Indian Education, Human Rights and Philosophy

Milestone Education Review (The Journal of Ideas on Educational & Social Transformation)
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http://milestonereview.webs.com
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.
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In this issue..
A DEVELOPMENTAL PERSPECTIVE ON HIGHER EDUCATION IN INDIA Nagesha HV (4-10)
INDIAN EDCATION SYSTEM: PROBLEMS AND FUTURE PERSPECTIVES P. Nithiya

HUMAN RIGHTS EDUCATION IN INDIA Merina Islam DOMINANCE OF MENTALITY OVER HUMAN RIGHTS IN INDIAN CONTEXT Reena Khushwaha YOGA FOR THE MANAGEMENT OF HYPERTENSION Ch.Venkateswarlu MOTIVATION: AS A CATALYST OF ACHIEVEMENT Dinesh Chahal & Franky Gupta STATUS OF INDIAN WOMEN IN THE LIGHT OF SAMKHYA DARSANA Riki Chakraborty THE RISE OF TEMPLE ORIENTED PHILOSOPHY IN KERALA Sheena Krishnan Ulamparambath BOOK-REVIEW Sukhwant Singh Sidhu NEW MOVIE: Shudra- The Rising CALL FOR PAPERS PROGRAMMES & PUBLICATIONS CONTRIBUTORS OF THIS ISSUE
(11-20)
(21-24) (25-35) (36-45) (46-52) (53-56) (57-66) (67-68) (69-71) (72-73) (74) (75)
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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
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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 days 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. 2. 3. 4. International distance education mode Institutional collaboration of two or more countries Institutional presence directly or through a system of franchise 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
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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.
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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 Indias 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
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this low budget is spent on higher education in the agenda of state governments to higher educations 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 worlds 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.
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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 Indias 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 worlds 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.
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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 Sustainabilityin 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.
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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
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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 societys 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 childrens 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
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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.
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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
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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
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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 manmaking 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. Vivekanandas 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.
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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 braindrain. 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
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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, todays 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
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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 Indias 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. Indias education reforms present a vivid drama, the final act of which will culminate into Indias 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.
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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.
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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
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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.
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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,
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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.
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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 spiritualphilosophical tradition. Indian Philosopher Ramanajun argues that in order to understand Indians Psychology, we should focus on questionIs 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 Bhratakhanda 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 Bhrata. 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 ProtoHellenic 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, FinnoPage No.25 |
Ugrians and some others.1 It appears Bhrata 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 India2 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) b) c) d) Is there an Indian way of thinking? Is there an Indian way of thinking? Is there an Indian way of thinking? 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 Vedas4Ramanujans 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 Ramanujans third question, Is there an Indian way of thinking? According to him, this question can be answered in both ways. He states from an onlookers 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
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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 Art12, 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
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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 others 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 dont feel like living. Life for them is miserable. http://milestonereview.webs.com
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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 worlds 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 ones 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
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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.11I 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.
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Despite the fact that UNTOUCHABILITY was abolished under India's constitution in 1950, the practice of UNTOUCHABILITYthe 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 Indias 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
12
their impoverishment to continue. 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 Indias 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 datas, 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
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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 LohardagasLawagai village, while on 16 th 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 individuals 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 persons 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 Indias constitution that there shall be no discrimination on the basis of caste, colour, sex, region, religion and place of birth. Article-17 of Indias 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
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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, Art32 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 nonsensely 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
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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.
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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
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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, thats 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 sessions 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
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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 biofeedbackassisted 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.
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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 individuals 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.
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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)
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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 Mean S.D t Condition Systolic Pre test 151.13 23.75 9.894 Post test 128.3 9.94 Diastolic Pre test 94.71 11.74 9.317 Post test 83.87 5.93 Weight Pre test 84.32 15.40 13.831 Post test 77.91 13.8 Note: *p.05 level; **p.01 level
Sig. .001 .001 .001
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.
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Variable systolic Diastolic Weight
Table-3 Gender differences after yoga camp Gender Mean S.D t Male Female Male Female Male Female 127.24 130.00 83.10 85.00 82.72 72.30 8.82 11.28 4.70 7.23 13.85 11.79 0.990 1.141 2.874
Sig. .327 .259 .006
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 nonvegetarian 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 Diet Mean S.D t Veg Non-veg Veg Non-veg Veg Non-veg 128.26 128.33 83.70 84.00 74.52 80.50 8.86 10.85 5.68 6.21 12.43 14.47 0.026 0.183 1.582
Variable systolic Diastolic Weight
Sig. .979 .855 .120
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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 systolic Upto 50 151.08 24.242 0.024 Above 50 151.25 23.34 Diastolic Upto 50 95.67 11.19 0.902 Above 50 92.50 13.03 Weight Upto 50 83.95 14.72 0.267 Above 50 85.19 17.34
Sig. .981 .371 .791
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 Experimental Mean S.D Condition Upto 50 Above 50 Upto 50 Above 50 Upto 50 Above 50 127.84 129.38 83.65 84.38 77.43 79.00 10.83 7.71 5.85 6.29 13.02 15.94
Variable
Sig.
systolic Diastolic Weight
0.513 0.406 0.376
.610 .687 .709
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.
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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
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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 ShavasanaA 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-pressurebasics. 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, 35:163170. 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):3841. 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).
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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.
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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.
Satisfaction st of need 1
Relief from Anxiety
Goal
Originated from nee, desire or st want (1 Stage)
Goal directed path
Drive of Motive
Energizes Ones Behaviour Motivational Cycle
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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 ones 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 ones behaviour to work for the realization of another goal. In this way ones 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 students 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
Cognitive Self determination and personal choice Optimal engagement experiences and flow responsibility Interest and self
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).
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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 Studentsperceived Low level of challenge High Apathy Anxiety High Boredom 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 students 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.
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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 students behaviour. (eg. if points are provided for spending time on a task. In this case points dont convey anything about capabilities. (ii) To convey information about mastery, students 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 students 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. Students Descriptions of Teachers who care Teachers who care Teaching behavior Makes an effort to make class interesting: teaches in a special way Talks to me pays attention, asks questions listens and Is honest and fair keep promises, trusts me, tell the truth Asks what wrong talks to me about my problems, acts as a friend Teachers who do not care Teaches in a boring way, gets offtask, teaches while students arent paying attention Ignores, interrupts, screams
Communication style
Equitable respect
treatment
Embarrasses, insults
Concern about individuals
Forgets name, does nothing when I do something wrong
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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 students intrinsic need to succeed in their endeavors. Praise: Positive reinforcement is a tried and true method of tracking students 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 students 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.
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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 Students 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
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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.
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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 heavenSargadapigariyasi.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 properlyStriyah 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
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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.
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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,elearning,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
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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.
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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 postmedieval 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.
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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
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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, Sankarachariyas 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 Sankaracharyas 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). Sankaras 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
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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
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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
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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. 530545. 9. The Alatur Jain inscription and Talakkav Jain inscription deal with some obligations, duties, codes and rules to be observed in the worshipping centers.
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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
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30.
31.
32.
33.
34.
35. 36.
37.
38.
39.
40.
41. 42.
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- 220,251254, 269-274; Jagadisa Ayyar P.V., South Indian Customs, pp. 82- 88, 89- 91,131-136. 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. 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. 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. 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. 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. Narayanan M.G.S., Kozhikodintekatha, p.74. 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. 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. 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; Vivekanandas Lectures, Vol. VI, p. 117. 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. 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. Handoo Jawaharlal, The Mythic Metaphor Argument and Ideology, in Ideology, Politics and Folklore, Ed., Raghavan Payyanad, p. 57. Hutton H.H., Caste in India, pp. 260-261.
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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: Studies, University of Kerala. International Centre for 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.
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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.
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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 http://milestonereview.webs.com
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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.
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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
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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 makers 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 DIRECTORS 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.
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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/SHUDRAthe-rising/102558246496607
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CALL FOR PAPERS Lokyata: Journal of Positive Philosophy (ISSN 2249-8389)

Lokyata: 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 Lokyata can be traced to Kautilya's Arthashastra, which refers to three nvkiks (logical philosophies), Yoga, Samkhya and Lokyata. Lokyata 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 mans 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 MSWord 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, Email: cppiskkr@gmail.com, mses.02@gmail.com, Website: http://lokayatajournal.webs.com
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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, socialscientists, 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 MSWord 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, Email: cppiskkr@gmail.com, mses.02@gmail.com, Website: http://milestonereview.webs.com
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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-ofswami.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-classicalindian.html
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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, University, Pondicherry. 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 Parapsychology, Andhra University, Visakhapatnam, Andhra Pradesh (India). and
Dr. Dinesh Chahal, Assistant Professor, C.R.College of Education, Hisar (Haryana). Dr. Franky Gupta, Amritsar(Punjab) Assistant Professor, Khalsa College of Education,
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.
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Page No.76 |

Indian Education, Human Rights and Philosophy

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Indian Education, Human Rights and Philosophy

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

Milestone Education Review

INDIAN EDCATION SYSTEM: PROBLEMS AND FUTURE PERSPECTIVES P. Nithiya

Milestone Education Review (ISSN: 2278-2168)

A DEVELOPMENTAL PERSPECTIVE ON HIGHER EDUCATION IN INDIA

Milestone Education Review (ISSN: 2278-2168)

INDIAN EDCATION SYSTEM: PROBLEMS AND FUTURE PERSPECTIVES

Milestone Education Review (ISSN: 2278-2168)

HUMAN RIGHTS EDUCATION IN INDIA

Milestone Education Review (ISSN: 2278-2168)

DOMINANCE OF MENTALITY OVER HUMAN RIGHTS IN INDIAN CONTEXT

Milestone Education Review (ISSN: 2278-2168)

YOGA FOR THE MANAGEMENT OF HYPERTENSION

Sig. .001 .001 .001

Variable systolic Diastolic Weight

Sig. .327 .259 .006

Variable systolic Diastolic Weight

Sig. .979 .855 .120

Sig. .981 .371 .791

systolic Diastolic Weight

0.513 0.406 0.376

.610 .687 .709

Milestone Education Review (ISSN: 2278-2168)

MOTIVATION: AS A CATALYST OF ACHIEVEMENT

Relief from Anxiety

Originated from nee, desire or st want (1 Stage)

Goal directed path

Energizes Ones Behaviour Motivational Cycle

Talk with students to explain to explain why learning activity is important

Be attention to students feelings

Establish groups learning centre to work individually & collaborating

Create self selected groups

Concern about individuals

Forgets name, does nothing when I do something wrong

Milestone Education Review (ISSN: 2278-2168)

Milestone Education Review (ISSN: 2278-2168)

THE RISE OF TEMLE ORIENTED PHILOSOPHY IN MEDIEVAL KERALA

Milestone Education Review (ISSN: 2278-2168)

Milestone Education Review (ISSN: 2278-2168)

NEW MOVIE: Shudra: The Rising

Milestone Education Review (ISSN: 2278-2168)

CALL FOR PAPERS Lokyata: Journal of Positive Philosophy (ISSN 2249-8389)

Milestone Education Review (ISSN: 2278-2168)

Milestone Education Review (ISSN: 2278-2168)

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