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A Family-Magazine from SevA dArShAn KuwAit
For more information contact : Seva Darshan, Kuwait - INDEMB/KWT/ASSN/150
Sevadarshan@gmail.com
Sopanam E-Magazine - (For members circulation only)
Volume 2 Issue 12 15th March, 2013 5114 ^mKp\w
It has been a wonderful month for the Seva
Darshan family. Our members have worked hard
for the magnifcent success of the Bharath Vikas
2013 programme and our VIKAS project. We thank
each and every one of our well-wishers and friends
who extended their whole hearted support for the
endeavour.
Our vision to take the message of Seva to more
and more people and to encourage them to undertake
seva as a part of the daily life is coming to life.
Our tribute to Swami Vivekananda and his
teachings, Vivekamrutham, was well received and
appreciated by the public. The signature programme
showcased the life of the great visionary and
underlined the need for the society to live together
and help each other progress as a Nation. On the
occasion of the 150th birth anniversary of Swami
Vivekananda, Vichar Bharatis Vivekam project to
provide 150 school libraries with books on Swamijis
teachings, was well received.
As we approach our New Year, we hope this
new energy and recognition will encourage Seva
Darshan members to take up more innovative
programmes that will enhance our spirit and give
perfect examples of how Indian communities must
live together in foreign countries as torcher bearers
of our nation.
In the month of February, the Sopanam team
put in a brilliant effort to bring out the souvenir in
commemoration with the Bharath Vikas programme.
On the occasion of our second year completion and
on the occasion of Vishu, the Sopanam team will be
bringing out a special edition for our readers. All
your contributions are welcome.
We also welcome you all the upcoming Vishu
Seva Dinam celebrations which has now become a
commitment of our members and well-wishers. The
Seva Dinam programme ensures our brothers and
sisters in India also enjoy the Vishu festival with the
gracious kaineetams given by all of us.
Editorial
editorial Board
Krishna Kumar Paliath
Vibheesh Tikkodi
Anandharaj Konni
Reshmy Krishna Kumar
data Management
Ajaykumar Anjaneyam
Manoj Nair
Rajarajan Ganesan
Sindhu Sanjith
Suresh Varickolil
Roopesh R. Souparnika
Advt.Vidhya Sumodh
Dr. Sindu Sudheesh
Advt. Vinod
R . Sundara Raman
Divya Satheesh Kumarakam
Anuradha Sundara Raman
Creative & design
Sreenivasan C.P.
Vinaya Babu. C.K.
Rajesh Nair
Sunil Pookode
Cover Design - Gireesh Kumar
Illustration - Deepa Namboothiri
For Comments, Submissions &
Subscriptions please write to
email : vbkuwait@gmail.com
Seva Darshan Kuwait was formed in the year 2005 as a closed knit social organization of families with
the sole purpose of initiating a need for Seva (selfess service to God through serving mankind) within the
Indian community in Kuwait.
Seva Darshan works to explore various ways in which expatriates in Kuwait can dedicate and volunteer
to do seva for the down trodden brothers and sisters of the community back in India and in Kuwait. With
this in mind the organization has initiated many innovative programmes. Major projects like Blind Homes,
schools, Ekal Vidyalayas, Bala and Balika sadanams are regularly supported by our members with the help
of the expatriate community in Kuwait. Our well-wishers and members have supported various seva
initiatives at all times. Our project in Palaghat, the Krishnajyothi center for the Blind is today expanding to
even accommodate children. Our Marayoor School is getting ready to start classes this academic year and
the children have happily settled into their new multi storied hostel. Our members have been able to rise
to the occasion and provide to the society whenever the need has arised. From Bala Darshan classes for
children to Yuva Darshan classes for the youngsters, from Adhiatmic samithis for the spiritually inclined
to Samskritha Bharati classes for those inclined to learning our sacred language, from Vichar Bharati for
the intellectual minds to Mathru Samithis for our loving mothers. Sopanam e-magazine, our monthly
publication which is embeded with socio-cultural information, reaches thousands across the globe. And
above all our Seva Vibhag which is doing a yeoman service to the people in need.
Swami Vivekanda said, I do not care for liberation or devotion, I would rather go to a thousand hell
doing good to others like the spring This is my religion and in Seva shall we fnd God . This auspicious
occasion of the 150
th
birth anniversary of Swami Vivekananada would be the appropriate time for us
to re-evaluate our idea of Seva. Seva Darshan is not a charity organization. It is a social organization
committed to the cause of Seva. Often Seva is translated loosely as Charity. Who are we immortals, to
do charity to our fellow beings? We seek to redefne the concept of Seva from simply helping out needy
people to helping and providing the society all that is lacking in them. The meaning of the word Seva
is Saha Eva meaning to do like HIM, helping humanity or being a catalyst in the process of man
making. Paropakaraya punyam papaya parapidanam cha i.e. helping others is virtue and causing
pain to others is sin. This is the foundation of our dharma. With the aim of achieving this great thought,
Seva Darshan has indulged in various social activities.
From education, medical care to even environmental protection awareness, it becomes our moral
responsibility to provide this through selfess volunteerism. Every contribution we make for the betterment
of the society, however big or small, will let you go to bed at night with a huge satisfaction of having
made a change in the world.
Idealism is fast fading away from India today. Idealism is what motivates a generation. And there can be
no better than Swami Vivekananda to revitalize our nation and its youngsters. Swamiji was the person who
lifted the morale of the nation when it was at its lowest and reshaped our struggle for Independence.
Today, as never before we require every citizen to be a Swami Vivekananda. A citizen who has the
courage of his convictions and what is more, has the strength to tell his critics right in their face, what he
thinks about them.
We need many more Vivekanandas to bring sanity to a generation that has been ruthlessly deprived
of a father fgure in the name of political conspiracies and western progressiveness. And the time is NOW!
The Seva Darshan family requests you all to contribute the best you can and to pave way for the mission
and message of Swamiji to become a reality.
On behalf of the Seva Darshan family, I invite you all to celebrate with us today, the success of
Bharath Vikas.
Vande Mataram.
Seva Darshan - President's Message
Krishna Kumar Paliath
Vivekamritham
Bharath Vikas is yet another milestone of Seva Darshan with the sole aim of uplifting the
society. Upholding the vision and mission of Swami Vivekananda, the Seva Darshan family
proudly presents Vivekamritham a musical dance drama on the life of Swamiji.
Swami Vivekananda's teachings, thoughts, contributions towards society and his relation with
his Guru Sri Ramakrishna Paramahamsa is highlighted in the play.
Swami Vivekananda or Naren as known during his pre-monastic days, was born to Vishwanath
Datta and Bhuvaneshwari Devi on Monday, 12th January 1863, at Calcutta
Naughty and restless though Naren was by nature, and given to much fun and frolic, he was
greatly attracted towards spiritual life even in childhood. Even in his early boyhood, Naren
demanded intellectually convincing arguments for every proposition. He always wanted to
help people around him and gave away whatever was at hand to whoever had asked.
At college Narendranath began to interest himself more seriously in studies. Apart from the
usual college curriculum, he avidly studied western logic and philosophies.
His guide and professor led him to his guru, Sri Ramakrishna Paramahamsa at Dakhineswar. For
the frst time he had found a man who could say that he had seen God, and recognized that
religion was a reality to be felt. Naren was given a vision which changed his life forever.
After spending a few years with Sri Ramakrishna, Naren ofered his life to his Guru. Sri
Ramakrishna Paramahamsa gave Naren his mission in life to dedicate for the welfare of
Bharat.
Swami Vivekanda embarked on a journey wandering all throughout the country from Kashmir
to Kanyakumari desiring the life of a monk living in solitude. The immensity of Bharat changed
his outlook. The ignorance and poverty he saw deeply moved him.
Realizing that the nation was blinded by western glamour, he took it upon himself to make the
nation more dynamic in all spheres of human activity and efect the spiritual conquest of the
world. He understood that the only way to change the Indian psyche was to make the western
thoughts frst realize the magnitude and importance of the message of the Indian civilization.
On September 11, 1893, Swami Vivekananda made the historic Chicago speech in the presence
of representatives from all world religions. After a lecture tour of America Swamiji returned
to India in 1897. He established the Ramakrishna Mission realizing without an organization
nothing great could be achieved.
Like Swamiji, the western followers of the Ramakrishna order also paid great reverence to Sarada
Devi. Swamijis vision of a Nation that fourishes on the ethos of our heritage and spiritual
power protected by men of steel is what organizations like Seva Darshan envisions. This must
be the future course of our Nation.
Swamiji's extraordinary life on earth came to an end on July 4, 1902.
Vivekamritham
Ours is a civilisation built on the enduring foundation of selfessness. By seeing ourselves in others
and others in us, sacrifce and service come to us naturally. Supporting the less fortunate is not a
gesture of compassion, but an expression of our philosophy.
With the collective efort of Seva Darshan family members, the previous projects of Krishna
Jyothi -2008 which provides shelter for the blind in Kerala and Marayoor School Project-2010,
a residential school for the tribals in Idduki District, were successfully achieved. With the same
driven force and social responsibility, Seva Darshan announced the launch of the VIKAS project
on October 21
st
2011 at the annual Vijayadashmi celebrations held for its members and friends.
Seva Darshan in association with Vikas Trust, Tiruchirapalli, Tamilnadu has decided to undertake
the construction of a multi storied hostel facility which will ensure that the less fortunate children
from various places can be provided high school education and vocational training to start
rebuilding their livelihood.
The main objective of our VIKAS project is to provide higher education for children who are
economically deprived and / or without parental care. Apart from giving academic education,
VIKAS aims to inculcate pride in their culture and life style and to instil appropriate and desirable
ethical values to make the students productive and responsible global citizens.
Vikas Trust is managed by professionals from the feld of education and social service. The project
aims at acquiring sufcient land wherein a building will be constructed for boarding and lodging
the students. Food clothing and all the required study material will also be provided.
Inspired by Swami Vivekanandas words, Education is a process by which character is formed,
strength of mind is increased, and the intellect is sharpened as a result of which one can stand on
ones own feet , Seva Darshan under took the VIKAS project with the intention of uplifting the
less fortunate. In light of Swamijis 150
th
Birth Centenary Celebrations, we are blessed to be given
this opportunity to help our brothers and sisters in need.
VIKAS PROJECT - Overview
Rajarajan Ganesan
Vice President
Seva Darshan, Kuwait
An Integral Development Model For Bharat - SUMANAGALAM
Dr. Bajrang Lal Gupta- Economist & Thinker
T
he concept of development has remained a
widely debated subject during the last one
hundred years. There are two approaches
in regard to development- Western development
model; and Integral development model based
on Bharatiya values of life. These are discussed and
examined below.
Western Development Model and Its
Inconsistencies
The basic assumptions and strategies of this western
development model are in itself partial, defective
and problem creating. The main premise of western
development model is Fragmented mechanistic
worldview which is proving a root cause of mad
race of accumulation, plundering, imperialism and
exploitation.
This model defnes development as the increase in
real per capita GDP. But the measurement for GDP is
itself incomplete, faulty and fawed. The increase in
the standard of living by consuming more and more
goods and services is assumed as the aim of life. It
is artha-and Kama centered approach and as a result
of this approach today the entire world has become
the victim of consumerism. Further this model
emphasizes on the increase in production to satisfy
the ever-increasing desire and lust for consumption.
To increase production two course of actions are
adopted: a) maximum exploitation of natural
resources, and b) establishment of large industrial
production structure based on machine-driven and
energy-consuming technology. This has brought
about problems like unemployment and energy
crisis. In this model capital-investment is taken as the
main motivating factor for development and socio-
cultural-human factors are assumed as constants.
This has pushed many countries to the debt- trap.
In their lust for development, the countries taking
to the western model have not only created
dangerous situations for their own existence but also
endangered the entire mankind. The environment
around us gets more and more polluted due to air,
water and soil pollution. Not only this, even human
relations, sentiments and sensitivities are also being
debased. By any parameter it cannot be called the
development that gives peace and happiness to the
human being. To maintain their level of production
and consumption the rich countries having 20%
of the world population posses 50% of the total
geographical area, consume 80% of the total world
resources and 60% of the energy, and monopolies
85% of the income of the whole world. Moreover
these rich countries throw in the atmosphere 80%
of CFCs in the form of green house gases. Hence,
present development model is neither practicable
nor sustainable. Hence, it is now high time to go
beyond the western development model and try to
develop our own model based on Bharatiya values of
life.
Dharma- guided Human Centered Integral
Development Model
The western approach regarding the meaning,
measurement, direction and strategy of development
are partial, incomplete, faulty and confusing. It seems
that there is utter confusion and wide controversy
among the modern economists with regard to the
concept and measurement of development. In order
to get rid of this defciency, I have used the term
Sumangalam which is more appropriate, correct,
compatible and an all-inclusive concept.
The concept of Sumangalam can be defned in
these words---Sumangalam means a sustainable,
nourishing, well-cultured, egalitarian, integral,
balanced and all-round development, by awakening
the countrys will and ability to work, primarily with
the help of indigenous eforts, capabilities resource-
endowments and skills in the light of its eternal
values of life and in the context of its expectations,
aspirations, needs, nature and socio-economic
conditions with a view to raise the standard of life
and gross social happiness.
The word mangal is widely used in the literature and
behaviour pattern of Bharat .
The Main Feature of the concept of
Sumangalam
Integrated-Holistic world view - Contrary to
fragmented, mechanistic, reductionistic worldview,
Indian thinkers have acknowledged an integral-
holistic worldview. They believed that there is only
one conscious element present in the whole world-
Sarvam Khalwamidam brahmah. On the basis of
it, it has been said that the individual, society and
universe are not diferent and independent units, but
the same single element is manifested at diferent
levels. Among them, there is an organic relationship.
Therefore, monotony and harmony must remain
between them. This world view will give rise to an
integrated-holistic approach and system in which
proper balance between Vyasti (The individual)
and Samasti (The society) can be maintained. The
Bharatiya approach does not diagnose mans diferent
problems, economic or otherwise as unrelated to
and isolated from each other. It looks at man as
an integrated organic whole and not as unrelated
separate part in the context of his diverse wants and
problems. All the problems of man have a combined
and total efect on his bearing and his existence, and
so no one particular problem can fnd its solution in
isolation. Mans multifarious problems are in fact inter-
connected, inter-dependent and inter-woven. Thus
maintaining a panoramic view of life we cannot see
economic problems merely in their narrow economic
and fnancial terms and considerations, but relating
to the entire social set-up we should try to fnd out
their solutions on a broader ground.
The Concept of Integral man in the form of all
pervading Brahma
Western approach is based on the concept of
economic man whose decisions are based entirely
on the calculations of gain and loss, in terms of
materialistic wealth. But the Bharatiya approach
completely rejects it and introduces the concept
of integral man as a combination of body, mind,
intellect and soul (shareera, mana, buddhi and aatma),
According to them, everyman is the embodiment of
what is known as Brahma. Thus in Bharatiya Approach
man is more than an economic being. Economic
problems have their legitimacy but not supremacy.
Nature as Divine Mother or Deity
Bharatiya looks upon nature as his/her mother
or a deity. This approach stresses co-existence,
harmony and cordiality with nature. If we succeed
in re-establishing this approach, the whole system
along with all postulates and our conduct would
change. Now in consonance with this approach
many experts are emphasizing on the integration of
environment with development. Since man, nature
and environment are indivisible, man must live
maintaining full compatibility with nature and taking
it as premise, we should develop our entire techno-
economic structure.
Dharma (or Morality) based Development
Model
In the Indian tradition of thought dharma,artha, kama
and moksha have been considered four principle aims
(i.e. purusartha chatustaya) of life. According to it, all
the activities related to earning and consumption
should be conducted on the basis of dharma in such
way so that it would lead to Moksha. Therefore, the
Mangal development will try to establish dharma-
based economic structure. The word dhama is derived
from the root dhr (to uphold, to sustain, to nourish).
In this context dharma becomes the set of moral
and social rules and regulations, which are essential
for the smooth working and balanced growth of the
society. In this way dharma and morality becomes
synonymous.
Socio- economic objectives
Gross Social Happiness (GSH) will be the central
direction for the Sumangalam model. Happiness is
a very broad concept related to body, mind, intellect
and soul and it cannot be expressed merely in terms of
economic utilities. It is an experienced fact that, mere
materialistic and economic goods cannot provide
happiness to man i.e., wealth and happiness do not
always result in positive co-relations. However, it is
also equally correct that man cannot remain happy
without having access to the economic resources
required for the satisfaction of the basic physical
and material needs. Hence on the one hand we will
have to make available all the necessary goods and
services to a man which are required for his existence
and for the fulfllment of his social and domestic
obligations, and on the other hand, we should also
make provisions for the satisfaction of his mind,
intellect and soul. During this process we have also to
keep in mind that it should raise the level of happiness
of every individual living in the country. It indicates
the egalitarian approach or development with social
justice. On the background of Gross social Happiness,
eforts will be made to achieve the following four
main socio-economic objectives: i) Food for all
guarantee for the fulfllment of basic requirements of
life. Ii) Health for all preventive and curative health
streams. Holistic health system for physical, mental
and emotional health iii) Education for all Equal
opportunity for all to provide socially useful and
sanskaarksham education. iv) Employment for all It
requires employment led growth strategy in place of
growth led employment strategy.
A Mangal Draft for Socio-Technique-Economic
Structure
A broad framework for an appropriate socio-
economic structure required to achieve the goals of
Sumangalam is discussed below-
Environment friendly technology having a
human face:
We are now realizing the evil consequences and
disastrous efects of this western technology.
To develop suitable and appropriate technology for
Bharat eforts should be made in two directions:
Making improvements in our existing traditional
technologies.
Direct technology transfer is a dangerous process.
Hence we must concentrate on adapting modern
technologies to our requirements and resources.
India requires a technology which will suit its
distinctive nature, needs and requirements, ethos
and value systems, solve the existing problems in a
reasonable manner and time, and be in tune with the
socio-economic conditions prevailing in the country.
Our technology should be based on milking the
mother nature and not exploiting it; seeking blessing
from the nature and not on conquering designs,
having the spirit of friendship and not indulging in
fghting. India needs a technology which is capital
and energy saving, labour intensive and at the same
time efcient in terms of productivity.
Decentralised self-reliant Economic structure
The real alternative to the Capitalist and Communist
pattern is a decentralized and self-reliant economy
operated and controlled by the people under the
guidance of dharma. Economic decentralization
requires that units of production be small. A group
of Ten to ffteen villages (to which we may call gram
sankul) may form an optimum community for the
enhancement of agro-industrial production and it can
also be developed as self-reliant village community.
A new kind of socio-economic relations will emerge
out of this system. Thus, there is a need for rebuilding
Indias shattered economy and policy on the solid
foundation of Indias villages, rejuvenated and re-
organised into self-governing units.
Restrained and Ethical consumption pattern
The consumerist and ostentatious lifestyle, that
we are steadily adopting today, are not sustainable
in the long term, both from environmental and
social perspectives. Not only that, this excessive
consumerism is actually weakening the possibilities
of practical and sustainable human development.
Therefore, in order to overcome the crisis and
problems arising out of our present development
model, there is a need to develop a more restrained
and ethical consumption-pattern and lifestyle by
making appropriate changes in our values of life and
standards of social behaviour.
Gods Ownership and and distributive justice
In a capitalistic country where individual ownership
over the means of production and property is
accepted, people have to sufer due to conficts,
exploitation and inequalities. On the other hand, if
we completely negate the individuals ownership
and accept the absolute ownership of the state, the
question of incentive and initiative raises its ugly
head. The experiences of the communist countries
are sufcient to prove that a person cannot be forced
to work and produce to the optimum capacity under
the threat of state authority. Thus it is clear that both
the systems are one-sided, incomplete and lead to
the same problems of exploitation and suppression
of the masses in one form or the other.
To solve this problem Indian sages, on the basis of
the concept of all pervading Brahma, and Gandhiji,
through his trusteeship principle, have stressed the
need to accept the ownership of God over all the
means of production and resource-endowments
transcending individual and state ownership. Indian
thinkers including Gandhiji, Sant Tulsidas and Vinoba
Bhave highlighted the novel concept of Gods
ownership. This notion of Gods ownership is based
on two principle: the trusteeship principles, and the
principle of sacrifce.
Maintenance and nourishment of human body
should be given the foremost priority and the basic
requirements of every individual must be satisfed.
After the fulfllment of genuine requirements of his
family, a man should distribute the surplus in the
society. In this regard the institutions of Ita (yajna,
daana, dakshina etc.,) and Purt (social welfare
activities) made a signifcant contribution in Indias
social life. Bharatiya approach believes that a man
should not consume all the goods himself but should
share them with other members of the society.
Amrit and vighasa have been considered the
supermost for a householder. The remainder of yajna
is called yajna-shesha or amrit. Vighasa means that
a householder should take food only after feeding
other dependents. Thus the surplus wealth should be
used for the welfare of the society. The motto should
be dharmaya dhanah.
An Indian is expected to look upon every human
being as his brother or sister, nay, as himself, and
upon humanity as his family. Our philosophy of life
does not preach only to care for ones own bread and
butter and to be confned to ones own comforts, but
advocates happiness and welfare for all. That is why,
an Indian says in his prayer:
Sarve bhavantu sukhinah,
Sarve santu niraamayaah
[May all be happy: May all be healthy: May all obtain
the good things; Let not a single individual be cursed
with misery.]
Thus the best distribution system is one which
nourishes the economy, makes it free from exploitation, increases its productivity and provides equal
opportunity for living and progress. The basic foundation of a rational distribution will be growth with and
through social justice.
The family in India is a multi-dimensional institution; hence it should be revived and strengthened. A sense
of collective responsibility and sharing each others grief and happiness is its cornerstone. Therefore the
atmosphere of the family should foster the growth of cultural and social values. In western countries about 30
to 40 percent of their GDP is spent on social security measures by the government. In India, this social security
has been taken care of in a much better way through the institution of family.
This Model does not visualize government-dependent or market-dependent economy. It believes in
establishing a people-dependent economy or development through peoples participation. Government
will co-operate with peoples movement. Hence there is an urgent need to organize voluntary organisations
comprising scientists, technologists, administrators, social scientists, social workers, rich philanthropists,
primary and secondary producers form rural and urban areas. Thus we want to establish a people-oriented
socio-economic order.
Lastly, I would like to emphasise that if we wish to rebuild our society according to Integral development
Model, two things are required: one is the self-confdence and strong will to progress, and second is the moral
leadership committed to national interest.
The Task Ahead
The aforesaid analysis clearly brings out that Bharatiya Approach which provides solutions of various problems
on the basis of human, moral and intergrated view of life. In order to implement and vitalize the moral and
humanitarian values of life in economic feld, today it is of paramount importance that new institutions be
organised and developed, old values interpreted, explained, and if necessary discarded in tune with the
changing times and circumstances, and new outlooks and values established and included in the context of
the present day needs. Now many prominent economists and social thinkers of the world have started realising
the signifcance of this moral and integrated approach for establishing a new and better socio-economic order
and naturally their thinking is increaseingly veering round to the Bharatiya thought in this respect.
To sum up, we can say that in Development, this Model will set up such a structure in which there will be a
balance between ethics, economy, ecology, energy and employment.
This could really maintain a good synthesis and proper integration among these fve elements. It will give birth
to a new kind of socio-economic structure. The new socio-economic structure will be based on three following
inter-related dimensions:
Nourishing Economic Structure
Sustainable technology
Well cultured social set-up (Sanskaarksham Samaajtantra)
The right attitudes and aspirations have to be implanted in the young minds right from
the elementary school stage. For that we should draw upon the limitless storehouse of
our ancient as well as modern literature which depicts our mighty national heroes and
events. Especially our young men must be made to feel proud of being born in the great
lineage of Rishis and Yogis. We must live as Indians, we must appear as Indians and also
we must make ourselves felt by the whole world as Indians
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kmlknIXbpw, kwc`IXzhpw Bbncpp AhcpsS ssIapX. Ah HcpanpIqSn hnhm
Iamb a\pjymhImi-{]-Jym]\w \Sn, kzmb `cW-{Iaw \Snemn. AXmbncpp hmkvX
hn AtacnbpsS t\XrXzn \nehn h ]p temI{Iaw.
1893se kaXkt-f\w B temI{Ians hnfw_-cambncpp. AXns AXe
{]tbmK-n sImm phcm\pXIp PohnXZi\w ImgvNshpIbmbncpp, kzman hnth
Im\ Nnm tKm {]-kwK-neqsSbpw XpSp {]`mj-W--fneqsSbpw ]mmXytemIv
\nhlnXv. sFXnlmknIamb Hcp almZu-Xy-ambncpp AXv. ]t Aev]Imes Bth
i-n\ptijw Atacn Xs AhcpsS {]Jym]nXey- hnkvacnp. km{amPy-Xzns
]Xnhp ]mXbntep \on, hntZi-cmjv{Ssf sIm-b-SnpIbpw, temIns t]meo-kpImc
s\v kzbw {]Jym]npIbpw sNbvXp Fv Fen\ mv NqmnmWnpp. hnthIm\
\Inb km\smXn Atacn Xpdp t\mnbn F {]kvXmh\ sImmv Ah hnhn
Xv, ]Sn]-Snbmbn kw`hn Cu hyXnbm\sbmbncpp. kzw ZuXy-t_m[n\pw, temI
ns {]Xo-bvpw Hpb-cm Atacnv IgnbmsXt]mbn.
Atacnv ssIhcnmambncp kzmanPnbpsS {]mtbmKnI thZmw, {]]--ns
\ntj-[ambncpp; {]]-s ssZhnI -Xentepbn temItkh\w kmyampI
sbXv Ah As\ IfpIpfnp. kvt\lnpIbpw BZcnpIbpw sN-s-Sp Hcp
hin F-Xn\p ]Icw, shdp pIbpw `b-s-SpIbpw sNp Hcp A[oiin F \
nebntev Ah kzbw sImmpsNs-np. CXv AhcpsSbpw, temInsbpw Zu`mKy-ambn
tmbn. Hcp cmmw hn-hneqsS Atacn kzw ZuXyw hos-mSpWw. km\smXn Xpdp
t\mn icnpw {]-tbmP\s-SpWw. A-XmWv ]pkvXIns ktiw.
Fen\ mns ]pkvXIw HcpXcn `mcXn\pw {]kamWv. \s kw_-n nS
tmfw Kuchambn Nnntm {]iv\w, kzmanPn \app \Inb km\smXn \mw Xpdp
t\mntbm F-XmWv. Ffpw Dcw ]d-bmhp tNmZy-a CXv. Xpdp t\mnbn, {]tbmP
\s-Spnbn Fp H-hmn ]d-hkm\nnm\mhn. AtXkabw, \mw AtXphmn
]Xva{io. ]n.- ]-c-taizc
{]knUdv hnth-Im-\ tI{w
XnIpw {]tbmP\s-Spn Fpw Dd-np ]d-bm\mhn. kn{i-amb Dcta \Im\mIq.
AXn\v {][m\ambn Hcp ImcWw NqmnIm Wnm\mhpw. kzmanPnbptSXv hnkvabmhl-amb _lp
apJ-hy-nXzambncpp. Bh iy-n\pw A`ncpNnpw A\pkcnv, ImgvNmSn\pw Imeam-n\pw
A\pkcnv, B hynXzs hymJym\nm\mhpw. GsXnepw Hpam{XamWv bYm kzman
hnth Im\ Fv {]Ncnnm\mhpw. IpcpSm B\sb- Imt]mse, BkvXnI\pw \mkvXn
I\pw kzmanPnsb btYjvSw D]-tbmK-s-Spmw. `uXnIhmZnpw Bo-b hmZnpw \ntem`w
Dcnmw. kmaqly hn-hImcnbmbn ap{ZIpmw. Atl-ns cmjv{So-btam km-nItam
Bb Bi-b- Bhiym\pkcWw hymJym\nmw. Ihnbmbpw, IemImc\mbpw hnebncpmw.
CsXmw ]ecpw sNbvXp Ignnp Imcy--fmWv. Chbnsemw kXy-ns Awi
[mcmfapmv. ]t Cu te_-en sempw HXpp-Xmbncpn kzman hnthIm\ F AXn
am\pj {]Xn`mkw.
ka{K-Xbn a\nemnbmte kXy-ambn a\nemn Fp ]d-bm\mhq. `mcXs a\n
emp-Xpt]mse {]bmkamWv kzman hnthIm\s\ a\nemp-Xpw. `mc Xns ko-
XI apgph\pw kzmanPnbnepw Dmmbncpp. `mcXw sNbvXXpt]mse Xs Fm ko-XI
sfbpw kzw hynXzn ka\zbnnpXn kzmanPn hnPbnncpp. AXpsImmmWtm
{ImZinbmb hnizalmIhn cho-{\mY SmtKm ]d-Xv, ""`mcXs Adnb-Wsan kzman
hnthIm\s\ AdnbpI. Atln Fmw `mhmIamWv. \ntj[mIambn bmsXmpan''.
kqvahpw ka{K-hpamb An kzmanPnbpsS km\smXn `mcXw icnpw Xpd-pt\mn
{]tbmP\s-Spn Fv ]d-bm\mhn. kzmanPnbpsS kti-s Ctmfw ]q ambn ]Tnv
DsmpItbm D]-tbmKnpItbm sNbvXnn. AXpsImmp Xs bmbncnWw almtbmKn
Achn Cs\ hnebncpnb-Xv. ""kzman hnthIm\ km[mcW-an Hcp k\ymknbmbncp
n, sImSpmpt]mse BSn tZi-`\mb k\ymknbmWv''. BymnI HmPpsImmv
temIs Iog-Snb cmjv{S` \mbncpp Atlw. ASnanemmpInS `mcXn\v kzmX
{yZml-ns AZay-amb Bthiw ]Ip sImSphcn {]apJ kzmanPnbmbncpp. kzman
hnthIm \s IrXnI hmbntm Fs tZi-kvt\lw ]Xn-Sv hnp Fv alm Pn
Xpd-p k-Xnnpmv.
`mcXkzmX{ys kw_-np kzmanPnbpsS DIWvT Atl-ns a\ns\ \nc
cw aYnncpp. AXn\pthmn \Sph Fm {]\-sfbpw Atlw kqvaXtbmsS
honpsImmncpp. kzbw Hcp cmjv{Sob t\Xmhsnepw, `mcXn\v cmjv{Sob kzmX{yw
t\SnsbSptm Xv ASnb-ncImcy-amsWpw kzmanPn hnizknncpp. hn-hImcnIfSw AXn
\pthmn {]hnhsmw {]Xy--amtbm ]tcm-amtbm Atlw {]tNmZ\w \In. kzmX
{y-n\Snm\w kzm`nam\amsWpw Hmtcm `mcXo-b\pw Xs ]qnIscpdnpw kwkvImc
spdnpw A`nam\ap-hcmIW-sapw Atlw Ddp hnizknp.
"hcp 50 sImtv amXr`qan `mcXw am{Xambncns \psS Bcm[y tZhX. av anYymtZh
XIsfsbmw \n-fpsS a\n \npw amn \npI', F kzmanPnbpsS Blzm\w CXn\p
sXfnhmWv. tZi-`n Cm tZh`n tIhew kzm]camsWv kzmanPn {]Jym]np. cmjv{S
ns kzmX{y-n\pthmn t]mcmSp hm thm Icpmnphm Atlw bphXeapdsb
Blzm\w sNbvXp. ssZh\n Fv tXmmhp ]cpj i_vZfn ]etmgpw Atlw bphm
sf Blzm\w sNbvXp. "`K-hZvKoX ]Tnp-Xnt\m thK-n ^pSv_m IfnbnqSn
\nv Cuizcs\ {]m]nm Ignbpw. CcppsImmp abpw DcppsImmp Rcpw
BWv Cmhiyw, Ahbvpn CSno t]mes Cmi-nbpw'.
Cu Xcnep Blzm\ ]etmgpw \nco-izchmZnsbtm ssZh\nIs\tm hn-h
Imcnsbtm Hsbp Btcm]-W-v kzmanPnsb hnt[b-\mnbnpmv. "PohtkhbmWv
bYm inh]qP' F {iocmaIrjvW hN\w {]tbmK-n hcp pIbmbncpp {iocma
IrjvW {]m\neqsS kzmanPn sNm {ianXv.
take up one idea. Make that one idea your life - think of it, dream of it, live on that
idea. Let the brain, muscles, nerves, every part of your body, be full of that idea,
and just leave every other idea alone. this is the way to success, that is how great
spiritual giants are produced.
kwL-SnXamb {]h\neqsS am{Xta cmjv{Sn\v DXn ssIhcnm km[nq Fv
kzmanPn Bhnp {]Jym]nncpp. \psS tZiob PohnXnse Ghpw henb \yq\X
Ass\Iyhpw Akqb-bpamsWv Atlw Nqmn mn. ChnSps 30 tImSn P\ Hmtcmcpcpw
shtsd-bmsWv IcpXpp. AXpsImmv `mcXn\v D-zeamb `mhn Dmmm km[nWsa
n AXns clkyw kwL-S\bnemWv. in Bnp-XnemWv. Cmin IqnbnW-p
-XnemWv.. \apsmhpw s]mXphmbnp Htcsbmcp Imcyw ]hn{Xamb \psS ]mc-
cyamWv. AXmWv Htcsbmcp ASnm\w. AXnt thWw \apv cmjv{Sw sIn Spm. Fm
hn`mK-fpw k{-Zmb-fpw, Ah F{X hnhn[hpw hyXykvXhpsa-hImi-s-m t]mepw,
s]mXphmbn AwKo-Icnp Nne ASnm\ XXz- ChnsS Dmv. Cu ASnm\ XXzfpsS
]cn[npn Fm hn`n-XIsfbpw AwKo-Icn pIbpw btYjvSw Nnnm\pw Pohnm\pw
kzmX{yw \IpIbpw sNpXmWv bYmn \psS aXw. AXpsImmv `mcXns
`mhn sIn-Spp-Xn\p BZys B[mcine, bpK--fpsS ]md-spIfn \nv sNncq]-
s-Spnsb-Sptm BZy-s]Sn aX]-camb sFIy-amWv. NnnNnXdnnSp BymnI
inIsf kaml-cnpIbmWv `mcXns tZio-b-sF-Iy-n\mhiyw. Htc BymnI cmK-
n\\pkcnv XpSnp P\lrZb--fpsS GIo-IcW-amWv thmXv.
kzmanPn Hcp Dd tZi- ` am{Xambncpn. BtKmf am\hnIXbpsS i\mb hmhp
ambncpp. ]mmXy- \mK-cnIXbpsS `mhnsb-pdnv Atl-n\v Bi-bp mmbncpp. Bym
nI m\neqsS ]mmXy-\mK-cnIXsb B]-n \npw tamNnntmXv `mcXns
ZuXy-amsWv kzmanPn hnizknp. `mcXn\v \n lnm\p AtZio-bhpw am\hnIhp
amb eyw ]qo-Icnm BZy-ambn thmXv kzbw kzmX{yw t\SpIbmWv. almmcmb
ap Nne `mcXob-sctmse, am\hnIX am{XamWv hnimeXsbpw tZio-bX Xptemw kpNnX
amWv Fpw kzmanPn IcpXnbn. adnv Ah cmpw ]ckv]-c]qcI-fpw Ahn`mPy-L-SI-fpam
sWv Atlw hnizknp.
kzman hnthIm\ Hcp \ Nn{XImc\pw IemkzmZI\pwIqSn Bbncpp. \em t_mkv,
`Kn\n \nthZnX Fnhsmw `mcXobIebpsS BymnI tNmZ\ shfns-SpnsmSp
Xv kzmanPnbmWv. hnthIm\s khnti-jX thZmns auenI knm \nXy-Po-
hnXn Fs\ {]tbmKnW-sav Atlw ]Tnnp F-XmWv. "a\pjys\ tkhnp-
XnqSnbmWv, AmsX ]mc-cy-k{-Zmb-a\pkcnv temIs Dt]-nv, GIm PohnXw \
bnpsImm apn t\tSmX'v.
Npcpn kzmanPnbpsS {]mtbmKnI thZmw, {]]-s ssZhnIXentepbp
temItkh\w Cuizcmcm[\bmWv. kzmanPn kz]v\w ImXpw ZoL-Zi\w sNbvXXpamb `mhn
`mcXns kev]- Hmtcmtmtcmmbn Cy t\XrXzw ssIshSnbm XpSn. AXns
]cmPb-fpw ]miz^e-fpamWv kzX{`mcXw Cpw A\p`hnp-Xv. Ah hosmSpv
\Sn empI F-XmWv bph`mcXns ZuXyw.
Hand in hand, We go
Reshmy Krishnakumar
Indo-Kuwait relationship is one which can be traced back to decades, even before our independence. In
the years prior to the discovery of oil, pearl diving was the major economic source for Kuwait. The Dhows used for
pearl diving were made using teak wood mostly brought from India and the brain behind the make was also Indian.
Due to its geographical importance and the natural harbor, in later years, Kuwait became the center of trade and
commerce. It served as a focal point of trade of wood, spices, dates and horses between India, Africa, China and
Mesopotamia. The port made the movement of goods, across the desert to Aleppo, much easier by considerably
reducing the time of journey.
India was always a promising market for Kuwaits high quality pearls and dates. The Indian culture of treat-
ing guests as God was always appreciated by the Kuwaiti traders and it created an unshakable bond between the
two nations. This close relationship developed with our people and even ended up in marriages. It is not rare to
fnd a Kuwaiti national with Indian maternal ancestor. After the discovery of oil, Kuwait became one of the major
exporters of crude oil and gradually they called back all the resident traders in India. In 1975 their last ship also left
our harbor. It was this strong bond that made our ancestors to think of migrating to gulf regions including Kuwait
when they had to opt one for a better living. Interestingly, there was a time when Indian Rupee was used as their
currency; Indian postal stamps were used for Kuwait postal services and that too under Indian administration.
Kuwait showed an amazing progress rate since their independence. On its path to the present day modern
and urbanized state with an incomparable social security system, it has faced many hardships. India was always
there for them as a strong support keeping up the warmth of earlier relation. The educational, cultural, economi-
cal and technological exchange between the two countries existed from the day they started their acquaintances,
though in modern days we have written contracts signed for the same. The formal areas of mutual support include
Trade, Investment, Finance, Energy, Petroleum, Petrochemicals, Fertilizers, Science & Technology, Information Tech-
nology, Health and Education. It is our proud privilege that Kuwait recognizes and appreciates the inevitable reality
of the presence of an Indian in all precincts of Kuwaits development and prosperity.
According to the recent statistics released by the Interior Ministry, the current labor force of 2.167 million
includes 23 nationalities living in Kuwait. As per the census report released in 2012, the highest percentage of ex-
patriate labor force in private sector is from India.
Indian man power in Kuwait comprises of unskilled and semi skilled workers along with a high profle ex-
perts like engineers, doctors, scientists, software experts, management consultants, architects etc. Emerging suc-
cessful businessmen, major proportion of the expert nursing community and the para-medical team working in the
medical feld of Kuwait are mostly from our strata of population.
In the professional, sales and service job strata the number of expatriate labour is increasing from year
to year which shows the demand and the trust on the caliber of our experts (Data courtesy: Annual Statistical
Report,2012).
Needless to specify that the Indian community is, as it was always, the biggest one working in both public
and private sector of Kuwait. Our fast growing economy and the highly qualifed and disciplined man power adds
to the trust kept on us. Cherishing the memories of a long old friendship which turned to many formal bilateral ties,
let us keep up the trust and warmth of this relation for a mutual beneft, in years to come.
I have three visions for India
1. In 3000 years of our history people from all over the world have come
and invaded us, captured our lands, conquered our minds. From Alexander
onwards, the Greeks, the Turks, the Moguls, the Portuguese, the British, the
French, the Dutch, all of them came and looted us, took over what was ours.
Yet we have not done this to any other nation. We have not conquered
anyone. We have not grabbed their land, their culture, their history and tried
to enforce our way of life on them. Why? Because we respect the freedom
of others. That is why my frst vision is that of FREEDOM. I believe that India
got its frst vision of this in 1857, when we started the war of independence.
It is this freedom that we must protect and nurture and built on. If we are
not free, no one will respect us.
2. My second vision for India is DEVELOPMENT. For ffty years we have been a developing nation. It is
time we see ourselves as a developed nation. We are among top 5 nations of the world in terms of GDP.
We have 10% growth rate in most areas. Our poverty levels are falling. Our achievements are being
globally recognized today. Yet we lack the self-confdence to see ourselves as a developed nation, self-
reliant and self assured.
3. I have a THIRD vision. India must stand up to the world. Because I believe that unless India stands
up to the world, no one will respect us. Only strength respects strength. We must be strong not only as
a military power but also as an economic power. Both must go hand-in hand.
We should all, particularly the young generation, launch a movement for a transparent India, just
as our fathers fought for our freedom. Transparency is a corner stone of development.

Dr. A. P. J. Abdul Kalam
Former President of India
Father of Indias Space, Missile and Satellite Programme.
Awakening the Glory of Motherhood The Indian Way
Dr. M. Lakshmi Kumari
Vivekananda Kendra Vedic Vision Foundation, Kodungallur (Kerala)
A
new image of India is emerging in the West,
ancient yet modern, capable of boldly
withstanding any and every challenge, thanks
to the wonderful philosophy of life she has practiced
from time immemorial. It is this very same strength
that keeps her as the biggest democracy in the
world when elsewhere it is taking monstrous forms
of autocracy and dictatorship. In this critical period
of Indias reawakening and enfoldment, her women,
who have been the bedrock of her culture, torch
bearers of her traditions, cannot remain passive. They
should discover their true identity, take up the new
challenges and defne and contribute to the nation
building tasks that lay ahead.
Everything in nature has an identity of its own.
Sometimes their place and purpose in the scheme of
things may be quite apparent, sometimes not so very
clear. In these days of identity crisis, it is necessary for
women to reafrm their true identity and the role they
have to play in the society so that they also derive a
sense of satisfaction and fulfllment. Apart from the
typical role of daughter, wife, and mother she should
seek to discover and manifest woman throbbing of
yet another indefnable aspiration. That is where she
would fnd her life blossoming, flling up with true
life and becoming wholesome and complete. Only
the unintelligent thought that, union with a man is
the be-all and end-all of her existence. Such a woman
stops her growth after marriage, loses her identity
and end up at who am I / what am I?
Nowhere in the world is a womans role so
explicitly presented as we have in our legends and
history. Unfortunately, the relevance of this message
is lost to the present day educated women leading
to a total crisis of their identity, degeneration in their
individual and family lives and that of the society and
the Nation. For the regeneration, our women should
realize the true signifcance of their life and mission.
To appreciate the uniqueness of womanhood, one
should peer into the mirror of our glorious ancient
heritage.
The Indian heritage represents the sum total
of the values which our forefathers, who lived in
constant communion with Nature absorbing her
rhythms and laws into their lives, realized and
propagated through thousands of years. In this
harmonious blending with nature, our women, who
refected in themselves the beauty, harmony and
rhythm of nature have played distinctive roles. By
transmitting the essence of our culture and tradition
through her simple life of love, sacrifce and service
they earned for her the prestigious place of honor in
Indian heritage.
A canvas by itself, or a brush or a pack of colors
put together do not create art. But when they are
brought in union with each other then it becomes an
art, where shape, colors, shade, light all are caught in
the right way. As a daughter, a girl has the knack of
creating a special relationship among the members
in the house. As a wife her role is further expanded,
scope and feld are truly made immense. Turning
into a mother she brings a special glue for a unique
combination that she becomes unmatched as an
artist, as a visionary, as a missionary. To be a true
mother is a profession par excellence, a mission and
an achievement unmatched.
Motherhood is the essence of her being.
Starting from Parasakthi, who is the Mother of
the Universe, each woman has within her the little
unfailing lamp of Sthree Dharma the potential of
motherhood. Motherhood represents the principle
of inter-relatedness, inter-connectedness and inter-
dependence that hold together every atom in the
universe. She gives meaning and preserves family
as a unit as Mother. Just as proton, neutron and
electrons are held together in an atom, various units
of a home are held in place by the magnetic power of
love that the mother embodies, radiating the feeling
of oneness, through love, sacrifce and service.
Mother as an embodiment of beauty, knowledge
and action is an adornment to her family and a
blessing to the society and the nation she belongs
to. Such an expansive feeling of motherhood is very
much needed to rectify the mistakes that we are
perpetrating in the name of caste, creed, religion, race
and so on. Unfortunately in the name of progress,
and education, we are moving farther away from the
central core of our being. Women are always able to
dissolve their ego much more easily and efectively
than man, and centre her life in Truth. As a girl grows
into a woman, into a wife, into a mother, a new
dimension in self efacing overpowers her, totally
annihilating her self for the sake of her husband
and her children.
Unfortunately this great potential and possibility
are not realized by our educated women who are
limited to their family, children, home and so on.
Education has opened up opportunities for better
career, luxurious living, material advancement, etc.
But, at times, it ceases to melt down and reach the
heart. Beauty and fulfllment inherent in true living
wither. From somebody she slowly gets transformed
into a nobody. If only she knew how to break this
barrier and expand, then sky would be the limit to
her growth. Even if in material terms motherhood is
denied to a woman, she can still ascend to this height
if she allows her spiritual awareness to expand. The
more we accept the spirit of Yajna in all our dealings,
the more shall there be cheer and sense of fulfllment
in our lives. That explains why a good mother or wife
never feels tired of her duties and responsibilities in
the family.
What does women empowerment really
mean? Economic self sufciency and independence,
no doubt will bring a lot of self confdence, stability
and solace to women. But it does not equip them
to face up to challenges at the deeper level within
themselves, within the family or in society. This is
clearly evident in the ever increasing number
of physical abuses, divorces, suicides, etc., even
among highly educated women. For a woman to
attain her full stature she should know how to tap
the eternal spring of divine love and power, deeply
hidden within her. This alone will help her to break
all bondages and enjoy true freedom, equality and
fulfllment.
Empowered thus, women can show the way how
to encounter hatred with love, callousness with
concern, violence with non violence and compassion,
and self interest with selfessness. She must take the
initiative to restore primacy of heart and make every
intention and action an expression of love, kindness
and concern. This is very much needed today to
face the unprecedented global, environmental and
social challenges. All this can be achieved only by
conscious nurturing and expansion of this spiritual
dimension. As Swami Vivekananda said it is on a
womans chastity, purity, honor and dignity depends
the integrity of our national life.
ocov_im coJa om-o aeiaem
oJooioio ziai-_ a-veoi
cae-zai-ai- .oa um_e~~
cmemze .ea memimi_ai
o:ze z-iaiozmcm o+am
m_czoim coJa .aiioaiaem
zai.miooe_ oam oe.oim
moocioim omo.o.m
cme. ~1veazei ae-m+mJ
IpSPm{Zn
IpSPm{Zn
oe.i.mmm o1Joe-aJae.iz~
.1o_ oe:o1Jo aoime .oi
mmoe v:o: comi o. .
.iozm:. om z-iioc.oiaem
g .m.ioo vaeo.J_o mm
oJmva.1o om ooaio .-iaem
gomzicomi goi.e.ai om
.emocaooim oemio.mzeJm
o_eoo.J.oem _o.mioeome
~ai.em.oeo .i_ ozi.i
goi+im aJ_u.oim
.em1o:o zo a_iJaeooi.
zaze o. .oioam a-veoi
ueom1oze .io ~aieo o-iam.
zeuz_- _-.-o .eooz.oio oio _meiaemiiam e oimem
oe v1miamo. oz.oim .eomiae ._-omoio, .eo .J.-
ovm oi..iamoio e .iuim ~maJoea_c- .oi.aoimzea
zm:moa. oi..iamoioc.em zeuz. _m oe1J_ze .e m.iamm.
oco~meaoic_eJa., e_izo oic_eJa. (Sting operations) .coa mi~_io
oeo. zmoiJoizeuz. _-am .aze oim.e-a. mi_ic.eom .ma.
o-im _mo zeuz.mJoooio om .oi zeo. ooamm. .a
oc_e+ e eueJo oe oiJ.oim. gc:e_1amoim miaoooim
oe .oa, or- evo om gc:e_ ~1zmze-zm.io mio_o.aeai
mam aemoio _o .im e_ zeuz _-.-ma. emio .i.ezeamim.
_mzeozm, .mc_e+ oiai. oeo_ae- .o ovma. o-_eam .aiim
_ooe.ariiaeei zeuz. zeoa .m.
_m zeuz.mJooo oaoi. _m mmi .eoi _oomem. zm
oez.ia comozei zeuz.mJooo coeaiam ooiaeaeeim acoa_io.
_m zome_ize- a.m- oeo..aei c.eo. c.eoiaeo zeuz. .em.
zmm, oom, .oemo, _mzea gce~_eaizei mJoec.va_
meJoeozm oioam. .mc_e+ oiai.oeo.ae- a_ ..m. ooea
meJoa_ei omoi_iaeo miuia_-m.
_oim oJo co.1o miaoom mazeai_ e ~:1u.o
oio aieaze .e m.iaem zeuz.a oeuiaim _mm. o1J.e oeuia.
.aooio e~-caeuoim co.1oim e amJ_imeo e zeuzooae
_mi-meam. or_- oeoaeia mmioco, e voeui.oevomimiu
mi~_immeam a.ooc amaim-acme.om e~- oeo_co,
o+izoi, evoa c.em_ .im mi~c_ oaoi. ae_io e
mim1+.zimeo oz1.o _.ae_em zeuz. oeoam. miaoo.ooia.a .imim
o1JoJ.ozimez .miaemiacme.om, .a, mio:oe~i.e. .eooza~
.J.amaem zeuz.a a+im. ooo _o:uioze e gc:e_:ezzei
cmea zeoia+iaiiam _ omouio, oeceoiamio, mimm, miv aeomzm e
.eco.iaoc-, co.1oc- mma. c~oi. aemiiam _ aemoio, m_
aocme-, ooimezeoiomomiueocoe-zem oe miaoo o.
.1aicamo. oo o-_eamoim .i+ma_ oooa_ .miaemiaeo, aoo
oiJcq.. .eo.oio aemmeo e~-o e .ueo-aze mJoiam
e zeuzooae _Jmmcmiiiam.
.1. ecv~ .i_,
_akn. moa-J, vo -i.mi
am[ya [w
oimmi_aimeo e .mm ~mom aemaim.
ooco z:_.om _.o.amzem oo.
oam .veoi aJr_im oimmi_a e+i.a-eoemeo
e -azem. ~:moicomim z como
gme.iamo mi_aicmaem. oimmi_aio e
ooim o.zmm, .a~o., zo_,
oeo, aim, am _m- .o1azem oeaz
oom e .ezJ.zm. omee__o
oiioa__oze oimmi_a, oami_a
~mo_im .veoi ae_im _.ce:iaeoim.
m oa__o e-io oiJri.oze oeuem
oimmi_aem _m _oz. aoi.eo __
aem oimmi_a _.ce:iaem .e-im. oo
zooa _meazmem mi.eo. .eio,
ai.i-i.o o-iommam__ mi_a
aoiaem .e-im. ouia _zimeo .1oooicme,
o_iaicme m. ~mo_io oimmi_a ae_oe.
e oiiei mi_a ae_oo. a oe+o .i-iamoc.em m oiia. aicevi_i.
e oiaicmai o1. ae_oe. .~eooio e o1. ai+cae, mai m o1..ai+cae
.-iaecoe _oem:.oio o1. o_iamoio_oezeo miui. oeoia .veoi aJr.,
o1. ..o o-imimem oeuem z 1oia_io oiii-a. zm, oa _mio :._io
o1. ae_oe. zmemeio ai+a, .-iaeo, m-a _m1 oiaa_icmaem oiiic-mo. m-aio
.a m-aai+a _m .aeomzm. oa oiiieo omoem oiaa_icma oaezecoo
m-aai+a oiaicma gme. a-oo oiia. _-cme. m-aoim g~i. .oaimzei cmm
ae_como. omoeo oii aoi.a+iaeo .oaim .Joieaeo oii. mm. ooioc.~
aoiaem _.ce:i. o1. a-oi mam
omi_aioem _m z.oz_o. .oze m_i._ce ___ce :.o1.oio _.ce:iae. z
__a. _.ce:i. mi_a ae_oomem oeo.. ai.a ouia _m __a. _.ce:iamo
o.1azem. ..ozeJoio __ .1ze, oii geme, vem g_e,mi_aio
~moze o.i_i.m. o1. _-om.coa oiia aoa, zmiozei coema, zi .ooe
_iaa, .eia. .o_-a, .ea, oaemzei a-a, g_iaoa, _vema. _meaa,
mioeJm aoa o-imea o.~ mam_em. .oimei _m ~mo_io o~mi.eo
coe~.i.eeJo _.~vo oo~oicamoem. oJ_oiooio .ae.coe-, .emimeo co
_Jm.emoze vem _.o o.i_iam. me aem _oi oimmi_a omao. oii
.imicma-o __io zaice, oo. __ o1.oio m1+oice omae. o1. aioii aoi
omomem mi.eo. o1. ae_ocme. __, oii, mi_a _mim oia. .ozeiiam.
.1~zo .oice- cmm mi_a ae_como. z:mmoia_e o1a. oimmi_a ae_omo
z:_.ozem. e.i-i .m mi_aio zmio oJ_iaa, mi_aio .mo, .zem o-im .eJoa, oz1.
.mooii ae_oa o-im oa.Jm oo~oiae. mi_a ae_oi c.~ a-ae:.
emi.im oez v.iamo m_ z.oz_oem.
cmo_io zazei .a1Joia_-m comeimee_em o:icomm. o:iz1c_ .ce.io _m
zocoea-i g~iam _c:ooio ocoa oa_io o:i- z.o mJ_ia_-m. e:oim
o._ comeJa _oi.ae-ammo, come- ocm.me.aozem o:i _m e mi.eozm.
o:i- zm ._aoi. cmo_io .om. ~ziim_ oeuem o:i, oo1aoim zimo,
gae.oim om _mimemm. or-me .oa om goiooem. ~i.a .mm
.mooae o-omo o:iio o.i_i.em. _memiu _.eooa_im o:ia za .eem_o. o:i
o.J.iamoo .i.ozeio1m.
_o aJr_ o:ioeaiei .cme.ooio e .mioo ammmmem mi.eo. oo
.mo oao_zme cveoi_a_em. ._ cveoi_a.ame cveoi_e ..acveoi_imo oume
_.m .o1azem o1.cveoi_ _m ..em .om. aoi, .~, o, gce:, _.
_mim ammoioei o1.cveoi_io ozoaiaa _m _mi- o.i_i.iiam. oJmz:__c-
o-ioueo cveoi_em. g cveoi__i-o oJmz:_a_ ~miam.
Zo]tPymXnv
cme. a. aema~mmeJ
A
yurveda, the archaic medical science, originated
and developed by the seers of India, has its
roots in the Vedas more so in Atharvaveda.
. Mythologically Ayurveda existed along with the
creation and was recollected by Brahma the creator of
the universe and was passed on to the sages for the
betterment of the mankind.
Like other branches of art and science, even the
medical system of the universe undoubtedly has its
roots in India. The historical evidences confrm that,
scholars from countries like China, Greece, Rome,
Egypt, Afghanistan, Persia etc. have come to India to
learn Ayurveda. Ayurvedic texts were translated into
many languages and Arabic physicians Avicenna and
Razi Sempion, established Arabic Medicine and both
have quoted Ayurveda in their texts.
Around 1500 BC, Ayurveda was the well established
medical science, with Ashtanga-Ayurveda (8 specialised
branches) viz. Kaya chikitsa-(General Medicine),
Kumarabhrutyam- (Pediatrics), Graha chikitsa
-(Psychiatry), Urdhvanga chkitsa-(Deseases above
the head), Shalya chikitsa- (surgery, Visha(Damshtra)
chikitsa- (Treatment of poisonous bites and other types
of poisons), Jara chikitsa- (Gerontology) and vrishya
chikitsa- (aphrodisiac therapy).
Before the dawn of Modern medicine, Ayurveda was
a complete medical system
The very nomenclature of the science Ayurveda
refers to the holistic approach of the intellectuals of
the science. Generally the word Ayu is translated as life.
But the defnition of the word Ayu is the combination
of shareera-the physical body, Indriya-the fve sensory
organs, satva-the mind and Athma-the soul. Either
the health or sickness is the state of balance of these.
Irrespective of the specialty the approach to the
treatment in Ayurveda is holistic. Ayurveda does not
support the fragmentalised approach.
Comprehensive defnition of health is a best example
for the aptness and completeness of the science and
standardized approach of preceptors of Ayurveda.
Samadosha samagnischa samdhatumalakriyaaha
|Prasannathmendriya manaha swastha ityabhidiyate ||
Sushruta..
Apart from balancing of the body, humours and
other factors, for the total health the socio, spiritual
and sensual pleasantness is considered as an important
component of health. Where as these components of
health were added in the recent past to the defnition of
Health by World Health Organization.
The Modern advanced surgery has the roots
in Ayurveda. The frst ever surgeon in the world is
Acharya Sushruta, who had successfully conducted
the Rhinoplasty. And the book attributed to him has
mentioned various surgical instruments, description of
surgical procedures. Sage Sushruta is considered as the
father of Modern medicine.
In the feld of paediatrics, the frst ever published
book on paediatrics is again from India. Kashyapa
samhita written by Sage jeevaka
The theory of Loka purusha samya vada-Man is an
epitome of the universe, is the root for the science to
be on par with nature and to promote health through
utilizing the natural resources to balance.
Among the many concepts, samanya vishesha
siddantha. is the relevant at all ages. Similar increase
and dissimilar (antagonist) reduce. This principle is
applicable both in health and sickness. All that is done is
only to balance by using the natural herbs and foods to
achieve total health.The foods having similar properties
enhance the similar components in the body and vice
versa Some factors when aggravated,the food and
medicine with opposite qualities are used to manage
the disorders.
Ayurvedic physicians have laid down their
hands on everything available and succeeded in
AYURVEDA
THE MOTHER
OF MODERN
MEDICINE
Prof. K. S. Jayashree M.D (Ayu),
Director
BDEAs AVS Ayurveda Mahavidyalaya, Bijapur
fnding medicinal value in everything.. Thus claim-
Everything in the universe has medicinal value
(jagathyevamanoushadham). Ayurveda has utilized all
the three sources of materials viz. Herbal, Mineral and
Animal.
Use of herbs in Ayurveda has a strong infuence on
use of herbal extracts in the modern medicine and the
modern scientists have succeeded in processing the
phyto constituents synthetically. still due to the adverse
efects As these have more of adverse efects , whole
plant extract is accepted worldwide.
Use of metals and minerals in the processing of these
to detoxify and also make it suitable for therapeutic use
is well established. The presence of nanoparticles in
the bhsma is established. As early as 2500 BC the use
of mineral and metals were well known to Ayurvedic
physicians. The researches confrm the Bhasma(the
incinerated metal) has the presence of Nanoparticles
along with organic constituents. It is revealed that the
gold bhasma has nanoparticles that are size dependent
absorption through skin and intestines.
In recent years, there has been a renewed interest
in drug discovery strategies where natural products
and traditional medicines are re-emerging as attractive
options
Ayurvedic physicians have utilized all the routes
of administration of medicine. The skin and trance
rectal administration is much preferred. Recently the
practice of rectal administration is being introduced in
conventional system .
Ayurveda identifes two main goals as to protect the
health in healthy individuals and relieve the ailments
in the sick individuals. Under the head svasthavrutta
the-, Dinacharya - daily regimen, Rutucharya-seasonal
regimen, and most importantly Sadvrutta-code of
conduct is explained. The principles of swastha vrutta
is unique contribution of ayurveda to the mankind.
Presentially the Preventive and social medicine has its
roots in Ayurveda.
Similarly life cycle approach for women existed in
Ayurveda. The unique principles of Garbhinicharya(ante
natal care) have holistic approach and does not focus
only on supplementing factors like vitamins and
minerals. Instead it focuses on the factors responsible
for the proper development of the foetus, health of the
mother, achieving completion of pregnancy without
complication and to achieve normal delivery without
complications. Simple practices like oil massage after
three months till parturition, Matrabasati- trance
rectal administration of Ghee during 8
th
month and
with oral rasayanas(adaptogens) of varied type. These
approaches if brought to the main health care stream,
many complications related to pregnancy and delivery
can certainly be prevented. Apart from this phase
specifc care in adolescence, young children, postnatal
care, menopausal, and geriatric shall improve the quality
of life and prevent the life style disorders, improve the
immunity..
Further Ayurveda is the only science that adapts
purifcatory therapy under Panch karma comprising the
fve measures. - emesis, purgation, nasal medication,
rectal medicated enemas, blood letting, Host factors in
disease causation , aging are in progress through out and
hence even a healthy individual requires a shodhana-
detoxifying therapy., periodically. Periodical cleansing
of both body and mind can be achieved through
adaptation of these measures to prevent many life style
disorders, promote quality of life and prevent aging. All
these practices should be the part of governmental as
well as non Governmental health care programmes
Plethora of Ayurvedic science being ancient and
having learnt from India by various scholars across the
globe certainly has been the basis for all the systems of
medicine. Simlia similibus curentar of Homoeopathy,
Antagonistic approach of conventional system all have
been emerged from Ayurveda.
Ayurveda Is an experiential knowledge,
Valuable in the past,
Relevant for the present,
Indispensable for the future.
oio .ioe.e mi.ezeJm
oi1a. mi~ m-ia
oeo ozo azoozeJam
ocmieeo omoo ce:
~ o~-e:.o
India is making a comeback to its past glory
after 1000 long years, as a Guru, as a leader and as
a guardian of the world. We are fortunate to see
our nation leading the world. The world was taken
on surprise when the 2011 report of the Census on
Indian population was published. Out of the 700
crores of worlds population, 65% of people below
the age of 45 belong to India. 45% of people below
the age of 25 are Indians. 25% of people are below
the age of 19 is from our country. That shows, only
India is having the youth that can lead the world for
the next 50 years.
The average age of people in China, which is
having the highest population in the world, is above
45 years. The average age of the people of America,
which is the third most populated country in the
world, is above 50 years. The countries including
Russia, Brazil, and Indonesia which are the other
highly populated countries are in the journey
towards the old age. The only expectations are on
India. Recent statistics shows that one-third of the
Scientist, one-third of the Doctors, one-third of
the Engineers, one-third of the Teachers, one-third
of the Managers, one-third of the technical and
Scientifc Experts of the world are Indians. The day
when these Indians think to unite, it is a reality that
the world will be theirs.
India which is presently considered as the
third powerful country in the world will march
towards the frst position within three decades. By
foreseeing this, the corporate of other countries
are rushing to India. The major car manufacturers,
mobile companies, universities, banks, hospitals and
supermarkets, in the world, have reached India. The
reason is that they have realized that India is going
to lead the world within the next three decades. If
they wait till then, they know that it will be too late.
The importance of the subject, Tomorrows
Children is relevant here. Our todays goal must be
what the children should do tomorrow. Tomorrows
children should realize what position they should
occupy when India is going to lead the world .and
what they have to do for that. This is the time for
preparation to transform tomorrows children
to world leaders. For that they have to learn the
glorious history of the nation, know the unlimited
strength of the nation, and identify opportunities of
future. They should change the thought process that
the present system of education and advancement
is only to receive good salary. Tomorrows children
should be entrepreneurs or organizers. It is our
responsibility to help them to chart out their dreams
and to give proper trainings. For that the dreams
which they see at present are not sufcient. The
dream of tomorrows childrens should not be that
of occupying top level management position in big
companies, but to be the owner of the company.
Their dream should be to be highly infuential world
leaders. Let us create sufcient training arenas and
avenues for them to fulfll their dreams.
Tomorrows
Children
(The Generation Next)
-Adv. Jayasooryan
Chairman, Win World Foundation

|| ||
- .

. .

|

The solution for the crises in global harmony lies in Sanathana Dharma. This requires a paradigm shift in
thinking from Western models to Bharathiya models. Our Dharma is not against the materialistic
needs' and desires of human beings, ancient scriptures advocate a life of 'hundred happy years' for
human beings.
, || Let us live hundred years. Let us be happy for hundred years.
The human needs and desires are to be satisfied . For this, our ancient seers prescribed the Dharmic
way of living. The Dharmic way is the concept of 'Chaturvidha Purusharthas - Four-fold human values' -
Dharma, Artha (wealth), Kama (desire) and Moksha (Self-realization) to be pursued by man. Man is
directed to satisfy his 'Kama' (desires) with the means of Artha, both 'Kama' and 'Artha' being in accord
with Requirements of Dharma. Dharma can be defined as the set of rules and principles that must be
maintained for the well-being and sustenance of mankind and the world at large. It is this Dharma that
distinguishes man from other animals. The following verse clearly illustrates this thought,

|
Food, sleep, fear and copulation are common to both animals and human beings. It is indeed 'Dharma 'that
distinguishes them from other beings. Hence, those who do not practice 'Dharma' are equivalent to animals.

Dharma, when followed develops a sense of 'give', that is, the spirit of 'sacrifice 'for the sake of others.
The history of our culture abounds in examples of willing self-sacrifices. The basic tenet of all Bharathiya
Darshanas is the perception of 'oneness '. Ancient seers and sages declared

'Truth is one; the learned perceive it in different ways '. Sanathana Dharma is never antagonistic to another
religion or another path. It not only tolerates all religious paths but accepts them as true.

, | Just like all rivers formed by
rain reach the sea, salutations to all gods reach that one supreme being.
Sanathana Dharma allows freedom of thought. It does not persecute people who question many of its
beliefs and tenets. It has a place for the atheist also. Bharatham accepts religious diversities. Today the

|| ||
- .

. .

|

The solution for the crises in global harmony lies in Sanathana Dharma. This requires a paradigm shift in
thinking from Western models to Bharathiya models. Our Dharma is not against the materialistic
needs' and desires of human beings, ancient scriptures advocate a life of 'hundred happy years' for
human beings.
, || Let us live hundred years. Let us be happy for hundred years.
The human needs and desires are to be satisfied . For this, our ancient seers prescribed the Dharmic
way of living. The Dharmic way is the concept of 'Chaturvidha Purusharthas - Four-fold human values' -
Dharma, Artha (wealth), Kama (desire) and Moksha (Self-realization) to be pursued by man. Man is
directed to satisfy his 'Kama' (desires) with the means of Artha, both 'Kama' and 'Artha' being in accord
with Requirements of Dharma. Dharma can be defined as the set of rules and principles that must be
maintained for the well-being and sustenance of mankind and the world at large. It is this Dharma that
distinguishes man from other animals. The following verse clearly illustrates this thought,

|
Food, sleep, fear and copulation are common to both animals and human beings. It is indeed 'Dharma 'that
distinguishes them from other beings. Hence, those who do not practice 'Dharma' are equivalent to animals.

Dharma, when followed develops a sense of 'give', that is, the spirit of 'sacrifice 'for the sake of others.
The history of our culture abounds in examples of willing self-sacrifices. The basic tenet of all Bharathiya
Darshanas is the perception of 'oneness '. Ancient seers and sages declared

'Truth is one; the learned perceive it in different ways '. Sanathana Dharma is never antagonistic to another
religion or another path. It not only tolerates all religious paths but accepts them as true.

, | Just like all rivers formed by
rain reach the sea, salutations to all gods reach that one supreme being.
Sanathana Dharma allows freedom of thought. It does not persecute people who question many of its
beliefs and tenets. It has a place for the atheist also. Bharatham accepts religious diversities. Today the
Bharat's contribution to the World
History has recorded that it is in this land alone, right from the hoary times, generation after
generation of thinkers and philosophers, seers and sages rose to unravel the mysteries of human
nature, dived deep into the world of Spirit and discovered and perfected the science of realization
of that Great Unifying Principle. The penance and sacrifce and experience of hundreds of centuries
of a whole nation is there as the inexhaustible fountain-head of this knowledge to assuage the
spiritual thirst of the world.
The outside world, on the other hand, did not take to the study of this science of Spirit. Even to
this day, they have remained extroverts habituated to study the outer world through their senses.
The senses too go outward and as such they cannot lead to the vision of the inward nature. The
Westerners, therefore, have remained ignorant of the knowledge and experience of the world of
Spirit however much they might have unraveled the mysteries of the world of matter. Our ancestors
who, on the other hand, crossed to realms beyond the senses could see within and have a glimpse
of that glorious Inner Reality.
world is clamoring to become Eco-friendly. Our Ancient seers went a step further and said life should be
-eco- brotherly. Bharthruhari the Philosopher poet, prayed:
,

, |
'Oh mother earth, father air, companion fire, relative water and brother space; this is my last salute (Pranam) to
you all. I have achieved highest elevation due to the fruits of good deeds of my association with you all '.

Our way of life shows the discipline and sets an example for an environmental way of living. The Vedas
teach that our planet does not belong to humanity alone, it belongs to all the species living on it .
Ishavasya Upanishad commands that:
,

|
Everything within this world belongs to God. He pervades both the animate and the inanimate. Therefore, one
should only take one' s fair share, and leave the rest to Supreme.

The west has already accepted our Yoga, Ayurveda and Bhagavad Gita. It has to accept the core of
Sanathana vision and way of life, that is, the whole universe is the manifestation of God and there is
unity in diversity. The time has arrived for the mankind to accept this truth for survival.
The global environment is desperate for ideas, philosophy and religion. Bharatham is the most prolific
birth place of all three, due to the great synergy of democracy and diversity. The Indian religious and
philosophical traditions can provide the sense of moral order, spirituality and an ethical compass, which
the world desperately needs. Be proud of our Nation, Dharma, Samskruthi and our language
Samskritham.

~eo1 oJ.o_, .emm, .meo v1miooioi-io
aeooai.aem, amio .meooz.oio oeoaeia~oez.ia~
como .mJoo. o-oimm omo o-oemcomeoJ.m
am. a+ia _+ mJ~.aa ~eooim amimzei oimui
oez.~como~v1maem .mJoo. _-o o-omem or-
aeza oeui.im.
:tt+~o, ca_oio, ooe oc.eo1 oc.eoeJa cmmi
.1a~mcveoi _m oe. camoio .emae ai- oiJriameo,
:t+t~o _-ai vimim zoJ .co.o_ :iimJ: mioeJoia.a_
oa. ai-oiJri. ae-ameo comeoJ.o oeui..
ozi+oeim o.iio, :ttt aia_- mioe~eooio ~amoio
mooio o~camoioze_ o.e .oomzei miaeo
c.eva- _m o~ _-oaem comoJ.m zcme c.eam.
a+ia m mJ~aem o-oa oez. .oiaoo_ oimui
o~_im- .mJoo czam a-oo om~-zeaem a+iaim. ooio
m_ .eueozJ.iam .imo zeo .e maem g:.iam.
aemoJ.m, zeooJ.m, goeiaozioi _mima .oz
o:_- vaeoeJvvooio ame~oJc.~i m_Jomoiozei
coe.eo _~zeoiaa . ooai. oeJ.oia~m.eia zmm_im
aiea cmoi _m oimio mi.e~eoi, mo- oz: miaoooio
moJ.m _mim .mJoi.mm.
~eooim v1m~e~e ooao .oiamoio
.oi_iamoioz_ comeoJ.moo~ vo.o gaJ~iamoio
ocoe~zm. amimo1oo oo~miam oc.eoeJa o.e
_oiaem oem .eco.ia ozioia. .mJoi. mm.
za_io .oemi. _me .mJoo_c- miv.a gue
.imeo veoi, zo, mJ, mJ_, c~o.a_o, mm_ .o_
moeozimeo co.1oimmi .mJoo_, co.1caeuz__
.mJoa gmmoio comeoJ.o o~izeozm.
oe_iom comeoJ.m .mJoo.a oo~zo~~uo ozJ_m
ooai oco. oioa o~oaeaia.a comeoJ.mc.io
aovao ca_-om.

oco.eoc_e-
ovazeJ
vooo oaoi

tkhm hrmw
H
m

a
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n
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m

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n
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.
.
~eooim oeJ.oia .ioa_me om uJreui~oiozem. uJr _m .ooim oJo
cmeaem ueco _oi uJr (_ ..aooimoiJomo _oecmeooem uJr)
coe o~oce oic.ooioi. ooeo o~om oic._ (_.iam .zeJoiamze
oa) ooamoioei ozevo oeioiJomoem uJr _moem _~1.eJ
oiJcq.i.i_o. cmeaoim oimoio_imeueze uJr _oemm zeomcmea zo_imeaio
cmo_im-em. cmo _meo ooim _mJo.
cmo_im vaeozeJ_aoi. .oi.eoiam _.oi~oa_ cmoeo _m mi_iam.
a.zoim o., v1mem .zeem orim_ ao, ..a.o o-i :.o_e
mi~__i_ _.oi~oa. oam oovaeooicm o-ioueozei oimae_m.
v1mee~.zeea_-_aeo~oiiooimmeam .zeom oo~mzem _.oi~oa_-
ma.
cmoeo.ioa_- oeo:. _mo _a~emzem. o.ze _ ..a, mai, v1mem,
.zeem, oam .e.c_ oioiam oo.ze .oo _mme _azem. _
_a~em oume ooooeo.zem com oume como _m oooim zeoem.como
_m .ooio mi.emze oJoom_m. ozevoim o.e.oa., aoma. amoiaaem
.oi.cm..imeo oo~zo~uo.Jma ozJ_maoice-, oe:zcoe~emcoe- .m
.mJoo_em com oume como _m .o aemJozeamo.
ozev _mo omc_em_ maia_- azemm, ec _. .oooiooim
_meoemm, omim oomaia_im oioaoioamo _ .oo omemm
oii.oicme+em or_ioueJooco. _-m-amo. oc_e. ece maia_c-
oaoa. ooiem a+im. ooim- om- oazai oa ooai comiaa
_mo oe~emia zeozeam.
oza zee_ o.eiaem oJ.oim., aem oe oi_.eem. _meo om
oco.~emcoe- comiaem _.m moeoaem oeozeam. _e ae+._ec-e-
come.mJoo. .m oe:ia_ vaeoia_ze_mJ e ozevoio _ozcme
oo g oz. oa.J_m, .ce:zo.mzea. or or_eaio _ ozevzem.
or- _me miaeo.a omo. .oeo .o _ ozevzem. _ ozevo .oa
_.oei am, or- mai.m oez.ia.mze .aiim- cmeaoim caz oiocmem
oza oeuiam. oz.oim o.e.oa. oemoia o.eoim- zeozm oiaoem
oeuiamo, zoi. ooimicme, a+imicme, .aiicme oza zi.z_oio z_mzei .ei-a,
oo oez.ia .ce:oia gm.ze oJmczama_im _e zcoe~emcoe-a-i
.mJoiaa. _ooim_ oz.oim- zeocz ueJo e~-oiJrioi oeozema_.
or- z.o:m_im-,.JmiaJ, comozem .zze uJrzm, ooem
goaeoaeoio, ooe _.oicma_ m+im o-imi.om. ece v1mo
.imoem. v1mo comiaa _meo .imo .viaa _mJo. .1eza~mcommo _
z.o m.o .i_em.i., oezi micmaeomm .eo .io-Jmaem cmecae.aeeJo
zeomcom .mem oza oeuiazeoea.
mi~1~ oicae-i
tkh\ Zi\w
The depth and breadth of Indian science and technology is staggering, and this article gives just a
glimpse into the genius of Indias scientists and engineers.
How many have even a basic understanding of the worlds oldest and most advanced civilization
the Harappan or Indus-Sarasvati Valley Civilization in India? From complex Harappan towns to Delhis
Qutub Minar, Indias indigenous technologies were very sophisticated. The Indus-Sarasvati Civilization
was the worlds frst to build planned towns with underground drainage, civil sanitation, hydraulic
engineering, and air-cooling architecture. Weights and linguistic symbols were standardized across
this vast geography, for a period of over 1,000 years, from around 3,000 BC to 1500 BC. Oven-baked
bricks were invented in India in approximately 4,000 BC. Over 900 of the 1,500 known settlement sites
discovered so far are in India. There are many pioneering items of civil engineering, such as drainage
systems for water (open and closed), irrigation systems, river dams, water storage tanks carved out of
rock, boats, middle-class style homes with private bathrooms and drainage, and even a dockyard; there
is evidence of stairs for multiple-storied buildings; many towns have separate citadels, upper and lower
towns, and fortifed sections; there are separate worker quarters near copper furnaces; granaries have
ducts and platforms.
Given the importance of fresh water in India, it is no surprise that the technologies to manage water
resources were highly advanced from Harappan times onwards. In Gujarat, Chandragupta built the
Sudarshan Lake in late 4th century BC. Bhopals Raja Bhoj Lake, built in 1014-1053, is so massive that it
shows up in satellite images. The Vijayanagar Empire built such a large lake in 14th or 15th century BC
that it has more construction material than the Great Wall of China. Scientists estimate that there were
1.3 million man-made water lakes and ponds across India, some as large as 250 square miles. These are
now being rediscovered using satellite imagery. These enabled rain water to be harvested and used for
irrigation, drinking, etc. till the following years rainfall.
Indian textiles have been legendary since ancient times. The Greeks and Romans extensively
imported textiles from India. Roman archives record ofcial complaints about massive cash drainage
due to these imports from India. One of the earliest industries relocated from India to Britain was
textiles and it became the frst major success of the Industrial Revolution, with Britain replacing India
as the worlds leading textile exporter. Textiles and steel were the mainstays of the British Industrial
Revolution. Both had their origins in India. The Ahmedabad textile museum is a great resource for
scholarly material.
Well-known Indian contribution to metallurgy includes iron, rust free steel, isolation, distillation and
use of zinc etc. Since iron can be a by-product of copper technology, this could be its likely origin in India
because copper was a well-known technology in many parts of ancient India. Cemeteries in present-
day Baluchistan have iron objects. A smelting furnace dated 800 BC is found in Naikund (Maharashtra),
India. Recent discoveries reveal that iron was known in the Ganga valley in mid second millennium BC.
Delhis famous iron pillar, dated 402 BC, is considered a metallurgical marvel and shows minimal signs
of rust. The famous Damascus steel swords, now displayed in museums across Europe, were made from
Indian steel imported by Europeans. Zinc distillation is another major breakthrough in the history of
metallurgy. Recently two brass bangles belonging to the Kushana period have been discovered from
Indian
Contributions
to Science and
Technology
Dr. A. R.S. Menon
(Central Institute of
Fisheries Technology, Kochi)
Senuwar (Uttar Pradesh).
India has a glorious maritime past. Rig Veda and Atharvaveda, the ancient literary records of
the human race also depict the shipping scene of ancient India. In fact, the Rig Veda makes several
references to ships used to cross the "Samudra." The maritime history of India dates back to 3000
BC. Indians traded in those days with Arabia, Egypt, Africa and Rome by vessels of teak built in India.
Indians were known to be quite skillful in the art of ship building too. The ancient Sanskrit manuscript,
Yuktikalpataru compiled by BhojaNarapati stands testimony to it. Nav is the Sanskrit word for boat,
and is the root word in navigation and navy. Using their expertise in the science of seafaring, Indians
participated in the earliest-known ocean-based trading system.
The religious texts such as Aranyakas, Upanishad and Smritis contain many descriptions on the
uses and management of forests, and highlights sustainability as an implicate theme. There is now a
database being built of sacred groves across India. Sacred groves known as Kavus in Kerala which are
considered sacred are from time immemorial part of the daily life of the people. Vriksayurveda which
literally means the science of plant life is known to have existed in ancient India as a special branch of
knowledge.
The majority of people in India still receive medical services from indigenous practitioners who treat
their patients according to the principles of three ancient systems of Indian medicine. They diagnose
illness according to the laws of the fve elements (earth, fre, air, water, and ether), the palpation of
the radial pulse, and consideration of environmental and cosmic forces. Traditional practitioners treat
mainly with herbs, dietary adjustments and primitive therapies like venesection, diaphoresis, enemas,
emesis and massage. Much re-legitimizing of traditional Indian medicine has already started, thanks in
part to many Western labs and scientists. Many multinationals no longer denigrate traditional medicine
and have in fact been trying to secure patents on Indian medicine without acknowledging the source.
Traditional medicine is now a well-known and respected feld.
Indian farmers developed eco-friendly pesticides and fertilizers. These traditional pesticides have
been recently revived in India with excellent results, replacing Union Carbides products in certain
markets. Crop rotation and soil technology that has been passed down for thousands of years are
traditional practices which India pioneered.
Now let us come to the much researched clash of epistemologies that occurred in European ideas
about numbers. It is without doubt that mathematics today owes a huge debt to the outstanding
contributions made by Indian mathematicians over many hundreds of years. Histories of Indian
mathematics used to begin by describing the geometry contained in the Sulbasutras. But researches has
shown that the essentials of this geometry were even older being contained in the altar constructions.
They made several astronomical discoveries. Diverse schools of logic and philosophy proliferated.
Mathematical thought was intertwined with linguistics. Indias Panini is acknowledged as the founder
of linguistics, and his Sanskrit grammar is still the most complete and sophisticated of any language
in the world. According to Krishamurthy (2007), the contributions to Mathematics by India comprise
Zero and place- value, Vedic Mathematics, arithmetic, Geometry, Jaina concepts, Bakshali manuscript,
Astronomy, Indeterminate Equations, Algebra, Trigonometry, Kerala contribution to Infnite Series and
Calculus and modern contributions by the mathematicians from Srinivasa Ramanujan onwards till
date.
G
andhiji once said, My love for India has
become a thousand fold after thorough
reading of Swami Vivekananda.
Swamijis faith in the youth of this country was
a recurring theme of his narrative. Some would
say it was the main theme. My faith is in younger
generation, modern generation. Out of them will
come my workers. They will work out whole problems
like lions. Vivekananda had said. His life and work
would continue to enthuse generations of youth in
our country and abroad. And it is in recognition of this
that in 1984 Government of India declared January
12, Birthday of Swami Vivekananda, and every year
as National Youth Day. His 150th birth centenary is
being celebrated with solemn ardor.
At the core of Swamijis message to the youth was
purity and spirituality. After all, his speech at Chicago
on September 11 was a discourse on Practical Vedanta.
The youth he sought to create were to be strong
and pure. His emphasis on purity sometimes went
to the extreme extent of rejecting of the institution
of marriage. Nothing, he believed, should come in
the way of the worship of the motherland and the
toiling masses living under grinding poverty. He said
My hope of the future lies in the youths of character,
intelligent, renouncing all for the service of others,
and obedient good to themselves and the country
at large.If I get ten or twelve boys with the faith of
Nachiketaby the will of God, from among these
very boys may arise in time great heroes of work and
spirituality who will in future work out my ideas.
Swamiji asked the young men to imbibe the sacred
teachings based on spirituality so that they would
become more strong, pure and brave. His intense
belief was that through such courageous youngsters
India would become free and capable to do the
needful for the emancipation of the whole humanity.
He used to say, Our life blood is spirituality. If it
fows clear, if it fows strong and pure and vigorous,
everything is right; political, social, any other material
defects, even the poverty of the land, will all be cured
if that blood is pure
Youth should think about the society and they alone
can do anything on that count. Those boiling words are
true for all times. He struck strong at the irresponsible
mindset of the selfsh citizens especially educated
youths, so long as the million live in ignorance and
poverty, I hold every man a traitor who, having been
educated at their expense , pays not the least heed to
them! Responsibility towards the downtrodden has
to be properly met with. He asked the new generation
to uplift the nation by strengthening the channels of
national ideal, ie Renunciation And Service in them.
His was a vision of hundred thousand young men
and women, fred with zeal of holiness.going
over length and breadth of the world points to the
underlying spiritual aspect of the message which
saw the whole world as a family and peoples across
continents as our brothers and sisters. And he was
not just speaking to young men but also the women
who he emphasized should acquire the spirit of valor
and heroism.
Self confdence was his forte It is a grand task, and we
are so low. But we are the sons of Light and children of
God. Glory unto the Lord, we will succeed. Hundreds
will fall in the struggle; hundreds will be ready to take
it up. I may die here unsuccessful; another will take
up the task.
Vivekananda died at the age of 39. In less than four
decades, he achieved greatness and impacted millions
not just in India but all over the world. That is why a
western admirer had called him young in years but
eternal in wisdom. His vision has become the mission
of the workers of the National movements. Today, the
fag, nay, the fery torch he carried, has been taken up
by millions of youth across the world.
Sri P Kunhiraman Nair, the great Malayalam poet
has concluded his famous poem on Swamiji with a
memorable rousing call to the youth. Oh my dear
youngsters you should invite that brave young yogi,
the manifestation of morality, the leader of life to
place the foundation stone of your life building. Yes
that is the need of the hour.
Swami Vivekananda
Messenger of Youthful Vitality, Purity and Spirituality
J. Nanda Kumar
Thinker & Writer
moia:m..
+. cmo . ..aoaoi. ..a.oooaoi.z_ mimm
:. ae.zm . g:. o.m1amoioei _.eo:.oio_ vaaJr..
+. gma . ~oia v1miooio oim_.iecoe-oaoi._ meo.oum
czeazeJeco~m va_
+. _.oi~o . ..a.oo~gem~.zeem~a.z.oo~vaeozeJ:~.vaeomimm
cmoe::m..
.ia . ~e~ _.emoio_ oz: oiz.
oia . ~e~e.eo_- _moaoi._ oiz..
meam . ~e~ .ce:oim meam oiz..
.m_ . :o~.o~c.ea~.oe oiz..
cveoi~ . :mio, cveoi.eo~_m1 .o.eo_ veoa~oizio~.eo~..o~
mam _m1 oezeo cveoi~ .ce:_.
ao..eo.
ooaoo . .oze cvez-i:mio e::iamoioem.ze _~-ia oiJzem
:.oo . a-a aooim ooiamoioe_ :.e.e..
.ooo . e~- o zmiJoi_ vaaJr_io oz.oim _a1am.
uJroo . e~-uJroioeueze oz: oiz..
.ioczu . a-aao oimoiJomoioei omzoa. aemmoiaa_io zocme.
oo~oicam g.e..
_.cmo..
+. oJo.eo . _c:ooim _.cmo. ev~moim oz:~ozo mimm..
:. uoJcmo . vJcmooim _.cmo. e~- a- .eo_ oo1oi.
+. :oJmcmo . oezcmooim _.cmo. o:1o~oo o:1coe.am~.eo
+. gJcmo . ouJmcmooim _.cmo. ~eo1 gce:.eo.
. oue.ocmo . ouJmcmooim ze _.cmo. o..eooim oz: mimm.
t. aez.eo . _.cmo oueoz_ :m. gce:aze m:iaao mimm.
oJ.o..
+. ce:oJ.o . .aaJczmi, .avaecomi .a.emm ,.a~o, zo_ _m-
ce:zem ..aoim o-ioueo mimm.
:. mc.~iaoJ.o . oma_-m omzem ..aoim o-ioueo-azm mimm.
+. z1zeooJ.o . mo1a oo.ioio oui~oioze ..a oJ.o.
+. oeoJ.o . cmeviaim o-ioueooim_ goio meaeo.
. oeaoJ.o . ce:oJ.ooim o-ioueo-a_- oemiooio .eueo ooam
mimm.
t. oooJ.o . v1meem~.zeem _mim- mooze oemiozem v1me.i-
goiozm meaeo.
.. ooooJ.o . v1m ~g~.ze~.a.zoim _a.mimm.
ozoia..
co.aeme-io ueooio ma i~a-a, oz.~e~ - _mJ oo~ oicam o1oi .eo mimmoiz.
.em..
ozo g1~~oia~ueJzia~oez.ia ocm._,oeuem voo- v1miooio
oo.eoiamem .eaoio m_ioze auim-.iooicm co.oicm ...eomoio
ooam mimm.
_oi.eo..
cmo., ao..eo :m., ozoia. _m ooam oeoia ocm.. oeuem zo~J
aJr.uoicma aemmcmooemm _.emoeoim- mimiam .io
:m_em ezem, z.e~eo.
~eo1 .ioeuea.
ome. gomev caemi
A person acquires family relationship in two ways. The frst by blood relationship and the second by
marriage. While the nature of individuals difers according to their gunas, even though they may be born to
the same parents, it is much more pronounced in the case of relationship acquired through marriage.
The factors that could help in establishing and maintaining family peace could be enumerated as under;
Tolerance of wrong doers
One should not adopt a tit for tat policy and create needless tensions. The elder ones should tolerate,
to some extent, the immaturity or ignorance of the younger ones. In course of time, hopefully the latter
will realize their own acts of inappropriate nature and feel remorseful, leading to a change in their future
behaviour.
After an initial misunderstanding, such bonds tend to be stronger and long standing. There is an old
saying relevant in this context: Young men think of old men to be fools; old men know young men to be
so on! In philosophical terms, this is conveyed by Suresvacharya in his Vartika on the commentary of Sri
Sankara, on the Brihadaranyaka Upanishad in the following words:
Mutual help and interdependence in running the household makes for better cohension and
understanding.
In the present day situation, where the women of the house are not mere home-makers but also contribute
to the family fnance, by taking up a job outside apart from housework. Participation of the menfolk in the
day-to-day running of the family and the performance of family chores will be a great help and will reduce
the workload on the womenfolk.
In such circumstances, the menfolk also need to make adjustments in their mindset, regarding the duties
that could be taken up by them at home. Not only that, they may have to balance the pressures of their work
place and household work. All this requires mutual understanding.
Wealth v/s Human Values
If the members in a family attach less importance to materialistic views and more to human consideration,
there will be practically, no diference, dissension, or discontent. Most of the problems arise due to much
attachment to materialistic possession. Unlimited attachment is the starting point of all evil.
Respect for Elders
Showing respect for elderly members in a family and complying with their directions, though they may
be dictators of the benevolent type, is a value that would go a long way in maintaining the discipline and
order in a household. In fact, the words of advice of experienced elders are like gooseberry; whose pungent
taste is secreted by plain water.
Transparency in Dealings
Mutual trust among the members in the family will leave no hiatus in the relationship among them.
Suspicion is the cause of many cases of misunderstanding.
A family is like a team, with the same goal, i.e. reputation and respect in society.
Polite Communication language
The use of wordsthough well intended-if not clothed in temperate language, will cause fractured
relationships. Tirukkural says that when a ripe fruit is available in the form of soft, sweet and truthful words
why should one go in search of a raw fruit.
A combination of all these or at least most of these would make for good family bondage, giving rise to
mutual respect and consideration.
Peace in the Family
Biju Navadeep
~eo gJ~~ziem. _~izeJ oJ.i. moiaooaeoioa-i m_Jmmm e e~-.
oioooo_e _oo o1Jooioa_im- o_ii mm _ mic.eoooae
aemeo.eooeo aiamimmo aem o_ii.i_oem. mJoi.mm
.eooeceoiaziama_c-, acme_oimme_io zoi.am miaoo.aia_c-
zeoom.a oo1ozem ~eooim mi..eoiimui~oioze ooae.me..
aemeaem_io ~eooicma a-mmm .m mco.ia mi.eoc_, ~eo
ooim .mio.eoicma oe:o .im. o.oeao.azcm ~eoooaoi
cmeaz me.iaa .im. _meo mco.iaze oziia oioeo_zei
mmmem ~eo1oz.o _oiJoaem zcmoio. .a oo a+ia .im oma_-
zeo .iozei omc.~iam.
ouiae oue.i. zcmoim .oo c.ee-i .iozem orc-o. _ co.oim
z_c.em .mo.iozem. :ez. oiomo_, aemiazeJ com1._, aemaJ ezazee,
.1 cao ozeomzem. _oeoze _ o. camm oeo.zm, eueJozem. mizmzeaeo
zJozeoo_- _ma _me aemo _mi- oJ.i.im. .eo. _m mi.oze oJ.o
oiaa.ac.emzmeim. goaoiocmmi_ aJr. o.o coe~zmeaom
g:.i.mem or-.JmiaJ. z.ioze z.J~i.mio vz-oor- oe.oeJ
cmea.ioeJo ov1mioo o.zeaimem. coeaim a+mim- o~-i.om or- ooaoi.
c~e:zm, o._ oe:mzem ~eooim oJ.o. goJ.ia_e or- .oa oz.o
.i_e oziam.
ueJo e~-comaJ ~oaemoim geua, mJozeoaemoim mizJ.a
~emiaemoim .io_ia_zeam. ~oaemz.izim_ o~izeom, omcaeum _m
o~-zeamcme om .emoze e~-oem. zo_io ooziam.
~oaemoim .~emooa_eo
~oizoeze ~emi oa oe
_m amimea, mJozeooim v1miooio m.1aozeacme+ ~oaemoim m~m
mioziaomeJr_-omem._.ozoze ~emi o-aem ~oaemoim
.~emooa. a-ico1.
_mo omzo aeui.iiam _m mmi ce: _ ~oaemoic~ucze, omvace gm.
..a .o co-i oo:oio oma _~iam camm .+aem uiacme. oeoaeia
v1miooim oe_ om. .Jmiaoem._io o1o~em m. .mJommJa _oem
om ~emi.o o-oem a+ia _meo ozaoio a+im: oeoaeia o-ioemou
o~-iamoio mieozeam, _o _oiJ_ac_ coi-em oa _Jvv.me. oommi-m.
~eoooaoi- am1ozeaeam. or- momzoa eaiae-am.
.e..eo- _..i~-ze .m oic~u.mmoa_ _-aeo, zo_io ooaiaem or-
g.eeJ om gmio .aJm ae-am. _.ce:i. mmi.oia (Use and Throw) _m ooae
~1oioze miu m_m. a-aao_io c.em _o oi+mi. o-iiiam. m+i.i+am aem.,
m+ia+m mo, m+imm co-m meJoa:,_mi- oze.eo .aem _om.
mioe~eo gooae ooaeooamoemeio, :.eo1a .emoi~oze zm.
m_Joeooamoemeio, oe-im c.eaem miaemec.e- oooziaeo oooiaeo
a+izeio _oiome e .iuim,.i.e aemeoea.
cmeaaz _oomeem oe oaioeiom oimae_. oza o~ .e.iaem
_vvm zeoaa_m. _Jm .i_, oiJ~ze zo_, cocvezze mi.emcoo_zei
~eoea- z-ioio oimJm oim :Jvvo z+ai oi..~emm ocmm, ~eooim
aiaeo ocov_em. g ce:imm, _.oi~oa. _m aoi ozamm, oe
m_i.oim ooeo_emm eJri_i.. cmeao .aozeaem ~eooio a+izm
_o_ooai. g :Jvvozea or- zcme_ .emoimo .ema.aoi.
zeom cmeaazm
ooaoi
_m. .1mmzeoJ,
oeoaeia .mJoam
Indian Diaspora is the largest in the world. We can
fnd Indians wherever we go. Overseas Indians have
made a great contribution in changing the image of
India. In fact some of the NRIs have become more
important than our ambassadors in some countries
due to the excellent relation maintained by them
in the host country. We are all very proud of the
contribution made by the NRIs to the economic
development of the country of their residence; and
also to the country of their origin. Whether they come
from Middle East, Africa, the Americas, Australia, the
Caribbean or Europe, they are Indians in body and
spirit. It is heartening to note that almost all of them
have maintained their Indian cultural traditions and
values and seem to have meaningfully integrated in
their countries without losing their ethnic identity.
As per the 2012 World Bank Report overseas Indians/
NRIs are remitting 70 Billion USD to India. Majority
of this amounts are deposited into banks without
any avenues for investment. Our Banks are fushed
with funds, due to slow pace of industrialization. It is
worthwhile to point out that the major proportion of
the expatriate population is from Kerala.
As per a recent survey in 2011, the NRI deposits lying
idle in the nationalized banks in Kerala are to the tune
of Rs.58,000 crore. This huge amount from NRIs of
Kerala origin is the backbone of Kerala economy, and
has remained so for the last three to four decades.
However due to many factors, this huge fund is not
being tapped for enhancing an all-round economic
growth and development in the State. Ironically, these
funds are invested in the States outside Kerala, where
Business and Industry are thriving. As per World Bank
Report, our neighbor country China, which stands
2nd in remittances of overseas funds has introduced
several schemes to invest such overseas funds. Non
resident Chinese are given special benefts by their
Government. The success of China is mainly due to
the overseas Chinese who brought technology and
investment to their mother land. They took decisions
with proper planning in a swift manner and executed
the schemes successfully which attracted more
investments boosting their economy. This is the only
reason why many European and American Companies
have their manufacturing facilities based in China.
Keralites are brilliant and excellent workforce once
they are outside Kerala.
We have to inculcate work ethics and high
productivity among people of the State. The new
NRI generation of professionals and businessmen
would like to be partners in future Keralas growth.
To make that happen, Government, bureaucracy and
the general public including media should work as
one team and join to work on a common agenda of
creating an Investor friendly Kerala.
I feel that the huge NRI deposits and remittances can
be utilized for the better development of our State in
areas like,
1. NRI Town ships in each districts (Residential
Projects, Schools, Hospitals, Shopping Malls,
Convention Centers, (Cine-plus). 2.Titanium
based Industrial Products (Paint, Refractory items,
Welding electrodes, Aerospace industry etc)
3.Petrochemical and LNG base plants 4.Rubber/
Coconut products5. Infrastructure Projects.
6.Hospitality Projects. 7.Eco friendly projects 8.
Desalination Plants 9. Defence Projects controlled by
Govt.of India 10. Information technology.
If governments, bureaucrats, political parties & the
media in our State can cooperate with each other on a
common agenda of making Kerala an economic giant,
there is no doubt that many people will come forward
to conduct business and invest in our Kerala State.
This can lead to an inevitable convergence of talent,
and international expertise & experience resulting in
valuable strategic alliances with immense potential
for Kerala.
Of the 30 million strong Indian communities
abroad, about 50% constitute, non-resident Indians
(NRIs). This is the group that the State should target
for investments and for business and technology
collaborations. If right opportunities are created,
NRI/PIOs could become solid and lifelong partners of
Indias development as well as those countries with
large Indian population.
The State Government is implementing many
laudable welfare schemes for the Non Resident
Keralites,like the Pravasi Kshema Nidhi, Pravasi Pension,
Insurance coverage and schemes like Santhwana for
the beneft of the poorer sections of Non Resident
Keralites. Kerala is in an advantageous position in
many ways among the States of India. Its high social
and human development indicators, abundant
natural resources, highly skilled human resources
can work wonders if these factors synergized. Keralas
development journey should start with robust world
class infrastructure, business friendly policies and the
unfinching commitment of its people for growth and
support of all the future with NRIs stakeholders. This
will make Kerala unquestionably one of the best States
for doing business in India with all the infrastructure,
highly skilled human resources, industry accumulation
and business progress. It should herald the vision of
the State for development and genuine government
support that is most impressive, committed to the
quality of life, prosperity and opportunity for all its 34
million people.
Padmashree Dr. Ravi Pillai
NRI Industrialist
ARYABHATT ((476 CE) - MASTER ASTRONOMER AND MATHEMATICIAN
First to proclaim that the earth is round; rotates on its axis, orbits the sun and is suspended in space.
Calculated p (Pi) to four decimal places: 3.1416 and the sine table in trigonometry.
Formulated the process of calculating the motion of planets and the time of eclipses.
BHASKARACHARYA II (1114-1183 CE) - GENIUS IN ALGEBRA
First to discover gravity, 500 years before Sir Isaac Newton.
His renowned mathematical works are 'Lilavati' and 'Bijaganita' .
In 'Siddhant Shiromani' he writes on planetary positions, eclipses, cosmography,
mathematical techniques and astronomical equipment.
ACHARYA KANAD (600 BCE) - FOUNDER OF ATOMIC THEORY
Founder of 'Vaisheshik Darshan'- one of the six principle philosophies of India
Classifed all the objects of creation into nine elements, namely: earth, water, light, wind,
weather, time, space, mind and soul.
He was the pioneer expounder of realism, law of causation and the atomic theory.
NAGARJUNA (100 CE) -WIZARD OF CHEMICAL SCIENCE
'Ras Ratnakar,' 'Rashrudaya' and 'Rasendramangal' are his renowned contributions to the
science of chemistry
Made signifcant contributions to the feld of curative medicine.
The author of medical books like 'Arogyamanjari' and 'Yogasar.
ACHARYA CHARAK (600 BCE) - FATHER OF MEDICINE
His renowned work, the 'Charak Samhita', is considered as an encyclopedia of Ayurveda.
Emphasized the infuence of diet and activity on mind and body.
Proved the correlation of spirituality and physical health. Contributed greatly to
diagnostic and curative sciences.
ACHARYA SUSHRUT (600 BCE)-FATHER OF PLASTIC SURGERY
He is venerated as the father of plastic surgery and the science of anesthesia.
In 'Sushrut Samhita,' a unique encyclopedia of surgery, he details 300 types of operations,
prescribes treatment for twelve types of fractures and six types of dislocations.
Sushrut used 125 types of surgical instruments including scalpels, lancets, needles,
cathers and rectal speculums.
VARAHAMIHIR (499-587 CE) - EMINENT ASTROLOGER AND ASTRONOMER.
Varahamihir's book 'panchsiddhant' holds a prominent place in the realm of astronomy.
In the 'Bruhad Samhita' and 'Bruhad Jatak,' he has revealed his discoveries in the domains of geography,
constellation, science, botany and animal science.
Honored as one of the nine gems in the court of King Vikramaditya in Avanti (Ujjain).
ACHARYA PATANJALI (200 BCE) - FATHER OF YOGA
Acharya Patanjali's 84 yogic postures efectively enhance the efciency of the respiratory, circulatory,
nervous, digestive and endocrine systems and many other organs of the body.
The Science of Yoga is one of several unique contributions of India to the world.
Yoga also holds the honored place as one of six philosophies in the Indian philosophical system.
ACHARYA BHARADWAJ (800 BCE) - PIONEER OF AVIATION TECHNOLOGY
His 'Yantra Sarvasva' includes astonishing and outstanding discoveries in aviation science,
space science and fying machines.
He has described three categories of fying machines: 1.) One that fies on earth from one place to
another. 2.) One that travels from one planet to another. 3.) And One that travels from one
universe to another
ACHARYA KAPIL (3000 BCE) - FATHER OF COSMOLOGY
Gifted the world with the Sankhya School of Thought.
Recognized and saluted as the Father of Cosmology.
His pioneering work threw light on the nature and principles of the ultimate Soul (Purusha),
primal matter (Prakruti) and creation.
Gems Of Indian Science
n. Arun Kumar
JAGADISH CHANDRA BOSE (1858-1937) Physicist, Biophysicist.
Known for Millimeter Waves, Radio and Cresco-graph.
Showed that plants too can feel in their own way.
Demonstrated the existence and propaganda of wireless waves.
Holds the frst patent to invent a solid-state diode detector to detect EM waves.
PRAFULLA CHANDRA RAY (1861-1944) Chemist.
Main contribution to chemistry was the discovery of mercurous nitrite in 1896.
Pioneer in the feld of pharmaceutical industry in India.
Started making chemicals at home to prevent foreign companies making excessive profts at the cost of the
Indian patients.
SRINIVASA RAMANUJAN (1887-1920) Mathematician.
Known for Landau-Ramanujan constant, Ramanujan-Soldner constant, Ramanujan Theta function, Rogers-
Ramanujan identies, Ramanujan prime, Mock theta functions, Ramanujans sum
Greatest mathematical genius of the 20
th
century.
Made outstanding achievements in the feld of number theory, algebric inequalities and fractions.
Both his published and unpublished works have some of the best mathematical brains in the world busy to
this day.
C.V.RAMAN (1888-1970) Physicist
Developed the RAMAN EFFECT which demonstrated that the light-quanta and molecules do exchange energy
which manifests itself as a change in the color of the scattered light.
First Indian Asian scientist to win the Nobel Prize in 1930.
SATHYENDRA NATH BOSE (1894-1974) Physicist
Known for Bose-Einstein Condensate, Bose-Einstein Statistics.
Worked with Albert Einstein, Madam Curie and is the author of Light Quanta Statistics, Afne Connection
Co-efcients.
HOMI JEHANGIR BHABHA (1909-1966) Physicist.
Architect of Nuclear Science in Modern India.
Founded the Tata Institute of Fundamental Research in Mumbai.
Recognized heavy electron particles in cosmic rays and called them Meson
SUBRAHMANYAN CHANDRASEKHAR (1910-1995) Astrophysicist
Known for his path breaking work on the physics of white dwarfs.
Awarded Nobel Prize in 1983.
Recently, NASA named its satellite for scientifc research as Chandra.
VIKRAM AMBALAL SARABHAI (1919-1971) Physicist
Established Indian Space Research Organization.
Devoted his entire life to the progress of science in India.
Awarded Padma Bhushan and Padma Vibhushan.
HAR GOBIND KHORANA (1922-2011) Bio Chemist.
Known for Synthetic DNA and Genetic Engineering
Co-winner of the 1968 Nobel Prize for physiology or medicine.
Research in chemical genetics vastly extended our understanding of how the chemicals of a cell nucleus trans-
mit information to succeeding generations of cells.
oezi c.zeomm g.zoim ocomeoie ezazem omi- _oii e zeocz
gim_. e oimo oe. :mio oz1.i. .oa. :ce~oia oa_-
.imem_ zo_im oae oioiaeoemmim. .oo _c.ai. e-ic_eaem coemaem.
omei _oia zeJoJ.o ooaiem
:.oa oim goia oJ~ aem ooim. zo_io cmmi g:._
oioiaa aoiozem. o1 mime. a+i. :.ouoei zo_im g:.. .Jo1aiaa.
~:mo ozmce- ma mioziaeo v1miaa. .omJ~oioc.~ :eJ.ou m-ia
g.zoio z-ima.
vco.oz-ioi ezazem mime. a+i. a-av1mioze~i.. ommoeio1Jm
oe. ~e, aia. _mimce-e_ ocoe~zei v1mi. .omJ~ a-mc.ei.
ezazem aeeoo.ze ~mooio eoe. oezi c.zeomm _oi. gocme- :oeuo
o1ai. ezazecoe- :c.eoi. eze, .o mJ~ a+ia. oioa o.iece
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: a1mi.m.oe ezazeoem amo. oe_- .oi oim:oeia+ia. aia.
a-aouzei.
ezazem .oa, mea_e za. .zomecaeuzimeo oac~e:_io ziiiaaem.
aem c.eeo _mJ _ omome uJo-i. o.i_i. oioea. _m :eJ.ouuJr
.oi_i. .azoia_eaii aem g.zoimoe.
.im _+ mJ~ a+ia. oezi c.zeomm .i~oaemeooic_e. m1-io zmio mmi
e oe aemo oioam. oo aam. m mJ~ zm ezazem zi.. a-acoe-_
zzozm m1- aeam oeei vz-oiiaaemm : oimo~-ieo zo_imeai.
ocq. aemcoe- oece-c.eoi.. aca, o1 c.emim
o e .oa. za. ommem. omJa uee_ .oa_m.
mmJ~oioc.~ aem g.zoio e-io.
aem a-mc.ei. c.zeomm coeacme. oe
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_:oJ_zei m1io omzeio aemmiiaaem.
oo:euze ovaeooimemc.e .i~o
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m .oo mi_i. .oa. zao oi_-
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oi_oio . o-iae-o aemeo .i-ia-i
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mem o.oa_ c.Jm oJ_oio
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gJa oeuzm. g.a. oomuiem. em
o1cme. .o_ _. micmazem _a
o~. _ cze.ecm.oiooim _m. o-o
voio o1 .zeemio .e.iam.
oJ_.ie ezazem .oa, :ce,
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ooeom ooomca- aemi.eim
o oemec_e- _m .io-Jm omi-o
.eo._io oii.oiaem oi.. ooioeo
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tbmKopav1mioon\v
ce:a _ o:_em_o z, oiz, goo, .emeez, .oe., uem, ueo,
ozeui. zm onzm, o-aaeJa .emmoo, .em .e-imeooo _m_oem.
m_ioze ooe.eoi~oa. _o_i.ae-aaem _oim- _cq.iamo.
goo. .1o oaoiamoem. .1oimo ~oiaze .imez e
mmi-azem. oo oi_ .mooio ~iam. or- .1o e .iuimeim
.iei mamimeio ooio_i_ ae.ae. ae.a_ocoa .ioiamem
oza a+ieo m. goo_- _cq. .1o ovv1aiaa zeozm, oo .1o
oazzeaa .m. oumze omoio oim oazze omoicma aemmm.
.oom _.ae oumm oazmzem. _ ..ao~-iom coeaa. _ ooiozea
ec .oo omemm guoia .eom o.cm.zco oi.a o_ii.iiam.
._ieiai-amo,_omei _+mo, zzei oioamo, aeoei _mi- _iamo
_me, .mooio o oeaeoae o-omec .oo omem .oumze om
zoo _m _Jm om mg .oo m.i.iiam. _m oe+m omouim_oio
oi.~oia .oeJo_m, oc.oo moa_m mi_iam. _m _moze omouim_oio
oi. omzm mi_iam. oi_- .ooo ooioazzeaio1Jaa z_eiiam
omouio oim omzeam omouicma oi_ _oiaa .m. oi.
oim.ooz_moeio1m. oi_- .ooo oazemouicma .imzi_iamzeio
oi_- zo_ .1m o.aic. zoiema_. _meio oo oeuzemaim. .1co
zo_ico .oozei ozoi_i. oazze omoicma aemmia _moem
ce:im- .mo. gozeo .emeez .1mi.eo, o1J.e _me .aeoim ouiaze
oazemoueJvvi. e maiei oi. zeomo aemem a+i. v1mioo m_a-oo
oazcaeucoe-a-i oi.a oeoiem a+i, m_ a-oo oazcaeucoe- vimio
oo~mi.oiem a+i. _o omem opavimioon\ v B[mcw.
.cz.ce:ia. .oicamo
+. ozio c~evom oo_e.em e+imeaa.
:. .aoe, zu.m.e., _oa1, m.eo1. _mim a+iao.
+. eiam ~am a+iaeoiiao. .ice-_ ~amaz .emiaa.
+. cmmiaeo ..aoiaemmeai omem (..-i) _.mio
ooe+oio _._-oa
. zoi, .o, :1m.1o, a-m, _+m, .o.J zomem z__i.
_.ce:iaa.
t. zei. g.e oeuo. ~amoiooim e+imeaa.
.. oea. a-om_ ..aoia_ _maoia_ uee_ a+iaa
(_oe. me+_imi, me+a-_m, ziim, .1, aecav zomem.)
+. zo.eom .aim e+imeaa.
+. __im o_m aoaa. (_oe._maz, aeme, __imio
o-im.)
+t. .+icoe, gmiio cmmi.coe g ..aoia. a-oo a+iaa.
.+oeo zuz_m ..eem a+iao.
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Spiritualism
ArmnId
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.ia_ com1caooim a~~mi _m
m_ .oiozem. c. ooozi_iamoc.em
a~zeooim ~mioe_imem _o
gce~iamo. ~oae_iem _mi-o .oi~o.
a~~mioe_imm .ueo gce~_em
aoicem, aae+.. ~mia oimo.a
zmom _oim ea. g~iam.
o.a ~:moi ooaii_ _me _..a
omio.azeiem .ia_meoia.
aoicem aae+. omoi_iamo.
~:moia m_uia _~-z_ e m+i.e-em
aoice. ari-ic-oc.em_
.ece-a-i .~e .oi gmaia_
c.Jmmoi_iam e oo.zemio. ~mia
_+oe. zmom (zazeooim oicmem
oe. zoo) _oim .i.1mo g~iam.
aoice g~iam oimo emim
m+i.e-o-om m1aeJ caooimoi
or mmi oo:. mem. .im1-
aoiceoioei _-am aia_-
(_io .oizmio _-a .ez_
gmaia.) zeoe.ioea.a aoice
g.eeJa com1omiuiio m. oaim ooai
aia_ _mei aoice m1-a_icma
aemc.eam.mai ooeo m1-a_im
zm.oim mi:.oiozmio mi_am.
.-a. g~iam. aia. a_i. .mo
aez ~ozeoia. ..i a_oio _iam.
ooioc.~ com1ze.e .emi aia_
.m-a. .i.1mi_i. com1ooice-a-i
.-a. omoeoi_iam. go oe.
aoice o~oi_i. o.oi oe. aia.a
mi.z oomoiam.

aoice m+i.e- o-ommJ _
aia_aem ~mioe. emim om-
zeoe.ioea.a g.eeJa oaim
ae-_iam. ooioc.~ .o zoio
_m .- o-am.. aoiceoio_
aia_- moioim.o oemi
oo. .ei. ooim- (m+i.e-aem
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m_iocme caeJoao.~e: oec+a
oiai-am 1oiimi-m. .maemo
_o .oi .o a~m _.ce:i.em
o-oiimo. aia_- .1oiooim
~1v ooeomm
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sImpwambpw
Ip``cWn \mfn
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Cultural
c.e .e-imom omJ oo mam.
mo.oice- .moaem omJa cmoo
oo~m_-im _mem .o_-mo. comia
aoi ae-amoio ozeozemio. .im1-
caooimoi .oaim o-oi or
mmi cme. oo _i o-io m.oio c.~
m+i.e-aeJ aia_- zeoe.ioea.a oaim
oo ooai m1icma eoeamcoe-
aoice .-a. omoeoiam.
.ia_im ++ aaeJ c.Jm zmmJ~_io
o_- .ao oeoeaim.i_ ~1zeae_e
aoiac_, uc_ ~1zm, .ozem,
.eaemi o-i ._me caooio
ai+a m.o_ oo_e-oicma m_uia
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aae+. g~iam. o~m oimo oumo
moo moa_me o+i. zea _z_
z_- .ima. zoi. aae+.a_
o-oi_io o.eazeaa .m. eoi
_oeacme. comi _+m_i_ioei
aae+.- zmim- aemm.
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a+iaeom ~mi oe_io oo a+iamoio
z-iaemiamim _oim .imio meze+iei
.om e _oi.zm. eiao e
a~~mi oe_io .ia_ .co.o_
e or ~am .ea .aemiia g
ora ce~eoa c.eamzm ooie
g:.zm. .aoeomeai aoia.
..ce oece aemc.eecme _m ~
zo_im. oeomeai aoia ca-em mocm
com1 _m .eJoi.aem com1~ae g
or _+m_i_ aemem c.ei. oco oz
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uc_caooio zmim_ .e-coa
aemmmoio .zemui .zi.eim ucze
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a+iaim. _oim aemzeea ~eme.ia.
o-o_ ecve moi ..o
m_i.. ..om.eo .ia_ ~:moi g
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oimo _ ormeai aoi _m oimio
.ia_ oimeoia. a~~mioe. aea~
ze _m ocoomi~m _meam.
aea~ze _meam miu
+. ._i_ ze ~ e_
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zioi .o o1io omei mm mmom
cmmiaa. omoeo .eooio_io m._im-
..m_i._ e+i. aoicm_im c.Jaa.
aea~ze oeJ.

.Jmeoi zeoozioiim .e.acm_io
.1zoi gezmiamom .i._-oi eio.
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