Sopanam E Magazine Vol 2 Issue 12

7/29/2019 Sopanam E Magazine Vol 2 Issue 12

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tk m ] m\ w tk m ] m\ w A Famly-Magaz fom SevA dArShAn KuwAit

For more information contact : Seva Darshan, Kuwait - INDEMB/KWT/ASSN/[email protected]

Sopanam E-Magazine - (For members circulation only)

Volume 2 Issue 12 15th March, 20135114 ^mKp\w


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It has been a wonderful month for the Seva

Darshan family. Our members have worked hard

for the magnicent 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

eiorial BoarKrishna Kumar Paliath

Vibheesh Tikkodi

Anandharaj Konni

Reshmy Krishna Kumar

daa MaagmAjaykumar 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

Craiv & dsigSreenivasan C.P.

Vinaya Babu. C.K.

Rajesh Nair

Sunil Pookode

Cover Design - Gireesh Kumar

Illustration - Deepa Namboothiri

For Comments, Submissions &

Subscriptions please write to

mail : [email protected]


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Seva Darshan Kuwait was ormed in the year 2005 as a closed knit social organization o amilies withthe sole purpose o initiating a need or Seva (seless service to God through serving mankind) within theIndian community in Kuwait.

Seva Darshan works to explore various ways in which expatriates in Kuwait can dedicate and volunteerto do seva or the down trodden brothers and sisters o the community back in India and in Kuwait. Withthis 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 helpo the expatriate community in Kuwait. Our well-wishers and members have supported various sevainitiatives at all times. Our project in Palaghat, the Krishnajyothi center or the Blind is today expanding toeven accommodate children. Our Marayoor School is getting ready to start classes this academic year andthe children have happily settled into their new multi storied hostel. Our members have been able to riseto the occasion and provide to the society whenever the need has arised. From Bala Darshan classes orchildren to Yuva Darshan classes or the youngsters, rom Adhiatmic samithis or the spiritually inclinedto Samskritha Bharati classes or those inclined to learning our sacred language, rom Vichar Bharati or

the intellectual minds to Mathru Samithis or our loving mothers. Sopanam e-magazine, our monthlypublication which is embeded with socio-cultural inormation, reaches thousands across the globe. Andabove all our Seva Vibhag which is doing a yeoman service to the people in need.

Swami Vivekanda said, I do not care or liberation or devotion, I would rather go to a thousand helldoing good to others like the spring This is my religion and in Seva shall we nd God . This auspiciousoccasion o the 150th birth anniversary o Swami Vivekananada would be the appropriate time or usto re-evaluate our idea o Seva. Seva Darshan is not a charity organization. It is a social organizationcommitted to the cause o Seva. Oten Seva is translated loosely as Charity. Who are we immortals, todo charity to our ellow beings? We seek to redene the concept o Seva rom simply helping out needypeople to helping and providing the society all that is lacking in them. The meaning o the word Sevais Saha Eva meaning to do like HIM, helping humanity or being a catalyst in the process o man

making. Paropakaraya punyam papaya parapidanam chai.e. helping others is virtue and causingpain to others is sin. This is the oundation o our dharma. With the aim o achieving this great thought,Seva Darshan has indulged in various social activities.

From education, medical care to even environmental protection awareness, it becomes our moralresponsibility to provide this through seless volunteerism. Every contribution we make or the bettermento the society, however big or small, will let you go to bed at night with a huge satisaction o havingmade a change in the world.

Idealism is ast ading away rom India today. Idealism is what motivates a generation. And there can beno better than Swami Vivekananda to revitalize our nation and its youngsters. Swamiji was the person wholited the morale o the nation when it was at its lowest and reshaped our struggle or Independence.

Today, as never beore we require every citizen to be a Swami Vivekananda. A citizen who has thecourage o his convictions and what is more, has the strength to tell his critics right in their ace, what hethinks about them.

We need many more Vivekanandas to bring sanity to a generation that has been ruthlessly deprivedo a ather gure in the name o political conspiracies and western progressiveness. And the time is NOW!

The Seva Darshan amily requests you all to contribute the best you can and to pave way or the missionand message o Swamiji to become a reality.

On behal o the Seva Darshan amily, I invite you all to celebrate with us today, the success oBharath Vikas.

Vande Mataram.

Seva Darshan - President's Message

Krishna Kumar Paliath


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Vivekamritham

Bharath Vikas is yet another milestone o Seva Darshan with the sole aim o upliting thesociety. Upholding the vision and mission o Swami Vivekananda, the Seva Darshan amilyproudly presents Vivekamritham a musical dance drama on the lie o Swamiji.

Swami Vivekananda's teachings, thoughts, contributions towards society and his relation withhis Guru Sri Ramakrishna Paramahamsa is highlighted in the play.

Swami Vivekananda or Naren as known during his pre-monastic days, was born to VishwanathDatta and Bhuvaneshwari Devi on Monday, 12th January 1863, at Calcutta

Naughty and restless though Naren was by nature, and given to much un and rolic, he wasgreatly attracted towards spiritual lie even in childhood. Even in his early boyhood, Narendemanded intellectually convincing arguments or every proposition. He always wanted tohelp people around him and gave away whatever was at hand to whoever had asked.

At college Narendranath began to interest himsel more seriously in studies. Apart rom theusual college curriculum, he avidly studied western logic and philosophies.

His guide and proessor led him to his guru, Sri Ramakrishna Paramahamsa at Dakhineswar. Forthe rst time he had ound a man who could say that he had seen God, and recognized thatreligion was a reality to be elt. Naren was given a vision which changed his lie orever.

Ater spending a ew years with Sri Ramakrishna, Naren oered his lie to his Guru. SriRamakrishna Paramahamsa gave Naren his mission in lie to dedicate or the welare oBharat.

Swami Vivekanda embarked on a journey wandering all throughout the country rom Kashmirto Kanyakumari desiring the lie o a monk living in solitude. The immensity o Bharat changedhis outlook. The ignorance and poverty he saw deeply moved him.

Realizing that the nation was blinded by western glamour, he took it upon himsel to make thenation more dynamic in all spheres o human activity and eect the spiritual conquest o theworld. He understood that the only way to change the Indian psyche was to make the westernthoughts rst realize the magnitude and importance o the message o the Indian civilization.

On September 11, 1893, Swami Vivekananda made the historic Chicago speech in the presenceo representatives rom all world religions. Ater a lecture tour o America Swamiji returnedto India in 1897. He established the Ramakrishna Mission realizing without an organizationnothing great could be achieved.

Like Swamiji, the western ollowers o the Ramakrishna order also paid great reverence to SaradaDevi. Swamijis vision o a Nation that ourishes on the ethos o our heritage and spiritualpower protected by men o steel is what organizations like Seva Darshan envisions. This mustbe the uture course o our Nation.

Swamiji's extraordinary lie on earth came to an end on July 4, 1902.

Vivekamritham


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Ours is a civilisation built on the enduring oundation o selessness. By seeing ourselves in others

and others in us, sacrice and service come to us naturally. Supporting the less ortunate is not a

gesture o compassion, but an expression o our philosophy.

With the collective eort o Seva Darshan amily members, the previous projects o KrishnaJyothi -2008 which provides shelter or the blind in Kerala and Marayoor School Project-2010,

a residential school or the tribals in Idduki District, were successully achieved. With the same

driven orce and social responsibility, Seva Darshan announced the launch o the VIKAS project

on October 21st 2011 at the annual Vijayadashmi celebrations held or its members and riends.

Seva Darshan in association with Vikas Trust, Tiruchirapalli, Tamilnadu has decided to undertake

the construction o a multi storied hostel acility which will ensure that the less ortunate children

rom various places can be provided high school education and vocational training to start

rebuilding their livelihood.

The main objective o our VIKAS project is to provide higher education or children who areeconomically deprived and / or without parental care. Apart rom giving academic education,

VIKAS aims to inculcate pride in their culture and lie style and to instil appropriate and desirable

ethical values to make the students productive and responsible global citizens.

Vikas Trust is managed by proessionals rom the eld o education and social service. The project

aims at acquiring sufcient land wherein a building will be constructed or 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 ormed,

strength o mind is increased, and the intellect is sharpened as a result o which one can stand on

ones own eet , Seva Darshan under took the VIKAS project with the intention o upliting theless ortunate. In light o Swamijis 150th Birth Centenary Celebrations, we are blessed to be given

this opportunity to help our brothers and sisters in need.

VIKAS PROJECT - Overview

Rajarajan GanesanVice PresidentSeva Darshan, Kuwait


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An Integral Development Model For Bharat - SUMANAGALAMDr. Bajrang Lal Gupta- Economist & Thinker

T

he concept o 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 o lie. These are discussed and

examined below.

Western Development Model and Its

Inconsistencies

The basic assumptions and strategies o this western

development model are in itsel partial, deective

and problem creating. The main premise o western

development model is Fragmented mechanistic

worldview which is proving a root cause o mad

race o accumulation, plundering, imperialism and

exploitation.

This model denes development as the increase in

real per capita GDP. But the measurement or GDP is

itsel incomplete, aulty and awed. The increase in

the standard o living by consuming more and more

goods and services is assumed as the aim o lie. It

is artha-and Kama centered approach and as a result

o this approach today the entire world has become

the victim o consumerism. Further this modelemphasizes on the increase in production to satisy

the ever-increasing desire and lust or consumption.

To increase production two course o actions are

adopted: a) maximum exploitation o natural

resources, and b) establishment o 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 actor or development and socio-

cultural-human actors are assumed as constants.

This has pushed many countries to the debt- trap.

In their lust or development, the countries taking

to the western model have not only created

dangerous situations or 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 o productionand consumption the rich countries having 20%

o the world population posses 50% o the total

geographical area, consume 80% o the total world

resources and 60% o the energy, and monopolies

85% o the income o the whole world. Moreover

these rich countries throw in the atmosphere 80%

o CFCs in the orm o 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 o

lie.

Dharma- guided Human Centered Integral

Development Model

The western approach regarding the meaning,

measurement, direction and strategy o developmentare partial, incomplete, aulty and conusing. It seems

that there is utter conusion and wide controversy

among the modern economists with regard to the

concept and measurement o development. In order

to get rid o this deciency, I have used the term

Sumangalam which is more appropriate, correct,

compatible and an all-inclusive concept.

The concept o Sumangalam can be dened in

these words---Sumangalam means a sustainable,

nourishing, well-cultured, egalitarian, integral,

balanced and all-round development, by awakeningthe countrys will and ability to work, primarily with

the help o indigenous eorts, capabilities resource-

endowments and skills in the light o its eternal

values o lie and in the context o its expectations,

aspirations, needs, nature and socio-economic

conditions with a view to raise the standard o lie

and gross social happiness.

The word mangal is widely used in the literature and

behaviour pattern o Bharat .

The Main Feature of the concept of

Sumangalam

Integrated-Holistic world view - Contrary to

ragmented, 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 o

it, it has been said that the individual, society and

universe are not dierent and independent units, but

the same single element is maniested at dierentlevels. Among them, there is an organic relationship.

Thereore, monotony and harmony must remain

between them. This world view will give rise to an


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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 dierent

problems, economic or otherwise as unrelated to

and isolated rom each other. It looks at man as

an integrated organic whole and not as unrelated

separate part in the context o his diverse wants and

problems. All the problems o man have a combined

and total eect on his bearing and his existence, and

so no one particular problem can nd its solution in

isolation. Mans multiarious problems are in act inter-

connected, inter-dependent and inter-woven. Thus

maintaining a panoramic view o lie we cannot see

economic problems merely in their narrow economic

and nancial terms and considerations, but relating

to the entire social set-up we should try to nd 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 o

economic man whose decisions are based entirely

on the calculations o gain and loss, in terms o

materialistic wealth. But the Bharatiya approach

completely rejects it and introduces the concept

o integral man as a combination o body, mind,

intellect and soul (shareera, mana, buddhi and aatma),

According to them, everyman is the embodiment o

what is known as Brahma. Thus in Bharatiya Approachman 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. I 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 oenvironment with development. Since man, nature

and environment are indivisible, man must live

maintaining ull 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 o thought dharma,artha, kama

and moksha have been considered our principle aims

(i.e. purusartha chatustaya) o lie. According to it, allthe activities related to earning and consumption

should be conducted on the basis o dharma in such

way so that it would lead to Moksha. Thereore, the

Mangal development will try to establish dharma-

based economic structure. The word dhama is derived

rom the root dhr (to uphold, to sustain, to nourish).

In this context dharma becomes the set o moral

and social rules and regulations, which are essential

or the smooth working and balanced growth o the

society. In this way dharma and morality becomes

synonymous.

Socio- economic objectives

Gross Social Happiness (GSH) will be the central

direction or the Sumangalam model. Happiness is

a very broad concept related to body, mind, intellect

and soul and it cannot be expressed merely in terms o

economic utilities. It is an experienced act 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 happywithout having access to the economic resources

required or the satisaction o 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 or his existence

and or the ulllment o his social and domestic

obligations, and on the other hand, we should also

make provisions or the satisaction o his mind,

intellect and soul. During this process we have also to

keep in mind that it should raise the level o happiness

o every individual living in the country. It indicatesthe egalitarian approach or development with social

justice. On the background o Gross social Happiness,

eorts will be made to achieve the ollowing our

main socio-economic objectives: i) Food or all

guarantee or the ulllment o basic requirements o

lie. Ii) Health or all preventive and curative health

streams. Holistic health system or physical, mental

and emotional health iii) Education or all Equal

opportunity or all to provide socially useul and

sanskaarksham education. iv) Employment or all It

requires employment led growth strategy in place ogrowth led employment strategy.

A Mangal Draft for Socio-Technique-Economic

Structure

A broad ramework or an appropriate socio-

economic structure required to achieve the goals o

Sumangalam is discussed below-

Environment friendly technology having a

human face:

We are now realizing the evil consequences anddisastrous eects o this western technology.

To develop suitable and appropriate technology or


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Bharat eorts should be made in two directions:

Making improvements in our existing traditional

technologies.

Direct technology transer 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

rom the nature and not on conquering designs,

having the spirit o riendship and not indulging in

ghting. India needs a technology which is capitaland energy saving, labour intensive and at the same

time efcient in terms o productivity.

Decentralised self-reliant Economic structure

The real alternative to the Capitalist and Communist

pattern is a decentralized and sel-reliant economy

operated and controlled by the people under the

guidance o dharma. Economic decentralization

requires that units o production be small. A group

o Ten to teen villages (to which we may call gram

sankul) may orm an optimum community or theenhancement o agro-industrial production and it can

also be developed as sel-reliant village community.

A new kind o socio-economic relations will emerge

out o this system. Thus, there is a need or rebuilding

Indias shattered economy and policy on the solid

oundation o Indias villages, rejuvenated and re-

organised into sel-governing units.

Restrained and Ethical consumption pattern

The consumerist and ostentatious liestyle, that

we are steadily adopting today, are not sustainable

in the long term, both rom environmental and

social perspectives. Not only that, this excessive

consumerism is actually weakening the possibilities

o practical and sustainable human development.

Thereore, in order to overcome the crisis and

problems arising out o our present development

model, there is a need to develop a more restrained

and ethical consumption-pattern and liestyle by

making appropriate changes in our values o lie and

standards o social behaviour.

Gods Ownership and and distributive justiceIn a capitalistic country where individual ownership

over the means o production and property is

accepted, people have to suer due to conicts,

exploitation and inequalities. On the other hand, i

we completely negate the individuals ownership

and accept the absolute ownership o the state, the

question o incentive and initiative raises its ugly

head. The experiences o the communist countries

are sufcient to prove that a person cannot be orced

to work and produce to the optimum capacity under

the threat o state authority. Thus it is clear that both

the systems are one-sided, incomplete and lead to

the same problems o exploitation and suppression

o the masses in one orm or the other.

To solve this problem Indian sages, on the basis o

the concept o all pervading Brahma, and Gandhiji,

through his trusteeship principle, have stressed the

need to accept the ownership o God over all the

means o production and resource-endowments

transcending individual and state ownership. Indian

thinkers including Gandhiji, Sant Tulsidas and VinobaBhave highlighted the novel concept o Gods

ownership. This notion o Gods ownership is based

on two principle: the trusteeship principles, and the

principle o sacrice.

Maintenance and nourishment o human body

should be given the oremost priority and the basic

requirements o every individual must be satised.

Ater the ulllment o genuine requirements o his

amily, a man should distribute the surplus in the

society. In this regard the institutions o Ita (yajna,

daana, dakshina etc.,) and Purt (social welareactivities) made a signicant contribution in Indias

social lie. Bharatiya approach believes that a man

should not consume all the goods himsel but should

share them with other members o the society.

Amrit and vighasa have been considered the

supermost or a householder. The remainder oyajna

is called yajna-shesha or amrit. Vighasa means that

a householder should take ood only ater eeding

other dependents. Thus the surplus wealth should be

used or the welare o 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 himsel, and

upon humanity as his amily. Our philosophy o lie

does not preach only to care or ones own bread and

butter and to be conned to ones own comorts, but

advocates happiness and welare or 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 obtainthe good things; Let not a single individual be cursed

with misery.]

Thus the best distribution system is one which


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nourishes the economy, makes it ree rom exploitation, increases its productivity and provides equal

opportunity or living and progress. The basic oundation o a rational distribution will be growth with and

through social justice.

The amily in India is a multi-dimensional institution; hence it should be revived and strengthened. A sense

o collective responsibility and sharing each others grie and happiness is its cornerstone. Thereore the

atmosphere o the amily should oster the growth o cultural and social values. In western countries about 30

to 40 percent o their GDP is spent on social security measures by the government. In India, this social securityhas been taken care o in a much better way through the institution o amily.

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 orm rural and urban areas. Thus we want to establish a people-oriented

socio-economic order.

Lastly, I would like to emphasise that i we wish to rebuild our society according to Integral development

Model, two things are required: one is the sel-condence and strong will to progress, and second is the moral

leadership committed to national interest.The Task Ahead

The aoresaid analysis clearly brings out that Bharatiya Approach which provides solutions o various problems

on the basis o human, moral and intergrated view o lie. In order to implement and vitalize the moral and

humanitarian values o lie in economic eld, today it is o paramount importance that new institutions be

organised and developed, old values interpreted, explained, and i necessary discarded in tune with the

changing times and circumstances, and new outlooks and values established and included in the context o

the present day needs. Now many prominent economists and social thinkers o the world have started realising

the signicance o this moral and integrated approach or 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 abalance between ethics, economy, ecology, energy and employment.

This could really maintain a good synthesis and proper integration among these ve elements. It will give birth

to a new kind o socio-economic structure. The new socio-economic structure will be based on three ollowing

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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Atacn kml-Ncy- n kzmanPn \Inb Ghpw hnes kw`mh\ FmbncppFv Ah AKm[amb DmgvNtbmsS hnhcnpp. ""sImfkv Atacn `qJWvUw IIp]nSnp. Fm AtacnbpsS Bmhv IIp]nSnXv kzman hnthIm\\mbncpp''. AsGhpw k cmPy-ambncp `mcXntep Ipdpphgn tXSn ]pd-s sImfkvXnJSv sNs- nbXv Atacn qJ-WvUnembncpp. bqtdm]y P\kaql- kzmX{y- ns kzhmbp tXSn ]pXpXmbn IIp]nSn Atacnbntev Iq-tmsS IpSntbdn]mm XpSn. kzmX{y hmRvObpw, a\pjymhImi t_m[hpw, ]ptcmKat\bpw,kmlknIXbpw, kwc`IXzhpw Bbncpp AhcpsS ssIapX. Ah HcpanpIqSn hnhmIamb a\pjymhImi-{]-Jym]\w \Sn, kzmb `cW-{Iaw \Snemn. AXmbncpp hmkvXhn AtacnbpsS t\XrXzn \nehn h ]p temI{Iaw.

1893se kaXkt-f\w B temI{Ians hnfw_-cambncpp. AXns AXe {]tbmK-n sImIphcm\pXIp PohnXZi\w ImgvNshpIbmbncpp, kzman hnthIm\ NnmtKm {]-kwK- neqsSbpw XpSp {]`mj-W--fneqsSbpw ]mmXytemI v\nhlnXv. sFXnlmknIamb Hcp almZu-Xy-ambncpp AXv. ]t Aev]Imes Bthi-n\ptijw Atacn Xs AhcpsS {]Jym]nXey- hnkvacnp. km{amPy-Xzns]Xnhp ]mXbntep \on, hntZi-cmjv{Ssf sIm-b-SnpIbpw, temIns t]meo-kpImcs\v kzbw {]Jym]npIbpw sNbvXp Fv Fen\ mv NqInmWnpp. hnthIm\\Inb km\smXn Atacn Xpdp t\mnbn F {]kvXmh\ sImIv Ah hnhnXv, ]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 kmyampIsbXv Ah As\ IfpIpfnp. kvt\lnpIbpw BZcnpIbpw sN-s -Sp Hcphin F-Xn\p ]Icw, shdppIbpw `b-s -SpIbpw sNp Hcp A[oiin F \nebntev Ah kzbw sImIpsNs-np. CXv AhcpsSbpw, temInsbpw Zu`mKy-ambntmbn. Hcp cImw hn-hneqsS Atacn kzw ZuXyw hos-ISpWw. km\smXn Xpdpt\mn icnpw {]-tbmP\s -SpWw. A-XmWv ]pkvXIns ktiw.

Fen\ mns ]pkvXIw HcpXcn `mcXn\pw {]kamWv. \s kw_-nnS

tmfw Kuchambn NnntI {]iv\w, kzmanPn \app \Inb km\smXn \mw Xpdpt\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


13/44

XnIpw {]tbmP\s -Spn Fpw Dd- np ]d-bm\mhn. kn{i-amb Dcta \Im\mIq.AXn\v {][m\ambn Hcp ImcWw NqInImWnm\mhpw. kzmanPnbptSXv hnkvabmhl-amb _lpapJ-hy-nXzambncpp. Bhiy-n\pw A`ncpNnpw A\pkcnv, ImgvNmSn\pw Imeam-n\pwA\pkcnv, B hynXzs hymJym\nm\mhpw. GsXnepw Hpam{XamWv bYm kzmanhnthIm\ Fv {]Ncnnm\mhpw. IpcpSm B\sb- IIt]mse, BkvXnI\pw \mkvXnI\pw kzmanPnsb btYjvSw D]-tbmK-s -Spmw. `uXnIhmZnpw Bo-bhmZnpw \ntem`wDcnmw. kmaqly hn-hImcnbmbn ap{ZIpmw. Atl- ns cmjv{So-btam km-nItamBb Bi-b- Bhiym\pkcWw hymJym\nmw. Ihnbmbpw, IemImc\mbpw hnebncpmw.CsXmw ]ecpw sNbvXp Ignnp Imcy--fmWv. Chbnsemw kXy-ns Awi[mcmfapIv. ]t Cu te_-en sempw HXpp-Xmbncpn kzman hnthIm\ F AXnam\pj {]Xn`mkw.

ka{K-Xbn a\nemnbmte kXy-ambn a\nemn Fp ]d-bm\mhq. `mcXs a\nemp-Xpt]mse {]bmkamWv kzman hnthIm\s\ a\nemp-Xpw. mcXns ko-XI apgph\pw kzmanPnbnepw DImbncpp. `mcXw sNbvXXpt]mse Xs Fm ko-XIsfbpw kzw hynXzn ka\zbnnpXn kzmanPn hnPbnncpp. AXpsImImWtm{ImZinbmb hnizalmIhn cho-{\mY SmtKm ]d-Xv, ""`mcXs Adnb-Wsan kzmanhnthIm\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 ]qambn ]TnvDsmpItbm D]-tbmKnpItbm sNbvXnn. AXpsImIp XsbmbncnWw almtbmKnAchn Cs\ hnebncpnb-Xv. ""kzman hnthIm\ km[mcW-an Hcp k\ymknbmbncpn, sImSpmpt]mse BSn tZi- \mb k\ymknbmWv''. BymnI HmPpsImIvtemIs Iog-Snb cmjv{S`\mbncpp Atlw. ASnanemIpInS 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 almPnXpd-p k-XnnpIv.

`mcXkzmX{ys kw_-np kzmanPnbpsS DIWvT Atl-ns a\ns\ \nccw aYnncpp. AXn\pthIn \Sph Fm {]\-sfbpw Atlw kqvaXtbmsShonpsImIncpp. kzbw Hcp cmjv{Sob t\Xmhsnepw, `mcXn\v cmjv{Sob kzmX{ywt\SnsbSptIXv ASnb-ncImcy-amsWpw kzmanPn hnizknncpp. hn-hImcnIfSw AXn\pthIn {]hnhsmw {]Xy--amtbm ]tcm-amtbm Atlw {]tNmZ\w \In. kzmX{y- n\Snm\w kzm`nam\amsWpw Hmtcm `mcXo-b\pw Xs ]qnIscpdnpw kwkvImcspdnpw A`nam\ap-hcmIW-sapw Atlw Ddp hnizknp.

"hcp 50 sImtv amXr`qan mcXw am{Xambncns \psS Bcm[ytZhX. av anYymtZhXIsfsbmw \n-fpsS a\n \npw amn \npI', F kzmanPnbpsS Blzm\w CXn\psXfnhmWv. tZi- n Cm tZh`n tIhew kzm]camsWv kzmanPn {]Jym]np. cmjv{Sns kzmX{y- n\pthIn t]mcmSphm thI Icpmnphm Atlw bphXeapdsbBlzm\w sNbvXp. ssZh\n Fv tXmmhp ]cpj i_vZfn ]etmgpw Atlw bphmsf Blzm\w sNbvXp. "`K-hZvKoX ]Tnp-Xnt\m thK-n ^pSv_m IfnbnqSn\nv Cuizcs\ {]m]nm Ignbpw. CcppsImIp abpw DcppsImIp RcpwBWv 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-\mnbnpIv. "PohtkhbmWvbYm inh]qP' F {iocmaIrjvW hN\w {]tbmK-n hcppIbmbncpp {iocmaIrjvW {]m\neqsS kzmanPn sNm {ianXv.


14/44

tak up o ia. Mak ha o ia your lif - hik of i, ram of i, liv o ha

ia. L h brai, muscls, rvs, vry par of your boy, b full of ha ia,

a jus lav vry ohr ia alo. this is h way o succss, ha is how gra

spiriual gias ar prouc.

kwL-SnXamb {]h\neqsS am{Xta cmjv{Sn\v DXn ssIhcnm km[nq FvkzmanPn Bhnp {]Jym]nncpp. \psS tZiob PohnXnse Ghpw henb \yq\XAss\Iyhpw Akqb-bpamsWv Atlw NqInmn. ChnSps 30 tImSn P\ Hmtcmcpcpwshtsd-bmsWv IcpXpp. AXpsImIv `mcXn\v D-zeamb mhn DImm km[nWsan 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 sInSpm. Fmhn`mK-fpw k{-Zmb-fpw, Ah F{X hnhn[hpw hyXykvXhpsa-hImi-s -m t]mepw,s]mXphmbn AwKo-Icnp Nne ASnm\ XXz- ChnsS DIv. Cu ASnm\ XXzfpsS]cn[npn Fm hn`n-XIsfbpw AwKo-IcnpIbpw btYjvSw Nnnm\pw Pohnm\pwkzmX{yw \IpIbpw sNpXmWv bYmn \psS aXw. AXpsImIv `mcXns`mhn sIn -Spp-Xn\p BZys B[mcine, bpK--fpsS ]md-spIfn \nv sNncq]-s -Spnsb-SptI BZy-s]Sn aX]-camb sFIy-amWv. NnnNnXdnnSp BymnIinIsf kaml-cnpIbmWv `mcXns tZio-b-sF-Iy- n\mhiyw. Htc BymnI cmK-n\\pkcnv XpSnp P\lrZb--fpsS GIo-IcW-amWv thIXv.

kzmanPn Hcp Dd tZi- am{Xambncpn. BtKmf am\hnIXbpsS i\mb hmhpambncpp. ]mmXy- \mK-cnIXbpsS `mhnsb-pdnv Atl- n\v Bi-bpImbncpp. BymnI m\neqsS ]mmXy-\mK-cnIXsb B]- n \npw tamNnntIXv `mcXnsZuXy-amsWv kzmanPn hnizknp. `mcXn\v \nlnm\p AtZio-bhpw am\hnIhpamb eyw ]qo-Icnm BZy-ambn thIXv kzbw kzmX{yw t\SpIbmWv. almmcmbap Nne `mcXob-sctmse, am\hnIX am{XamWv hnimeXsbpw tZio-bX Xptemw kpNnXamWv Fpw kzmanPn IcpXnbn. adnv Ah cIpw ]ckv]-c]qcI-fpw Ahn`mPy-L-SI-fpamsWv Atlw hnizknp.

kzman hnthIm\ Hcp \ Nn{XImc\pw IemkzmZI\pwIqSn Bbncpp. \em t_mkv,

`Kn\n \nthZnX Fnhsmw `mcXobIebpsS BymnI tNmZ\ shfns -SpnsmSpXv 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 \bnpsImI apn t\tSIX'v.

Npcpn kzmanPnbpsS {]mtbmKnI thZmw, {]]-s ssZhnIXentepbptemItkh\w Cuizcmcm[\bmWv. kzmanPn kz]v\w IIXpw 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 hosISp v

\SnempI F-XmWv bph`mcXns ZuXyw.


15/44

Hand in hand, We goReshmy Krishnakumar

Indo-Kuwait relationship is one which can be traced back to decades, even beore our independence. Inthe years prior to the discovery o oil, pearl diving was the major economic source or Kuwait. The Dhows used or

pearl diving were made using teak wood mostly brought rom 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 o trade and

commerce. It served as a ocal point o trade o wood, spices, dates and horses between India, Arica, China and

Mesopotamia. The port made the movement o goods, across the desert to Aleppo, much easier by considerably

reducing the time o journey.

India was always a promising market or Kuwaits high quality pearls and dates. The Indian culture o 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

nd a Kuwaiti national with Indian maternal ancestor. Ater the discovery o oil, Kuwait became one o the majorexporters o crude oil and gradually they called back all the resident traders in India. In 1975 their last ship also let

our harbor. It was this strong bond that made our ancestors to think o migrating to gul regions including Kuwait

when they had to opt one or a better living. Interestingly, there was a time when Indian Rupee was used as their

currency; Indian postal stamps were used or 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 aced many hardships. India was always

there or them as a strong support keeping up the warmth o earlier relation. The educational, cultural, economi-

cal and technological exchange between the two countries existed rom the day they started their acquaintances,

though in modern days we have written contracts signed or the same. The ormal areas o mutual support include

Trade, Investment, Finance, Energy, Petroleum, Petrochemicals, Fertilizers, Science & Technology, Inormation Tech-

nology, Health and Education. It is our proud privilege that Kuwait recognizes and appreciates the inevitable reality

o the presence o an Indian in all precincts o Kuwaits development and prosperity.

According to the recent statistics released by the Interior Ministry, the current labor orce o 2.167 million

includes 23 nationalities living in Kuwait. As per the census report released in 2012, the highest percentage o ex-

patriate labor orce in private sector is rom India.

Indian man power in Kuwait comprises o unskilled and semi skilled workers along with a high prole ex-

perts like engineers, doctors, scientists, sotware experts, management consultants, architects etc. Emerging suc-

cessul businessmen, major proportion o the expert nursing community and the para-medical team working in the

medical eld o Kuwait are mostly rom our strata o population.

In the proessional, sales and service job strata the number o expatriate labour is increasing rom year

to year which shows the demand and the trust on the caliber o our experts (Data courtesy: Annual Statistical

Report,2012).

Needless to speciy that the Indian community is, as it was always, the biggest one working in both public

and private sector o Kuwait. Our ast growing economy and the highly qualied and disciplined man power adds

to the trust kept on us. Cherishing the memories o a long old riendship which turned to many ormal bilateral ties,

let us keep up the trust and warmth o this relation or a mutual benet, in years to come.


16/44

I have three visions for India1. In 3000 years o our history people rom all over the world have come

and invaded us, captured our lands, conquered our minds. From Alexanderonwards, the Greeks, the Turks, the Moguls, the Portuguese, the British, theFrench, the Dutch, all o them came and looted us, took over what was ours.

Yet we have not done this to any other nation. We have not conqueredanyone. We have not grabbed their land, their culture, their history and triedto enorce our way o lie on them. Why? Because we respect the reedomo others. That is why my rst vision is that o FREEDOM. I believe that Indiagot its rst vision o this in 1857, when we started the war o independence.It is this reedom that we must protect and nurture and built on. I we arenot ree, no one will respect us.

2. My second vision or India is DEVELOPMENT. For ty years we have been a developing nation. It istime we see ourselves as a developed nation. We are among top 5 nations o the world in terms o GDP.We have 10% growth rate in most areas. Our poverty levels are alling. Our achievements are beingglobally recognized today. Yet we lack the sel-condence to see ourselves as a developed nation, sel-

reliant and sel assured.

3. I have a THIRD vision. India must stand up to the world. Because I believe that unless India standsup to the world, no one will respect us. Only strength respects strength. We must be strong not only asa military power but also as an economic power. Both must go hand-in hand.

We should all, particularly the young generation, launch a movement or a transparent India, justas our athers ought or our reedom. Transparency is a corner stone o development.

Dr. A. P. J. Abdul Kalam

Former President o India

Father o Indias Space, Missile and Satellite Programme.


17/44

Awakening the Glory of Motherhood The Indian WayDr. M. Lakshmi Kumari

Vivekananda Kendra Vedic Vision Foundation, Kodungallur (Kerala)

Anew image o India is emerging in the West,

ancient yet modern, capable o boldlywithstanding any and every challenge, thanks

to the wonderul philosophy o lie she has practicedrom time immemorial. It is this very same strengththat keeps her as the biggest democracy in theworld when elsewhere it is taking monstrous ormso autocracy and dictatorship. In this critical periodo Indias reawakening and enoldment, her women,who have been the bedrock o her culture, torchbearers o her traditions, cannot remain passive. Theyshould discover their true identity, take up the newchallenges and dene and contribute to the nation

building tasks that lay ahead.

Everything in nature has an identity o its own.Sometimes their place and purpose in the scheme othings may be quite apparent, sometimes not so veryclear. In these days o identity crisis, it is necessary orwomen to reafrm their true identity and the role theyhave to play in the society so that they also derive asense o satisaction and ulllment. Apart rom thetypical role o daughter, wie, and mother she shouldseek to discover and maniest woman throbbing oyet another indenable aspiration. That is where shewould nd her lie blossoming, lling up with truelie and becoming wholesome and complete. Only

the unintelligent thought that, union with a man isthe be-all and end-all o her existence. Such a womanstops her growth ater marriage, loses her identityand 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 andhistory. Unortunately, the relevance o this messageis lost to the present day educated women leadingto a total crisis o their identity, degeneration in theirindividual and amily lives and that o the society andthe Nation. For the regeneration, our women shouldrealize the true signicance o their lie and mission.

To appreciate the uniqueness o womanhood, oneshould peer into the mirror o our glorious ancientheritage.

The Indian heritage represents the sum total

o the values which our oreathers, who lived inconstant communion with Nature absorbing herrhythms and laws into their lives, realized andpropagated through thousands o years. In thisharmonious blending with nature, our women, whoreected in themselves the beauty, harmony andrhythm o nature have played distinctive roles. Bytransmitting the essence o our culture and traditionthrough her simple lie o love, sacrice and servicethey earned or her the prestigious place o honor inIndian heritage.

A canvas by itsel, or a brush or a pack o colorsput together do not create art. But when they arebrought in union with each other then it becomes anart, where shape, colors, shade, light all are caught inthe right way. As a daughter, a girl has the knack ocreating a special relationship among the membersin the house. As a wie her role is urther expanded,scope and eld are truly made immense. Turninginto a mother she brings a special glue or a uniquecombination that she becomes unmatched as anartist, as a visionary, as a missionary. To be a truemother is a proession par excellence, a mission and

an achievement unmatched.

Motherhood is the essence o her being.Starting rom Parasakthi, who is the Mother othe Universe, each woman has within her the littleunailing lamp o Sthree Dharma the potential omotherhood. Motherhood represents the principleo inter-relatedness, inter-connectedness and inter-dependence that hold together every atom in theuniverse. She gives meaning and preserves amilyas a unit as Mother. Just as proton, neutron andelectrons are held together in an atom, various units

o a home are held in place by the magnetic power olove that the mother embodies, radiating the eelingo oneness, through love, sacrice and service.


18/44

Mother as an embodiment o beauty, knowledgeand action is an adornment to her amily and ablessing to the society and the nation she belongsto. Such an expansive eeling o motherhood is verymuch needed to rectiy the mistakes that we areperpetrating in the name o caste, creed, religion, raceand so on. Unortunately in the name o progress,

and education, we are moving arther away rom thecentral core o our being. Women are always able todissolve their ego much more easily and eectivelythan man, and centre her lie in Truth. As a girl growsinto a woman, into a wie, into a mother, a newdimension in sel eacing overpowers her, totallyannihilating her sel or the sake o her husbandand her children.

Unortunately this great potential and possibilityare not realized by our educated women who arelimited to their amily, children, home and so on.

Education has opened up opportunities or bettercareer, luxurious living, material advancement, etc.But, at times, it ceases to melt down and reach theheart. Beauty and ulllment inherent in true livingwither. From somebody she slowly gets transormedinto a nobody. I only she knew how to break thisbarrier and expand, then sky would be the limit toher growth. Even i in material terms motherhood isdenied to a woman, she can still ascend to this heighti she allows her spiritual awareness to expand. Themore we accept the spirit o Yajna in all our dealings,the more shall there be cheer and sense o ulllmentin our lives. That explains why a good mother or wie

never eels tired o her duties and responsibilities inthe amily.

What does women empowerment reallymean? Economic sel sufciency and independence,no doubt will bring a lot o sel condence, stabilityand solace to women. But it does not equip them

to ace up to challenges at the deeper level withinthemselves, within the amily or in society. This isclearly evident in the ever increasing numbero physical abuses, divorces, suicides, etc., evenamong highly educated women. For a woman toattain her ull stature she should know how to tapthe eternal spring o divine love and power, deeplyhidden within her. This alone will help her to breakall bondages and enjoy true reedom, equality andulllment.

Empowered thus, women can show the way how

to encounter hatred with love, callousness withconcern, violence with non violence and compassion,and sel interest with selessness. She must take theinitiative to restore primacy o heart and make everyintention and action an expression o love, kindnessand concern. This is very much needed today toace the unprecedented global, environmental andsocial challenges. All this can be achieved only byconscious nurturing and expansion o this spiritualdimension. As Swami Vivekananda said it is on awomans chastity, purity, honor and dignity dependsthe integrity o our national lie.

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19/44

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20/44

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21/44

Ayurveda, the archaic medical science, originated

and developed by the seers o 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 o

the universe and was passed on to the sages or the

betterment o the mankind.

Like other branches o art and science, even the

medical system o the universe undoubtedly has its

roots in India. The historical evidences conrm that,

scholars rom countries like China, Greece, Rome,

Egypt, Aghanistan, 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, withAshtanga-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 o poisonous bites and other types

o poisons), Jara chikitsa- (Gerontology) and vrishya

chikitsa- (aphrodisiac therapy).

Beore the dawn o Modern medicine, Ayurveda wasa complete medical system

The very nomenclature o the science Ayurveda

reers to the holistic approach o the intellectuals o

the science. Generally the word Ayu is translated as lie.

But the denition o the word Ayu is the combination

oshareera-the physical body, Indriya-the ve sensory

organs, satva-the mind and Athma-the soul. Either

the health or sickness is the state o balance o these.

Irrespective o the specialty the approach to the

treatment in Ayurveda is holistic. Ayurveda does notsupport the ragmentalised approach.

Comprehensive denition o health is a best example

or the aptness and completeness o the science and

standardized approach o preceptors o Ayurveda.

Samadosha samagnischa samdhatumalakriyaaha|Prasannathmendriya manaha swastha ityabhidiyate ||Sushruta..

Apart rom balancing o the body, humours and

other actors, or the total health the socio, spiritual

and sensual pleasantness is considered as an important

component o health. Where as these components ohealth were added in the recent past to the defnition oHealth by World Health Organization.

The Modern advanced surgery has the roots

in Ayurveda. The rst ever surgeon in the world is

Acharya Sushruta, who had successully conducted

the Rhinoplasty. And the book attributed to him has

mentioned various surgical instruments, description o

surgical procedures.Sage Sushruta is considered as theather o Modern medicine.

In the eld o paediatrics, the rst ever published

book on paediatrics is again rom India. Kashyapasamhita written by Sage jeevaka

The theory oLoka purusha samya vada-Man is anepitome o the universe, is the root or the science to

be on par with nature and to promote health throughutilizing the natural resources to balance.

Among the many concepts, samanya visheshasiddantha. is the relevant at all ages. Similar increaseand dissimilar (antagonist) reduce. This principle isapplicable both in health and sickness. All that is done is

only to balance by using the natural herbs and oods to

achieve total health.The oods having similar properties

enhance the similar components in the body and vice

versa Some actors when aggravated,the ood 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

MEDICINEProf. K. S. Jayashree M.D (Ayu),

DirectorBDEAs AVS Ayurveda Mahavidyalaya, Bijapur


22/44

nding medicinal value in everything.. Thus claim-

Everything in the universe has medicinal value(jagathyevamanoushadham).Ayurveda has utilized allthe three sources o materials viz. Herbal, Mineral and

Animal.

Use o herbs in Ayurveda has a strong inuence on

use o herbal extracts in the modern medicine and themodern scientists have succeeded in processing the

phyto constituents synthetically. still due to the adverse

eects As these have more o adverse eects , whole

plant extract is accepted worldwide.

Use o metals and minerals in the processing o these

to detoxiy and also make it suitable or therapeutic use

is well established. The presence o nanoparticles in

the bhsma is established. As early as 2500 BC the use

o mineral and metals were well known to Ayurvedic

physicians. The researches conrm the Bhasma(the

incinerated metal) has the presence o Nanoparticlesalong 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

o administration o medicine. The skin and trance

rectal administration is much preerred. Recently the

practice o rectal administration is being introduced inconventional system .

Ayurveda identies two main goals as to protect the

health in healthy individuals and relieve the ailments

in the sick individuals. Under the head svasthavruttathe-, Dinacharya - daily regimen, Rutucharya-seasonal

regimen, and most importantly Sadvrutta-code o

conduct is explained. The principles o swastha vrutta

is unique contribution o ayurveda to the mankind.

Presentially the Preventive and social medicine has its

roots in Ayurveda.

Similarly lie cycle approach or women existed in

Ayurveda. The unique principles o Garbhinicharya(ante

natal care) have holistic approach and does not ocus

only on supplementing actors like vitamins and

minerals. Instead it ocuses on the actors responsible

or the proper development o the oetus, health o the

mother, achieving completion o pregnancy without

complication and to achieve normal delivery without

complications. Simple practices like oil massage ater

three months till parturition, Matrabasati- trance

rectal administration o Ghee during 8th month and

with oral rasayanas(adaptogens) o varied type. Theseapproaches i brought to the main health care stream,

many complications related to pregnancy and delivery

can certainly be prevented. Apart rom this phase

specic care in adolescence, young children, postnatal

care, menopausal, and geriatric shall improve the quality

o lie and prevent the lie style disorders, improve the

immunity..

Further Ayurveda is the only science that adapts

purifcatory therapy under Panch karma comprising thefve measures. - emesis, purgation, nasal medication,rectal medicated enemas, blood letting, Host actors in

disease causation , aging are in progress through out and

hence even a healthy individual requires a shodhana-

detoxiying therapy., periodically. Periodical cleansing

o both body and mind can be achieved through

adaptation o these measures to prevent many lie style

disorders, promote quality o lie and prevent aging.Allthese practices should be the part o governmental aswell as non Governmental health care programmes

Plethora o Ayurvedic science being ancient andhaving learnt rom India by various scholars across the

globe certainly has been the basis or all the systems o

medicine. Simlia similibus curentar o Homoeopathy,

Antagonistic approach o conventional system all have

been emerged rom Ayurveda.

Ayurveda Is an experiential knowledge,

Valuable in the past,

Relevant for the present,

Indispensable for the future.

Rc VK

f E

b fcVAK

rW L Q

_


23/44

India is making a comeback to its past gloryater 1000 long years, as a Guru, as a leader and as

a guardian o the world. We are ortunate to seeour nation leading the world. The world was taken

on surprise when the 2011 report o the Census onIndian population was published. Out o the 700

crores o worlds population, 65% o people below

the age o 45 belong to India. 45% o people belowthe age o 25 are Indians. 25% o people are belowthe age o 19 is rom our country. That shows, only

India is having the youth that can lead the world orthe next 50 years.

The average age o people in China, which is

having the highest population in the world, is above45 years. The average age o the people o America,

which is the third most populated country in theworld, is above 50 years. The countries including

Russia, Brazil, and Indonesia which are the otherhighly populated countries are in the journey

towards the old age. The only expectations are onIndia. Recent statistics shows that one-third o the

Scientist, one-third o the Doctors, one-third othe Engineers, one-third o the Teachers, one-third

o the Managers, one-third o the technical andScientic Experts o the world are Indians. The day

when these Indians think to unite, it is a reality thatthe world will be theirs.

India which is presently considered as thethird powerul country in the world will march

towards the rst position within three decades. Byoreseeing this, the corporate o other countries

are rushing to India. The major car manuacturers,mobile companies, universities, banks, hospitals and

supermarkets, in the world, have reached India. Thereason is that they have realized that India is going

to lead the world within the next three decades. Ithey wait till then, they know that it will be too late.

The importance o the subject, Tomorrows

Children is relevant here. Our todays goal must bewhat the children should do tomorrow. Tomorrows

children should realize what position they shouldoccupy when India is going to lead the world .and

what they have to do or that. This is the time orpreparation to transorm tomorrows children

to world leaders. For that they have to learn theglorious history o the nation, know the unlimited

strength o the nation, and identiy opportunities outure. They should change the thought process that

the present system o education and advancementis only to receive good salary. Tomorrows children

should be entrepreneurs or organizers. It is ourresponsibility to help them to chart out their dreams

and to give proper trainings. For that the dreamswhich they see at present are not sufcient. The

dream o tomorrows childrens should not be thato occupying top level management position in big

companies, but to be the owner o the company.Their dream should be to be highly inuential world

leaders. Let us create sufcient training arenas and

avenues or them to ulll their dreams.

TomorrowsChildren(The Generation Next)

-Adv. Jayasooryan

Chairman, Win World Foundation


24/44

- . . .

|

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 isdirected 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

|| ||


25/44

Bharat's contribution to the World

History has recorded that it is in this land alone, right rom the hoary times, generation ater

generation o thinkers and philosophers, seers and sages rose to unravel the mysteries o human

nature, dived deep into the world o Spirit and discovered and perected the science o realization

o that Great Uniying Principle. The penance and sacrice and experience o hundreds o centuries

o a whole nation is there as the inexhaustible ountain-head o this knowledge to assuage the

spiritual thirst o the world.

The outside world, on the other hand, did not take to the study o this science o 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 o the inward nature. The

Westerners, thereore, have remained ignorant o the knowledge and experience o the world o

Spirit however much they might have unraveled the mysteries o the world o matter. Our ancestors

who, on the other hand, crossed to realms beyond the senses could see within and have a glimpse

o 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 isunity 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.

,


26/44

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The depth and breadth o Indian science and technology is staggering, and this article gives just a

glimpse into the genius o Indias scientists and engineers.

How many have even a basic understanding o 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 rst 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, or a period o over 1,000 years, rom around 3,000 BC to 1500 BC. Oven-baked

bricks were invented in India in approximately 4,000 BC. Over 900 o the 1,500 known settlement sites

discovered so ar are in India. There are many pioneering items o civil engineering, such as drainage

systems or water (open and closed), irrigation systems, river dams, water storage tanks carved out o

rock, boats, middle-class style homes with private bathrooms and drainage, and even a dockyard; there

is evidence o stairs or multiple-storied buildings; many towns have separate citadels, upper and lower

towns, and ortied sections; there are separate worker quarters near copper urnaces; granaries have

ducts and platorms.

Given the importance o resh water in India, it is no surprise that the technologies to manage water

resources were highly advanced rom 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 o 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 or

irrigation, drinking, etc. till the ollowing years rainall.

Indian textiles have been legendary since ancient times. The Greeks and Romans extensively

imported textiles rom India. Roman archives record ofcial complaints about massive cash drainage

due to these imports rom India. One o the earliest industries relocated rom India to Britain was

textiles and it became the rst major success o the Industrial Revolution, with Britain replacing Indiaas the worlds leading textile exporter. Textiles and steel were the mainstays o the British Industrial

Revolution. Both had their origins in India. The Ahmedabad textile museum is a great resource or

scholarly material.

Well-known Indian contribution to metallurgy includes iron, rust ree steel, isolation, distillation and

use o zinc etc. Since iron can be a by-product o copper technology, this could be its likely origin in India

because copper was a well-known technology in many parts o ancient India. Cemeteries in present-

day Baluchistan have iron objects. A smelting urnace dated 800 BC is ound in Naikund (Maharashtra),

India. Recent discoveries reveal that iron was known in the Ganga valley in mid second millennium BC.

Delhis amous iron pillar, dated 402 BC, is considered a metallurgical marvel and shows minimal signs

o rust. The amous Damascus steel swords, now displayed in museums across Europe, were made romIndian steel imported by Europeans. Zinc distillation is another major breakthrough in the history o

metallurgy. Recently two brass bangles belonging to the Kushana period have been discovered rom

IndianContributionsto Science andTechnology

Dr. A. R.S. Menon

(Central Institute oFisheries Technology, Kochi)


31/44

Senuwar (Uttar Pradesh).

India has a glorious maritime past. Rig Veda and Atharvaveda, the ancient literary records o

the human race also depict the shipping scene o ancient India. In act, the Rig Veda makes several

reerences to ships used to cross the "Samudra." The maritime history o India dates back to 3000

BC. Indians traded in those days with Arabia, Egypt, Arica and Rome by vessels o teak built in India.

Indians were known to be quite skillul in the art o ship building too. The ancient Sanskrit manuscript,

Yuktikalpataru compiled by BhojaNarapati stands testimony to it. Nav is the Sanskrit word or boat,

and is the root word in navigation and navy. Using their expertise in the science o seaaring, 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 o orests, and highlights sustainability as an implicate theme. There is now a

database being built o sacred groves across India. Sacred groves known as Kavus in Kerala which are

considered sacred are rom time immemorial part o the daily lie o the people. Vriksayurveda which

literally means the science o plant lie is known to have existed in ancient India as a special branch o

knowledge.

The majority o people in India still receive medical services rom indigenous practitioners who treattheir patients according to the principles o three ancient systems o Indian medicine. They diagnose

illness according to the laws o the ve elements (earth, re, air, water, and ether), the palpation o

the radial pulse, and consideration o environmental and cosmic orces. Traditional practitioners treat

mainly with herbs, dietary adjustments and primitive therapies like venesection, diaphoresis, enemas,

emesis and massage. Much re-legitimizing o 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 act been trying to secure patents on Indian medicine without acknowledging the source.

Traditional medicine is now a well-known and respected eld.

Indian armers developed eco-riendly pesticides and ertilizers. These traditional pesticides have

been recently revived in India with excellent results, replacing Union Carbides products in certainmarkets. Crop rotation and soil technology that has been passed down or thousands o years are

traditional practices which India pioneered.

Now let us come to the much researched clash o 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 o years. Histories o Indian

mathematics used to begin by describing the geometry contained in the Sulbasutras. But researches has

shown that the essentials o this geometry were even older being contained in the altar constructions.

They made several astronomical discoveries. Diverse schools o logic and philosophy prolierated.

Mathematical thought was intertwined with linguistics. Indias Panini is acknowledged as the ounder

o linguistics, and his Sanskrit grammar is still the most complete and sophisticated o 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 Innite Series and

Calculus and modern contributions by the mathematicians rom Srinivasa Ramanujan onwards till

date.


32/44

Gandhiji once said, My love or India hasbecome a thousand old ater thorough

reading o Swami Vivekananda.

Swamijis aith in the youth o this country wasa recurring theme o his narrative. Some wouldsay it was the main theme. My aith is in youngergeneration, modern generation. Out o them willcome my workers. They will work out whole problemslike lions. Vivekananda had said. His lie and workwould continue to enthuse generations o youth inour country and abroad. And it is in recognition o thisthat in 1984 Government o India declared January12, Birthday o Swami Vivekananda, and every yearas National Youth Day. His 150th birth centenary isbeing celebrated with solemn ardor.

At the core o Swamijis message to the youth waspurity and spirituality. Ater all, his speech at Chicago

on September 11 was a discourse on Practical Vedanta.The youth he sought to create were to be strongand pure. His emphasis on purity sometimes wentto the extreme extent o rejecting o the institutiono marriage. Nothing, he believed, should come inthe way o the worship o the motherland and thetoiling masses living under grinding poverty. He saidMy hope o the uture lies in the youths o character,intelligent, renouncing all or the service o others,and obedient good to themselves and the countryat large.I I get ten or twelve boys with the aith oNachiketaby the will o God, rom among thesevery boys may arise in time great heroes o work andspirituality who will in uture work out my ideas.Swamiji asked the young men to imbibe the sacredteachings based on spirituality so that they would

become more strong, pure and brave. His intensebelie was that through such courageous youngsters

India would become ree and capable to do theneedul or the emancipation o the whole humanity.He used to say, Our lie blood is spirituality. I itows clear, i it ows strong and pure and vigorous,everything is right; political, social, any other materialdeects, even the poverty o the land, will all be curedi that blood is pure

Youth should think about the society and they alonecan do anything on that count. Those boiling words aretrue or all times. He struck strong at the irresponsiblemindset o the selsh citizens especially educatedyouths, so long as the million live in ignorance andpoverty, I hold every man a traitor who, having beeneducated at their expense , pays not the least heed tothem! Responsibility towards the downtrodden hasto be properly met with. He asked the new generationto uplit the nation by strengthening the channels onational ideal, ie Renunciation And Service in them.

His was a vision o hundred thousand young menand women, red with zeal o holiness.goingover length and breadth o the world points to theunderlying spiritual aspect o the message whichsaw the whole world as a amily and peoples across

continents as our brothers and sisters. And he wasnot just speaking to young men but also the womenwho he emphasized should acquire the spirit o valorand heroism.

Sel condence was his orte It is a grand task, and weare so low. But we are the sons o Light and children oGod. Glory unto the Lord, we will succeed. Hundredswill all in the struggle; hundreds will be ready to takeit up. I may die here unsuccessul; another will takeup the task.

Vivekananda died at the age o 39. In less than our

decades, he achieved greatness and impacted millionsnot just in India but all over the world. That is why awestern admirer had called him young in years buteternal in wisdom. His vision has become the missiono the workers o the National movements. Today, theag, nay, the ery torch he carried, has been taken upby millions o youth across the world.

Sri P Kunhiraman Nair, the great Malayalam poethas concluded his amous poem on Swamiji with amemorable rousing call to the youth. Oh my dearyoungsters you should invite that brave young yogi,

the maniestation o morality, the leader o lie toplace the oundation stone o your lie building. Yesthat is the need o the hour.

Swami VivekanandaMessenger of Youthful Vitality, Purity and Spirituality

J. Nanda KumarThinker & Writer


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A person acquires amily relationship in two ways. The rst by blood relationship and the second bymarriage. While the nature o individuals diers according to their gunas, even though they may be born tothe same parents, it is much more pronounced in the case o relationship acquired through marriage.

The actors that could help in establishing and maintaining amily peace could be enumerated as under;

Tolerance of wrong doers

One should not adopt a tit or tat policy and create needless tensions. The elder ones should tolerate,to some extent, the immaturity or ignorance o the younger ones. In course o time, hopeully the latterwill realize their own acts o inappropriate nature and eel remorseul, leading to a change in their uturebehaviour.

Ater an initial misunderstanding, such bonds tend to be stronger and long standing. There is an old

saying relevant in this context: Young men think o old men to be ools; old men know young men to beso on! In philosophical terms, this is conveyed by Suresvacharya in his Vartika on the commentary o SriSankara, on the Brihadaranyaka Upanishad in the ollowing words:

Mutual help and interdependence in running the household makes or better cohension andunderstanding.

In the present day situation, where the women o the house are not mere home-makers but also contributeto the amily nance, by taking up a job outside apart rom housework. Participation o the menolk in theday-to-day running o the amily and the perormance o amily chores will be a great help and will reducethe workload on the womenolk.

In such circumstances, the menolk also need to make adjustments in their mindset, regarding the dutiesthat could be taken up by them at home. Not only that, they

Sopanam E Magazine Vol 2 Issue 12

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Transcript of Sopanam E Magazine Vol 2 Issue 12