priority.

Major Allocation

A major portion of the higher education budget is spent on institutions like the IITs and

IIMs other similar institutions and central universities like Delhi university where only a

few lakh students study while the state institutions and colleges which are called as the

backbone of the higher education in the country with a large number of students suffer

from chronic lack of resources facilities and infrastructure.

Current Curriculum

Most of the institutions offer outdated programs with inflexible structures and content. On

average most Indian universities revise their curricula only once 5-10 years when they get

diluted over a time the situation is so bad that even an institution has prestigious the Delhi

school of economics where Pro. Amartyasen and current prime minister used to teach

could not update their curriculum for 25 years while in world‘s best institutions course

content has been updated and restructured over a time Indian universities curricula have

logged behind outdated syllabi the students do not have the flexibility of carrying their

credits and move between institutions with ease.

Infrastructure

There has not been a corresponding expansion of infrastructure in response to this growth

of infrastructural facilities range from inadequate classrooms is often unattractive, lack of

basic facilities thus leading to poor teaching.

Full Time Permanent Faculty

Most of the institutions of higher education across the country are running without

permanent faculty the freeze on new full time appointments in many institutions and the

new increase in the number of part time teachers has demoralized the academic circuit the

quality of teaching and research cannot be evaluated because there is no accountability.

the top 22 universities in India have 34% vacancies in teaching jobs 22 central

universities with 11085 sanctioned posts have 3777 vacant posts this is almost same

position in all over the Indian universities.

Non-Permanent Faculty

A large number of universities are running self financing courses to generate funds. Large

numbers of teachers are engaged in self financing courses as part time teachers/guest

faculty/contractual basis/per lecture basis their eligibility criteria are at par with

permanent teachers however they are not getting a reasonable amount for their work.



Quality Education

The quality education has emerged as one of the most important challenges. Quality of

education delivered in most institutions is very poor. Our education system produce

degree holders not educated people these degree holders do not have good knowledge of

their subjects their employability will always be in question while India has some

institutions of global recruit delivering quality education such as IIM and IITs and we do

not have enough of them.

Education Pattern

The system of admission, teaching and examination in most of the universities are neither

uniform nor up to the mark prevailing system of education cannot lead us towards

globalization of Indian higher education. In actual practice the entire system of education

teaching model is British model designed for intellectual slaves in spite of the integrated

approach of Gurukula system we follow British model the shortcut no autonomous

learners, no self studying, no efforts and no methods for self learning no reference from

books no preparation of notes and no systematic plans for enhancing quality in higher

education no universal approach these are the features of our higher education.

Conclusion

The ills and deficiencies in India‘s higher education system need urgently to be addressed

by making it more meaningful professional creative and less bureaucratic and political.

Most of the countries of the world are trying to cater the needs of more and more

students. Simultaneously research-based universities are being set up to complete with the

world‘s best institutions. Indian government also must ensure equitable access

international standards of quality and education that is professionally and socially

relevant to 21st century realities. India must prepare their students to live and work in a

globalized world with equal advantages. From where Indian higher education stands

today 5 areas are that is that financial innovation, innovative use of information and

communication technologies, reinvigorating research, although it is very big task but if

like other developed countries India wants to be a major player in the emerging

knowledge based economies then it will have to go in for a major overall of its higher

education system and try to meet out the challenges immediately. As Plato said, ―if the

state ignores education, it does not matter what else it does.‖

REFERENCES:

Agarwal, P. (2006). Higher Education in India the Need for Change. New Delhi: Indian

Council For Research on International Economic Relations.

Biggs, J. (1993). Process of Learning. Prentice Hall, Sydney.

Corcoren, P.B. & Wals, A.E. (2004). Higher Education and the Challenge of

Sustainability: Problematic, Promise, and Practice. Boston: Kluwer Academic Publisher.



Moore, J. (2005). ―Seven Recommendations for Creating Sustainability Education at the

University Level: A Guide for Change Agents” in International Journal of Sustainability

in Higher Education, Vol. 6(4), pp. 326-339.

Sterling, Stephen (2001). Sustainable Education: Re-Visioning Learning and Change.

Foxhole: Green Books Limited.

Warburton, K. (2003). ―Deep Learning and Education for Sustainability‖in International

Journal of Sustainability in Higher Education, Vol. 4, pp. 44-56.

Dutta,P.K. (2007). ―Quality Higher Education In India‖ in University News, 45(18), 1-10.

Samantaray, S.K. & Kumar,K. (2001). ―Autonomy in Indian Higher Education‖ in

University News: A Weekly Journal of Higher Education.





INDIAN EDCATION SYSTEM: PROBLEMS AND FUTURE PERSPECTIVES

P. Nithiya

“Education for all” declares that everyone has a right to education. Its aim is to give

everyone a chance to learn and benefit from basic education – not as an accident of

circumstance, or as a Privilege, but as a RIGHT.

Present paper analysis about the problems and challenges faced by the Indian Education

System. In the modern emerging world, education is the stepping stone for our career.

The education system in India is completely different from before the British have

invaded India. The education system in India is considered to be one of the largest and

most ancient one in the world. The history of the education system in India dates back to

the first centuries, when the young children have been taught in the Gurukuls and the

Guru-Shishya system is the most common means of education. Our Indian education

system is improved by the universities like Nalanda, Takshashila, Ujjain and

Vikramshila. In ancient time, the Gurukul system where the students go to the teachers‘

houses, stay in their houses till their completion of education, but today the total system

is scrapped and new education system is chosen by the rich people. In the olden days, the

educational system is involved in three basic processes, namely 'Sravana', 'Manana' and

'Nidhyasana'. In the 'Sravana' stage of education, the students received 'shrutis'

knowledge; this is passed orally from one generation to another. The second stage is

'Manana' which means that pupils have to think themselves about what they have heard.

They have to make their own inferences and assimilate the lessons taught by their

teachers into the lives. The third stage 'Nidhyasana' means complete comprehension of

truth and its use in the life. We also trace the identification of the educational system in

the Bhagavad Gita, in this scripture; we can see the four Varnasharma Dharma, namely

Brahmacharya, Grahastha, Vanaprastha, and Sanyasa. Among these, in the first stage, we

can trace the methods and systems of Gurukul education, how the student would get the

knowledge from the Rishi. In that time women are given the equal right and importance

to education and teaching. Women seers like 'Gayatri' are prominent participants in

educational debates and the proceedings of the 'Parishads'. It is mainly the Brahmins

followed by Kshatriyas that received education at the Gurukuls while the boys from the

lower castes have learnt their family trade from their fathers. Now a day, we can see the

total difference of educational system from the ancient to the present stage.

Need and importance of Education

Education, as an aware of knowledge and become vital to the human resources

development and empowerment in the stages of growth of a nation. In any education

system, higher education encompassing Management, Engineering, Medicines etc., plays



a major role in imparting knowledge, values, and developing skills and, in the process,

increase the growth and productivity of the nation. While the Government is committed to

providing primary education and certain facilities/subsidies for higher education, given

the higher cost involved in the establishment of higher education institutes, we are

witnessing the entry of private sector to run educational institutions.

On the need for education, I wish to quote of Mahatma Gandhi, who once has said that

education not only moulds the new generation, but reflects a society‘s fundamental

assumptions about itself and the individuals which compose it. The famous philosopher

Einstein while discussing the need for education has projected the following

fundamentals:

a. To educate the individual as a free individual; to understand and use critical

thinking skills.

b. To educate the individual as a part of society – virtually all our knowledge, our

clothes, our food is produced by others in our society, thus, we owe Society and

have responsibility to contribute back to Society.

c. Through education, knowledge must continually be renewed by ceaseless effort, if

it is not to be lost. It resembles a statute of marble which stands in the desert and

is continually threatened with burial by the shifting sand. The hands of service

must ever be at work, in order that the marble continue to lastingly shine in the

sun. While discussing the importance of education, I must state that schools have

become the most important means of transforming wealth of knowledge and skills

from one generation to another. However, the role of institutions becomes more

challenging in the modern world with innovations and technological

developments. Investment in education and educational institutions should be

viewed as an investment for economic prosperity. In India, there are about 26,478

institutions providing higher education and accounting for the largest number in

the world. In comparison, according to a report1, in 2010, the U.S. had only 6,706

higher education schools and China had 4,000. It is important that given the large

number of schools of higher learning in India, we must target to bring more

students under the system. Investment in human capital, lifelong learning and

quality education help in the development of society and nation.

The present educational system of our country is an implantation of the British rulers.

Wood's Dispatch of 1854 has laid the foundation of present system of education in India.

Before the advent of British in India, education system has been a private one. The main

purpose of this system is to prepare Indian Clerks for running local administration. Indian

Constitution has committed to provide a free and compulsory education to all the

children‘s up to the age of fourteen in India (Article 45). Right to education is one of the

fundamental rights of the every citizen where education must be compulsory for all the

children between the age group 6 and 14 years.

Present Education System in India can be divided into many stages



Pre- Primary - It consists of children of 3-5 years of age studying in nursery,

lower kindergarten and upper kindergarten. At this stage student is given

knowledge about school life and is taught to read and write some basic words.

Primary - It includes the age group of children of 6-11 years studying in classes

from first to fifth. The Primary education in India is considered as a basic right

and also compulsory. The primary education is completely free in Government

schools and the highest grade is grading 5 in primary after which a student should

qualify to move to middle and secondary schools.

Middle - It consists of children studying in classes from sixth to eighth.

Secondary - it includes students studying in classes ninth and tenth. The

secondary education starts from the duration of 5 more years. The qualification

exam after standard 10 will decide the direction of studies that could be taken in

Higher secondary.

Higher Secondary - Includes students studying in eleventh and twelfth classes.

The focus of study is narrower in higher secondary which lasts for 2 years, grade

11 and 12. The fields of study include science, mathematics and science for

engineering, commerce and vocational education.

Undergraduate - Here, a student goes through higher education, which is

completed in college. This course may vary according to the subject pursued by

the student. For medical student this stage is of four and a half years plus one year

of compulsory internship, while a simple graduate degree can be attained in three

years.

Postgraduate - After completing graduation a student may opt for post graduation

to further to be added to his qualifications.

Present Education Governing Bodies

Central Board of School Education (CBSE): This is the main governing body

of education system in India. It has control over the central education system. It

conducts exam and looks after the functioning of schools accredited to central

education system.

Council of Indian School Certificate Examination (CISCE): It is a board for

Anglo Indian Studies in India. It conducts two examinations 'Indian Certificate of

Secondary Education' and 'Indian School Certificate'. Indian Certificate of

secondary education is a examination for those Indian students who have just

completed class tenth and the Indian school certificate is a public examination

conducted for those studying in class 12th.

State Government Boards: Apart from CBSE and CISCE each state in India has

its own State Board of education, which looks after the educational issues.

National Open School: It is also known as National Institute of Open Schooling.

It is established by the Government of India in 1989. It is a ray of hope for those

students who cannot attend formal schools.



International Schools in India: It controls the schools, which are accredited to

curriculum of international standard.

Problems and Future Perspectives of Indian Education System

Problems of our Indian education system must be changed for the few reasons. Due to

heavy syllabus, instruction in foreign language, inadequate number of faculty members,

insufficient infrastructure, instrumentation facilities, immoral behaviors of students and

teacher, carelessness among parents, partiality in judging the students, examination

system and respect in all streams and variety in education streams are the reasons which

Indian education system faces problems. Instruction of foreign languages, less number of

faculty, less instrumental facilities, infrastructure of educational institution, immoral

relationship between students and teachers, misbehavior in the class room, carelessness of

the parents and wrong friendship etc. While studying students are facing a lot of

problems like rote learning, marking system, respect in all streams and variety in

education streams.

Rote Learning

Rote learning is a kind of memory; it is a memory without any knowledge. It is a kind of

blind knowledge. What the teacher teaches in the class room or writing in the blackboard,

the students grasp it, and they simply store in the mind without thinking of what the

teacher has taught. Without getting any knowledge they simply learn and write. It is not a

proper knowledge. The proper knowledge is nothing but knowledge of both by mental as

well as physical. While passing the examination is only the aim of the institution. This

rote learning method is seen in many institutions and also in the outside environment.

While teaching the students simply hear and mug up without any understanding. This is

one of the fundamental changes that need to come about in our Indian Education System.

Marking System

This marking system only gives main emphasis on mental development but not to the

physical development. All the other evils of the Indian education system ultimately come

down to the method in which students are marked. If the axis of grading and marking is

shifted to classroom participation, project work, communication and leadership skills and

extracurricular performance, only then will a genuine student shine out. This might sound

like a utopian proposition but the Indian education system badly needs to bring about this

change.

Respect for all streams

For higher studies the students and parents are very much eager to get seats in the medical

and engineering fields. They will not give preference to the other social groups and

vocational groups. Give preference to all the fields or discipline. Students at the school



level need to be educated through career counseling regarding the kind of streams that

exist and what importance each of them plays to make an economy diverse.

Variety in education streams

In our education system we cannot see an interrelation of fields or disciplines in the

institution. It is because there are just three options that students have after Class 10 –

they are stuck with Science, Arts or Commerce subjects. If they are not good enough for

either of these, they set straight into diplomas and certificate courses.

The system of tuition classes

The class room teaching is not given more knowledge to the students; they will not get

full satisfaction in the school. So the students attend tuition classes. Reasons for tuition

classes mushrooming are because students say that the teaching in schools is lax and not

good enough for them to clear exams; whereas teachers say that students jump ahead

many chapters in the tuition classes before they are even taught in schools. These five

major points must be ratified by our government.

One of the chief evils facing Indian education system is escalating population. Indian

population has already crossed one billion and is still growing at even faster pace. On the

other hand, the development in Indian education system has been comparatively sluggish

despite best of the efforts put in by both from government and private sector enterprises.

According to one conformist approximation, only one third of the total Indian population

can be called educated. This is shocking but that is true. Most of the illiterate populations

comprise of children and youngsters from the rural and interiors of India. In fact, Indian

woman is the worst prey of illiteracy.

Insufficient education opportunities works as a great hindrance for female population.

The illiterate children of the rural population are made to work as soon as the beginning

and become a winning hand at the beginning of his childhood. The general belief on the

study of rural residents is quite depressing and making investment in education is

considered waste of time. Ultimately, the children leave their schooling before

completing their fifth grade. In addition to financial constraints and lack of interest, other

important reasons for children leaving school are poor service and lack of schools and

qualified teachers in rural areas. Then there are also other problems such as lack of

electricity facility, the availability of computers, lack of books and insufficient

infrastructure facilities.

This is mainly due to the state educational policies and the efforts of some people that the

state is able to build and maintain a comfortable pace with time. Every year, India is

producing 2.5 million graduates, and this is only after the U.S. and China. However, in

terms of quality in India is lagging behind when compared with the developed world. In

fact, most graduates cannot find job because they are not the variety. Poor funding is



another drawback in Indian education system. India is not a rich country, and, of course,

the Indian government cannot afford to give a lot of money to colleges and universities.

On the other hand, the tradition of private funding is still not that popular in Indian

economic scenario. Brand

Apart from this, Infrastructural facilities are also not that great in India. Since Indian

universities do not have adequate funding, of course, that does not invest enough to

improve its infrastructure of universities and colleges could get more to create world-class

laboratories. These are some top layered problems faced by students in our country. It is

very important that government should improve the scope and significance of business

management education, so that our professionals are able to take a stand in the

international market. The solution must be solved by the words of Swami Vivekananda

points out that the defect of the present-day education is that it has no definite goal to

pursue. A sculptor has a clear idea about what he wants to shape out of the marble block;

similarly, a painter knows what he is going to paint. But a teacher, he says, has no clear

idea about the goal of his teaching. Swamiji attempts to establish, through his words and

deeds, that the end of all education is man-making. He prepares the scheme of this man-

making education in the light of his over-all philosophy of Vedanta. In his words: ‗Thus

Vedanta says that within man is all knowledge even in a boy it is so and it requires only

an awakening and that much is the work of a teacher.‘ To drive his point home, he refers

to the growth of a plant. Just as in the case of a plant, one cannot do anything more than

supplying it with water, air and manure while it grows from within its own nature, so is

the case with a human child. Vivekananda‘s method of education resembles the heuristic

method of the modern educationists. In this system, the teacher invokes the spirit of

inquiry in the pupil who is supposed to find out things for himself under the bias-free

guidance of the teacher.

1. Wastage of Resources:

There is a good amount of wastage of resources in our educational system. In the yield of

general education, the drop-out rate is very high. It leads to wastage of financial and

human resources.

2. Expensive Higher Education:

University education has mostly been expensive. It has no relevance to employment

opportunities. This has caused a serious problem of educated unemployment in the

country.

3. Problem of Indiscipline:

The discipline problem among students, teachers and non-teaching employees has been

rising day by day. As a result of strikes, studies remain suspended over a major part of the

academic session. Several institutions have become the victims of political interference.



4. Lack of Funds:

Mostly educational institutions in India are lacking funds. Consequently, they fail to

equip themselves with adequate buildings, library, laboratories and other such facilities.

5. Disparities in Standard:

Wide disparities in educational standard exist among different states and educational

institutions.

6. Examination System:

Our educational system at all levels is examination oriented. It has caused many evils

such as cramming, mass-copying, leakage of question papers, etc.

7. Non-academic Activities:

Quite a large number of teachers are engaged in non-academic activities, so they take

little interest in their academic activities. The full-time teachers teach part-timely too.

8. Neglect of Indian Languages:

The medium of instruction, particularly in science subjects, is still English. In our

country rural students and others, who are not proficient in English, suffer because of this

factor. Indian languages are still under-developed. Standard publications are not available

in Indian languages.

9. Problem of Brain-Drain:

When intelligent and talented persons do not get good jobs and attractive salary in the

country, they prefer to go abroad for seeking jobs. Thus, India suffers from a large brain-

drain.

10. Illiteracy:

Illiteracy among adults, women, scheduled castes and backward classes continues to be

high.

11. Unbalanced Development:

Our educational development has mostly been unbalanced. On the one hand, there are

modern public schools which are very expensive. They are only meant for the rich.

Contrary to this, there are government run and government aided ordinary schools. These

schools meet the requirements of children belonging to poor families. Rural areas and the



scheduled castes/tribes are still educationally very backward. Educational disparities also

exist among the different states.

Major challenges in our Educational System

Education in India falls under the control of both the Union Government and the states

with most universities controlled by them. India has made progress in terms of increasing

primary education attendance rate and expanding literacy to approximately two thirds of

the population. Much of the progress especially in Higher education, Scientific research

has been credited to various public institutions. The private education market in India is

merely 5% although in terms of value is estimated to be worth $40 billion in 2008 and

will increase to $68 billion by 2012.

However, India continues to face stern challenges. Despite growing investment in

education, 25% of its population is still illiterate; only 15% of Indian students reach high

school, and just 7% graduate. Also, today‘s education produces only money making

machines. The moral values are getting eroded. Social fabric is getting weakened.

Students are getting imparted theoretical knowledge based education.

Since Independence, successive Indian governments have had to address a number of key

challenges with regard to education policy, which has always formed a crucial part of its

development agenda. The key challenges are:

Improving access at all levels of education: As mentioned above, one of the key

challenges of Indian Education System is the access of education at all the levels.

Today also, there are many villages in the interiors of India which do not have a

school and the ones which have require several kilometers of walking by the

students. Having infrastructural constraints and social issues, it becomes harder to

make education accessible to all segments of the society (women, minorities,

poor).

Improving quality at all levels of education: Quality of education is one of the

major challenges faced by Indian Education System these days, particularly, in

higher education. It has been said that the system mostly produces robots that

possess an amazing capacity for storing facts and churning them out at the press of

the right button. Qualities like independent thinking, problem-solving ability,

initiative, leadership skills and social competence fall by the wayside as getting

high grades becomes their only goal. Maintaining standard of education in more

than a million schools nationwide, offering training programs to teachers, and

keeping good balance with education system worldwide is a big challenge.

Increasing funding, especially with regard to higher education: In order to

increase the quality of education, what the government requires is funds. Funds are

required to improve the infrastructure and qualified faculties. Visualizing the



government needs has shifted its focus completely on the education sector in its next

five year plan.

Cost: The cost of education is very high even for the people and places where it is

accessible. E.g. the competitive pressure on students & parents forces them to opt

for private tuitions & trainings to supplement the school education.

Social and Cultural: The ethnic diversity in India poses challenges to implement

consistent education nationwide. There are more than 300 languages spoken in the

country and makes it difficult to offer education tailored to specific social

segment. Educating women in some societies is a big issue. Children of poor

families are forced to work and miss out the learning opportunities. Illiterate

adults have very limited opportunities to get educated at later age in their lives.

Improving literacy rates: Improving the literacy rates is again one of the major

challenges for the government. The challenge becomes more difficult for the

government of them is not willing to provide education to their children due to

their backwardness.

Seeing these key challenges of Education System of India, it is very important for the

government to start acting on these issues as soon as possible to make India‘s Education

system world-class like of other western countries. Currently, while Indian institutes of

management and technology are world-class, these are the primary and secondary

schools, particularly in rural areas that need to be more importance.

Conclusion:

The challenges before the Indian education system are grave indeed. A part of the

solution to the problem lies in realizing that the numerous children who fail to receive

quality education or education in general might not be able to live up to their potential in

the future. This is a cost that will retard not only our economic and social growth but also

take away a large chunk from the fruits produced by the economic growth. India‘s

education reforms present a vivid drama, the final act of which will culminate into India‘s

entry into the developed world. The only way forward us in the 21st century is to convert

India into a knowledgeable society which is capable of utilizing its human potential to its

fullest. This requires reinforcing the education sector by addressing the issues of

expansion, excellence and inclusion as mentioned above. It is only then that links can be

developed between various areas of the society which will work towards improving the

social and economic indicators of the country. That day might seem to be hidden in the

vagaries of the future. However, by debating and adopting appropriate policies – like the

ones mentioned in the essay – we can ascertain that sooner or later that day will witness a

dawn.



REFERENCES:

Altekar, A.S. (1934). Education in Ancient India. Delhi : Vishal Kaushik Printers.

Dash, M. (2004). Education in India Problems and Perspectives. New Delhi: Atlantic Publishers

and Distributors.

Dhawan, M.L. (2005). Issues in Indian Education. Delhi : Mehra Offset Press.

Gosh (2009). Education in Emerging Indian Society: The Challenges and Issues. New Delhi:

Learning Private Limited.

Jayapalan, N. (2000). History of Education in India. New Delhi: Atlantic Publishers and

Distributors.

Kochhar, S.K. (2005). Pivotal Issues in Indian Education. New Delhi: Sterling Publisher Private

Limited.

Mookerji, R.K.(1989). Ancient Indian Education, Brahmanical and Buddhist. Delhi : Motilal

Banarsidass, Publishers Private Limited.

Pathak, R.P. (2007). Education in the Emerging India. New Delhi: Atlantic Publishers and

Distributors.

Sharma, R.N. & Sharma, R.K. (2000). History of Education in India. New Delhi: Atlantic

Publishers and Distributors.

Sharma, R.N. and Sharma, R.K. (2004). Problems of Education in India. New Delhi: Atlantic

Publishers and Distributors.

Singh, Y.K. (2007). History of Indian Education System. New Delhi: S.B. Nangia APH

Publishing Corporation.

Singh, Y.K. (2008). Education in Emerging Indian Society. New Delhi: S.B. Nangia APH

Publishing Corporation.





HUMAN RIGHTS EDUCATION IN INDIA

Merina Islam

Effective human rights education is a necessary pre-condition for a healthy democratic

society especially in times of crisis threat locally, nationally and globally. The

understanding and experience of human rights is an important ingredient of preparation of

all young people for life in a multicultural and democratic society.

The inclusion of human rights education in the curriculum of schools is a derivative of a

series of factors. First, the definition of human rights education varies. There is the legal

definition which is drawn from the international documents that many nations have

signed over the years. Some of the socialist nations offer their own political definition,

which functions like a codicil attached to the international agreements. More important,

teachers' and administrators' definitions of human rights education often include only

those human rights which they think can be accommodated in their curriculum and

classrooms.1

A second determinant of human rights education is the general sense of the importance

the society attaches to human rights. Where there is a genuine commitment or sense of

urgency, an effort is made to include them in the curriculum., Such is the case in the

Federal Republic of Germany. Human rights education receives support publicly and

privately. The memory of the gross violations of human rights during the Third Reich

remains. In reverse, where human rights are repeatedly curtailed, such as has been the

case in Uganda and Argentina in the past, human rights education has been absent from

the curriculum.

In the case of the Federal Republic of Germany, Ministry of Education guidelines state

directly that human rights education is a part of the curriculum. The member states of the

Council of Europe and some schools districts in the United States fall into this categofy.

In that case, teachers may well receive suggestions on how to engage in human rights

education. Human rights education is far likely to be pursued in schools where teachers

have been involved in workshops or seminars on the subject. The persuasiveness with

which teachers approach the subject may depend on their own involvement in Amnesty

International or other formal organizations or information groups that show a deep

concern for the maintenance of human rights around the world.2

The final determinant very likely is the teachers' own conviction that human rights can be

affected in one's classroom. Those same teachers' skills to do so become a critical factor.

A democratic classroom where each student is respected by all others, where there reigns



a caring atmosphere among students and teacher, and where the teacher designs the

instructional plan with the student, and all participate in its execution, appear to be the

ingredients of a classroom environment in which human rights are ever present. That kind

of classroom forms a credible basis for human rights education.

As we discussed in Chapter II, the article 26 of Universal Declaration of Human Rights

states that" Education shall be directed to the full development of the human personality

and to the strengthening of respect of human rights and fundamental freedoms. It shall

promote understanding, tolerance and friendship among all nations, racial or religious

groups, and shall further the activities of the United Nations for the maintenance of peace.

Also, UNESCO's International Congress on Education for Human Rights and Democracy

(1993) adopted a definition that, "Human Rights Education is a human right, a

precondition for sustainable development, the civil, social, and democracy. It was also

accepted that human rights education provides protection from discrimination, unfair

treatment, undemocratic attitude, deterioration of cultural values, unawareness of society

and environment, exploitation, bondage, human rights illiteracy, abuses of human rights

at any level etc.It is widely accepted throughout the global community that an effective

human rights agenda must include strong educational component. Yet, human rights

education is one of the most neglected aspects of the human rights agenda. General

Assembly Resolution 49/184 of 23 December 1994 proclaims the ten-year period

beginning on 1 January 1995, the United Nations Decade for Human Rights Education.

Effective human rights education is a necessary pre-condition for a healthy democratic

society especially in times of crisis and threat locally, nationally and globally. The

understanding and experience of human rights is an important ingredient of preparation of

all young people for life in a multicultural and democratic society. 3

What is Human Rights Education?

Human Rights Education is education about, but also for human rights. For Example,

teaching people about international law or about human rights violations such as torture is

teaching about human rights. Teaching people how to respect and protect rights, is

teaching for human rights. Human Rights Education is all about helping people to

develop to the point where they understand human rights and where they feel that they are

important and should be respected and defended.

The following list throws light on the specific needs of the Human Rights Education:

a) It is the human rights education which may raise awareness about the human

rights, protect from any sort of discrimination, unfair treatment and provide

democratic structure, values as well as individuals freedom.

b) It contributes towards the development of global and wide perspectives, insights

into the idea of international society and community.

c) It helps to make all human beings, human rights-literate.



FRAME WORK OF EDUCATIONAL POLICIES IN INDIA

The Constitution of India lays down the basic framework for the of the development of the

country as an independent nation, the preamble to the Constitution proclaims the resolve of the

people Ind i a to constitute a Sovereign Socialist Secular Democratic republic that will assure to

all its citizens social, economic and political , liberty of thought, expression, belief, faith and

worship, equality and opportunity, and promote among them fraternity, the of the individual, and

the integrity of the nation.

Parts Ill and IV of the Constitution deal with the Fundamental and Directive Principles of State

Policy respectively. The rights and fundamental freedoms laid down in the Universal declaration

of Human Rights are included in Parts III and IV and other provisions of the Constitution. The

educational goals, policies and programmes have been spelt within the framework of the national

goals and principles laid »in the Constitution. India is a Union of States and has a federal true.

The jurisdictions of the Union and State governments have clearly defined. In 1976, education

became a concurrent subject, formulation and implementation of educational policies has, ever,

always been matters of Centre-State partnership.

HUMAN RIGHTS EDUCATION IN INDIA

Programmes for promotion of human rights education have been instituted in almost all

countries in Europe, North America, a few countries in Latin America and Africa. But

precious little has been done in this regard in Asian countries. This is despite the fact that

in India and other South Asian countries the problem of human rights education has

colossal and complex dimensions. Here, a vast majority of the people do not even enjoy

the right to education, which is one of the primary human rights. As per the 1991 census

some 328.9 million illiterate people live in India. The problem, though serious, can be

turned into an advantage because our programme for the removal of adult literacy can

very easily be used to inculcate human rights dimension.

Despite many of the shortcomings of the present educational system in the country,

human rights education must begin there. With this in view the National Human Rights

Commission (NHRC) has been working over the years with the Department of Education,

Ministry of Human Resource Development, the National Council of Education Research

and Training (NCERT) and the National Council for Teacher Education (NCTE).4

In 1980, the University Grants Commission (UGC) constituted a committee under the

chairmanship of Justice S. M. Sikri to consider ways and means of promoting human

rights education in India. The committee in its report entitled ' Human Rights Education

at All Levels', suggested different approaches at different levels of education. At school

level human rights value should best be inculcated through stories, visual aids, exhibition

and such other methods. At higher levels these values and ideas can be taught through

book and other lessons. The committee felt that even graduate students in science,



commerce, medicine and engineering should be exposed to certain perspectives of human

rights.

In 1997, the UGC constituted a standing Committee on Human Rights Education to start

post-graduate course in the universities and to deal with matters relating to the organising

of seminars, workshops and symposia at the university level. The Committee has been

able to give direction to teaching and research in this comparatively new academic

endeavour. The Standing Committee approved proposals for starting certificate, diploma

and degree courses in human rights at the Indira Gandhi National Open University

(IGNOU), New Delhi; the University of Mumbai, Andhra University, Waltair; Manipur

University, Jamia Millia Islamia, New Delhi; Saurashtra University, Rajkot; Jawaharlal

University, New Delhi; Nagpur University and Aligarh Muslim University.5

The most important aspect of the UGC's initiative has been the emphasis on going beyond

mere intellectual exercise. It envisages linkages between colleges/universities and NGOs.

It expects the students to do field work as part of the course. This is a vital development

in the mainstreaming of human rights education.

REFERENCES:

1. Vijapur, A.P.& Suresh. K. (1999), Perspectives on Human Rights, New Delhi: Manak

Publications.p.23.

2. N. B. (1987), Human Rights and Education, England: Pergamon Press, p. 5.

3. The Protection of Human Rights Act, 1993 with Kerala Rules, (1998), Cochin: Suvarna

Publications,p.45.

4. Mohanty, J., Human Rights Education, New Delhi: Deep& Deep Publications, p.7.

5. Pal, R.M. & Chakraborthy, S. (2000), Human Rights Education in India, Sipra

Publication New Delhi, p.10.





DOMINANCE OF MENTALITY OVER HUMAN RIGHTS IN

INDIAN CONTEXT

Reena Khushwaha

Abstract

It is generally believe that Indians Mentality is tradition based (value based), more spiritual rather

scientific. They stress to lead lives what the principles prescribed in their Socio-culture and

religious books. Some Sociological Scholars refer the term ―Crab Mentality‖ , mob mentality,

herd mentality‖ for Indians. No doubt, People of India with the help of new technologies and

through education have been becoming conscious and start thinking logically and adopt scientific

attitude but majority of people change their dressing style and lifestyle but by mentality still they

are pure traditional . A Philosopher Roeser, R.W.says,‖ Indians lead their lives on spiritual-

philosophical tradition‖. Indian Philosopher Ramanajun argues that in order to understand

Indian‘s Psychology, we should focus on question――Is there an Indian way of thinking?‖ Many

Indian philosophers tried to interpret Indians ‗mentality under folk psychology. People create

rule-regulations, customs and system; form organization to fulfill their necessities of life. After its

Independence, India has been constructing many welfare organizations (i.e. National Human

Rights Commission etc.) for upliftment of people of India. In this Research paper I would like to

focus on the issue that inspite of having the implementation of Fundamental rights ,duties and

directive principles and other laws, our society and people are becoming the victim of deprivation,

harassment, discrimination, murder and other kind of ill-fate. The main reason behind all is

perhaps mentality of a person or people. Therefore, government should initiate program to build

healthy mentality and tries to remove ill-effecting factors which shape the mentality of one.

INTRODUCTION

India has been a home for many diverse groups of people from all over the world from

ancient times. Geographically, in ancient times, it was known as Bhāratakhanda

stretching extensively in the North, North-East and North-West. It was a continent

(khanda in Sanskrit). People from all parts of the world settled in Bhārata. For instance,

there were ―the Eolithic Negroids from Africa; the Proto-Australoids and the Austric

peoples, probably from Western Asia; the Mongoloids from the Far East in their various

ramifications; the congeries of the Asian peoples who appear to have brought the

Dravidian language and culture into India; the Indo-Europeans in their various elements,

racial and linguistic--not only Nordic, but also Mediterranean, Alpine, and Dimaric in

race as well as language; Aryan--both as Indo-Aryan and Iranian--as well as Proto-

Hellenic and historical Hellenic; and other races. In addition, in the long history many

other people arrived, including ―the Assyrio Babylonians, the ancient Persians, the

Greeks, the Scythians, the Parthians and other Iranians, the Turks, the Muslim Persians,

the Armenians, and the modern West European peoples like the Portuguese, the French,

the Dutch and the English; possibly a backwash of Polynesians, besides, Elamites, Finno-



Ugrians and some others‖.1

It appears Bhārata was a colorful mosaic a few thousand

years ago with all these different races living in one land and they jointly built up the

culture we associate with India. They built up ―the Wonder that is India‖2 and succeeded

in flavoring the unique and wonderful picture of multiculturalism. Hence, it is wrong to

treat Indian psyche as a homogenous entity from a cultural point of view. We have

―multicultural mind in India and we have indigenous psychologies!3 It is such diversity

with some sort of unity that has baffled many scholars, foreign and Indian, who have

attempted to understand the uniqueness of India. Ramanujan has raised a fundamental

question – ―Is there an Indian way of thinking?‖ Further, he has parsed the question in

four different ways:

a) Is there an Indian way of thinking?

b) Is there an Indian way of thinking?

c) Is there an Indian way of thinking?

d) Is there an Indian way of thinking?

Each of them laid emphasis on a particular issue. His answers to these questions reveal

how difficult it is to understand and develop Indian psychology and make us wonder

about the reality of such an enterprise. His first question, ―Is there an Indian way of

thinking?‖ raises the most fundamental issue. If there is nothing like that, all this talk of

Indian psychology is irrelevant and useless. Ramanujan tells there was an Indian way of

thinking and it is not so any more. Therefore, if one wants to learn about it, he says ―do

not ask modern--day citified Indians‖, instead, go to the pundits, the vaidyas, and the old

texts. However, in the next breath he asserts, ―India never changes; under the veneer of

the modern, Indians still think like the Vedas‖4Ramanujan‘s answers appear paradoxical,

yet on serious consideration, we can very clearly see that though forces of modernization

and Westernization have brought substantial changes in our country, we have still

retained many characteristics of the past that may be called Indian and we necessarily

have to go back in time if we want to develop that. However, as he put stress in relation to

his second question, there is no single Indian way of thinking. We have great and little

traditions; ancient and modern, rural and urban, classical and folk. Each language, caste

and region has its special worldview. This substantiates what I have said earlier, that we

have indigenous psychologies. Yet we can think of Indian Psychology because, ―under

the apparent diversity, there is a reality, a unity of view point, a single super system...‖5.

What is that, which can be called Indian? This brings us to Ramanujan‘s third question,

―Is there an Indian way of thinking?‖ According to him, this question can be answered in

both ways. He states from an onlooker‘s viewpoint, there is nothing special to India. It

can be characterized as nothing but pre-industrial, pre-printing press, face-to-face,

agricultural, feudal, etc. Marxists, Freudians, McLuhanites, and other theorists according

to their scheme of social evolution have their tables and can fit India in one of their

stages. India is only an example of their scheme. Others, however, would argue about the

uniqueness of the Indian way and how it turns all things, especially rivals and enemies

into itself. They assert there is an Indian way, and ―it imprints and patterns all things that

enter the continent; it is inescapable, and it is Bigger Than All of Us‖.6



It is difficult to label a single term for Indian mentality in the present scenario because its

keeps on changing. Westernization and globalization are effecting as well as moulding

the rigid, orthodoxy and conservative mind of people. Most of the People of Metro cities

of India keep open, straight-forward thought and take decision logically and scientific ;

they are less superstitious. On other hand people residing in villages are more

superstitious and believe in old long running socio-culture rituals. For example – A news

published in Hindustan Times, Aug 22,2012-MOGA:SIT to probe ‗Sacrifice‘ of girl to

superstition, sub topic was-―EVIL DEED‘ Sorcerer‘ sarpanch, three co-suspects sent to

police custody‘ depicts the picture of such kind of mentality.

Indians generally behave and perform duties on the principle –― if we behave rightly, God

will do fair with us.‖ Perhaps these mentalities of people unite and frame laws for the

welfare of societies. In this concern here I would like to call the names of Mahatma

Gandhi, Chandrashekhar Azad, Bhagat Singh and his two friends and Dr. B.R. Ambedkar

who consciously provided special facilities in concrete form and mentioned in the

constitution of India. Moreover at International level , National leaders came forward and

in order to maintain universal peace and fraternity and unity, established United Nations

and United Nations framed Universal declaration of Human Rights which came into force

on 10th

December 1948; a landmark history created by UN Commission on Human Rights

when it released two international covenants (1) International Covenant on civic and

political (1966);(2) International covenant on economic, social and cultural rights(1966).

The International Covenant on Economic, Social and Cultural Rights (ICESCR) is the

basically international legal source of economic, social and cultural rights. The Covenant

recognized and protects the right to work and to just and favorable working conditions in

Art- 6 and Art-7, the right to join trade unions and take collective labour action in Art- 8,

the right to social security in Art- 9, the right to protection of the family, including

protection for mothers and children, in Art- 10, the right to an adequate standard of living,

including the right to food and the right to housing, in Art- 11, the right to health in Art-

12, the right to education in Art- 13, as well as the right to participate in cultural life and

the right to benefits of science and culture in Art- 15. The International Covenant on Civil

and Political Rights, adopted at the same time as the ICESCR, recognizes and protects a

number of core economic, social and cultural rights, including the right to join trade

unions in Art- 22, and the right of ethnic, religious or linguistic minorities to engage in

their culture, practice their religion and use their language in Art- 27.7

A number of other major international human rights instruments contain provisions

relating to economic, social and cultural rights. The Convention on the Rights of the

Child recognizes and protects many of the economic, social and cultural rights recognized

in the ICESCR in relation to children including the right to health in Article 24, the right

to social security in Article 25, the right to an adequate standard of living in Article 27,

the right to education in Article 28, and the right to protection from economic exploitation

in Article 32. The Convention on the Elimination of All Forms of Racial Discrimination

prohibits discrimination on the basis of racial or ethnic origin in relation to a number of

http://en.wikipedia.org/wiki/International_Covenant_on_Economic,_Social_and_Cultural_Rights

http://en.wikipedia.org/wiki/Right_to_work

http://en.wikipedia.org/wiki/Trade_unions

http://en.wikipedia.org/wiki/Right_to_social_security

http://en.wikipedia.org/wiki/Right_to_an_adequate_standard_of_living

http://en.wikipedia.org/wiki/Right_to_food

http://en.wikipedia.org/wiki/Right_to_housing

http://en.wikipedia.org/wiki/Right_to_health

http://en.wikipedia.org/wiki/Right_to_education

http://en.wikipedia.org/wiki/Right_to_benefits_of_science_and_culture

http://en.wikipedia.org/wiki/International_Covenant_on_Civil_and_Political_Rights

http://en.wikipedia.org/wiki/International_Covenant_on_Civil_and_Political_Rights



http://en.wikipedia.org/wiki/Minority_group

http://en.wikipedia.org/wiki/Economic,_social_and_cultural_rights#cite_note-2

http://en.wikipedia.org/wiki/Convention_on_the_Rights_of_the_Child

http://en.wikipedia.org/wiki/Convention_on_the_Rights_of_the_Child

http://en.wikipedia.org/wiki/Right_to_health



http://en.wikipedia.org/wiki/Right_to_education

http://en.wikipedia.org/wiki/Convention_on_the_Elimination_of_All_Forms_of_Racial_Discrimination



economic, social and cultural rights. The Convention on the Elimination of All Forms of

Discrimination against Women affirms a range of economic, social and cultural rights to

women. The ILO Conventions of the International LabourOrganisation (ILO) protect a

range of work related economic, social and cultural rights. In same nature, fundamental

rights have been given in the Indian constitution under articles (a) Right to Equality –

Articles 14, 15, 16, 17 and 18 (b). Right to Freedom – Articles 19 to 22.(c)3. Right

against Exploitation – Articles 23 and 24(d) Right to Freedom of Religion – Articles 25 to

28. (e). Cultural and Educational Rights – Articles 29 and 30.(f) Right to Constitutional

Remedies – Articles 32 to 35. Ironically, it is being seen that in spite of having rule of

law in the countries, incidents happens and the ill-factors like ego, jealousy, hatred and

high desires pressuring on the mind of one to commit wrong; resulted murder,

molestation, rape and kidnapping are taking place in the societies. Sometimes, we see

people react in mob without using their sense and commit wrong. These kinds of acts

happen due to mob mentality.

MEANING OF MOB MENTALITY`

The term ―mob mentality‖ is used to refer to unique behavioral characteristics that

emerge when people are in large groups. It is often used in a negative sense, because the

term ―mob‖ typically conjures up an image of an aggressive, chaotic group of people.

Social psychologists who study group behavior also use terms such as ―herd behavior,‖

"herd mentality" or ―crowd hysteria‖ to describe similar behaviors. The study of mob

mentality is used to analyze situations that range from problems during evacuations to

public gatherings that turn violent. For example, Some sociologist relate Indian mentality

is like crab mentality , ―The term ―crab mentality‖ is used to describe a kind of selfish,

short-sighted thinking which runs along the lines of ―if I can't have it, neither can you.‖

This term is especially widely used among Filipinos, who use it specifically to refer to

people who pull other people down, denigrating them rather than letting them get ahead

or pursue their dreams. As a general rule, an accusation of having a crab mentality is a

poor reflection on someone's personality.8

Generally it is common people of India

themselves believe that Indian are crab mentality. According to a writer, one can divide

mentality of human being into 4 which are following:

1) You are fine and I am too: This group of people is courageous to affirm the

strengths of others and themselves. They are happy and willing to corporate with

others to take advantage of each other‗s strengths for mutual benefits.

2) I am fine and you are not: This type of people is very proud of themselves and

they look down on others. They lack humanity and respect for others. When they

face setbacks they will blame others.

3) You are fine and I am not: The people of this group have very low self-esteem.

They are never able to discover their good points so they feel that life is

meaningless and they don‘t feel like living. Life for them is miserable.

http://en.wikipedia.org/wiki/Convention_on_the_Elimination_of_All_Forms_of_Discrimination_Against_Women

http://en.wikipedia.org/wiki/Convention_on_the_Elimination_of_All_Forms_of_Discrimination_Against_Women

http://en.wikipedia.org/wiki/ILO_Conventions

http://en.wikipedia.org/wiki/International_Labour_Organisation

http://www.wisegeek.com/what-is-group-behavior.htm

http://www.wisegeek.com/what-is-herd-behavior.htm

http://www.wisegeek.com/what-is-a-herd-mentality.htm

http://www.wisegeek.com/what-is-hysteria.htm



4) You are not fine and I am not too: The people having this kind of attitude

generally believe that life is no fun and there is no hope in life. They live in total

misery.

METHODOLOGY

In this paper , I have adopted observation method and on the basis of the telephonic

interview and indirectly I tried to get answer of the questions because questions framed

on the basis of four mentality, people frankly marked themselves in first category (YOU

ARE FINE AND I AM TOO) but in practical, behavoiur is different. I attempt to

elaborate this paper on the basis of my personal experiences and in order to make it

authentic secondary sources ( from books, newspaper and research paper) have been

used.

HOW MENTALITY DOMENATES OVER HUMAN RIGHTS

India is one of the world‘s oldest civilization and fast developing country of Asia. Indian

society is often a cast-ridden and citizens of it in habit to lead their lives on the system

based on religious methodology and socio-customs which is known under a term

spiritual-philosophical traditional system. People believe in Karma whatever they perform

on the basis of that luck of a person is decided by God. But we cannot apply this attitude

on all because mentality and attitude vary from person to person. Here, this paper is a

short attempt to focus on the mob mentality existed in India. Therefore, Indians are too

conservative. They uphold religion to be the best way to life, their definition of "morals"

stems from these texts, they rather say "wise men from 3000 years ago know better than

you, so obey the scriptures!", rather than trying to reform these rules and make them go in

line with modern values. The same people do nothing against the caste system, for

example, which is still prevalent today in India and these are also the same people who

advocate arranged marriages - not only because "parents know best, even who their

children should marry", but more importantly because social standing, honour, and decent

family ties are more important to them that this "fleeting and childish" concept of true

love. 9

There is a story of how mob mentality dominates over one‘s wishes i.e. Jacob and

Priya (names changed) were classmates and best friends in college. This friendship

eventually took them to the next level and they fell in love. Even after they graduated

from college, started working, and also when things became hectic they did not

discontinue their relationship. The power of love overtook all the other problems that

started to become a hindrance, until they decided to upgrade their level in the relationship.

They decided to get married, but they knew that their parents would not agree to this. The

problem was that, Jacob is a Christian and Priya is a Hindu.10

In India, we can judge the mob mentality in the context of Khap panchayat which

governs the khap formed by same gotra ( clan) families from several neighbouring

villages.This type of panchayats are prevalent in Haryana,western Uttar Pradesh and Parts



of Rajasthan.Love marriages are considered taboo in areas governed by Khap panchayats.

It is a cluster of villages united by caste and geography. It is as old as 14th

century started

by upper caste jats to consolidate their power and position. The main rule is that all boys

and girls within a khap are considered siblings. Those living in a Khap are not allowed to

marry in the same gotra or even in any gotra from the same village. Many young couples

have been killed in the past defying khap rules.For example: In a suspected case of

honour killing, a young woman, who married against the wishes of her family, was killed

allegedly by her father and his aide in the district, police said today. Bhupinderjit

Kaur(22), daughter of Makhan Singh of Dhiangarh village... (21 AUG2012, Times of

India) case2 : Just a week after sensational MCD teacher's honour killing and Delhi High

Court's strong ...India Today 'More than 1000 honour killings in India every year'

...Amritsar: In a new twist in the suspected honour killing of NRI girl AmritpalKaur in

Amritsar, the victim's.. . This news depicts the picture of mob mentality of Indians.

Although Indian government, in the 21st century legalised the living relationship, parents

ties their daughter according to their wishes while carrying KUL tendency and reject the

liking of her daughter. If any wrong incident happens with daughter, they easily put

blame to her destiny and compel her girl to compromise with circumstances later all will

be happy; in-laws family a girl should have to bother and pay more attention to the

happiness of in-laws members rather than her. Thus, we find directly or indirectly the

freedom of a girl is suppressed (It violates the right to freedom (Art-19 of Indian

Constitution and Right to self-determination and right to family-(Art-1&21 of Universal

declaration of Human rights).

Now-a –days, too, female feticides have been practicing in Indian Society. Not it is

practicing by villagers or illiterate people but most of urban families also involve in it and

most responsible citizens i.e. Doctors also involve in such kind of activitity. The

mentality behind only this that son carries the kul name while a girl is considered as

PARAYA DHAN. News can be read in the newspaper i.e. According to a recent news

website expose, the doctors and nurses in some government hospitals of Uttar Pradesh are

openly selling newborn babies from poor families for approximately Rs40,000. They

claimed that there was a high demand for baby boys in particular. Taking cognizance of

it, the National Commission for Protection of Child Rights (NCPCR) wrote to the Chief

Secretary of Uttar Pradesh demanding action on the Amroha baby sale case. NCPCR

asked the state government to get the alleged racket, not only in the town of Amroha but

also in the hospitals throughout the state, thoroughly investigated.

Case-2: Large-scale baby-selling racket thrives across several states of India — young

children are sold like commodities for anything between Rs1, 000 to Rs500, 000 to

affluent childless couples deprived of joys of natural parenthood or to those wanting to

avoid the hassles of the long-winded legal adoption process.11

I believe that this (case 1 is

the depiction of old mentality while case2 is of new mentality in lust of getting happiness)

violates the right to life-Art-21 of the Indian constitution.



Despite the fact that ―UNTOUCHABILITY‖ was abolished under India's constitution in

1950, the practice of ―UNTOUCHABILITY‖—the imposition of social disabilities on

persons by reason of their birth in certain castes— remains very much a part of rural

India. ―Untouchables‖ may not cross the line dividing their part of the village from that

occupied by higher castes. They may not use the same wells, visit the same temples, drink

from the same cups in tea stalls, or lay claim to land that is legally theirs. Dalit children

are frequently made to sit in the back of classrooms, and communities as a whole are

made to perform degrading rituals in the name of caste. Most Dalits continue to live in

extreme poverty, without land or opportunities for better employment or education. With

the exception of a minority who have benefited from India‘s policy of quotas in education

and government jobs, Dalits are relegated to the most menial of tasks, as manual

scavengers, removers of human waste and dead animals, leather workers, street sweepers,

and cobblers. Dalit children make up the majority of those sold into bondage to pay off

debts to upper-caste creditors. Dalit men, women, and children numbering in the tens of

millions work as agricultural laborers for a few kilograms of rice or Rs. 15 to Rs. 35

(US$0.38 to $0.88) a day. Their upper-caste employers frequently use caste as a cover for

exploitative economic arrangements: social sanction of their status as lesser beings allows

their impoverishment to continue.12

This is the reality faced by the more than 160 million Dalits living in India today. As this

description shows and as the National Campaign on Dalit Human Rights asserts ―India‘s

version of apartheid and racism, caste discrimination and ―untouchability‖ affect every

facet and dimension of Dalits‘ daily lives – economic, social, cultural and political.‖13

Thus, the need to address this situation through a human rights lens that incorporates

Economic and Social-Cultural rights. A survey conducted by Action-Aid in 2001-2002, in

565 villages of 11 states (Punjab, Uttar Pradesh, Bihar, Madhya Pradesh and

Chhattisgarh, Rajasthan, Maharashtra, Orissa, Andhra Pradesh, Karnataka, Kerala and

Tamil Nadu), the study shows that:

In 73% of the villages, dalits cannot enter non-dalit homes.

In 70% of the villages, dalits cannot eat with non-dalits.

In 64% of the villages, dalits cannot enter common temples. In 53% of the villages, dalit women suffer ill-treatment at the hands of non-dalit

women.14

In spite of these data‘s, we read some incidents in daily newspaper which throws light on

the conservative mentality of Indians i.e. On August 20, 2010, Kamla Bairwa, a dalit

woman, after being dubbed as a ‗witch' by fellow villagers, was brutally thrashed by three

men and two women at Jhalara village in Tonk district of Rajasthan. They dragged her to

a tree and tied with it before thrashing her. In her complaint, lodged at the Uniara police

station, Kamla said the village residents, particularly women, call her a witch, humiliate

her and also beat her up. She feared that she would be killed by the villagers. A dalit

couple (Saheedi Bhuiyan and Samanti Bhuiyan) was killed in Jorapur village in Palamu

district of Jharkhand on March 11, 2010. The villagers suspected them of practicing

witchcraft. Three people who had their faces covered barged into their hut at night and

http://www.pacsindia.org/PACS-in-Uttar-Pradesh

http://www.pacsindia.org/PACS-in-Bihar

http://www.pacsindia.org/PACS-in-Madhya-Pradesh

http://www.pacsindia.org/PACS-in-Chhattisgarh

http://www.pacsindia.org/PACS-in-Orissa



took the couple away. Their bodies were found about 33 km away from their home. on

12th

May 2012 a news broad casted by Zee news that in Rachi ―On March 10, throats of

Sushil Oraon and JhibiOraon were slit in Lohardaga‘sLawagai village, while on 16th

April the head of Budhva Mahali was severed and his wife Etwari Mahali suffered a

macabre death at Haslata village in Gumla district. The police said that the killings were

the result of witchcraft being practised widely in the remote villages of Jharkhand. The

police's contention was corroborated by a recent survey which found that 1,157 murders,

committed between 1991 and 2010, were due to the evil practice. Since 2001, there exists

a law in the state ―Jharkhand Dayan Pratha (witchcraft) Act‖ to control the crime, but it

has been proved more effete than effective. According to an official report of the

Jharkhand Social Welfare Ministry, mostly widows, single women and families with no

male members fall victims to these arcane beliefs. The ministry pointed out that the real

motive behind the killings was usurpation of the helpless women's moveable and

unmovable property.

The society of India is pluralistic and multicultural where many faith and belief system

regulate the life of individuals. India is not a Hindu society even though Hinduism is the

religion of the vast majority of the people. There are the existence of Desi and foreign

religions i.e. Buddhism, Sikhism, Bhakti Cult, Sufi tradition as well as Islam and

Christianity. Many religious gurus, preachers, law-givers, social reformers and statesman

have come to guide and influence the life and culture of India. It has been observed that

Indians attitudes influence much that of religious statements. The Mahabharata, the

Ramayana, the Bhagvatgeeta, the Quran, the Bible and Guru Bani mould the thinking

pattern and consciousness of Indians and teach the lesson of truth, Ahimsa, tolerance,

nishkama, fraternity and equality.15

Though some Indian scholars and thinkers believe the Hindu tradition (majority of people

followed in India.) does not believe in the concept of equality. The practice and

prevalence of inequality have both the divine sanction and the sanction of laws Books and

the Dharma Shartra. In the context of human rights, the Hindu caste system which enjoys

a pan-Indian presence assumes an added importance. It plays an important role in the

stratification of Indian society. By its very nature, the caste system goes against respect

for an individual‘s dignity (Article-1), right to recognize as a person(Article-6), right to

freedom of opinion and an expression(Article-19).Further it has a racial origin since a

person‘s caste is determined from birth itself and on the basis of colour. For example- a

verse written in the Mahabharta explains the Linkage between caste and colour. Bhrigi

explains the nature of castes to Bharadvaja as follows- ―Brahmins are fair, Kshatryas are

reddish, Vaishyas are yellowish and the Shudras are black (Mainstream, Sept 21,

1996)This racial division violates Articles-2 of Universal Declaration of Human Rights

and the fundamental rights of India‘s constitution that ―there shall be no discrimination on

the basis of caste, colour, sex, region, religion and place of birth. Article-17 of India‘s

constitution abolishes the practices of untouchability in any form.15

But in practice, it is

seen that people belong different classes, caste, religion and region practice



discrimination, hatred and misbehave among themselves. In common laymen language,

we can say one side where Indians are adopting western style in clothes and lifestyle at

some corner, they are still conservative, their mentality much influenced by rigid norms

of socio-cultures.

FINDINGS AND CONLUSION

The human rights conventions include various measures aimed at ensuring effective

remedies for persons whose human rights have been violated. The remedies have partly

been included in the provision on fair trial, partly in separate provision. For instance, Art-

32 of the Indian constitution provides certain remedies for the victims whose rights have

been violated. In 1993, National Human Right commission was established. Inspite of it,

several NGOs are working geniunly.No doubt, That National Human Rights Commission

is working well. But it is unfortunate that Indians are ready to change their dress very

quicky but not ready to change the mentality,ironcally inhuman incidents happen in the

society. Therefore, we should first change the mob mentality in India.Then only the

instruments like fundamental rights and other organisations came into existences for the

protection and promotion of human rights.

There are certain followings remedies by which we can change the mob mentality:

We see that in India mob mentality only concerned with orthodoxy and rigid long

running rituals, more or less hit the rights of weaker sections/vulnerable

comminities. During my finidings and reseach, I tried to focus on practical

behavoiur of people. No any suspect, in thier theoretical appraoach, they are very

concern with religious preaches and talk about general welfare but whenever and

whereever general interests conflicts with personal wills ; people often forget

about others interests and their personal desires over rule.Therefore, Government

and implementory machinaries should spread awareness in such a way that people

should behave on SURV HITAY/Survey Bhavantu Sukhinah and apply in your

life the priciple-Simple living and high thinking. Ocassionaly, it is seen that to just

in order to show their social status, people demand dowry and expend money non-

sensely on the occassion of marraige and other celebrations which is considered as

social spot because it has been taking the lives of brides push them to lead

measurable lives.

‗YOU ARE FINE AND I AM TOO‗ –this kind of mentality should be framed. No

doubt, 99% Indians believe but only 20-25% people apply in practical bevahour.

In order to eleminate wrong mob mentality, workshop, seminars and street dramas

should be organised by National Human Rights commission.

Indians should develop the scientific temper, humanism and sprit of enquiry and

reform and over from superstituous.(It is in progress but government needs more

effort to elliminate all ill-factors from society.)

Human rights Education should be enumerated in the syllabus of

school.Moreover, Government should implement Human Rights and Duties as a



mendary chapter in all streams both -Arts and science. So that each can

understand and aquant with his/her rights.

The people who are conscious should launch social reform movement in order to

change the mentality.

Print Media and Electronic media have been playing effecting roles and

somewhere effecting the thought of Indians. Therefore , the serial like SATMEY

JAYTEY, JINDGI KE SUCH SE AMNA-SAMNA, BALKA VADHU and other

such kind of serials should be made and broadcasted.

In my conclusion, I would like to say that there are several effecting factors which

determine the mentality of individual or individuals. At somewhere we have been

abserved that ego, self-interests, feeling of domenance, wrong attidude toward minority

classes( feeling of superior and inferior) create problems and at as obsticles in the path of

rights. Therefore, one should have power to control all these ill-factors. We should

promise oursevelve neither we give place to discrimination and exploitation and the

feeling of fraterninty will be spreaded. Once Dalai Lama said, ―It is very important to

generate a good attitude, a good heart, as much as possible. From this, happiness in both

the short term and the long term for both yourself and others will come.‖

REFERENCES:

1. Chatterji, S. K., Pusalker, A. D. & Dutt, N. (1958). Editors‘ preface. In The cultural heritage

of India – Volume 1. Calcutta: The Ramakrishna Mission Institute of Culture.p.11.

2. Ibid,p.39.

3. Hong, Y., Morris, M. W., Chiu, C., & Benet-Martinez, V. (2000). Multicultural minds - A

dynamic constructivist approach to culture and cognition. American Psychologist, 55 (7), pp.

706-720.

4. Ramanujan, A. K. (1990). Is there an Indian way of thinking? An informal essay. In M.

Marriot (Ed.). India through Hindu Categories. New Delhi: Sage Publications, p14.

5. Ibid,pp.41-42.

6. Ibid.p.42.

7. S.K. Kiran Kumar, Indian thought and tradition: A psychohistorical perspective,p. 42

8. Hindustan Times. Aug 22,2012.

9. Dr. S.K Kapoor (2009). Human rights under international Law and Indian law, p.338

10. Hindustan Times, August 06, 2012).

11. Kakar, S. (1996). The Indian Psyche. New Delhi: Oxford University Press.

12. An article by Ellyn Artis, Chad Doobay and Karen Lyons, ― Economic , Social and Cultural

Rights for Dalits in India: Case Study on Primary Education in Gujrat.‖

13. Mainstream, Sept 21, 1996

14. Shareen Hertel, Lyle Scruggs, C. Patrick, Human Rights and Public Opinion: From Attitudes

to Action.

15. Rao, K. R. (2005). ―Psychology in the Indian tradition: A classical model with contemporary

relevance‖ in Psychological Studies 50 (1), pp.1-8.



WEBSITES:

www.wiki.answers.com/Q/Meaning_of_crab_mentality_in_tagalog.

www.wisegeek.com/what-is-mob-mentality.htm

en.wikipedia.org/wiki/Herd_mentality –

www.allaboutlivingwithlife.com/2009/08/4-types-of-mentality.

www.azadindia.org/social-issues/khap-panchayat-in-india.html.

www.ibnlive.in.com/news/honour-killing-man-beheads.../266611-3.html.

www.actionaid.org.

www.znews.com.

www.indiatoday.com

www.starplus.com

www.indiantelevision.com/mam/headlines/y2k12/may/maymam78.ph

http://www.allaboutlivingwithlife.com/2009/08/4-types-of-mentality

http://www.azadindia.org/social-issues/khap-panchayat-in-india.html

http://www.actionaid.org/

http://www.znews.com/

http://www.indiatoday.com/

http://www.starplus.com/





YOGA FOR THE MANAGEMENT OF HYPERTENSION

Ch.Venkateswarlu

Abstract

Number of research studies in the East and West has been proved that the practice of yoga

maintains the body in the balance and cure without any side-effects. Sound health not only

health of physical but spiritual and mental health also. Yoga practices develop the physical,

mental, intellectual, emotional, and spiritual components, which help to maintain sound

health. Presently human being facing pain in their daily life, that‘s thrown in to the mental

stress, it causes the number of psychosomatic disorder diseases. Like hypertension, migraine

and diabetes etc. those who are facing these problems, they taking different types of

medicines, these causes different the side-effects. So the modern society way back to

traditional methods of treatment to cure disease they are alternative medicine. At present yoga

is the best method to cure of psychosomatic disease. In the yoga practices different methods

like worming exercises, asanas, pranayama and meditation show their effect in the

maintenance of sound health and cure the disease like hypertension. The objective of the

present study is to see the effect of yoga practice on maintain of hypertension and examine the

gender differences in systolic and diastolic blood pressure both before and after introducing

yoga practice. A sample of 52 participants in the hypertension yoga camp was tested using

before and after design. The result shows significant differences in the results obtained

between the two testing session‘s three out of seven dimensions of hypertension. The obtained

results do provide evidence regarding the beneficial effects of the practice of yoga cure of

hypertension of the practitioners.

Keywords: hypertension, yoga, management, cure, systolic, diastolic, shavasana.

INTRODUCTION

Yoga has a lot to offer as we approach the 21st

century. It gives us the means to

complement medical technology with a holistic system of healthcare that addresses the

problems of the mind and spirit, as well as those of the body. Patanjali, who wrote the

classic text on yoga more than 2000 years ago, described it as ―a science of the mind‖.

And it is through teaching us to control our mind, our desires, and our reactions to

stress that yoga can fundamentally help us.

In order to manage hypertension, lifestyle management, one of which is yoga lifestyle,

helps treat and management of hypertension through mind and body activities. The

pure blood would be the main source for the proper health. Breathing activity is only

the source for purification of the blood. Taking oxygen the lungs shall purify the blood

which will be pumped by the arteries and veins. All the system would be function

properly whenever the mind is properly functioning. In this way the linkage between



the body and mind cannot be under mind.

EMPIRICAL STUDIES ON YOGA

In the light of the available literature with regard to the possible beneficial effects of

yoga on blood pressure it would be very useful to empirically test its‘ effects on

hypertension. It is in this backdrop the present study aims at examining the effects

yoga practice on hypertension.

Erik M. G. Olsson & Samir El Alaoui (2010) studies on effectiveness of biofeedback-

assisted behavioral treatment with Internet-based client-therapist contact for

hypertension was tested in outpatient settings. There were two assessment time points

(pre-treatment and post-treatment) measuring clinic systolic and diastolic blood

pressure (SBP and DBP) and administration of a questionnaire collecting demographic

and subjective data. The treatment group lowered their SBP 5.9 mm Hg and their DBP

7.6 mm Hg while the control group lowered their SBP 0.8 mm Hg and DBP 3.0 mm

Hg. The effect of treatment was significant for DBP but not for SBP. There were no

other significant effects of treatment. This pilot study shows encouraging results

regarding Internet-based biofeedback treatment for hypertensive adults. However,

further research using a larger sample is needed.

Although the Smith et al. (2007) study found that yoga reduces stress and anxiety, it

did not find any affect on blood pressure for the yoga group. This suggests that the

regular practice of yoga is not necessarily sufficient in treating hypertension.

However, several other studies found contradictory evidence. For instance, a

comprehensive review of the effects of yoga on chronic diseases such as overweight,

hypertension, high glucose level, and high cholesterol found that yoga is effective in

lowering blood pressure. This review linked body mass index to hypertension and

found that yoga can significantly reduce weight. It also provided support for blood

pressure benefits in subjects with hypertension in seven studies. Blood pressure in

these patients improved significantly with yoga practice. However, most of these

studies identified only the short-term benefits of yoga (Yang, 2007).

Julian Hafner R. (1982) was randomly allocated to eight one-hour sessions of

meditation training, meditation plus biofeedback-aided relaxation, or a non-treatment

control group. Statistically significant falls in systolic and diastolic blood pressure

occurred after both training programs, although overall reductions in blood pressure

were not significantly greater in either program than in the control group. Meditation

plus biofeedback-aided relaxation produced falls in diastolic blood pressure earlier in

the training program than did meditation alone.

YOGA AND LIFE STYLE

The Yoga practices are eventually incorporated into a yogic lifestyle, a lifestyle based

on the scientific understanding and practical experience of yogis through the ages.



When this is achieved, the effects accumulate and add up to decreased blood pressure.

If we continue to maintain the old habits that are detrimental to our health then we

lessen the positive benefits that accrue from regular practice of yogic techniques. Most

of the people find, however, that they feel good after doing yogic sadhana (practices)

and naturally and gradually readjust their lives so that they maintain their positive

frame of mind and bodily health. In this way they overcome the effects of heredity and

environment and transmute the ‗growing old‘ process into a ‗growing‘ and learning

experience (Shankardevananda, 2008).

Yoga system and hypertension

In order to protect these systems and make them to function perfectly the ancient

philosophers had advised some exercise to the body. The Hindu philosophers and the

preachers had relied upon the yogic practices which can control the body.

The great yoga teacher Aravindha Gosh have called upon his disciples to perform

regular yoga to control the body pains, muscle disease and the blood related diseases

like Diabetes and B.P. The incessant yoga practice may reduce the hypertension or by

high B.P. Poverty, psychological imbalance, drug addiction may throw the people into

deep depression or into pressure. These pressures may cause hypertension. If the

people suffer from high blood pressure hemorrhage may take place.

The yoga practice should be taken up by the person just before the sunrise or after the

sunset. Different kinds of yoga practice are suggested by yoga teachers to reduce the

hypertension. The yoga asanas like vajrasana, shashankasana, , shavasana, vakrasaba,

vipareeta karani mudra, ardha matyendasana, and pranayama etc. These asanas make

the body to make the body to move freely. This flexibility may help the heart to pump

the blood and supply the same to the different organs of the body in a free manner. The

breathing activity will be free and the oxygen consumed by the person through the

breathing activity which can purify the blood. All these activities would show their

impact on the mind. Whenever the mind functions freely there would be no tension or

the hypertension.

METHOD

Participants: The participants for the present study consisted of 52 individual‘s

persons with hypertension (Male 29 & Female 23). These participants were originally

recruited for a 40-day yoga camp for the hypertension patients conducted by the

institute of yoga and consciousness, Visakhapatnam. All the participants were regular

in their attendance of the 40 days yoga camp.

Assessments: Personal information, includes- age, sex, class, experience about

practice of yoga etc., collected in the personal data.



Clinical blood pressure of systolic and diastolic measured with Sphygmomanometers

and weight measured with weight measure machine used administered by to all

participants on first Day of yoga camp and last of the yoga camp.

Research Design: This study was designed to examine the effect of Yoga on the

management of hypertension, with specific reference to clinical and psychological

outcomes. An uncontrolled pre-post design was adopted wherein all subjects practice

yoga for a specified period of time and the change is measured from baseline to post

intervention. The two aspects that assume significance in the study are the particular

asanas (body postures) selected for study and the duration for which these asanas are

practiced. This study is therefore an attempt to explore and implement a stepped care

protocol for future designs, starting with identifying a set of asanas with regard to their

efficacy in management of hypertension. Further studies could evaluate the findings of

this study using control-random group design.

The duration of practice of the asanas has been decided as 40 days, as the classical

texts (Upanishads) specify this duration in order to receive any benefit from the

practice. Previous studies done with similar period of time mentioned the beneficial

effects of yoga (Chandratreya, S. 2008, Chang, L. 2005, Nanduri, R. & Reddy, M.

2000, McCaffrey et.al., 2005 ).

Procedures: The clinical parameters examined were the systolic and diastolic blood

pressure of and weight of the participants. The subjects were also informed about the

objective study. The yoga camp was conducted by trained yoga teacher at institute of

yoga and consciousness, Visakhapatnam. The participants consist of 29 men and 23

women who have been practicing yoga for 40 days. All blood pressure was measured

by a trained technician. The blood pressure was measured were repeated after the 40

day yoga intervention. Information regarding the demographic variables like age,

gender, duration of hypertension, occupation, family history of hypertension was also

sought.

Intervention: The participants had yoga classes for one hour every day for a period of

40 days. Participants opted morning or evening classes depending on their

convenience. The intervention differed from traditional yoga classes in several ways.

Firstly, the types of yoga asanas (shavasana, vakrasana), pranayama offered in the

camp were selected based on previous literature and those beneficial for the target

population. Secondly, the participants were asked to continue with their own

prescribed diet, medication and lifestyle activities. Lastly, one day per week of class

time was devoted to a lecture or discussion focusing on the health issues with regard to

better management of hypertension.

Data analysis: Data were analyzed using a statistical package (SPSS version 13.0)



RESULTS:

The data has been analyzed to examine the influence of yoga on hypertension.

Table-1

Experimental Condition pre and post yoga camp

Variable Experimental

Condition

Mean S.D t Sig.

Systolic Pre test 151.13 23.75 9.894 .001

Post test 128.3 9.94

Diastolic Pre test 94.71 11.74 9.317 .001


Weight Pre test 84.32 15.40 13.831 .001


Note: *p≤.05 level; **p≤.01 level

The differences in systolic and diastolic blood pressure and weight scores are

examined and the results are presented in table 1. Significant (p≤.01) differences

between the pre and post test of systolic blood pressure are observed. Diastolic blood

pressure pre and post test also shows significance (p≤.01). Significant differences

(p≤.01) shows in weight pre and post test of experiment. . The analysis shows that the

practice of yoga improves the blood circulation in body in systematic way and reduced

the weight.

Table-2

Gender differences before yoga camp

Variable Gender Mean S.D t Sig.

Systolic Male 146.90 23.16 1.387 .172

Female 156.09 24.44

Diastolic Male 93.44 11.18 0.796 .430

Female 96.08 12.69

Weight Male 90.07 15.02 3.146 .003

Female 77.52 13.29

The influence of the gender of before camp the yoga participants of systolic and

diastolic blood pressure and weight reduction of the results are presented in table 2. No

significant differences are observed between the male and female yoga participants on

systolic and diastolic pressure. The significant difference (p≤.002) shows in the weight

of male and female participants in the yoga camp. These findings indicate that the

gender does not influence the systolic and diastolic pressure before camp, but gender

influence on weight.



Table-3

Gender differences after yoga camp

Variable Gender Mean S.D t Sig.

systolic Male 127.24 8.82 0.990 .327

Female 130.00 11.28

Diastolic Male 83.10 4.70 1.141 .259

Female 85.00 7.23

Weight Male 82.72 13.85 2.874 .006

Female 72.30 11.79

The differences in male and female systolic and diastolic blood pressure and weight of

the yoga participants after camp scores are examined and the results are presented in

table 3. Table 3 shows that gender difference seems none of the yoga participants are

significantly differed on systolic and diastolic blood pressure even after the yoga camp.

But the weight of gender showed the significant difference (p≤.006) between male and

female yoga participants after the yoga camp.

Table-4

Diet Differences before yoga camp

Variable Diet Mean S.D t Sig.

systolic Veg 149.13 21.51 0.534 .596

Non-veg 152.67 25.58

Diastolic Veg 93.91 11.27 0.433 .667

Non-veg 95.33 12.24

Weight Veg 80.48 14.19 1.615 .112

Non-veg 87.27 15.86

Note: *p≤.05 level; **p≤.01 level

Above table shows no significant differences were found between vegetarian and non-

vegetarian of the participants of their systolic and diastolic blood pressure before yoga

camp. The weight also shown there is no significant difference in between vegetarian

and non-vegetarian yoga participants before yoga camp.

Table-5

Diet differences after yoga camp

Variable Diet Mean S.D t Sig.

systolic Veg 128.26 8.86 0.026 .979

Non-veg 128.33 10.85

Diastolic Veg 83.70 5.68 0.183 .855

Non-veg 84.00 6.21

Weight Veg 74.52 12.43 1.582 .120

Non-veg 80.50 14.47



The influence of the diet of the yoga participants on their systolic and diastolic blood

and weight was examined after yoga camp for the total sample and the results are

presented in table 5. No significant differences are observed between the vegetarian

and non-vegetarian yoga participants after the yoga camp on their systolic and diastolic

blood pressure and weight.

Table-6

Age factor differences before yoga camp

Variable Age Mean S.D t Sig.

systolic Upto 50 151.08 24.242 0.024 .981

Above 50 151.25 23.34

Diastolic Upto 50 95.67 11.19 0.902 .371

Above 50 92.50 13.03

Weight Upto 50 83.95 14.72 0.267 .791

Above 50 85.19 17.34

The influence of the diet of the yoga participants on their systolic and diastolic blood

pressure and weight was examined before yoga camp and the results are presented in

table 6. No significant differences are observed between age group up-to 50 years and

above 50 years before yoga camp. No significant differences were found in weight

before yoga camp between age group up-to 50 years and above 50 years.

Table-7

Age differences after yoga camp

Variable Experimental

Condition

Mean S.D t Sig.

systolic Upto 50 127.84 10.83 0.513 .610

Above 50 129.38 7.71

Diastolic Upto 50 83.65 5.85 0.406 .687

Above 50 84.38 6.29

Weight Upto 50 77.43 13.02 0.376 .709

Above 50 79.00 15.94

The differences in systolic and diastolic blood pressures and weight scores are

examined after yoga camp and the results are presented in table 7. No significant

differences between age group up-to 50 years and above 50 years even after yoga

camp. The weight also not showed significant difference between age group up-to 50

years and above 50 years after yoga cam. The analysis shows that the age difference of

yoga participants no effect on their systolic and diastolic and weight.



DISCUSSIONS:

Significant differences were found in systolic and diastolic blood pressure and weight

of the Hypertensive yoga practitioners following forty days of yoga camp with

decrease after yoga compared to before.

Hypothalamus is the centre for visual function and maintains homeostasis via the

autonomic nervous system. Whatever the causes of hypertension, there is a rise in the

level at which the homeostatic mechanisms operate and these react against both rise

and fall of blood pressure. The regulatory mechanism in the hypothalamus is thus set at

a higher level in cases of hypertension. This could be due to psychoneurogenic factors

operating through the cerebral cortex in essential hypertension. If this regulatory

mechanism can be reset at a normal level, the high blood pressure may be controlled.

It has been shown that a low rate, low intensity, monotonous stimulation of peripheral

afferent nervous brings on electroencephalographic synchronization and even sleep, by

decreasing the tonic activity of the ascending reticular activating system.

Many studies proved that the yoga practices can cure and management of hypertension

and also weight reduction. Number of studies (Falguni desai, Ona Vyas, 2001, Bera

TK, Gore MM, Oak JP, 1998, Madanmohan, et.al., 2005, Sundar S. et.al., 1984) found

that practicing yoga techniques such as asanas (shavasana, ), pranayams savitri (slow

breathing) and bhastrika (fast breathing), yoga nidra, relaxation asanas, cultural

postures etc have a significant impact in reducing, regulate and management of systolic

and diastolic blood pressure of the hypertension. It also keeps body and mind active

and energetic. Previous researches found vipasana meditation also an effective

instrument in the management of systolic and diastolic blood pressure (Shah, (1976,

Chaudhary, L., 1999). Yoga is an effective alternative medicine for weight reduction.

By doing shavasana the person relaxes with slow diaphragmatic breathing. The

frequency and intensity of both proprioceptive and enteroceptive impulses is thus

reduced. While doing shavasana the person is less conscious of external environment

but is alert inwardly. It appears that this yogic exercise influences the hypothalamus

through continuous feedback of slow rhythmic proprioceptive and enteroceptive

impulses. This sets the regulatory mechanism in hyperthalamus at a lower level and

thereby helps in reduction of blood pressure.

The usefulness of yoga asanas will depend on the various factors responsible for the

rise of blood pressure in individual patients. We have noted a significant response in all

types of hypertension, but the response in has been slightly better in cases of essential

hypertension.

In order to have a good response, it is necessary that the yoga asanas are performed



regularly and properly in a quiet environment. The drawback of Shavasana are that it is

difficult to do this exercise in presence of nasal cognition and some patients feel it is

too much to spend thirty minutes on this exercise every day.

The present study result, which show that systolic and diastolic blood pressure had

significantly high score in the before and after yoga camp and also significantly high

scores on weight before and after yoga camp are in line with the above results. But

there no more significantly difference in the age, gender and diet of the yoga

participants of on the systolic and diastolic blood pressure.

CONCLUSION

From the above study it can be conclude that particular Asanas and Pranayama practice

of yoga can reduce the level of systolic and diastolic blood pressure and weight of the

hypertensive yoga participants. No major impact of the diet, gender and age of

hypertensive yoga participants on hypertension. In shavasana, vajrasana and

shashankasana and sukha pranayama are main role play in cure and the management of

hypertension and also the yoga is an effective instrument in reducing weight.

REFERENCES:

Bera TK, Gore MM, Oak JP. (1998). Recovery from Stress in Two Different

Posturesand in Shavasana—A Yogic Relaxation Posture, Indian J Physiol Pharmacol

1998 Oct;42(4):473-8.

Chandiramani, K., Verma, S. K., & Dhar, P. L. (1995). Psychological effects of

Vipassana on Tihar Jail inmates. Research Report, Vipassana Research Institute.

Chandratreya, S.(2008). Hypertension and Yoga. Retrieved October 10, 2009, from

http://www.yogapoint.com/therapy/hypertension_yoga.htm

Chang, L. (2005). Hypertension: Blood Pressure Basics. Retrieved October 10, 2008,

from http://www.webmd.com/hypertension-high-blood-pressure/guide/blood-pressure-

basics.

Chaudhary, L. (1999). Effectiveness of Vipassana meditation as a technique of stress

management and reformation among adolescent prisoners. Unpublished dissertation.

Erik M. G. Olsson & Samir El Alaoui. (2010). Internet-Based Biofeedback-Assisted

Relaxation Training in the Treatment of Hypertension: A Pilot Study, Appl

Psychophysiol Biofeedback, 35:163–170.

Falguni desai, ona vyas,(2001). ―Study to determine the effectivenes of yoga,

biofeedback & music therapy in management of hypertension‖, The indian journal of

occupational therapy: vol. Xxxiii: no. 2, p1-7.

Herrmann JM. (2002). Essential hypertension and stress. When do yoga,

psychotherapy and Autogenic training help, MMW Fortschr Med May 9;144(19):38-

41.

Julian Hafner. (1982). Psychological treatment of essential hypertension: A controlled

comparison of meditation and meditation plus biofeedback, Applied Psychophysiology

and Biofeedback, 1982, Number, pages 305-316.

Madanmohan, Udupa K, Bhavanani AB, Vijayalakshmi P, Surendiran A. (2005).

http://www.yogapoint.com/therapy/hypertension_yoga.htm

http://www.webmd.com/hypertension-high-blood-pressure/guide/blood-pressure-basics

http://www.webmd.com/hypertension-high-blood-pressure/guide/blood-pressure-basics



Effect of Slow and Fast Pranayams on Reaction Time and Cardiorespiratory Variables,

Indian J Physiol Pharmacol. Jul-Sep;49(3):313-8.

McCaffrey R, Ruknui P, Hatthakit U, Kasetsomboon P. (2005). The effects of yoga on

hypertensive persons in thailand, Holist Nurs Pract. Jul-Aug;19(4):173-80.

Murugesan R, Govindarajulu N, Bera TK. ( 2000). Effect of selected yogic practices

on the management of Hypertension. Indian J Physiol Pharmacol. Apr;44(2):207-10.

Nanduri, R. & Reddy, M. (2000). Yoga: How You Can Control High Blood Pressure

Without Medication. Retrieved October 10, 2011, from

http://www.personalmd.com/news/yoga _page1_021100.shtml.

Shah, (1976). Impact of Vipassana Meditation on prisoners. College of Social Work,

Mumbai (A Report).

Shankardevananda Dr. (2008). Yoga on Hypertension, Yoga Publication Trust,

Mungur, Bihar, India. p.68.

Sharma Mahendra. P., Kumariah, V., Mishra, H., & Baroohi J. P. (1990). Therapeutic

effects of Vipassana meditation in tension headache. Journal of Psychology and

Clinical Studies, 6(2), 201-206.

Smith, C., Hancock, H., Blake-Mortimer, J., & Eckert, K. (2007). A randomised

comparative trial of yoga and relaxation to reduce and anxiety. Complementary

Therapies in Medicine, 15, 77-83.

Sundar S, Agrawal SK, Singh VP, Bhattacharya SK, Udupa KN, Vaish SK. (1984).

Role of yoga in management of essential hypertension, Acta Cardiol; 39(3):203-8.

Sung, B. H., et al. (2000). Effectiveness of various relaxation techniques in lowering

blood pressure associated with mental stress. American Journal of Hypertension. 13, 4,

supplement, 185.





MOTIVATION: AS A CATALYST OF ACHIEVEMENT

Dinesh Chahal & Franky Gupta

Motivation involves the processes that activate, guide, energize, direct and sustain

behaviour. Motivation as a process or behaviour refers to a reinforced, selective, and goal

directed behaviour initiated and energized by a motive which aims to maintain, balance

and equilibrium of the person in relation to his environment by keeping his basic needs in

the process of satisfaction.

MOTIVATION CYCLE

Motivation stands for the state of an organism which involves the existence of a need that

proves or drives him from within towards a goal for the satisfaction of the desired need.

Relief from

Anxiety

Originated from

nee, desire or

want (1st

Stage)

Drive of Motive

Energize’s

One’s

Behaviour

Goal

directed path

Goal

Satisfaction

of need 1st

Motivational Cycle



The first stage of the motivation cycle is the birth of need which makes the individual

quite anxious for the satisfaction of his need; it gives birth to a drive or motive. The

motive so produced on account of felt need, energizes one‘s behaviour to a goal directed

path,, provides sufficient inputs for the continuation of such behaviour till the goal in

terms of the realization of the desired need is not attained satisfaction of his need enables

him to get relief from the anxiety.

Satisfaction of a need through a motivated behaviour reinforces one‘s behaviour to work

for the realization of another goal. In this way one‘s motivated behaviour gives birth to

the next motivated behaviour in the shape of a motivational cycle.

MOTIVATION IN ACHIEVEMENT PROCESS

Interest in motivation in school has been emphasized on discovering the most important

processes in student‘s achievement. In achievement process, the two types of motivation

occur i.e intrinsic and extrinsic motivation.

Intrinsic Motivation

It involves the internal motivation to do something for its own sake (an end in itself).

Current evidence strongly favours establishing a classroom climate in which students are

intrinsically motivated to learn (wigfield and others, 2008). There are four types of

intrinsic motivation.

Role of Teacher in Enhancing Intrinsic Motivation

Intrinsic

Motivation

Self

determination

and personal

choice

Optimal

experiences

and flow

Interest

Cognitive

engagement

and self

responsibility

Self Determination and Personal Choice

Intrinsic motivation in school tasks increases when students have some choices and some

opportunities to take personal responsibility for their learning (Grolnick and others,

2002).



Teacher should

Talk with

students to

explain to

explain why

learning

activity is

important

Be attention to

students

feelings

Let students

make personal

choices to

select copies for

book reports,

writing

assignments

etc.

Establish

groups learning

centre to work

individually &

collaborating

Create self

selected groups

Optimal Experiences and Flow

Optimal experiences involves of feelings of deep enjoyment and happiness. Flow occurs

most often when people develop a sense of mastery and are absorbed in a state of

concentration while they engage in an activity. Activity should be challenged and find it

neither too difficult nor too easy.

Students perceived level

of their own skill

Low High

Student’sperceived

level of challenge

Low Apathy Boredom

High Anxiety Flow

Outcomes of perceived levels of challenge and skill

Interest

Interest is linked to measure of deep learning, such as recall of main ideas and responses

to more difficult comprehension questions, than to surface learning, such as responses to

simple questions and verbatim recall of text (Wigfield and others, 2006). For example

integrating technology into the classroom has clearly been found to increase student‘s

motivation to learn and engagement in learning, especially when it is used to foster

authentic learning.

Cognitive Engagement and Self Responsibility

Creating learning environment that encourage students to become cognitively engaged

and take responsibility for their learning. The goal is to get students to become motivated

to expend the effort to persist and master ideas rather than simply doing enough work to

just get by and make passing grades.



Extrinsic Motivation

Extrinsic motivation involves doing something to obtain something else (a means to an

end). Extrinsic motivation is influenced by external incentives such as rewards and

punishments. These rewards actually inturn increases intrinsic motivation and are useful

in changing behaviour. But in some situations rewards can undermine learning.

Classroom rewards can be useful (Cameron, 2001; Cameron and pierce, 2008; Reeve,

2006). Two uses are; (i) as an incentive to engage in tasks, in which case the goal is to

control the student‘s behaviour. (eg. if points are provided for spending time on a task. In

this case points don‘t convey anything about capabilities. (ii) To convey information

about mastery, student‘s feelings of competence. (eg. if more work students accomplish,

the more points they will earn, it conveys information about mastery capabilities of

students.

Role of Teacher in Enhancing Extrinsic Motivation

Teacher plays an important role in student‘s achievement (Patrick, Ryan and Kappan,

2007). Effective, engaging teachers provide support to students to make good progress,

but encourage students to become self-regulated achievers (Pressley and others, 2007).

The encouragement takes place in a very positive environment, one in which students are

constantly being guided to become motivated to try hard and develop self efficacy.

Student’s Descriptions of Teachers who care

Teachers who care Teachers who do not care

Teaching behavior Makes an effort to make

class interesting: teaches

in a special way

Teaches in a boring way, gets off-

task, teaches while students aren‘t

paying attention

Communication style Talks to me pays

attention, asks questions

listens

Ignores, interrupts, screams

Equitable treatment and

respect

Is honest and fair keep

promises, trusts me, tell

the truth

Embarrasses, insults

Concern about individuals Asks what wrong talks to

me about my problems,

acts as a friend

Forgets name, does nothing when

I do something wrong



SOME TEACHING WAYS TO MOTIVATE STUDENTS

Expectations: Teachers should set reasonable objectives for every lesson that allow their

students to progress in the classroom. Expect students to achieve the objectives and they

will.

Uplifting: Teachers should keep the atmosphere in the classroom positive and uplifting.

A cheerful and motivating environment will full the student‘s intrinsic need to succeed in

their endeavors.

Praise: Positive reinforcement is a tried and true method of tracking student‘s new

material. Make sure to let the students know that they have done a good job.

Variation: Because everyone learns differently, the teachers need to vary the means by

which students earn rewards.

Success: Motivate students by showing them that they can be successful in the classroom.

Teachers can differentiate instruction to meet the student‘s needs by adjusting the

corresponding class work to the appropriate levels. Class work can be modified in a

variety of ways: shortened assignments, extra response time or enrichment activities.

Relevance: Teacher should guide students to discuss the new material, and allow students

to draw on their own experiences to enrich and comprehend the new material.

Engaging Questions: Encourage students to discuss the topic by bringing what they

know about the topic to the classroom discussion. Clarify any question that arises by

encouraging the students to talk to each other.

Problem Solving: Teaching students how to overcome challenges is another important

factor in keeping them motivated. It they have the skills to navigate the problems they

encounter they will achieve more.

Teamwork: This is one f the most important factors in motivating students. When they

work together to succeed at a common goal it will help them to bond and work well

together in the future.

Incorporate Different Learning Styles: Teacher should use a variety of teaching

strategies in the classroom:-

Discussion- Consists of whole group of learning.

Cooperative Learning- Allow students to work together on assignments in

small groups.

Direct Instruction- Allow teachers to model lesson assignments first so

students can work independently at their desks.



Rewards and Privileges: These are great motivational tools for hard work. Teachers can

use a variety of them to motivate student participation. Examples are as follows:

Lunch with the teacher allows students to come back to the classroom and

eat lunch with the teacher.

Extra time allows students to have a few more minutes at a computer lab.

Pizza parties or snacks can be offered as incentives.

A token based economy is a great reward system.

Explain: Teachers should spend more time explaining why we teach, what we do, why

the topic or activity is important and interesting and worthwhile. Teachers should spend

more time explaining exactly what is expected on activities. Students who are uncertain

about what do will seldom perform well.

Care: Students respond with interest and motivation to teachers who appear to be human

a caring. Teachers can help produce feelings by sharing parts of themselves with students,

especially little stories of problems and mistakes they made, either as children or even

recently. Such personalizing of the student/teacher relationship helps students to see

teachers as approachable human beings and not as aloof authority figures.

Have Students Participate: One of the major keys to motivation is the active

involvement of students in their own learning. Standing in front of the students and

lecturing them is relatively a poor method of teaching. It is better to get students involved

in activities, group problem solving exercises, helping to decide what to do and the best

way to do it, helping the teacher, working with each other, or in some other way getting

physically involved in the lesson.

Use Inductive Approach: By beginning with the examples, evidence, stories and

arriving at conclusions later, the teacher can maintain interest and increase motivation, as

well as teach the skills of analysis and synthesis.

Satisfy Student’s Needs: Attending to need satisfaction is a primary method of keeping

students interested and happy. Students basic needs have been identified as survival, love,

power, fun and freedom. These basic needs of the students must be fulfilled by the

teachers.

Make Learning Visual: Teacher can provide better learning by attaching images to the

ideas that he/she want to convey. Use drawings, pictures, charts, graphics, bulleted lists,

even three dimensional objects can bring to class to help students anchor the idea to an

image.

Use Positive Emotions to Enhance Learning and Movitatoin: Strong and lasting

memory is connected with the emotional state and experience of the learner. People

remember better when the learning is accompanied by strong emotions. Emotions can be



created by classroom attitudes, by doing something unexpected, by praise, and by many

other means.

CONCLUSION

Motivating students is a challenge, all teachers face. Every classroom consists of a wide

array of students and each of them brings different student learning style, different

interest, and different life experiences. That is what makes each classroom unique and

special. In classroom a teacher play an important role for better learning of the students

by motivating them with different techniques. Even intrinsic motivation can be enhanced

by the teacher through extrinsic motivation. Both types of motivation produce desires

among students which inturn determine the goal in front of the students and they make

effort to achieve the goal.

REFERENCES:

Cameron,J.R., and Pierce,D.(2008).Intrinsic versus extrinsic motivation.In N.J. Salkind (Ed.),

Encyclopedia of educational Psychology.Thousand oaks,CA:Sage.

Grolnick, W.S., Gurland,S.T., Jacob ,K.F., Decourcey ,W. (2002). The Development of self –

determination in middle childhood and adolescence. In a Wigfield and J.S Eccles(Eds.),

Development of achievement motivation, San Diego, Academic Press.

Mc Combs,B.L.(2001). What do we know about learners and learning? The learner centered

framework. Paper presented at the meeting of the American educational Research Association,

Seattle.

Noddings (2007).When school reform goes wrong. New York: Teachers College Press.

Pressley, M. , and McCormick, C.B.(2007).Child and adolescent development for educators.New

York;Guilford.

Santrock ,W.,J.,(2011). Education Psychology. Tata Mc Graw-Hill Edition,(2nd

Ed.), New Delhi.

Wigfield , A., Byrnes , J.P.,and Eccles , J.S.(2006).Developing during early adolescence. In

P.A.Alexander and P.H.Winne (Eds.), Handbook of Educational Psychology(2nd

Ed.),Mahwah

NJ;Erlbaum.





STATUS OF INDIAN WOMEN IN THE LIGHT OF SAMKHYA DARSANA

Riki Chakraborty

My present paper deals with the status of Indian women from colonization to

globalization in the light of Samkhya darsana. It is a monk voice that of a women : one

conscious self is present in all beings,why there is difference between men and women?1

Swami Vivekananda said this few lines for women.

In ancient Indian tradition we find women were worshiped as greater than heaven-

Sargadapigariyasi.Manu has made a camment on the greatest personality of the women.It

has been said by Manu that all women should be addressed and honoured properly-

Striyah sarvastathava.2

Scriptures like Rig Veda and Upanisads maintain the honourable status of Indian women

and in this Vedic age women enjoyed an equal status with men.Education also opened in

Vedic age.Gargi and Moitrayee were the two well educated women in Vedic age.

Our epic Mahabharata has some dignified women character like Kunti,Madri,Gandhari

and also eminent Draupadi.In Ramayana there were Kaushayla,Kaikeyee etc.Manu said

in Manusamhita about Stribuddhi is asthira.In my stand point if someone played such

role it is not that everybody is like that.In Mahabharata we see Kunti the mother of

Pandavas was directed to her son that they must share everything in their lives.To obey

the rules Pandavas shared their wife with together and shared conjugal lives with same

Draupadi.In that situation Draupadi has no power to explain herself.It is also my view

point that this shareing is nothing but a legalised prostitution.I think Draupadi tollered

such unfair affair.After looses the game of dise Draupadi bringed in to the court,dragging

her by the hair by Dushasan and tried to naked her in front of the court,but the blessings

of Sri Krishna Draupadi was not disgraced.

This was the ancient scene of women but in the present age women work two fulltime

jobs,one in a professional

Stage where they pay for the jobs and besides this they have domestic work like child

rareing,house hold works

Where they do not pay for this.Women work two third of the time hours,but not get the

same status with men.

Though in ancient time women got prestigious position,this situation was remain

unchanged in mediaval period.To modernise women the situation is detoriating.Here

arises some social unrest like sati,it was a ritual of dying at the funeral pyre of the

husband,called ‗sahamarana‘.According to some hindu scriptures if women practised



such her life will be sacred.child marriage,dowry,purdahand prohibition of education for

women was also a norm for children.Here also a restriction on widow mariageWomen

spent their life to prepareing herself for marriage,post mediaval Imdia was not for the

women it was supposed to be the dark age of women.Specially Hindu women were

restricted from formal education.There merit was supresed.The presence of an widow in

any occation was restricted.This situation mainly practised in Hindu society,but

comparatively in Buddhism,Jainism or Christianity were more liberal about women.The

status of women in southern India was better than northern India.We see the film in

Bengali Antorjaliyetra was directed by Goutam Ghosh in in 1987.The main story was

written by Kamal Kr. Majumder as Mahayatra.Here we see in this film the kulinism of

brahmanas,women must go for death with her died husband in the same cremation

stand.Other than wife of a husband women has no other status.We also see a film in

Bengali Swetpathorer thala which was directed by Prabhat Roy in 1992,Bani Basu was

the writer of this original story.In this film we see the sad tunes of a widow in the house

of her husband.We also read the story Denapaona by Rabindra Nath Tagore,it was written

on dowry ststem.Here mother-in-law arranged another marriage occation for her son

instead of first wife Nirupama and hard cash of rupees 20 thousand.This was the situation

of 19th

century.

Though India has outstanding women like Sarajini naidu,Indira Gandhi,Nightingle Lata

Mangeskar,Saina nehwal,Kalpana Chawla but the total status of Indian women was not

good.The status of Indian women was the central theme in 19th

century.Indian sub

continents which was under the control of European colonial power.The status of Indian

women in colonial period was definitely complex,the did not get good food in life,also

not get any protected life,their living standard was not so good,they were living in a

conjusted with their family.Colonial women were busy with their child rareing and

different household work.In the rural belt large number of women go distant village for

water and for fuel the went in a dence farest.But though such work has no output value

they did not pay for this.Majority of colonial women did not read and write after looses

the cultivation of nile European businessman choses tea garden for profitable

business.They bring women as a labour from various part of India and gave them the

status of ―Kuli‖ .Till today the women labour of tea garden are illiterate due to the

intention of Europians.If they can read and write they will demand their status. The have

no power to chose anything.But as the colonies grew more and more the status of colonial

women slowly improve.From the late 19th

century the lives of Indian women began to

change.Raja Rammahan Roy,Viduasagar ewre the great Indians and also some activists

thought about the status of Indian women and they establish some rules which was

favoured for women.They are the torchbearer of social reforms of Indian women.Ram

mahan Roy was the great thinkers who abolishing ‗sati‘ lawfully.Vivekananda done great

job for women education.Vidyasagar also did a lot for widow remarriage.These Indian

thinkers were the pillers of Indian social reform movement,then women started to think

about their potentiality which was already in them.



In the present day society forgets to maintain the regards to women.We noticed the

scandals of women through news paper and other media showed this openly.Women are

raped daily, there is no special protection.Detection of women fetus is also markable

criminal offence.We see in the laboratory that ‗detection of women fetus is prohibited‘,in

spite of that women always parent detect girl child and then abort this,so gradually ratio

of girl child is detoriating.

Gradually the status of Indian women is improved gradually through globalization.The

impacts of globalization on women are more complicated.Globalization can have both

positive and negative effect mainly on Indian women.Although women have legal

citizenship and can have equal status with men.But duu to male dominant society women

have lack of acceptance.Geographically women share same space with men but they

donot stay on the same waveleangth of life.Globalization provides opportunities over

women by creating jobs and women also working in international market,besides

domestic responsibilities women also have professional responsibilities.e-commerce,e-

learning,e-banking,e-shopping demonstrate globalization.From this global platform

women can get more jobs amd stand on her own feet.But globalization has brought both

fears and hopes not for women only it is also for men.In the cases of target oriented jobs

women are forced to leave their children for large time and detouchment of family causes

separation or also cause suicide.Women far from home for seeking employment

vulnerable to exploitation,they are purposely used.I think though globalization has

positive impact on developing country but for India globalization is putting spot on the

cultural frame of India.

Though the status is improving the path of women is full of road blocks.In our present

society we prejudiced about girl child and we are happy to see the anmes of a lady in

matrimonial column as shows as a product.A handsome earned men when marry a lady

we think this is the acchivement of a lady,this lady has the identity with her husand but

not have any personal identity.On the other hand women is at the peak of the ladder of

success,so this is the paradoxical status of women.

In Hinduism devi Durga is the mother of the universe,a form of a shakti and a creative

feminine force.Devi Durga is one aspect worrior and on the other motherliness.She is

both the creator and destroyer.Everybody worshiped Durga foe her worrior aspect as well

as her gracious.Durga is a symbol of fwmale dynamism.Ordinary women also have

motherliness as well as worrior.Women power is always appreciated for attaining

success.3

The whole philosophical tradition always regard women.If we light upon the concept of

women with Samkhya darsana (orthodox) the „prakriti‟ is represented as feminine

principle.The acceptance of „prakriti‟ and the female daity in Indian tradition resulted the

honour of the women.‟prakriti‟ can be explained with feminine virtues is the prime and

parmodial cause cause of the universe.Prakriti is not perceptible but the three gunas of

prakriti corresponds to the three kinds of feeling-that are pleasure,pain and

delution.‟Sattva‟ is to manifests objects,‟rajas‟ leads to activities and‘ tamas‟ are



especially fitted to other resistance.As the feminine features of ‗prakriti‟ the term „sattva‟

stands for whatever is fine or light (prakasaka) and the cause of happiness (sukha) and

knowledge.‟Rajas‘ represents whatever is active and is the cause of suffering,attachment

and passion,‘Tamas‟ are whatever is heavy and is responsible for lethargy and

ignorance.Female are sometime either in aioving mood or in a angry mood.Samkhya

philosopher shows that ‗Prakriti‘ as feminine force has primary role to pay.4

If we make a sketch of status of Indian women from colonization to globalization the

status of imperceptibility improved,but we see practically the improvement is

paradoxical.In spite of that women as well as their potentials.The positive side is that it

opened a border communication lines not only for men ti is also for women.Resent survey

resulted that the women who are working as corporate personel are very confident.In

politics women are participating largely and also revealed themselves.In the present

scnerio women successive professionals in electronics,medical,technological field and

computer application,multinational companies also get their results by women.

Lastly we can say that women have management skills already in themselves and they

must practice it, by this women can mastered everything. Due to paradoxical status in

society it is a long way to achive the parallel status with men.Women may balancing

herself with the three gunas of prakriti as stated in Samkha darsana, then one way will

come when everybody must salute the women.

REFERENCES:

1. Complete works of Swami Vivekananda (2008) , Vol.8,.Advaita Ashram.

2. Manusamhita-2/123.

3. Prof.Raghunath Ghosh (2005). Facets of Faminism: Studies on the concept of women in

Indian Tradition. New Delhi: Northern Book Centre.

4. Jadunath Sinha (1996). Outlines of Indian Philosophy. New Central Book Agency.





THE RISE OF TEMLE ORIENTED PHILOSOPHY IN MEDIEVAL

KERALA

Sheena Krishnan Ulamparambath

The rise of temples was invariably associated with the establishment of Brahmin

settlements in Kerala. An impressive development of art and architecture took place from

the eighth century onwards along with the large-scale construction of temples. ―Most of

the Kerala temples now existing are not very old, the oldest dating from medieval or post-

medieval times,‖1 observes Srinivasan. It seems that the present model structured temples

originated in Kerala in about 750 A.D. The local chiefs (naduvazhis) were eager to

construct temples along with the centers of arts, health centers and Brahmin streets

(agraharas), which were gradually, placed under the Brahmin temple councils (urala

samitis). Along with the power of the Brahmins, the numbers of temples and their

properties have increased and consequently the samitis became the most influential

authority.2 The Aryans also introduced new statues and rituals.

3 The temples during this

period acted not only as worshipping centers but also as ruling authority. They provided

not only education but food also. In temples, there were food-distributing centers

(uttupura) and the stages (mandapas), from where various cultural programmes were

held, which, gradually gave birth to various temple arts.

Almost all educational centers were connected with the temples. Several centers of higher

education called Salais, such as Muzhikkalam, Tiruvalla, Parthivasekharapuram and

Kantalur are believed to have developed during the Kulasekhara period (800 A.D. to 1124

A.D.), as they received grants from the rulers. They acted as one of the major means of

promoting Sanskrit literature along with philosophical thoughts. They were residential

universities attached to the big temples, whose expenses were met with the lands donated by

generous individuals and rulers. The temple authorities met all expenses of the students.

Hundreds of students hailing from different parts of the country studied in these institutions. It

is also learnt that the Salais were more in southern Kerala than in the north.4 The most famous

and glorious of all these centers was Kantalur.5 The expression ‗Kantalur Salai

Kalamaruttaruli‟ occurs in many of the Chola inscriptions.6 According to Gopinatha Rao,

Kantalur Salai was the seat of the earliest south Indian university known to history, which

functioned as a charitable institution where Brahmins were fed.7 Kantalur Salai inaugurated

a new vista of educational, cultural, philosophical and political history. Epigraphical evidences

give us a compact idea of its functioning that in certain aspects Kantalur Salai excelled even

Nalanda and Vikramasila, where all the disciplines (vidyas) were taught irrespective of castes or

colour. It is said that it was a great Indian university with a large student population belonging

to all known faiths. The contribution of the Kantalur University to Indian materialistic thought

and movement was very significant. In medieval times, Trivandrum was one of the greatest

centers of oriental learning in the whole of the Indian subcontinent.



During the medieval period, many structural changes took place. Dravidian gods and

goddesses and their kavus (dense forest where Kali and serpent god Naga were

worshipped.) were back staged. Many new festivals and temple arts were introduced.

Many Buddhist temples were destroyed and the rest were converted into Hindu temples.

Structural changes took place in the case of Jain temples also. The ruins of Jain temples

are found at Alathur and Kasargod.8

The features and influence of Jain philosophy is

traced in some of the temples of Kerala.9 It is believed that the famous Hindu temples of

Matilakam 10

and Koodalmanikkam Irinjalakkuda)11

were Jain temples at one time. The

only one deity of the Koodalmanikkam temple was Bharata, brother of Sri Rama. It is to

be noted here that this is the only one temple in Kerala with Bharata as a deity. Velayudan

Panikkasseri says that the former idol of this temple was Bharatheswara, the Jain

Digambara and similar to this idol is found at Shravana Balgola in Mysore.12

In

Koodalmanikkam, unlike other Vaishna temples, neither bright flowers nor sandal sticks

and camphor are used. Bell is not rung amid worships (pooja).There is no lamp worship

(deeparadana) here. In most of the Vaishnava temples there are five worships(poojas)but

here, there are three poojas (ushapooja, uchapooja and athazhapooja, the pooja at dawn,

noon and night respectively). Lotus garland (tamaramala), Brinjal offerings

(vazhuthananga nivedyam) and feeding fish(meenuttu ) are the special offerings here.

They might have come into practice by the influence of Jainism. It may be noted here that

in Vishnu temples, Basil (Tulasi) is the most important ritual item but here, Lotus is given

much importance. As this is the only one temple in Kerala with Bharata as deity, it is

logical to think that when Jainism was strong in Kerala they have constructed a temple to

Bharatheswara, son of Rishabha, the first theerthankara. The places lying closer to the

Jain centers were having the words iringa or nandi. It is believed that the places like

Irinjalakkuda, Iringannur, Iringolkkavu and Iringalloor were once Jain centers. Valath

believes that the names of Jain Gods were having some words like iringa. Valath, in his

work, Keralathile Sthalanama Charithram, says that the educational centers of Jains were

known as Nandisangham. It is also notable that the villages like Nandi, Nandipulam and

Nandikkara are located closer to Irinjalakkuda. Kallil Bhagvati temple of Methala (near

Pemumbavur) also is said to be once a Jain temple and was Aryanized later. The Kallil

temple distinguishes itself from other temples, as it is a cave temple (Jains preferred

caves. The Siva temple of Tirunandikkara is a rock cut cave temple.). The sculptures of

Mahavira, Padmavati and Parsvanatha have been found on the wall, at the back of the

temple cave. In the Alatur inscription the word palli has been found used in many a

time.13

Many Jain and Buddhists philosophical elements have been traced in the temple

of Tirunelli Bhagvathi.

Study reveals that Buddhist philosophy had profound impact on the religious matter of

Kerala than that of Jainism. In fact, Buddhism also absorbed some of the impressive

ceremonies and forms of worship, which prevailed in Hinduism.14

The festival known as

Kettukazhcha, which is observed in many temples of Kerala is regarded as one of the

relics of Buddhist festivals.15

As southern and central Kerala were the strong hold of

Buddhism, Buddhist elements have been found more in their practices and customs where

as in north, Kannada elements are more. (Some temples of northern part even offer liquor



and fish to the God). The Bhagvati temple of Chettikulangara is famous for Kettukazhcha,

kuthiyottam and Kuthirakettu, which are considered as the living relics of Buddhism.

Hiuen Tsang mentioned the Kutirakettu of this temple. According to some scholars,

Sankarachariya‘s doctrines of Maya and Moksha are Buddhist in character. According to

Buddhist philosophy, attainment of salvation (nirvana or moksha) was the ultimate aim of

life. This can be achieved only by purifying the heart (which means by practicing good

actions (karma)). The essence of Sankaracharya‘s adaiwata philosophy contains this

word: Brahmasatyam jagat mythya, Jeevobrahmiva napara, which means, the Brahma is

truth, jagat is myth, soul is Brahma rather than anything). Sankara‘s darsana is, I am the

Brahma (aham brahmasmi) and you too (tat twamasi). He adopted the monastic order

from Buddhism and organized a group of saints like Buddhist sangha for the propagation

of his ideas. Hence, he is known as disguised Buddha (Praschanna Buddha). ―It is said

that Sankara borrowed from Buddhism the doctrine of maya and the lines of organizing

monasteries, but this is not certain, and he treated Buddhism as the chief of enemy of

Hinduism,‖16

says Nilakanta Sastri. I would like to say that though Sankara considered

Buddhism as the main enemy, he might have influenced by its principles and philosophy.

May be due to the popularity of Buddhism he considered it as the main enemy of

Hinduism; he may be worried that Buddhism would replace Hinduism. Moreover, he

could see the large scale of conversion into Buddhism by many Hindus in India. The

practice of providing free medical treatment in the temples is also considered as one of

the legacies of Buddhism. The treatment for the mental patients as a part of social service

(now also is continuing in the temple of Takazhi) and the treatment given to the patients,

those are suffering from epilepsy and mental disorder (in the temples of Kudungallur)

also are believed to be Buddhist practices. According to some scholars, the famous deity

Sastha or Ayyappan is the Hinduised version of Buddha. Many modern theories have

been put forward to find out the origin of certain special customs and practices related to

this temple. To visit this temple, there must be observed strict and disciplined fasts with

only vegetarian food for forty one days, and must be away from luxurious and sexual life,

to practice non violence etc. are said to be borrowed from Buddhist philosophy.

However, I wish to disagree with this opinion as the women are not permitted to visit the

temple at their youth stage and this is totally against Buddhist concept. The age groups

between above ten and below fifty are not permitted to visit the temple. As far as

Buddhism was concerned, it believed in equality, emancipation and liberty of the women.

This Sastha temple is the only place in the world, where the principle of Tat twamasi is

completely observed.17

Another feature of this temple is that it is the only one temple in

the world, where the devotees also are known as in the name of the deity.18

Many scholars

have pointed out the close resemblance between the figures of the Sastha and the Buddha

in posture and form. There is also a theory that the snake (naga) worship was connected

with Buddhism.19

There is nothing wrong to say that Ayurveda was the creation of

Buddhism.20

The wide popularity of the Ayurveda treatment in Kerala is considered a gift

of Buddhism. The Ashtanga Hridayam of Vagbhatanandha testifies to the fact. Its

starting line is prostrating to Lord Buddha (Buddhaya tatsamay nama ha). Though there

were many Gods and Goddesses, the obeisance being paid to Sri Buddha in the first line



itself shows the intimate relation between Buddhism and Ayurveda.21

The Buddhist

monks were the pioneers of education in Kerala. The elementary school (Ezhuthupalli)

seems to be a legacy of the Buddhist period.

The fairs and festivals form an integral part of the cultural heritage of the region of

Kerala. Study regarding the origin and development of the festivals shows that this

heritage of Kerala is associated with the temple cultures and philosophy. The festivals and

fairs were the most common means of the amusements of the village people during the

medieval period. Most of the Hindu festivals were based on mythological, historical and

astronomical considerations. There are references to the fairs and festivals in literature,

inscriptions, Granthavaries and ballads of Kerala.22

Among them, Onam, the harvest

festival blooms in the month of August-September (Chingam), was celebrated with

tremendous enthusiasm in every hook and corner of the land with much pomp.23

In

course of time, this Vaishnava sectarian festival was transformed through royal and

Brahmanical patronage into the national festival of Kerala. ―This is an important instance

where the interests of the temple cult and Bhakti movement coincided in the

establishment of a popular festival,‖ states M.G.S. Narayanan and Veluthat Kesavan.24

They continue, ―Similar festivals, observed in particular temples or in a general way, had

a major role in reforming the sectarian creed of Brahmanism and developing it into the

popular Hindu religion.‖25

Onam represented happiness, prosperity, peace and equality.

There was a custom of giving gifts to their landowner (jenmi) on Onam day by the

cultivators, tillers and other labourers. Peasants used to give the products that they have

cultivated such as paddy, banana, mangoes and jackfruits. There are many poems and

stories, which deal with the gifts offered by peasants to their landowners (jenmis).26

In

lieu of the gifts, the landowner (jenmi) would arrange Onam banquet (onasadhya), closely

followed by the distribution of new clothes (onappudava) and cash (onakkaineettam).27

The Trikkakkara temple inscription of eleventh century A.D. deals with the special

payment given to the devadasis for their Onam performance. Such practice of mutual

exchanges among rich and poor people clearly indicates the prevalence of socialist setup

and philosophy, which perhaps strengthened the cordial relations among the rich and poor

people, and the root of socialism too.28

We see many practices related to the temple festivals.29

Among them, the Bharani festival

deserves special mention as it was noted for obscene songs.30

The Brahmins deliberately

attempted to expel Buddhists from the temples when they settled here, as many temples

were under the influence of Buddhism. It was essential for the Brahmins to check the

popularity of Buddhism, and hence, they tried their level best to compel the Buddhists to

flee away by composing and singing songs in forbidden languages, so called obscene,

vulgar and slang.31

Such practices, known as poorappattu and kalam tullal were given

divinity, in order to get support from the people.32

These practices were prevalent in the

Kartyani temple of Chertala, Chenakkathoor kavu of Ottappalam, Siva temple of

Kottiyoor in Kannur 33

and Kodungallur Bhagavati temple, until recently.34

It is also

believed that, it was in this context the practice of sacrificing cocks in the temple

premises (on altara) also started, as the Buddhists were completely against violence and



sacrifices. Brahmins strongly believed that to see those practices, the Buddhists would

leave the temples, so that they would be able to get complete right over the temples.

The root of such a custom must be attributed to the conflict between Buddhists and

Brahmins. Some historians believe that the above songs were composed and sung to expel

the Buddhist sages from Kodungallur, as in earlier time it was a Buddhist vihara. ―When

the historians like Kodungallur Kunchikkuttan Tamburan and Attur Krishnappisharadi

supported this view, many people misunderstood and considered their views are right. But

in reality there is no evidence of Buddhist vihara or clashes between Buddhists and

Brahmins there,‖35

states M.G.S. Narayanan. However, the learned scholar has not

explained the origin of these songs. Unlike other temples of Kerala, this was the special

feature of the temples like Kodungallur and Chertala Karthiyayani.36

If they were not

meant for Buddhist sages, such customs must have been practiced in other temples of

Kerala. Hence, there is no harm in assuming that this practice came into being in the

temples, where Buddhism was prominent. The Brahmins might have tried their best to

expel them from the temples and when they failed in their mission, they might have

developed this practice. Why did they sing vulgar songs in holy places? There must be

some reasons behind it. When we compare the Buddhist philosophy with that of the

Hindus (Brahmins), the principles of non-violence, morality and vegetarianism were

stronger in Buddhism than in Hinduism.37

Moreover, Buddhism was against rituals,

whereas in Hinduism many social evils such as idol worship, animal sacrifices, expensive

rituals and untouchability were prevalent. We already knew that the upper caste Hindus

had contempt for the lower castes. On the other hand, Buddhism stood for social equality

and did not treat lower caste people as untouchables. In our search for the cause of the

above practice, we may suggest that they might have emerged as an expression of

happiness after the harvest, which brought prosperity. They might have believed that such

methods of expressing happiness, which permitted all types of freedom, might lead to the

happiness of the goddess and consequently they would reap a good harvest in future.

There were two possibilities behind the origin of the tradition. One was to expel the

Buddhists and the other was a fine harvest. This happiness might have erupted in the form

of practices, which provided maximum liberty to both the sex. This also provided a

platform to men and women to meet each other and this interaction might have magnified

their joy. They believed that whatever gave happiness to them, would also give happiness

to the gods.38

Kodungallur (Cranganor) has been mentioned as the place of the cock festival too. The

annual festival of the temple, known as the Bharani, which was connected with the

goddess Kali, played an important role in the religious life of the people. This ritual

aimed at securing protection for devotees from the perilous attacks of cholera and small

pox. The chief propitiatory offering on the occasion was the sacrifice of cocks.39

The

piteous cries and death throes of the helpless cocks and the horrible expanse of blood

after the sacrifices greatly intensified the horror of the scene. In short, the Bharani day

inaugurated a reign of terror in the locality, lasting for seven days. Afterwards the temple

was left open to public worship. Some similarities have been found between the north



Indian Holi festival and the Bharani festival of Kerala. Hindu festivals, from Holi to

Deepavali, have already gone beyond their religious origins to unite Indians of all faiths

as a shared experience.40

Holi, as we know, is called the festival of colours and rightly

so.41

―Under the symbolic guise of colour, men and women touch and hug each other

irrespective of caste, of economic and social status, of gender, and the social roles they

are born or forced into by social or historical circumstances. With the help of colour an

imaginative world of equality was created, in which everyone looks one and the same,‖

says Handoo. Persons of all categories and of greatest responsibility, without regard to

rank or age, were not shamed of taking part in this. In Bharani festival also, people

irrespective of their age, sex, colour or caste were participated.42

In Bharani festival, the

influence of westernization also may be seen. Giving such freedom to the women, such as

to sing and dance with men in public, as an outcome of the sexual desires, is only a

western idea. They used these songs as the means of relaxation from the mechanical way

of life. Such features are traced in Holi also, as Hutton states that in the rituals of Holi

sexual features are prominent. He connects these features with the primitive agricultural

rituals, in which sexuality had a leading part. These songs may be considered as the

natural outcome of their suppressed feelings and desires. As there was no barrier based on

gender, both the male and female members enjoyed maximum freedom during both these

festivals. The nature and performance of these festivals suggest that they made a strong

attempt of reversing, highly symbolically, the rigid barriers of social structure, kinship

roles and other hierarchies, although temporarily.43

It was here that even the outcaste

people got a chance to express their suppressed feelings.

References:

1. Srinivasan K.R., Temples of South India, p.198.

2. Elamkulam Kunjan Pillai P.N., Jenmi Sampradayam Keralathil, pp. 10-11.

3. Parthivapuram Inscription of Karunanthatakkan, Travancore Archaeological Series, Vol.

I, 1910, pp.19-29.

4. For details regarding the educational institutions, see, Gangadharan T.K., Evolution of Kerala

History and Culture, pp. 143-147.

5. Ananthapura Varnanam, Sloka, 106, refers to Kantalur Salai.

6. The Kanyakumari Inscription of Rajadhi Raja reads: Kupakatharashaichevukam thulaithu

velaikehu Kanthaloor chalai kalamarutharuli… (Stopped the reign of Kupaka, removed all the

power and status, and stopped the concession given to the Kantalur Salai). See, Travancore

Archaeological Series, Vol. I, p. 350, Tranvancore Archaeological Series, Vol. II, pp. 1-2.

7. The features and functioning of Kantalur Salai are mentioned in Narayanan M.G.S., Aspects of

Aryanisation in Kerala, pp. 21-24, 26. Also, see, Gangadharan T.K., Evolution of Kerala

History and Culture, pp. 143-147. Hazur Copper Plates of Tiruvalla, Lines 14-17, 409-410;

Narayanan M.G.S., Perumals of Kerala, p. 191; Veluthat Kesavan, Brahman Settlements in

Kerala, p. 46; Ananthapuravarnanam, Sloka, 106 refers to Kanthalur Salai, three temples and

mathas in Trivandrum.

8. Unnithan N.G., ‗Jain Relics of Alathur‘, Journal of Indian History, II, XLIV, pp. 530-

545.

9. The Alatur Jain inscription and Talakkav Jain inscription deal with some obligations,

duties, codes and rules to be observed in the worshipping centers.



10. Velayudan Panikkassery, Kerala Charithra Pathanangal, As quoted in Venugopal T.,

Tamaramala, pp. 33-34. At Matilakam there was Jain centre surrounded by many

temples. Later, it was converted into a Hindu temple and thus, Hindu philosophy began to

dominate its functions.

11. The origin of the name of this temple is a subject of controversy. See, South Indian

Inscriptions, Vol. III, part, II, p. 209; Koodalmanikkam Granthavari of Kollam Era

517(1342 A.D.).

12. For details, see, Velayudan Panikkassery, Kerala Charithra Pathanangal, As quoted in

Venugopal T.,Tamaramala, p. 34; Sreedhara Menon A., Kerala Samskaram-Mathavum

Samskarika Samanwayavum, quoted in Venugopal T., Tamaramala, p. 33; Padmanabha

Menon K., Kochi Rajya Charithram ,Chapter, 9. It would be better to conclude that when

Jainism began to wane, the Brahmins, who were eager not to harm the religious

sentiments of the Jains, at the same time eager to please the Hindus, wise fully dedicated

Bharatheswara temple to Bharata, brother of Rama.

13. The word palli must have been derived from the Pali language, which means centre of

worship. Both Jainism and Buddhism were preached in Pali language.

14. Scholars agree that the Buddhist movement enriched Hindu religion, philosophy,

literature, art, architecture and customs.

15. Kavilppad A.B.V., Nadankalakalum Acharangalum, pp.16-17.

16. Nilakanta Sastri K.A and Srinivasachari G., Advanced History of India, p. 307.

17. Hari Kumar C., ‗Tat Twamasi‘, Mathrubhumi, Sunday Supplement, 8th June, 2006.

18. The deity of this temple is known as Swami Ayyappan and the devotees also known with

the same name.

19. Gundert Hermann, Keralolpati, Ed., pp.1-2.

20. Hari Kumar C.,op. cit.

21. Krishna Varier N.V., Ashtanga Samgriham, which is the summary of Ashtanga

Hridayam.

22. Tiruvalla and Tirukkattalai inscriptions of tenth century A.D. demonstrate the popularity

of this festival. See, Epigraphia Indica, Vol .I, No.8, pp. 229, 307.

23. The phrase kanam vittum Onam unnanam (sell property and have Onam feast) indicates

its significance. ―Prevalence of large number of proverbs related to the Onam also shows

its significance in the life Malayalis,‖ states Kiran. Kiran and Akhila S. Devan,

‗Onachollukal‘, Mathrubhumi Kutti.Com, 21 August, 2007.

24. Narayanan M.G.S and Veluthat Kesavan, ‗Bhakti Movement in South India‘, in The

Feudal Order State, Society and Ideology in Early Medieval India, Ed., Jha D.N., p. 398.

25. Ibid.

26. Shiju Nangyarkulangara R., ‗Onakkazhchakal‘, Mathrubhumi Kutti.Com, 21 August,

2007.

27. Ibid.

28. The distribution of food by the rich people to the poor by arranging banquet shows the

prevalence of poverty among the poor people. The proverb, Onam pirannalum unni

pirannalum Koranu kumbilil thanne kanchi (Let Onam come, baby born, yet, Koran has

always gruel in leafy spoon). Gruel (kanchi) is considered as the food of poor man.

29. The comparative study of various festivals, observed in different parts of the southern

region, bring some interesting factors. There were myths attached to each one of them.

They originated in temples with definite aims. They were thoroughly conversant with the

needs of men while living and with their needs after they died. For details, see, Jagadisa



Ayyar P.V., South Indian Festivals, pp.1- 188; Grover Charles E., The Folk Songs of

Southern India, pp. 25, 26, 30, 31, 48,136-138,156- 159, 165- 167,170-180,219- 220,251-

254, 269-274; Jagadisa Ayyar P.V., South Indian Customs, pp. 82- 88, 89- 91,131-136.

30. ―In Bihar and Bengal the women sing obscene songs, probably because the rite is

conceived of as a fertility rite,‖ states, Das. Das S.K., as quoted in Vaudeville Charlotte,

Myths, Saints and Legends in Medieval India, p. 75.

31. Such practices were found observed in Cyprus, many parts of Western Asia, Babylon,

Syria and Phoenicia during the festival season in order to please the God. Free intercourse

was also practiced as a part of this. Constantine, the Roman emperor was said to be

prohibited such practices by destroying the temple and constructing church there. Study

reveals that all these practices were performed as a means of pleasing the God.

32. The idea behind it was that with the help of local people and by using obscene languages,

to force the Buddhists not to enter the temple premises. For details regarding the features

of Bharani festival, see, Achyutha Menon C., Keralathile Kaleeseva, pp. 39-52.

33. Such practices were prevalent outside Kerala also. For instance, the Siva temple of

Mutukkathura of Mysore permitted free intercourse on festival day. In

Sankaranayanarkovil of Tirunelveli, on the festival day, it was observed that both the

women and gents used to sing vulgar and obscene songs in front of the deity of the temple

on the festival day. At Vatakke Arkkat, in Tiruppati, in the Bhagvati temple called

Gangamma, on the festival day, people are supposed to do the same practice. For details,

see, Fawcett, Nayars of Malabar, pp. 267-268.

34. The government banned the Kodungallur Bharani songs a few years ago because the

songs full of obscenities and indecorous rituals are irrational according to the government.

Elayath Kunjikuttan, Keralathile Pradhana Kshetrangalilude, p. 66.

35. Narayanan M.G.S., Kozhikodintekatha, p.74.

36. It is to be believed that Kodungallur and Alapuzha (Chertala in Alappuzha district) were

important Buddhist centers. The prevalence of Bharanipattukal in both of these temples

until recently signifies the fact.

37. To know the impact of the strict observance and practice of Buddhism in the life of

Keralites, see, Hari Kumar C., ‗Ponnambalanatayilekk‘, Mathrubhumi, 15 November

2003.

38. There was a tendency in the earlier period to image the super natural powers as men and

women, which has found place in many works. See, Hartland E.S., Primitive Paternity, p.

122; Vivekananda‟s Lectures, Vol. VI, p. 117.

39. The cock sacrifice was encouraged by the Brahmins to force the Buddhists to flee away

from the temple, as Buddhism was totally against violence. Rice, salt, chilies, curry

stuffs, betel leaves, nuts, a little turmeric powder and pepper also were sacrificed along

with cocks. On an interview with Dr. Sree Krishnan, on 5 June 2007.

40. Unlike the south Indians, the north Indians celebrated many festivals like Dusshera, Holi,

Deepavali, Lohri and Rakshabandhan, which brought people together and reduced the

rigidity in caste system. Festivals, melas and lilas, all Hindu in origin, had become

occasions for the mingling of ordinary people of all backgrounds. Tharoor Shashi, India

from Midnight to the Millennium, p. 131.

41. Handoo Jawaharlal, ‗The Mythic Metaphor Argument and Ideology‘, in Ideology, Politics

and Folklore, Ed., Raghavan Payyanad, p. 57.

42. Hutton H.H., Caste in India, pp. 260-261.



43. The festival of Durga Puja, which was celebrated in the eastern parts of India, also seems

to fulfill similar objectives. Even Basham maintained that the celebration of Durga Puja

and other rituals (pujas), served as an outlet for pent up frustrations, which otherwise

could have led to serious consequences both for the individual and the nation. Basham

A.L., quoted in Handoo Jawaharlal, ‗The Mythic Metaphor Argument and Ideology‘, in

Ideology, Politics and Folklore, Ed., Raghavan Payyanad, p. 58.

BIBLIOGRAPHY:

Achyutha Menon C.(1959). Keralathile Kalee Seva, Vol. I. Madras: University of Madras

Elam Kulam Kunjan Pillai P.N.(1955). Chila Kerala Charitra Prashnangal. Kottayam: National

Book Stall.

Elam Kulam Kunjan Pillai P.N.(1959). Jenmi Sampradayam Keralathil. Kottayam: National

Book Stall.

Elayath Kunji Kuttan (2002). Keralathile Pradhana Kshethrangalilude, Thrissur : H & C

Publishing House.

Gangadharan T.K. (2000). Evolution of Kerala History and Culture Malappuram: Calicut

University Central Co-operative Stores.

Gopinatha Rao T.A. Ed (1910). Travancore Archaeological Series, Vol. I. Trivandrum: Kerala

Government Press.

Hari Kumar C. ‗Twamasi‘. Mathrubhumi, Sunday Supplement, 8 June 2006,

Ibrahimkunju A.P. (2007). Medieval Kerala. Trivandrum: International Centre for Kerala

Studies, University of Kerala.

Kavilpadu A.B.V. (2007). Nadanpattukal. Thrissur: H&C Publishing House.

Kavilpadu A.B.V. (2006). Nadankalakalum Acharangalum. Thrissur : H&C Publishing House.

Kavilpadu A.B.V. (2004). Nadan Vamozhikal. Thrissur : H&C Publishing House.

Kiran and Akhila S. Devan, 21 August 2007, ‗Onachollukal‘, Mathrubhumi Kutti.Com.

Kumar Hari, 15 November 2003, ‗Ponnambalanatayilekk‘, Mathrubhumi.

Narayanan M.G.S. (1972). Perumals of Kerala. Trivandrum: Kerala University.

Narayanan M.G.S.(1973). Aspects of Aryanisation in Kerala Trivandrum: Kerala Historical

Society.

Narayanan M.G.S. (1972). Cultural Symbiosis in Kerala. Trivandrum: Kerala Historical Society.

Narayanan M.G.S. (2001). Kozhikodinte Katha. Ottapalam: Chettur Sankaran Nair Foundation.

Nilakanta Sastri K.A and Srinivasachari G. (1975). Advanced History of India. New Delhi :

Allied Publishers..

Nilakanta Sastri K.A and Srinivasachari G. (1966). India: A Historical Survey. Bombay: Allied

Publishers.

Padmanabha Menon K.P. (1989). Kochi Rajya Charithram. Kozhikode: Mathrubhoomi

Publications.



Payyanad Raghavan (1999). Ideology, Politics and Folklore. Payyanur: Folklore Fellow of

Malabar (Trust).

Raja P.K.S. (1966). Medieval Kerala. Calicut: The Nava Kerala Co-op. Publishing House.

Ratnamma K. Ed. (1997). Ananthapuravarnanam. Trivandrum: Kerala Bhasha Institute.

Shangoonny Menon P. (1988). Tiruvitamcore Charitram. Trivandrum: State Institute of

Languages.

Sreedhara Menon A. (1991). A Survey of Kerala History. Madras: S. Viswanathan Printers and

Publishers.

Sreedhara Menon A. (1996).Cultural Heritage of Kerala: An Introduction. Madras: S.

Viswanathan Printers and Publishers.

Sreedhara Menon A. (1982). The Legacy of Kerala. Trivandrum : Department of Public Relations,

Government of Kerala.

Sreedhara Menon A. (1967). Kerala Charitram. Kottayam: Sahitya Pravarthaka Co-operative

Soceity.

Sreedhara Menon A. (1996). Kerala Charithra Silppikal. Madras: S. Viswanathan Printers and

Publishers.

Srinivasan K.R. (1979). Temples of South India. New Delhi: National Book Trust.

Venugopal T. (2000). Thamaramala, 6th Revised Edition. Irinjalakuda: Published by the author.





BOOK-REVIEW

Sukhwant Singh Sidhu

Manoj Kumar: Human Rights: Some Concerns in India, Unistar Publishers,

Chandigarh 2012, pages: xxiii + 196. Price Rs. 495/-(Hard Bound).

The book contains a discussion on very important concerns of human rights in India. The

author believes that human rights are the subject of interdisciplinary relevance. The book

carries eighteen articles. The book has been divided into four sections i.e., Concepts and

Challenges; Basic Rights & legal issues; Vulnerable groups and a section on Regional

Issues.

The part on concepts and challenges deals with issues relating to the importance of human

rights in Indian society. Sheena Krishnan in her article discusses the codification of

human rights of the women, scheduled castes and weaker sections of society in ancient

India. Lilu Ram Jakhar in his article correlates the cultural values with the human rights.

The article by Chander Mohan Mahajan describes the interlinkages and working

relationship of democracy, civil society and human rights in India. Saket Bihari in his

article discusses the challenges to the human rights due to globalization.

The second section discusses the debates relating to certain basic rights such as right to

food and water. Abhishek Gupta discusses the constitutional framework and national

legislations which exist in India in order to guarantee safe and drinking water to all.

Seepana Prakasam considers Right to Food as a human right and stresses on right kind of

policies for giving this right to all. Monika discusses the ethical and legal issues

surrounding Euthnasia and describes the right to life as the most important human right.

The importance of Public Interest Litigation plea bargaining and police reforms in

ensuring human rights for all is discussed.

The third section discusses the human rights of vulnerable groups, such as children,

women, homosexuals and Tuberculosis affected people. It contains articles on child

labour, reproductive rights to the women. Veenat Arora discusses the human rights of

homosexuals whereas Raj Kumar and Priti Saxena describe that the rights of

Tuberculosis Affected People in the world. They describe the challenges in achieving

Millenium Development Goal – 6 which focuses on eradication of TB from the world.

The fourth section focuses on the problems of northern India region. Namita in her article

discusses gives insight into the atrocities committed on the youth during different stages

of human trafficking. She describes how the youth are falling into the traps of fraud

agents. Komal discusses the plight of women who fall into the trap of fraudulent NRI

marriages in Punjab. Nirmala Devi discuss the violation of human rights by the khap



panchayats in Haryana and Anurag discusses the issues relating to human rights

violation caused by the displacements of people due to hydroelectric projects in

Himachal Pradesh.

The book is written on an important theme. It helps an ordinary reader to understand the

issues related to basic human rights. The scholarly articles describe the intricate relation

of the civil society, democracy, globalization and human rights and various issues relating

to violations of human rights of the vulnerable sections of society. The author argues that

there is a need of deeper understanding and appreciation of human rights of all.

The book will stimulate the general reader to read more about the problems of human

rights and violations in India in general and Northern India in particular. The articles are

informative and thought provoking. The collection will be useful to the students,

academicians and volunteers in the field of social sciences in general and human rights in

particular.





NEW MOVIE: Shudra: The Rising

INTRODUCTION

According to the history & popular convention the Aryans were a nomadic tribe, who

came from central Asia to Indian subcontinent. Enamored by the favorable climate &

ample natural resources, they decided to the stay put, in the ensuring battle, with the

indigenous population, the peace loving & agrarian society was usurped by the warrior

Aryans. The defeated people were mentally subjugated, put under strict rules & regulation

& forced into slavery so as they can never revolt. Later on one of the Aryans ―Manu‖ in

his treatise ―Manusmriti‖ divided the society into four classes: Brahmin, Kshatriya,

Vaishya and SHUDRA. Here is an short presentation of the film ―Shudra: The Rising..‖

with its theme.

ABOUT THE DIRECTOR

―MOVIES SHOULD NOT BE LIKE DRUGS, THAT GIVE A MOMENTARY HIGH,

WITH DEADLY AFTER EFFECTS‖ -SANJIV JAISWAL

The Producer and Director Sanjiv Jaiswal acknowledging cinema as the biggest influence

on the modern culture and mass consciousness, he considers it the most potential tool for

creating awareness and social responsibility through entertainment.

Burn in a middle class Indian family, he was mesmerized by the magic of movies since

childhood. Influenced by the style and panache of legendary Indian film maker Manoj

http://drambedkarbooks.files.wordpress.com/2012/01/23.jpg



Kumar, the seeds of becoming a filmmaker began to sprout in his young mind. Being

aware of the practical difficulties involved in surviving in the Tinsel town of Mumbai and

wary of resistance from the orthodox society around him, he chartered a different but

definite course of establishing himself financially before taking steps to realize his

ultimate dream of movie making. After a lot of introspection he decided to wield the

megaphone himself and zeroed in on the universal and age old problem of slavery,

untouchability, class division and decided to make ―SHUDRA-THE RISING.......‖

A difficult and controversial territory on which no main stream Indian film maker had

dared to venture, he went full head and left no stone unturned in giving life to this human

saga on celluloid. Firm believer in the idiom that, ―A MAN WITH A CAMERA AND

THE RIGHT INTENT CAN CHANGE THE WORLD‖ he humbly says that the

SHUDRA is just the beginning of his creative expression & growth. In his own words, ―I

INVITE YOUR FEEDBACK, ADVICE AND CRITICISM ON MY FIRST PROJECT.‖

―SHUDRA-THE RISING....‖ debuts in the international film circuit in 2012, it surely

marks the start of a creative film maker‘s journey worth waiting and watching for.

SYNOPSIS

SHUDRA-THE RISING…. Is the story of 250 million people subjugated in war and

condemned to slavery and bestial existence for ages. These peace loving and imprudent

people of ancient times were usurped by more aggressive and acquisitive group of men

and societies. It is believed that nature took ages to make man out of animal, but it took

moments for certain men to make their fellow humans animals again.

The movie highlights the struggle of this class of people right from their basic needs of

food, water, medicine to the more human needs of freedom, dignity and respect. An out

caste man ―Shudra‖ dies for want of a gulp of water, a child is publicly violated for

uttering holy mantras, a pregnant woman is forced in to physical submission, a wounded

man dies in need of medicine, all for one crime only…..born in the caste of ―Shudra‖.

It is a poignant tale of misery, hopelessness, doom and finally an outburst of rebellion

with apocalyptic consequences. ―Shudra: The Rising‖ , highlights the depths to which

evil human mind can succumb to cling on to power and supremacy. A historical reminder

of the dangers of division and segregation, issues which are as relevant today as it was

then.

FROM THE DIRECTOR’S DESK:

―WE HOLD THESE TRUTHS TO BE SELF EVIDENT, THAT ALL MEN ARE

CREATED EQUAL‖

For me, SHUDRA is not only a film; it is a tribute to the courage and fortitude of

countless fellow human beings condemned to sub-human existence and bestial dignity,

since time immemorial.



SHUDRA is applause of the spirit of human resilience which has survived centuries of

oppression.

SHUDRA is uncomfortable question will humanity ever be able to wash off the dark evil

stains of untouchability, slavery & forced isolation.

FINALLY SHUDRA IS A HEARTFELT DEDICATION TO WARRIORS OF LIGHT

LIKE DR. AMBEDKAR, NELSON MANDELA, MARTIN LUTHAR KING, JYOTIBA

FULE, SHIVA JI MAHARAJ & OTHER UNSUNG HEROES WHO FOUGHT AND

STILL ARE FIGHTING FOR JUSTICE, EQUALITY, FREEDOM & RESPECT OF

THE OPPRESSED CLASS. THIS FILM IS HEARTLY DEDICATED TO BHARAT

RATAN DR. BHIM RAO AMBEDKAR.

REFERENCE:

http://www.shudrathefilm.com/

Note: You can visit the movie site at http://www.shudrathefilm.com for latest updates.

You can also follow producer and director – Sanjiv Jaiswal – on twitter at @sanjivjaiswal

and join the facebook page of the movie at http://www.facebook.com/pages/SHUDRA-

the-rising/102558246496607

.



http://www.facebook.com/pages/SHUDRA-the-rising/102558246496607

http://www.facebook.com/pages/SHUDRA-the-rising/102558246496607





CALL FOR PAPERS

Lokāyata: Journal of Positive Philosophy (ISSN 2249-8389)

Lokāyata: Journal of Positive Philosophy (ISSN 2249-8389) is a bi-annual an online

interdisciplinary journal of the Center for Positive Philosophy and Interdisciplinary

Studies (CPPIS). The name Lokāyata can be traced to Kautilya's Arthashastra, which

refers to three ānvīkṣikīs (logical philosophies), Yoga, Samkhya and Lokāyata. Lokāyata

here still refers to logical debate (disputatio, "criticism") in general and not to a

materialist doctrine in particular. The objectives of the journal are to encourage new

thinking on concepts and theoretical frameworks in the disciplines of humanities and

social sciences to disseminate such new ideas and research papers (with strong emphasis

on modern implications of philosophy) which have broad relevance in society in general

and man‘s life in particular. The Centre will publish two issues of the journal every year.

Each regular issue of the journal will contain full-length papers, discussions and

comments, book reviews, information on new books and other relevant academic

information. Each issue contains about 100 pages.

Theme: Philosophy of Social Sciences

Last date for paper submission: 31stJanuary, 2012

Format of Submission: The paper should be typewritten preferably in Times New

Roman with 12 font size (English) and Kruti Dev (10) with 14 font size (Hindi) in MS-

Word 2003 and between 3000 to 5000 words. They should be typed on one side of the

paper, double spaced with ample margins. The authors should submit the hard copy

along with a CD and a certificate of originality of the paper to be sent to the editorial

address.

For detailed reference-style sheet follow our CPPIS Manual for Contributors &

Reviewers available at http://lokayatajournal.webs.com

All contributions to the Journal, other editorial enquiries and books for review are to be

sent to:

Dr. Desh Raj Sirswal, Near Guaga Maidi, Balmiki Basti, H.No.255/6, Pehowa, Distt.

Kurukshetra (HARYANA)-136128 (India) Mobile No.09896848775, 08288883993, E-

mail: [email protected], [email protected], Website:

http://lokayatajournal.webs.com

http://lokayatajournal.webs.com/

mailto:[email protected]




Milestone Education Review

(The Journal of Ideas on Educational & Social Transformation)

ISSN: 2278-2168

Milestone Education Review (The Journal of Ideas on Educational & Social

Transformation) is an online peer-reviewed bi-annual journal of Milestone Education

Society (Regd.) Pehowa (Kurukshetra). For us education refers to any act or experience

that has a formative effect on the mind, character, or physical ability of an individual. The

role of education must be as an instrument of social change and social transformation.

Social transformation refers to large scale of social change as in cultural reforms and

transformations. The first occurs with the individual, the second with the social system.

This journal offers an opportunity to all academicians including educationist, social-

scientists, philosophers and social activities to share their views. Each issue contains

about 100 pages.

Last date for paper submission: 28th

February, 2013

Format of Submission: The paper should be typewritten preferably in Times New

Roman with 12 font size (English) and Kruti Dev (10) with 14 font size (Hindi) in MS-

Word 2003 and between 3000 to 5000 words. They should be typed on one side of the

paper, double spaced with ample margins. The authors should submit the hard copy

along with a CD and a certificate of originality of the paper to be sent to the editorial

address.

For detailed reference-style sheet follow our CPPIS Manual for Contributors &

Reviewers available at http://lokayatajournal.webs.com

All contributions to the Journal, other editorial enquiries and books for review are to be

sent to:

Dr. Desh Raj Sirswal, Near Guaga Maidi, Balmiki Basti, H.No.255/6, Pehowa, Distt.

Kurukshetra (HARYANA)-136128 (India) Mobile No.09896848775, 08288883993, E-

mail: [email protected], [email protected], Website:

http://milestonereview.webs.com


mailto:[email protected]

http://milestonereview.webs.com/




Year 03, No.02 (October, 2012), p.74

PROGRAMMES & PUBLICATIONS

Programme Oragnised:

First Session of SPPIS, Haryana on the theme “Contribution of Contemporary Indian Philosophy to World Philosophy” held on 30th June, 2012 (online). http://sppish1session.wordpress.com/

National Level Essay Competition for Students on the theme "Current Issues in Indian Society" held on 5th September 2012 (Teacher's Day). http://sppish.blogspot.in/2012/08/national-level-essay-competition-for.html

Publications:

Philosophy of Swami Vivekananda by Dr. Merina Islam & Dr. Desh Raj Sirswal, Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Pehowa (Kurukshetra), ISBN: 978-81-922377-1-8, First Edition, 2012. http://niyamakphilosophy.blogspot.in/2012/01/new-book-philosophy-of-swami.html

Reconsidering Classical Indian Thoughts, Edited by Dr. Desh Raj Sirswal, Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Pehowa (Kurukshetra), ISBN: 978-81-922377-2-5, Second Edition, 2012. http://niyamakphilosophy.blogspot.in/2012/04/new-bookreconsidering-classical-indian.html

http://sppish1session.wordpress.com/

http://sppish.blogspot.in/2012/08/national-level-essay-competition-for.html

http://niyamakphilosophy.blogspot.in/2012/01/new-book-philosophy-of-swami.html

http://niyamakphilosophy.blogspot.in/2012/01/new-book-philosophy-of-swami.html

http://niyamakphilosophy.blogspot.in/2012/04/new-bookreconsidering-classical-indian.html

http://niyamakphilosophy.blogspot.in/2012/04/new-bookreconsidering-classical-indian.html




Year 03, No.02 (October, 2012), p.75

CONTRIBUTORS OF THIS ISSUE

Mr. Nagesha H.V., Ph.D. Student, Department of Social Work, Bangalore University, Jnanabarathi Campus, Bangalore, Karnataka. Mr. P. Nithiya, Research Scholar,Department of Philosophy, Pondicherry University, Pondicherry. Ms. Reena Khushwaha , Assistant Professor, Department of Political Science, P.G.Govt. College for Girls, Sector-11, Chandigarh. Dr. Merina Islam, Assistant Professor, Department of Philosophy, Cachar College, Silchar (Assam). Mr.Ch.Venkateswarlu, Research Scholar, Department of Psychology and Parapsychology, Andhra University, Visakhapatnam, Andhra Pradesh (India). Dr. Dinesh Chahal, Assistant Professor, C.R.College of Education, Hisar (Haryana). Dr. Franky Gupta, Assistant Professor, Khalsa College of Education, Amritsar(Punjab) Dr.Riki Chakraborty, Department of Philosophy, A.B.N.Seal Govt. College, Coochbehar (W.B.). Dr. Sheena Krishnan Ulamparambath, Assistant Professor, Department of History, P.G. Govt. College for Girls, Sector-11, Chandigarh. Mr. Sukhwant Singh Sidhu, Assistant Professor, P.G. Department of Sociology, P.G. Govt. College for Girls, Sector-11, Chandigarh.



Documents

Indian Education, Human Rights and Philosophy