Lokayata Vol VI,No 01 ( March 2016)

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LokÄ yata Journal of Positive Philosophy (ISSN: 2249-8389)

Volume VI, No. 01 (March, 2016) Chief-Editor: Desh Raj Sirswal

Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS) Pehowa (Kurukshetra)-136128 (Haryana) http://positivephilosophy.webs.com http://lokayatajournal.webs.com

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Lokāyata: Journal of Positive Philosophy (ISSN 2249-8389) Lokāyata: Journal of Positive Philosophy is an online bi-annual interdisciplinary journal of the Center for Positive Philosophy and Interdisciplinary Studies (CPPIS) . The name Lokāyata can be traced to Kautilya's Arthashastra, which refers to three ānvīkṣikīs (logical philosophies), Yoga, Samkhya and Lokāyata. Lokāyata here still refers to logical debate (disputatio, "criticism") in general and not to a materialist doctrine in particular. The objectives of the journal are to encourage new thinking on concepts and theoretical frameworks in the disciplines of humanities and social sciences to disseminate such new ideas and research papers (with strong emphasis on modern implications of philosophy) which have broad relevance in society in general and man’s life in particular. The Centre publishes two issues of the journal every year. Each regular issue of the journal contains full-length papers, discussions and comments, book reviews, information on new books and other relevant academic information. Each issue contains about 100 Pages. © Centre for Positive Philosophy and Interdisciplinary Studies, Pehowa (Kurukshetra) Chief-Editor: Dr. Desh Raj Sirswal (Assistant Professor (Philosophy, P.G.Govt. College for Girls, Sector-11, Chandigarh Associate Editors: Dr. Merina Islam, Dr. Sandhya Gupta Editorial Advisory Board Prof. K.K. Sharma (Former-Pro-Vice-Chancellor, NEHU, Shillong).

Prof. (Dr.) Sohan Raj Tater, Former Vice Chancellor, Singhania University , Rajasthan).

Dr. Ranjan Kumar Behera (Patkai Christian College (Autonomous), Nagaland).

Dr. Geetesh Nirban (Kamala Nehru College, University of Delhi).

Dr. K. Victor Babu (Department of Philosophy and Religious Studies, Andhra University, Visakhapatnam).

Dr Rasmita Satapathy (Department of Philosophy, Ramnagar College, West Bengal.)

Mr.Pankoj Kanti Sarkar (Department of Philosophy, Debra Thana Sahid Kshudiram Smriti Mahavidyalaya, Paschim Medinipur, West Bengal).

Declaration: The opinions expressed in the articles of this journal are those of the individual authors, and not necessary of those of CPPIS or the Chief-Editor.

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In this issue……………..

Title of the Paper & Author Discourse on Yogaja Pratyakùa in Vai÷eùika Philosophy: Soma

Page No. 04-11

Chakraborty The Relationship between The Triguna and Five Factor Model of

12-25

Personality: Lakhwinder Singh The Beginning of the Politics of Human Rights: Pundrik Ojha

26-33

Philosophy of Sufism and Islam: Desh Raj Sirswal

33-38 39-53

Role of Youth Vis-a-Vis Value System: Some Suggestive Measures:

54-65

Priyanka Sharma, Ms Poonam Pant REPORT OF THE PROGRAMME

66-76

PUBLICATIONS

77-78

PHILOSOPHY NEWS IN INDIA

79-82

CONTRIBUTORS OF THIS ISSUE

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Discourse on Yogaja Pratyakùa in Vai÷eùika Philosophy Soma Chakraborty The term ‗yogaja pratyakùa‘ indicates such type of perceptual knowledge that the yogin-s alone can possess. Here, the term ‗yogin‘ means those persons, who are in continuous practice of yoga. Yogin-s are of two types, viz. yukta and viyukta.1 Before we discuss the perception of those two types of yogin-s, it should be mentioned that here the term ‗yoga‘ means samàdhi, and yoga is of two types, viz. samprajñàtayoga and asamprajñàtayoga.2 The adherents of the Vai÷eùika school maintain that one who is eager for liberation, attains asamprajñàtayoga in his last birth when the avidyà of that person as well as the saüskàra-s due to that avidyà are destroyed, and the mind that is absolutely under control of the knower becomes conjoined with any object whatsoever without the presence of any intention. Merit (dharma) cannot be produced from such asamprajñàtayoga, since intention or desire that is the auxiliary cause of merit remains absent at this state. No external entities are grasped at this state, since at this state, the antaþkaraõa alone is transformed in its own nature.3 On the other hand, samprajñàtayoga is the conjunction between the self that is extremely eager for tattvajñàna, and the mind that has been controlled and fixed in a

1.(a) asmadvi÷iùñàõàü tu yoginàü yuktànàü yogajadharmànugçhãtena manasà svàtmàntaràkà÷adikkàlaparamàõuvàyumanassu tatsamavetaguõakarmasàmànyavi÷eùesu samavàye càvitathaü svaråpadar÷anamutpadyate. viyuktànàü puna÷catuùñayasannikarùàd yogajadharmànugrahasàmarthyàt såkùavyavahitaviprakçùñeùu pratyakùaü utpadyate.

Padàrthadharmasaügraha, Sampurnananda Sanskrit University edn., pp.464-465. (b) yogipratyakùamàha—asmadvi÷iùñànàmiti. vivaraõaü yoginàmiti, dhyàninàmityarthaþ. te ca dvividhàþ, yuktaviyuktabhedàt. Kiraõàvalã, Baroda edn., p.189.

2. (a) yogaþ samàdhiþ. sa dvividhaþ—samprajñàto’samprajñàta÷ca. Nyàyakandalã, Sampurnananda Sanskrit University edn., p.464. (b) yastvekàgre cetasi sadbhåtam arthaü pradyotayati…sa samprajñàto yoga ityàkhyàyate. …sarvavçttinirodhe tvasamprajñàtaþ samàdhiþ.—Vyàsa‘s commentary on Yogasåta 1/1.

3. asamprajñàta÷ca va÷ãkçtasya manaso nirabhisandhirnirabhyutthànàt kvacidàtmaprade÷e saüyogaþ. tatràyamuttaro mumukùåõàmavidyàsaüskàravilayàrthamantye janmani paripacyate, na dharmamupacinoti, abhisandhisahakàrivirahàt. nàpi bàhyaü viùayamabhimukhãkaroti, àtmanyeva pariõàmàt. Nyàyakandalã, Sampurnananda Sanskrit University edn., p.465.

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specific province of the self by some volition conducive to such fixation (dhàraka prayatna).4 In the presence of the merit that is produced by yoga due to the assistance of the desire for knowing some object, the yogin, who is eager for knowledge of reality (tattvajñàna) that is needed for liberation, becomes able to perceive all sorts of objects at the stage of samprajñàtayoga. The yogin, who attains samprajñàtayoga, but does not attain asamprajñàtayoga, possesses nevertheless the ability for the attainment of such asamprajñàtayoga. Since the total annihilation of avidyà does not take place at the stage of samprajñàtayoga, the yogin belonging to this stage is not able to perceive those objects that are not perceptible by ordinary people.5 Those who attain such samprajñàtayoga are known as yuktayogin-s. Due to their practice of yoga, the yuktayogin-s are able to perceive correctly their own selves, the selves of other people, imperceptible and subtle objects like àkà÷a, space, time, atom, air, mind, and also the qualities, actions, and universals of those categories, particularities and inherence. The yuktayogin-s perceive those objects with certainty with the help of the mind.6 The conjunction with self is the operative relation, which is essential for perception of the self of the yogin himself. For the perception of the qualities, actions, universals and particularities, which inhere in self, and other imperceptible substances, the required operative relation is inherence in the conjoined. The inherence in the inherent in the conjoined is the operative relation that is required for the perception of the universals

4. samprajñàto dhàrakeõa prayatnena kvacidàtmaprade÷e va÷ãkçtasya manasastattvabubhutsàvi÷iùñenàtmanà saüyogaþ. Nyàyakandalã, Sampurnananda Sanskrit University edn., p.464-465.

5. pårvastu yogo’bhisandhisahàyaþ pratanoti dharmam. yadarthaü tattvabubhåtsàvi÷iùña÷ca tadarthamuddyotayati, iti tena yogena yoginaþ cyutayogà api yogyatayà yogina ucyante. na ca teùàmaprakùãõamalàvaraõànàü tadànãmatãndriyàrthadar÷anamastyata àha—yuktànàmiti. Nyàyakandalã, Sampurnananda Sanskrit University edn., p.465.

6.(a) yuktànàü yagajadharmànugçhãtena manasà svàtmàntaràkà÷adikkàlaparamàõuvàyumanastu tatsamavetaguõakarmasàmànyavi÷eùeùu samavàye càvitathaü svaråpadar÷anamutpadyate.

Padàrthadharmasaügraha, Sampurnananda Sanskrit University edn., p.465. (b)tatra yuktànàü samàdhyavasthànàü yogajadharmànugçhãtena tatsahakàriõà manasà aparokùasvaråpadar÷anaü janyate. keùvartheùu? svàtmà càtmàntarañcàkà÷añca dik ca kàla÷ca vàyu÷ca paramàõava÷ca mana÷ceti tathoktàni teùu. Vyomavatã, Vol-II, pp.143-144. (c)yuktànàü samàdhyavasthitànàü yogajadharmànugçhãtena manasà svàtmani, svàtmàntareùu svàtmana àtmàntareùu parakãyeùu, àkà÷e di÷i kàle vàyau pramàõumanastu tatsamaveteùu guõàdiùu samavàye càvitathamaviparyastaü svaråpadar÷anaü bhavati. Nyàyakandalã, Sampurnananda Sanskrit University edn., pp. 465-466.

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inherent in those qualities and actions, whereas qualification of the conjoined is essential for perception of the inherence.7 In this connection, it should be mentioned here that the mind always functions as the instrumental cause (karaõa) in the case of the perception of yogin-s. The question that can be obviously raised here is—what will be the karaõa for the perception of the mind (ataþkaraõa) of the yogin himself? According to Vyoma÷iva, the mind that has been delimited by the self-mind conjunction, functions as the instrumental cause (karaõa) for the perception of the ataþkaraõa of the yogin himself. The mind of the yogin becomes related with other minds after duly ejecting from his subtle body (såkùma ÷arãra), and thus, the other minds become the objects of perception of the yogin-s.8 As has been stated before, the yogin can perceive not only his own self, but also the selves of other people. It is true that unlike yogin-s, ordinary people are not able to perceive the selves of other people, but they can perceive their own selves as well as the qualities etc. that inhere in those selves. Here, it should be noted that an ordinary person perceives his own self as well as the qualities etc. of the self only when his self has been attached with his body, and due to such attachment with the body, that person fails to perceive the actual nature of his self, i.e. his perceptual cognitions about the self of the forms ‗I am fat‘ or ‗this is my body‘ are indeed non-veridical.9 In this connection, let us consider an objection. It is true that generally, an ordinary person perceives his own self only when his self is attached with the body, though sometimes he perceives his own self as detached from his body. Hence, one may ask whether the perceptual cognition about

7. (a) tathà na paraü svàtmàdiùu saüyuktena manasà yoginàmaparokùagrahaõaü tatsamaveteùu guõakarmasàmànyàdivi÷eùeùu saüyuktasamavàyena, samavàye ca saüyuktavi÷eùaõa-vi÷eùyabhàvena grahaõam. ataeva samavàyasya pçthagabhidhànaü vibhinnasannikarùa-paricchedyatvàt. guõakarmasu paramàõvàdigateùu yatsàmànyaü tatra saüyuktasamavetasamavàyena. Vyomavatã, Vol-II, p.144. (b) See also Vyàsa‘s commentary on Yogasåta nos. 3/2-9, 3/16-20, 3/25-29, 3/32-36 and 3/49 for a detiled account.

8. atha yogã yadà svamantaþkaraõaü gçhõàti tadà kiü karaõam? àtmanaþsaüyogaþ, tasmin manaþparicchedye mana eva karaõamiti. parakãyena ca manasà sukhma÷arãrasthaü manaþ preryamabhisambandhayati,tatsambaddhañca tadgçhõàtãti. Ibid.

9. asmadàdibhiràtmà sarvadaivàhaü mameti kartçtvasvàmitvaråpasaübhinnaþ pratãyate, ubhayaü caitaccharãràdyupàdhikçtaü råpaü na svàbhàvikamata eva ahaü mameti, pratyayo mithyàdçùñiriti gãyate, sarvapravàdeùu, viparãtaråpagràhakatvàt. Nyàyakandalã, Sampurnananda Sanskrit University edn., p.466.

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one‘s own self in the second situation can be considered as veridical. In his Kiraõàvalã, Udayana tries to give the answer to this question. Udayana maintains that it is true that such a perceptual cognition about the self as detached from the body must be considered as veridical, but nevertheless, due to the predominance of the non-veridical cognitions and the traces of those non-veridical cognitions, that veridical cognition about the self fails to produce any trace (saüskàra), just as kalamabãja, one of the best kinds of the seeds of rice, fails to produce any sprout if it is sown in saline soil, and is thus as good as non-existent.10 Therefore, the conclusion can be drawn that the veridical cognition of the self cannot be attained by the ordinary people; it can be attained only by the yogin-s.

When the yogin, who has determination for attaining veridical cognition about the self as has been described in the Upaniùad-s, practices the thinking about the self after detaching the mind from external sense-organs, and attaching it to a certain province of the self, then due to the merit acquired through yoga, the yogin has a veridical cognition that reveals the tattva, i.e. the real nature of the self that is devoid of any egoity (ahaükàra).11 The merit achieved through yoga by the yogin-s acquires excellence when they practice meditation along with the desire for knowing space, time, selves of other people etc. Due to the influence of such merit, the internal organ (antaþkaraõa) of the yogin relates itself with space, time, selves of other people etc. after ejecting from the body of that yogin.

Conjunction between the internal organ of the yogin, and the selves of other people functions as the operative relation for perception of those selves of other people. Just like the qualities etc. that inhere in the self of the yogin, the qualities etc. that inhere in the selves of other people also can be perceived by the yogin, and the operative relation that is essential for the perception of the qualities, actions etc. of other selves is inherence in

10. yadyapi svatmà’smadàdãnàü kadàcit vigalita÷arãràvimi÷rãbhàvaþ kùaõamàtramàyàtyeva tathà’pi balavadavidyàsaüskàramadhyapatitametadvijñànaü pratipakùakakùàprave÷ena parava÷ãkçta÷arãramajñànakalàpakakaràlitàyàtmàbhåmau bhåmàviva kalamabãjaü saüskàraïkuràya na kalpata ityasatkalpatayà upekùya yogipratyakùe dar÷itamityavadheyam. Kiraõàvalã, Baroda edn., p.190.

11. (a) svàbhàvikaü tu yadasya svaråpaü tadyogibhiràlokyate, yadà hi yogã ‘vedàntapraveditamàtmasvaråpamahaü tattvato’nujànãyàm’ityabhisandhànàd bahirindriyebhyo manaþ pratyàhçtya kvacidàtmade÷e niyamyaikàgratayàtmànucintanamabhyasyati, tadàsya tattvajñànasaüvartakadharmàdhànakrameõàhaïkàramamakàravinirmuktamàtmatattvaü sphuñãbhavati. Nyàyakandalã, Sampurnananda Sanskrit University edn., p.466. (b) tatra yuktà indriyebhyaþ pratyàhçtyasàkùàtkartavyavastunyàdareõa mano vidhàrya pravartamànacintàsantànàþ. Kiraõàvalã, Baroda edn., p.189.

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the conjoined. The operative relation, namely inherence in the inherent in the conjoined is essential for the perception of the universals present in the qualities and actions, which inhere in the selves of other people. Here, it should be noted that for the Vai÷eùikas, unlike the ordinary people, the yogin-s can perceive inherence. The relation of characteriser-characterised is the required operative relation for the perception of inherence and absence, which are located in those selves. Due to constant practice, yoga of the yogin-s can have the veridical and perceptual cognition of imperceptible objects like àkà÷a, the selves of other people etc., just as through constant practice (abhyàsa), the proficiency acquired by the practitioners of some academic discipline (vidyà) or some art or craft (÷ilpa) enables those practitioners to perform some deeds that are beyond the capacity of people who have not undertaken such practice.12 The yogin-s are thus able to perceive all cognitive objects just by their minds, and without the assistance of external sense-organs due to continuous practice of yoga. Udayana compares such perceptual cognition of the yogin-s with the perceptual cognition of the libidinous person, who constantly thinks of some woman desired by him, and who has hallucinatory perception of that woman even when she is absent.13 We will now discuss the perception of the viyuktayogin-s.

The viyukta yogin-s are those who, due to their continuous practice of yoga, can perceive imperceptible objects even they are when actually not in the stage of yoga. In the presence of the conjunction between four entities, viz. self, mind, sense-organ and object, and due to the assistance of the merit or virtue (dharma), which has been attained by the practice of yoga, the viyuktayogin-s become able to perceive all those objects and even produce those objects, which are not present in front of them. They are also able to 12. yadà tu paràtmàkà÷akàlàdibubhutsayà tadanucintanapravàhamabhyasyati, tadàsya paratmàditattvajñànànuguõo’cintyaprabhàvo dharma upacãyate, tadbalàccàntaþkaraõaü bahiþ ÷arãrànnnirgatya paràtmàdibhiþ saüyujyate. teùu saüyogàt, saüyuktasamavàyàt tadguõàdiùu, saüyuktasamavetasamavàyàt tadguõatvàdiùu, sambaddhavi÷eùaõabhàvena samavàyàbhàvayor-jñànaü janayati. dçùñaü tàvat samàhitena manasà’bhyasyamànasya vidyà÷lipàderajñàtasyàpi jñànam. taditaratrànumànam. àtmàkà÷àdiùvabhyàsapracaya-stattvajñànahetuþ, vi÷iùñàbhyàsatvàd vidyà÷ilpàdyabhyàsavat. Nyàyakandalã, Sampurnananda Sanskrit University edn., pp.466-467.

13. viyuktàstu atyantàbhyàsena paramava÷ãkàramàpannavigatàvaraõàþ sarvataþ pradyotamanaso nirva÷eùitàbhyàsàþ. tatra yuktànàü samàdhisthànàü yogajadharmànugçhãtena manaseti. àbhyàsikasya saüskàrapracayasya kàmàture kàminãjñànasàdhàraõyena pratyakùaikahetunà. Kiraõàvalã, Baroda edn., p. 189.

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perceive all kinds of minute objects like mind, atoms etc., and objects which have been covered by something, e.g. nàgaloka etc., and all those objects that are situated in the remote place, e.g. brahmaloka etc. The viyukta yogin-s can thus perceive not only those objects, which are situated in the present time, but also all sorts of past and future objects.14 From the discussion hitherto it is clear that any kinds of objects can be perceived by the yogin-s. That is why the yogin-s can be considered as omniscient beings. In this connection, it should be mentioned that ørãvallava divides perception into two types, viz. perception of the omniscient beings, and perception of ordinary people, who are not omniscient.15 The cognition of an omniscient being indeed attains the highest level of vividness. The properties that admit of quantitative differences must have a highest level as well as a lowest level. Thus, e.g. atom and àkà÷a are the respective loci of the lowest and highest level of magnitude (parimàõa). Likewise, in the case of cognition, cognition of omniscient being is the highest kind of cognition, which reveals all entities, and whose range of objects thus exceeds the ranges of objects of the cognitions of non-omniscient persons.16 Against this view, one can say that there is no such rule on the basis of which it can be said that everything that admits of degrees must have an upper limit. In this connection, we can cite the instance of jumping. It is true that due to continuous practice, one can increase one‘s capacity of jumping, but no amount of practice can enable one to jump

14. (a) viyuktànàü puna÷catuùñayasannikarùàt asmadàdãnàmiva pratyakùamutpadyate jñànam. keùvartheùu? såkùmavyavahitaviprakçùñeùu iti. såkùmàþ paramàõavo vyavahità nàgabhuvanàdayo viprakçùñà mervàdayasteùvaparokùaü jñànam. asamàdhyavasthànàü yogajadharmànugraha-sàmarthyàt tadutpadyate, yogãndriyàõàü hi dharmavi÷eùànugraheõa sarvatràpratibandhàt. Vyomavatã, Vol-II, p.144. (b) tathà ca teùàü cakùuràdinaiva såkùme’pi paramàõvàdau, vyavahite nàgaloke, de÷aviprakçùñe surasadanàdike, kàlaviprakçùñe atãtànàgate, manasà yogajadharmànugrharåpàt sàmarthyàt. jñànamutpadyate iti. catuùñayasannikarùàd ityanenendriyasannikarùajatvamupalakùyate. Kiraõàvalã, Baroda edn., p.190.

15.adhyakùamapi dvedhà sarvajñãyamanyathà ca. sarvajñàsiddau tatkatham. tathà hi na sarvajño’dhyakùagamyaþ. Nyàyalãlàvatã, p. 471.

16. (a) tathà abhyàsava÷àd buddhestàratamyamupalabhyamànaü kvacid vi÷ràntaü tàratamya÷abdavàcyatvàdaõuparimàõatàratamyavat. yatra vi÷ràmaste’smadàdivilakùaõà yoginaþ ityanumànasya tu nirdiùñatàyàü yogisadbhàvasiddheþ Vyomavatã, Vol-II, p.145. (b) tathà buddhestàratamyaü kvacinnirati÷ayaü sàti÷ayatvàt parimàõatàratamyavat. Nyàyakandalã, Sampurnananda Sanskrit University edn., p.467.

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over a mountain. In the same way, warmness of water, which has been heated by fire, may be increased or decreased; but no one can apprehend the highest level of the warmth of water. Indeed, on the application of excessive heat, the water simply evaporates.

Hence, the inference that there must be a highest level of cognition, and also that the cognition of omniscient being is that highest kind of cognition is not tenable. In response to this objection, it can be said that only that property, which subsists in a permanent substratum, can be increased through repeated attempts, and thereby, it can obtain its ultimate level. For example, due to repeated melting and removal of dross, pureness of gold can reach its ultimate level. On the other hand, since there is no such permanent substratum of the warmth of water, the highest level of such warmth cannot be obtained by any one. In the same way, the maximum degree of the act of jumping can never be obtained by anyone, since it does not have any permanent substratum, because the body, which is the substratum of this act, happens to be an effect, and hence, non-eternal. But cognition is a property of the self, which is permanent in nature. For that reason, the level of cognition can be increased by proper practice. Hence, the yogin-s can possess the highest kind of cognition due to the presence of the virtue that has been attained by them due to the continuous practice of yoga.17 Bibliography: 1.

Pata¤jali: Yogasåtra, with Bhàùya of Vyàsa, Tattvavai÷àradi of Vàcaspati Mi÷ra and Yogavàrttika of Vij¤ànabhikùu, Edited by Damodaralal Goswami, Published by Jayakrisnadas Haridas Gupta, Chowkhamba Sanskrit Series Office, Benares, 1935.

17. nanu santàpyamànasyodakasyauùõye tàratamyamasti, na ca tasya sarvàti÷àyã vahõiråpatàpattilakùaõaþ prakarùo dç÷yate. nàpi laïghanàbhyàsasya kvacid vi÷ràntitaravagatà, na so’sti puruùo yaþ samutplavena bhuvanatrayaü laïghayati. ucyate— yaþ sthirà÷rayo dharmaþ svà÷raye ca vi÷eùamàrabhate, so’bhyàsaþ karmeõa prakarùaparyantamàsàdayati. yathà kaladhautasya puñapàkaprabandhàhità ÷uddhiþ paràü raktasàratàm. na codakatàpasya sthira à÷rayo yatràyamabhyasyamànaþ paràü kàùñhà gacchet, atyantatàpe satyudakaparikùayàt. nàpi laïghanàbhyàsasya svà÷raye vi÷eùàdhàyakatvamasti, niranvayavinaùñe pårvalaïghane laïghanàntarasya balàntaràt prayatnàntaràdapyapårvavadutpatteþ. ata eva tricaturotplava-pari÷ràntasya laïghanaü pårvasmàdapacãyate, sàmarthyaparikùayàt. buddhistu sthirà÷rayà svà÷raye vi÷eùamàdhatte, prathamamagçhãtàrthasya punaþ punarabhyasyamànasya grahaõadar÷anàt. tasyàþ pårvapårvàbhyàsàhitàdhikottaravi÷eùàdhànakrameõa dãrghakàlàdaranairantaryeõa sevitàyà yogajadharmànugrahasamàsàdita÷akteþ prakarùaparyantapràptirnànupapattimatã. Nyàyakandalã, Sampurnananda Sanskrit University edn., pp.467-468.

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2.

Pra÷astapàdàcàrya: Padàrthadharmasaügraha, with the commentary Vyomavatã of Vyoma÷ivàcàrya, Edited by Gaurinath Sastri, Sampurnananda Sanskrit University, Volumes I and II, Varanasi, 1984.

3.

Pra÷astapàdàcàrya: Padàrthadharmasaügraha, with the commentary Nyàyakandalã of ørãdhara Bhañña, Edited by Durgadhara Jha, Varanasi, 1977.

4.

Pra÷astapàdàcàrya: Padàrthadharmasaügraha, with the commentary Kiraõàvalã of Udayanàcàrya, Edited by Jitendra S. Jetly, Oriental Institute, Baroda, 1971.

5.

ørãvallabhàcàrya:

Nyàyalãlàvatã,

with

the

commentaries

of

Vardhamànopàdhyàya, øaïkara Mi÷ra and Bhagãratha Thakkura, Edited by Harihara Sastri and Dhundhiraja Sastri, Chowkhamba Sanskrit Series Office, Varanasi, 1934.

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2.

The Relationship between The Triguna and Five Factor Model of Personality Lakhwinder Singh

Abstract The present study is an exploratory investigation for understanding the relationship between Triguna (three gunas) and big five factor model of personality. Samples of 244 graduate students were randomly drawn from the various colleges of Kurukshetra district of Haryana state, India by using Vedic Personality Inventory (VPI) and Revised NEO Five-Factor Inventory (NEO-FFI-R). Correlations were computed among/between the three Gunas of VPI and five domains of personality of NEO-FFI-R by applying product moment method of correlation. Sattva Guna was negatively correlated with Tamas Gunas (-.275, p<.01) and neuroticism (-.268, p<.01). Sattva Guna has marked significant positive relationship with extraversion (.391, p<.01), openness (.140, p<.05), agreeableness (.198, p<.05) and conscientiousness (.369, p<.01). Rajas Guna yielded positive relationship with Tamas Guna (.530, p<.01). Rajas Guna negatively correlated with extraversion (-.137, p<.05), agreeableness (-293, p<.01) and conscientiousness (.219, p<.01). Tamas was positively correlated with neuroticism (.482, p<.01) and negatively associated with extraversion (-.319, p<.01), openness (-.181, p<.01), agreeableness (-.319, p<.01) and conscientiousness (-.242, p<.01).

If we compare the Western and Eastern philosophies, it is fact, beyond doubt that Indian Philosophy is very old, ancient and systematic. Vedas, are considered to be document representing the Godâ&#x20AC;&#x2122;s voice. Vedic literature contains knowledge about all fields of human endeavour, from physical and psychology to medicine, art and aeronautics. Empirical validation of Vedas could therefore open storehouses of knowledge in many areas. According to Vedas, all material elements are infused with the http://lokayatajournal.webs.com

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modes of nature, or Gunas- Sattva, Rajas and Tamas.

Basically Guna is central

theoretical proposition of Sāmkhya system of Indian philosophy.

Ancient Indian

scriptures like the Upanishadas, Puranas, Yogasturas, Mahabharata, Sāmkhya Karika and Bhagavadgita have also elaborated on this doctrine.

The concept of ‗Guna’ is mentioned in Sāmkhya system. The Sāmkhya system is the work of great sage of the name of Kapila. The Sāmkhya must be a very old system of thought. Its antiquity appears from the fact that the Sāmkhya tendency of thought pervades all the literature of ancient India including the Srutis, Smritis, and Puranas.

(Chatterjee & Datta, 1984). Sāmkhya is a dualistic philosophy, which postulates two interdependent, and simultaneously existing realities— Purusha (consciousness) and Prakriti (nature or matter).

The Purusha is an intelligent principle of which consciousness is not only an attribute but the very essence. It is the self which is quite distinct from the body, the senses and the mind (Manas). Apart from the Purusha, which forms the inner core of the personality, everything in the universe, physical and psychological, including the mind, are regarded as originated from Prakriti, which is constituted of three Gunas viz., Sattva, Rajas, and Tamas. On an individual levels Sattva, Rajas, and Tamas also correspond to various psycho-physiological states and personality types. Sattva corresponds to clarity of thought and purity of mind; Rajas denotes passionate, excitable, and aggressive states of mind; and Tamas denotes indifference, confusion, stability, and depression. (King, 1999).

These Gunas act together and never exist in isolation. They interact and compete with each other resulting in the preponderance of one over the others. The degree of predominance of our Guna determines the individual‘s personality type. Based on the above understanding personalities are categorized into three viz., Sāttvic, Rājasic and Tāmasic type (Murthy, & Kumar, 2007). The term ‗Trigunas‘ is composed to two words: Tri and Gunas. Tri means three and Gunas means qualities, thus Trigunas determines the three qualities, a state of mind and attitudes which determines people‘s nature, belief and perception and personality .

The theoretical expositions on Triguna and their manifestations in human nature have attracted the attention of Indian psychologists (e.g. Marutham, Balodhi & Mishra, http://lokayatajournal.webs.com

14

1998; Mathew, 1995; Murthy & Kumar, 2007; Pathak, Bhat, & Sharma 1992; Wolf, 1998; Shilpa & Murthy, 2011 ; Singh ,Misra & Raad,2013 ).

In the Sāttvic personality, Sattva predominates and other two are not absent but are recessive. Goodness prevails over all other qualities. In him, intelligence dominates, passion and goodness shine forth in all its native splendour. The Sattva Guna stands for purity, stainlessness and healthy habits.

This type of people are free from attachment, are non-egoistic, endowed with firmness, and are unaffected by failures and successes. They remain same (unaffected) in pleasure and pain, forgiving, ever-content, and have self-control (Daftuar, & Anjuli, 1997).

The Rājasic temper is ever active, restless, and passionate. He has his desires centred in action, emotions of joy and grief.

He is high-strung and sentimental.

He has an

insatiable craving for continuous vigorous action. Power is the dominant motive of his life.

Rājasic type is dominated by such characteristic as activity and action. People who are passionate, attached to fruits of actions, greedy, inspired, ambitious, egoistic, aggressive, luxurious, selfish, less satisfied, etc., fall under this category. They have urge to rule and greed for wielding power. (Daftuar, & Anjuli, 1997).

Rajas dominant person is always 'on the go' with plenty of energy but with no direction. As his assets are large, so are his expenditures. He has high vitality, show him match and he blazes. Rājasic person has mainly two ways of responding: anger and greed. His desires are compulsive but will is weak, so he becomes victim of his own desires. Everything in its state is influenced by selfish attachment, 'I‘, ‗me‘, ‗mine‘ etc.

This selfish attachment is felt with people too. It presents love and spoils relationships by ignoring other person's needs and welfare. Rājasic person's desire for sense gratification and sex is the strongest of all the senses. (Rastogi, 2005).

The Tāmasic temper is the worst of Gunas. It is dominant in many. They are unintegrated, gross, inert, crafty, dilatory, sullen and deeply revengeful. Tāmasic type personality is characterized by the principle of inactivity, darkness, and delusions. The http://lokayatajournal.webs.com

15

persons who are lazy, unsteady, sadistic, crude, instinctive, devoid of religion, morality and benevolence can be called Tamas. He is full of unconscious complexes and are of destructive and harmful nature. (Daftuar, & Anjuli,1997). Tamas (Inertia) is introverted instability or proneness to develop introverted type of maladjustment under stress. Tamas (inertia) is characterized by lethargy, laziness, fear, inhibition, anxiety, shallowness of emotions, low initiative, low self-confidence, low self-respect etc. People having a large degree of Tamas (inertia) lack energy; they are slow, late, not venturing, shy, withdrawn, weak-willed, suggestible, submissive, masochistic, intropunitive, and so on. They are unable to refuse, assert or argue individually; but are collectivistic and show hysteric collective aggression (Mathew, 1995).

The investigators differ in their definitions of Sattva, Rajas and Tamas. Each investigator lists a number of attributes that are said to represent Sāttvic, Rājasic or Tāmsic qualities. However, each description is a partial account and covers only certain aspects of the manifestation of a particular Guna.

Investigators have examined Triguna vis-à-vis psychological constructs as measured by modern psychologists. For instance, attempts have been made to relate Gunas to already established conventional personality types (e.g. introversionextraversion) and psychological processes (e.g., cognitions, ESP etc.). The findings are summarized below.

Uma, Lakshmi and Parameswaran (1971) while validating their inventory related it to the Neymann-Kohlastedt test of introversion-extroversion and found that persons who scores high on Sāttvic dimension tend to be introverts and those scoring high on Rājasic dimension more extroverted.

Singh (1971) after examining the nature of the Gunas in various Indian philosophical texts has presented the characteristics in relation to different categories such as temperamental condition, beliefs, attitudes, values and cognitions. With regard to cognitions the Sāttvic people manifest fully developed awareness, very clear perceptions and cognitions, abstract thinking, and intuition. Rājasic people show a developed awareness, sharp perceptions, clear cognitions, factual and tangible thinking, with and http://lokayatajournal.webs.com

16

emphasis on direct knowledge. Tāmasic people show hazy awareness, delusions, hallucinations, confabulations, feeble or defective memory and poor attention.

Mohan and Sandhu (1988) conducted a

study to examine the relationship

between Tri-Guna and Eysenck‘s dimensions of personality. In this study the sample of 53 male and 88 female college students were drawn from Chandigarh. The obtained data for the total sample were analyzed by mean, S.D, test and product moment correlation statistical analysis. Results demonstrated that no significant sex differences were obtained on Sāttvic, Rājasic, Tāmasic, psychoticism and Extraversion scales but female scored significantly higher on neuroticism scale. Sāttvic Guna most on neuroticism scale. Sāttvic Guna most favoured one, followed by Rājasic and Tāmasic. Sāttvic Guna was negatively correlated with Rājasic and Tāmasic Gunas; which were insignificantly related to each other. Sattva was negatively related with extroversion (positively to introversion), while Rājasic was positively related to extroversion. Tāmasic was significantly related to neuroticism.

Rao & Harigopal (1979) conducted a study to explore the relationship between the Gunas and extrasensory perception (ESP). The sample consisted of 112 postgraduate students of Andhra University to whom a personality inventory based on the doctrine of three Gunas developed by Parameswaran (1969) and Uma, Lakshmi and Parameswaran (1971) and a standard five run ESP test were administered. The data were analysed using the Pearson product-moment correlation to discern the relationship between the three Gunas and ESP. Sitamma, Sridevi, and Rao (1995) conducted a study regarding the three Gunas and cognitive characteristics. According to researchers ―since the concept of Gunas is equally applicable to cognitive characteristics such as memory, intelligence, perceptual acuity, field dependence- independence to mention a few, the present study, which is the first in a series of investigations attempted to explore the relationship between the three Gunas, field dependence- independence and perceptual acuity.

Daftuar & Anjuli (1997) in their study focussed on Indian view of tridimensional approach to personality (i.e., Sattva, Rajas and Tamas) in relation to occupational stress, http://lokayatajournal.webs.com

17

organizational commitment and job involvement. A study was conducted by Sharma (1999) to ascertain relationship of type of personality based on Guna with self-concept and job satisfaction.

Relationships between Gunas, Karma-yoga, and transformational leadership were studied using a sample of 105 pairs of managers and subordinates of a large banking organization in India by Narayanan and Krishnan (2003). Each of the three GunasSattva, Rajas, and Tamasâ&#x20AC;&#x201D;was measured along 10 dimensions: attribution, leisure, interests, food, praise and criticism, sympathy, right and wrong, motivation to work, working with determination, and accepting pain. A scale was developed for this study to measure Karma-yoga. Findings show that three Sattva dimension (sympathy, motivation to work, and accepting pain) enhance transformational leadership and two Rajas dimensions (attribution, right and wrong) reduce Karma-yoga.

Karma- yoga is not

related to transformational leadership.

In another research conducted by Rastogi (2004) an attempt was made to seek gender and age differences in Triguna and to relate it to seven constructs of psychological well being from western perspective. Rastogi (2005) observed that if one is alert or can watch as to which mode is acting on him by observing the symptoms, then it is not difficult for one to change that particular activity which is due to the influence of that mode on him at that time.

The Big Five factor model of Personality An unabridged English dictionary contains almost 18,000 personality-relevant terms (Allport & Odbert, 1936). To reduce this list to manageable size, early trait theorists put many of these words to the side simply because they were synonyms, slang, or just uncommon words. Raymond Cattell, one of the pioneers in this arena, gave this kind of shortened list of words to a panel of judges, asking them to use these words to rate a group of people they knew well (Cattell, 1957). Their ratings were compared to find out which terms were redundant. This process allowed Cattell (1966) to eliminate the redundant terms, yielding what he thought were the 16 primary personality dimensions.

Subsequent investigators presented evidence from further analyses that several of Cattellâ&#x20AC;&#x2DC;s dimensions still overlapped, so they reduced the set still further. A few http://lokayatajournal.webs.com

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investigators, such as Hans Eysenck (1967), argued that just two dimensions were needed to describe all the variations in personality, although he later added a third. Others argued that this was too severe a reduction, and, over time a consensus has emerged around five major personality dimensions as the basis for describing all personalities; this has led to a personality system appropriately named the Big Five (Fiske, 1949; Norman, 1963; Tupes & Christal, 1961). The Big Five dimensions are extraversion (sometimes called extroversion), neuroticism (sometimes labeled with its positive pole, emotional stability), agreeableness, conscientiousness, and openness to experience ( McCrae & Costa, 2004).

Each of the Big Five dimensions is like a bucket that holds a set of traits that tend to occur together The definitions of the five super factors represent an attempt to describe the common element among the traits, or sub-factors, within each bucket. The most commonly accepted buckets of traits are those developed by Costa and McCrae (Howard and Howard, 2004). Extraversion (E) has long been the one of the traits that has appeared in the factor analytic models and is one of the two traits to appear in both the five factor model and Eysenckâ&#x20AC;&#x2DC;s PEN models. According to Costa and McCrae (1992), it is referred to the social adaptability of a person. Neuroticism (N) is the other trait to play a role in most of the contemporary factor models for personality. It refers to the tendency to experience negative affect such as fear, sadness, embarrassment, anger, guilt. Openness (O) refers to how willing people are to make adjustments in accordance with new ideas or situations. Agreeableness (A) is the tendency to have faith in other people and being eager to help them while Conscientiousness (C) refers to the degree to which an individual pushes toward personal goals.

Rationale for the present study There is paucity of research investigating the compatibility of Triguna theory with Psychometric model of personality. A few studies have been conducted in India examining the overlap between three dimensions of Triguna theory and three dimensions of Eysenckian model.

There is not even a single study which has investigated the compatibility of Triguna model and Big Five model of personality. The present study is an empirical http://lokayatajournal.webs.com

19

attempt to understand the relationship between five factors of NEO-FFI-R and those of three dimensions of Prakriti embodied in Triguna model viz. Sattva, Rajas and Tamas.

Objectives of the Study: The main objectives of the study are: 1.

To examine the relationship between measures of Triguna and big five dimensions of NEO-FFI-R.

2.

To examine the interrelationship among the three Gunas of personality.

3.

To examine the relationship among five measures of personality of NEO-FFIR.

Specific Hypotheses: The present study is an exploratory investigation for understanding the relationship between two models. Hence no specific hypotheses have been formulated.

Sample: A sample of 244 graduate students were randomly drawn from the various colleges of Kurukshetra district of Haryana state, India, with the age ranging from 17 to 20 years with the mean age of 18.5 years.

Measures/Tests: The following measures/tests were used in this study:1. Vedic Personality Inventory (VPI).

2. Revised NEO Five-Factor Inventory (NEO-FFI-R).

Vedic Personality Inventory (VPI) The Vedic Personality Inventory (VPI) based on doctrine of the three Gunas developed by Wolf(1998) was used to assess the three Gunas sattava , Rajas and Tamas.

It consists of 15 Sﾄ》tvic items, 19 Rﾄ）asic items and 22 Tﾄ［asic items. It is seven point likert type scale.

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Revised NEO Five-Factor Inventory (NEO-FFI-R) McCrae and Costa (2004) have proposed a revised version of the NEO-FFI (NEO-FFI-R). NEO-FFI-R was administered to the corresponding sample. The NEOFFI-R allows the assessment of the five main dimension of the five factor model of personality : Neuroticism (N), Extraversion (E), Openness to Experience (O), Agreeableness (A), and Conscientiousness (C). The answer format is a 5-point Likerttype scale (0-4), ranging from ‗‗strongly disagree‘‘ (0) to ‗‗strongly agree.‘‘ (4). Internal reliability coefficients of the NEO-FFI-R scales range from 0.75 to 0.82.

Result and discussion Frequency distribution for all the 8 variables ( 3 of VPI and 5 of NEO-FFI-R) included in the study were set up for total group of 228 subjects. Descriptive statistic i.e., mean, standard deviation, skewness and kurtosis were computed to ascertain the normalcy of data and after ascertaining that the obtained data more or less meet the requirement of applying product moment method of correlation. Correlations were computed among/between the three Gunas of VPI and five domains of personality of NEO-FFI-R. Intercorrelation matrix is shown in table 1.

Table 1: Intercorrelations matrix (8x8)

Sattva

Sattva

Rajas

Tamas

N

E

O

A

1.00

-.014

-.275**

-.268**

.391**

. 140*

.198**

1.00

.530**

.341**

-.137*

-.062

-.293**

-.219**

1.00

.482**

-.319**

-.181**

-.319**

-.242**

1.00

-.302**

-.104

-.327**

-.363**

1.00

.197**

.204**

.357**

1.00

.071

.241**

1.00

.200**

Rajas Tamas N E O A C

**p<.01, *p<.05

http://lokayatajournal.webs.com

C .369**

1.00

21

Intercorrelation among three Gunas Intercorrelations among the three Gunas of VPI are ranging from -.275 to .530.

Only two of the total three correlations are significant at or above .05 level of significance.

Sattva Guna of VPI was negatively correlated with Tamas Gunas (-.275, p<.01).

It indicates that persons high on Sattva Guna tend to be deficient in Tﾄ［asic behavioural dispositions. Present description is very much comparable to verse 10th of chapter 14th of Srimad Bhagvadgita. It describes how three Gunas act, one over the other. This verse explains that sattava prevails, overpowering Tamas viz., illumination, purity, dispassion, generosity, and detachment etc., overpowering heedlessness, indolence, unnecessary sleep and delusion etc.

Rajas Guna was positively related with Tamas Guna (.530, p<.01). It posits that Rajoguna leads to Tamoguna viz., greed , sloth and errors. Positive correlation between Rajas and neuroticism reveals that Rﾄ）asic people tend to have develop the tendencies of neuroticism i.e. these people are anxious, generally apprehensive, and prone to worry.

Intercorrelation between three Gunas and big five factors of personality Correlations between measures of three Gunas of VPI and the five domains of personality of NEO-FFI-R are ranging from -.319 to .482. Only one correlation of the total 15 correlations is non- significant.

Sattva Guna was negatively correlated with neuroticism (-.268, p<.01) . It herby portrays that individuals scores high on Sattva Gunas tend to be calm, relaxed, generally free of worry, emotionally stable and even-tempered. Sattva Guna has marked significant positive relationship with extraversion (.391, p<.01), openness (.140, p<.05), agreeableness (.198, p<.05) and conscientiousness (.369, p<.01). These correlations suggest that people who are high on Sattva Guna are warm and affectionate toward others; curious both inner and outer worlds, willing to certain novel ideas and unconventional values, they experience both positive and negative emotions more keenly than do closed individuals; Sﾄ》tvic people are fundamentally altruistic, sympathetic to http://lokayatajournal.webs.com

22

other and believe that other will be equally helpful in return; they are purposeful, strong willed and determined.

Rajas was positively correlated with neuroticism (.341, p<.01). Rajas yielded negative relationship with extraversion (-.137, p<.05), agreeableness (-293, p<.01) and conscientiousness (-.219, p<.01).

Tamas was positively correlated with neuroticism (.482, p<.01). This indicates that individuals who score high on Tamas Guna of VPI prone to worry. TÄ masic people are poor at controlling their impulses and desires. Tamas was also negatively associated with extraversion (-.319, p<.01), openness (-.181, p<.01), agreeableness (-.319, p<.01) and conscientiousness (-.242, p<.01). It means TÄ masic personality type people are introvert, reserved, sluggish, lazy, unhappy; conventional in behaviour, conservative in outlook, more prosaic, uninterested in art and beauty; disagreeable, antagonistic, ego centric, suspicious, sceptical of othersâ&#x20AC;&#x2DC; intention; dishonest, dangerous, self centred, aggressive, prefer to competed rather than cooperate, more hedonistic, interested in sex, not dutiful and lackadaisical.

Relationship among five measures of NEO-FFI-R Intercorrelations among the five factor of NEO-FFI-R are low ranging from -.363 to .357. 8 correlations out of 10 correlations are significant at or above .05 level of significance.

Neuroticism was negatively related with extraversion (-.302,p<.01), agreeableness (-327,p<.01) and conscientiousness (-.363, p<.01). Extraversion was positively correlated with openness (.197, p<.01), agreeableness (.204, p<.01) and conscientiousness (.357, p<.01). Openness was positively associated with conscientiousness (.241, p<.01) and agreeableness was also positively correlated with conscientiousness (.200, p<.01).

Similar pattern of correlations among three Gunas have also been reported in some earlier studies (e.g. Das, 1987; Wolf, 1998; Rao and Harigopal, 1979; Mahan and Sandhu, 1988; Sitamma et. al, 1995). Relationship between three Gunas and five domains of personality of NEO-FFI confirmatory to contextual descriptions given in Shrimad http://lokayatajournal.webs.com

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Bhagavad Gita, Aswamedha parava of Mahabarat ( section 36, 37 and 38) and Shrimad Bhagavata Purana (skandh-XI, chapter -25).

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Allport, G.W., & Odbert, H.S.(1936). Trait names: A psychological study.

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Daftuar, C.N., & Anjuli (1997). Occupational Stress, Organizational Commitment and Job Involvement in Sattva, Rajas and Tamas Personality Types. Journal of Indian Psychology, 15, (1&2), 42-52.

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Murthy, P.K., Kumar, S.K.K. (2007). The concept of Triguna A Critical Analysis and Synthesis. Psychological Studies, 52 (2), 103-113.

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Narayanan, J. & Krishnan (2003). Impact of Sattva and Rajas on Transformation Leadership and Karma-Yoga. Journal of Indian Psychology, 21 (2),1-11.

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Pathak, N.S., Bhatt, I.D., & Sharma, R. (1992). Manual for Classifying Personality on Tridimension of Gunas-an Indian Approach. Indian Journal of Behaviour, 16 (4), 1-14.

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Rao, P.V.K. & Harigopal, K., (1979). The Three Gunas and ESP: An Exploratory Investigation. Journal of Indian Psychology, 2 (1), 63-68.

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Rastogi, M.R. (2004). Triguna and Psychological ‘Well-being’. Ph.D. Thesis, Lucknow University, Lucknow.

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3.

The Beginning of the Politics of Human Rights Pundrik Ojha

Human Rights have been the most complicated human issue in the twentieth century and they pose a great challenge for the twenty- first century. Today, many acts, conducts, decisions and plans are weighed with the touchstone of human rights. Human rights have turned into a dominant discourse within the universal system. They are an ideal focus for a consideration of processes of globalization. Whereas it was once the case that rights were almost always associated with domestic, legal and political systems, in the last half century a complex network of international law and practice (the ‗international human rights regime‘ ) has grown up around the idea that individual possess rights simply by virtue of being human, of sharing in a common humanity.

Human rights may be said to be the natural conditions innately needed by man in order to proceed on his natural course of evolution towards perfection. Many cultures and civilizations have developed ideas about the intrinsic worth and dignity of human beings, but the notion that humans are ‗right bearers‘ is specially European, as we understand it today.

Medieval in origin, this notion was embodied in US ‗ Bill of Rights‖ in 1791 and ideas of the French Revolution in 1789. Politics and thought in the revolutionary of the 1790‘s also began tentatively to broaden the definition of Man by recognizing the rights of Women, and, via campaigns against the slave trade, those of non-Europeans, positions built upon in the nineteenth century. These preliminary moves set the scene for the globalization processes of the post-1945 era.

Post Second World War years have seen a number of global and regional treaties and declarations concerning human rights, and the emergence of non-governmental organizations (NGO‘s) such as Amnesty International dedicated to their enforcement.

Moreover, governments such as that of the United States, and intergovernmental bodies (INGO‘s) such as the International Monetary Fund and the Commonwealth have increasingly (and controversially) seen it as part of their remit to promote human rights. http://lokayatajournal.webs.com

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All of this amounts to an impressive body of International Law and diplomatic practice, which has led to a further, broadening and deepening of the idea of rights, often conceptualized in terms of three generations: 1. The first generation human rights was declared in the democratic revolutions towards the end of eighteenth century in America and France, which centered on civil and political rights with the view to ensuring individual rights.

2. The second generation rights (originating in the 19th century and industrial revolution) are the economic, social and cultural rights, indispensable for the dignity of man and the development of his personality. Both first and secondgeneration rights are, in essence, possessed by individuals.

3. Third Generation rights developed during the twentieth century build on a collective dimension and concern the rights of ‗people‘.

Until comparatively recently few objected to the notion that human rights are universal; the content of human rights Declarations and Conventions was regarded by practical people as being rather less problematic than the issue of compliance. The key human rights problem was seen as one of forcing states to adhere to reasonably uncontroversial standards of behavior.

More recently, the Universal status of human rights has come to be challenged by critics. Supporters of the Third generation of rights say that one of the rights of a ―PEOPLE‖ must be to be different from other people and could such difference be achieved other than at the expense of universal standards?

Do the cultural differences among people mean that the concept of the universality of human rights lacks validity? Are they really used to advocate a dominant Western imperialistic ideology? Are human rights universal because concern for all men?

Do they keep concealed the universal domination of a certain culture (the imperialistic culture of western countries)?

Two different answers are given to these questions: A) The advocates of universality believe that human rights are not associated with a certain ideology or idea. Although the concept of human rights finds its origin in the west, and emerged in Europe and northern America, the concept of human

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rights is not associated with Western thought or culture and is exercisable not only in Western communities but in non-Western communities as well.

B) The adversaries of the universality of human rights proposed the philosophical view of ‗cultural absolutism‘, implying that the culture of every society has underlying moral values. As cultures are different, human rights should not be universal and the Westerners should not expect that the non-Western cultures should change their moral system according to the international human rights regime.

The human rights movement stresses the common humanity of the peoples of the World, but for many, the things that distinguish us from one another are as important as the things that unify us. The Western States, INGO‘s and NGO‘s have sometimes taken it upon themselves to promote human rights and this has always been resented as hypocritical.

In the non-western world, the imperialist record of the west over the last four centuries has not been forgotten. In the 1990‘s this resentment led a number of the Leaders of the quasi authoritarian newly industrializing nations of South-East Asia to assert the existence of ‗ASIAN VALUES‘ that could be counterpoised to the (allegedly) ‗WESTERN VALUES‘ associated with the international human rights regime. The movement towards establishing the ‗Rights of Peoples‘ partially reflects this perspective. The BANJUL CHARTER‘s reference to the ‗duty‘ to strengthen ―African Cultural Values‖, for example, conveys clearly the idea that African have rights and duties different from non-Africans.

An objection to the Universal Declaration from some Asian and African governments is not joined by their people. When given the choice, people usually turn out to prefer the so-called Western values. Rights in fact belong to every one, everywhere. When Asian, African leaders condemn them as a threat to national order and stability, they really mean a threat to their own power.

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Human rights principles afford individuals such elemental protections against the state that they are likely to be sought by intelligent beings everywhere, at least as long as the state refrains from punishing them for that search.

Culture can offer no escape clause for barbarism. The German attempt to extinguish Jews was ‗culturally relative‖, so was the Serbs action against Bosnian Muslims and the Albanians -- reducing them to pseudo-human status, they committed crimes which can not be excused by setting them within any national history or tradition. This is the case with all culturally ordained killing and torture inflicted for whatever reasons : the foot binding of young girls in China, widow burning(sati) in India, stoning to death in Saudi-Arabia, or the practice of female circumcision practiced in twenty-eight countries, as a tribal initiation ritual before puberty.

We find that for all its declamatory status and lack of teeth, the ―Universal Declaration of Human Rights‖ by the U.N. General Assembly in 1948 is symbolically central to the whole discourse on human rights. This was the first time in history that the international community had attempted to define a comprehensive code for the internal government of its members.

During the late 1940‘s the United Nations was dominated by the West; and the contents of the Declaration represented this fact, with its emphasis on political freedom. The voting was forty-eight for and none against. Eight states abstained, for interestingly different reasons: South Africa abstained. The White-dominated regime in South Africa denied political rights to the majority of its people and clearly could not accept that ‗all are born free and equal in dignity and rights‘ (Article 1). The South African government objected to the Declaration on the grounds that it violated the protection of the domestic jurisdiction of states guaranteed by United Nations Charter.

The Soviet Union and five Soviet Bloc countries (Russia, Ukraine, Czechoslovakia, Yugoslavia and Poland) abstained. Although Stalin‘s Russia was clearly a tyranny, the Soviet Government did not officially object to the political freedoms set forth in the Declaration. Instead the Soviet objection was to the absence of sufficient attention to social and economic rights by comparison to the detailed

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elaboration of ‗bourgeois‘ freedoms and property rights. The Soviets saw the Declaration as a cold war document, designed to stigmatize socialist regimes.

Saudi Arabia abstained because it was one of the few non-western members of the United Nations in 1948 and just about the only one whose system of government was not, in principle, based on some western model. Saudi Arabia objected to the Declaration on religious grounds. Here we have an assertion of third generation rights and a denial of the ‗universalism‘ of the Declaration.

On 10 December 1948, the President of the General Assembly, Dr.H.V.Evatt, announced the advent of a new international law of human rights, for the first time transcending the laws and customs of independent sovereign states.

But this moment was short-lived because there was no binding guarantee predicted for the exercise of the articles enunciated in the Declaration. Thus, the Declaration turned into a set of moral rights.

The evolutionary process for international human rights, which commenced so confidently, was frozen almost to a standstill by the Cold War. The power blocs did not deny the idea of universal human rights--with shameless hypocrisy; they contently signed convention after convention on the subject—so long as no meaningful enforcement action could ever be taken. ―Human rights‖ became a phrase incorporated into insults traded between the Great- Powers, as they secretly vied for the support of dictatorships which comprehensively violated them. The four decades between 1948 and the collapse of communism may be characterized—and stigmatized—as the

lip-service era for

human rights, when diplomats strove to ensure that they could never be meaningfully asserted against a nation state. During the Cold War, the west regularly issued verbal condemnations of human rights violations by the Soviet Union and its associates, but rarely acted on these condemnations—the power of the Soviet Union made direct intervention imprudent. Conversely, violations by countries associated with the West were routinely overlooked or, in some cases, even justified.

Take the case of white- dominated South Africa which was commercially important to many western businesses, and of some strategic importance in the cold

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war. Therefore initial attempts to boycott South African goods and stem the flow of investment to the country were unsuccessful. However, the impact of public opinion-reinforced in the United States by the power of the Black Congressional lobby, and African—American pressure groups--gradually made it commercially unwise to be associated with South-Africa, while pressure in the United Nations and elsewhere produced a reasonably effective arms embargo. This international pressure certainly contributed to the decision of the South African regime to end apartheid. In any event, the international community rarely acts on human rights cases unless public opinion is engaged.

For governments, ‗realpolitik‘ still rules when human rights come up against national interests. Although Britain has adopted an ‗ethical‘ foreign policy, this tends to falter if opposed to the interest of its arms manufacturers. It insisted on supplying war planes to the Indonesian military at the very moment it was running amok in the East Timor. Russia‘s financial bankruptcy has reduced its Security Council clout but still it could reject efforts to investigate mounting allegations of war crimes in Chechnya. China remains deeply suspicious of any international legal development which threatens sovereignty; the mildest criticism at the Human Rights Commission is condemned as ‗interference in China‘s internal affairs‘.

Then, of course, there is the problem of America, a nation much given to spurts of world leadership followed by periods of self regarding isolationism. It can speak through its president with its eloquent moral fervour, whereas its senate resounds to isolationist voices. As the only true super power, America will determine the ‗humanitarian necessity‘ for any intervention without UN approval, but haphazardly (ignoring genocide in Rwanda but not in Serbia) and without clear and objective criteria. Unless it shows greater consistency in its approach to human rights( it has been notably protective of ‗friends‘ such as Israel and Saudi Arabia and some eventual willingness to bind itself to the justice it prescribes, for others, its emergence as the ‗benign hegemon‘ ( in Samuel Huntington‘s phrase) will make for partisan and inequitable human rights enforcement.

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What is very obvious and disheartening in this whole human rights discourse is the corruption, hypocrisy and political bias of international diplomacy. Diplomacy is the antithesis of justice: it brokers tradeoffs which always allow oppressors to escape punishments.

The World has suffered in the last half century an endless avalanche of repetitions and overlapping rules, cascading from UN conference, conventions and commissions.

It is time to enforce a few of them, with the help of international tribunals sufficiently learned and independent to be accredited with judicial wisdom. The movement for global justice has been a struggle against sovereignty â&#x20AC;&#x201C; the doctrine of non-intervention in the internal affairs of nation states asserted by all governments which have refused to subject the treatment they mete out to their citizens to any independent external security. Obeisance to member state sovereignty is the UNâ&#x20AC;&#x2DC;s systemic defect, and it accounts for the pathetic performance of Human Rights Commission and that toothless tribunal, the Human Rights Committee. If the promises of the Universal Declaration are to be realized, we must look to bodies independent of the UN, to regional treaty systems and their courts, to forge an international human rights law sufficiently understood and respected to be enforced in courts throughout the world.

But there is no denying the fact that the human rights rhetoric has become the United Nations catch cry for the twenty-first century. What is needed is some genuine commitment for their enforcement by the world community.

Media has rendered Yeoman Service in drawing attention of the general public to human rights violation throughout the world. Communication revolution continues its work of making human beings everywhere respond with simultaneous outrage to the images of genocide and torture. It has the capacity to download into every corner of the planet .Television and various channels have in this way served as recruiting officer for the human rights movement. People are filled with revulsion against atrocities brought into their homes through television sets thus creating a vast audience beginning to think like global citizens and impelling international community and UN to respond.

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Media plays a major role in protection and promotion of Human Rights. It not only acts as a watch dog but spreads Human Rights Literacy among various sections of society and brings about awareness of the safeguards available for their protection, through print and visual media.

Human rights are much in fashion, which makes it the subject of a certain amount of humbug. Whatever politicians and philosophers may say or do, it is on the strength of the ‗popular‘ support for universal human rights that the idea will flourish and enter into an age of enforcement.

References: 

BAVLIS, J., and Snath, S. (Eds.), The Globalisation of World Politics (Oxford, 2001).



Crawford. (ed.), The Rights of Peoples (Oxford, 1988).



Donnelly, J., International Human Rights (Boulder, Westview, 1993).



Dunne, T., and Wheeler, N.J. (eds.), Human Rights in Global Politics (Cambridge University Press, 1999).



Robertson, G., Crimes Against Humanity (Penguin, 2000).



Salimi, H. (ed.) Islamic Views on Human Rights (New Delhi, 2003).



Shute, S., and Hurley, S. (eds.), On Human Rights (New York, 1993).



Vincent, R.J., Human Rights and International Relations (Cambridge, 1986)

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4.

Philosophy of Sufism and Islam Desh Raj Sirswal Many different meanings are attributed to the term Sufi. From the philosophical standpoint the sufi sect leans towards the mystic tradition, while taken etymologically the word implies anything which is extracted from wool. Sufi was the term applied to those individuals who went through life wearing a woolen gown, spending their life in mediation and prayer. Other scholars are of the opinion that the terms sufi is derived from the root â&#x20AC;&#x2022;Suffaâ&#x20AC;&#x2013; which is applicable to the platform built by Mohammad in the mosque at Madina. Hence the term sufi applied to those benevolent and pure but homeless people who spent their time sitting on this platform and meditating upon this life and the hereafter. According to Gazzzali , the term sufi implies a manâ&#x20AC;&#x2DC;s remaining at peace with the world, in mediation upon God. Steps of Moral Transformation We live in a world of fear, anxiety, stress and strain but these are all self-created the delusion and ignorance that are created. The delusion and ignorance that are created by not realising the true nature of the self is the main cause of all miseries. When one learns not to identify oneself with the objects of the world and constantly becomes aware of the reality or center of consciousness within, one considers birth and death voluntary actions.1 In some ways the Sufi conception of the passing away (fana) of individual self in Universal Being is almost Upanishadic. But fana is not the same as nirvana, though both terms imply the passing away of individuality. Fana us accompanied by baqa-everlasting life in God. Fana involves the extinction of all passions and desires-the holding back of the senses, as it were, advocated by the Upanishads. Indeed, Sufism has been described in such terms as, it is wholly self-discipline, it is to possess nothing and to be possedded by nothing, it is the control of the faculties and observation of the breaths.2 http://lokayatajournal.webs.com

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Sufism, like the Upanishads, calls for the giving up of desire as means to attain God. This calls for the eradications of self-will. To attain fana, certain steps are prescribed, even as they are in Raja Yoga. 

The first step is a moral transformation of the soul through the extinction of all its passions and desires.



The second step is a mental abstraction or passing away of the mind from all objects of perception, thoughts, actions and feelings through its concentration upon the thoughts of God.(Here, the thought of God signifies contemplation of the divine attributes).

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The third step is the cessation of all conscious thought. The highest stage of fana is reached when even the conscious of having attained fana disappears. This is what the Sufis call ―the passing away of the passing away‖(fana al-fana). The mystic, who like the hindu in samadhi, is now rapt in contemplation of the divine essence.



The final stage of fana, , the complete passing away from self, forms the prelude to baqa which is continuance of ―abiding‖ in God. The Sufi who seeks the goal of union with Ultimate Reality (fana‘l-Haqq) calls himself a traveler (salik) and advances by slow ―stages‖ (maqamat) along a path (tariqat) to his final goal. The stages bear a resemblance to those prescribed in Raja Yoga.3

There are seven stages to the ultimate goal: repentance, abstinence, renunciation, poverty, patience, trust in God and finally satisfaction. These seven stage constitute the ascetic and ethical discipline of the Sufi and must be carefully distinguished from the socalled ―states‖ (abwal, plural of hal) which form a similar psychological chain. There are ten such ―states‖: meditation, nearness to God, love, fear, hope, longing, intimacy, tranquility, contemplation and certainty.4

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Streams in Sufism Three independent streams of thoughts fed the river of Sufism and determined its content and character: 

First, Islam brought with it some of the asceticism of the desert, and aversion to the life of urban and settled luxury.5

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Second, Pythagorean Hellenism and Alexandrian Gnosticism, which had permanently Judaism and Christianity, had dominated the Near East for a thousand years before the advent of Islam. When the masses of the Near East and North Africa converted to Islam, it was natural that Gnostic ideas and metaphors were brought in with their spiritual baggage.6



Third, being the dominant religion of most of the provinces of Asia acquired by Islam, Buddhism was soon to exercise its influence. Buddhist condemnation of this world, its total abnegation in favor of the contemplative and monkish life, found its mouthpiece in Ibrahim ibn al Adam (159/777). As told by his followers later, his life was not unlike that of Buddha.7 Henceforth, the three streams were one and ran like a mighty river.

Sufism and Islam The term ―sufi‖ was first applied in 816 A.D. to Abu Hashim, an individual belonging to Sham. In the ninth century the sufi sect was famous throughout Iraq with Baghdad as its centre. During the tenth century Abu Yajid Jabaid and Mansoor Alhajaaj propagated monistic ideas.8 Sufism originated from Islam but it also gets effects from Platonism, Christianity, Mystic tenancies of Hinduism and Buddhism.

That‘s why

sometimes we find Sufism different from Islam but it never go far away from Islam.

Such famous Persian poets as Iraqui and Kirmani gave expression to the beliefs of this sect in the eleventh century. Alagazzali tried to reconcile Islam and the Sufi philosophy. Sufis believe in a single God who is truth pr hak, goddness or khaira and beauty or jamal. The entire universe is believed to be an appearance of the manifestation http://lokayatajournal.webs.com

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of God, and it is only on account of his folly and over-weaning arrogance that man considers himself to be distinct from God. Every Sufi aims at the destruction of this blinding arrogance, and the only means to this end is the love of God. Sufis believe that corporeal or physical love is a step in the achievement of a super-natural love for God since physical love acquaints man with the difficulties that beset this path and prepares him for journey along the path of supernatural love. Sufi disciples believed that God was their beloved and spent their entire time and life in waiting for the moment when they would glimpse her.9 The Sufis accepted without that Muhammad was the last of the prophets and that no scripture would appear after him. However, they did not accept that the following the prophet meant simply confirming to his Sunna and memorizing the Koran and the Hadith.

On the contrary, it was possible for people to be so utterly sincere and devoted in their imitation of the Prophet that God would teach them directly, without the intermediary of rational learning. The Sufis frequently quote the Koranic verse. ―Be wary of God, and God will teach you‖ to prove their point.10 Many of the greatest priests of Arabic, Persian, Turkish, and other Islamic languages were Sufis. They employed their poetry to celebrate the presence of God in all things.

According to Sufi theory, all ancient prophets (including David and Jesus), plasticized poverty and abstinence. Prophet Muhammad‘s immediate companions and followers are pictured in pious legend as innocent of exercises and luxury. Despite their position of privilege, they maintained the simple dignity and austerity of habit, which they had learned from the Prophet. The Qu‘ran urges upon elievers to fight against oppression being perpetrated against men, women, and children, who are week (Mustad, Ifin).11 Practical spirituality emphaisises experience and realisation self, God and worldin and through practice but at the same time nurtures the humility not to reduce these only to practice. In its emphasises upon experience and realisation, practical spirituality has close kinship with the spirit of science which embodied, in the words of Albert Einstein, a holy spirit of inquiry. In its emphasis upon practice, practical spirituality stresses that http://lokayatajournal.webs.com

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without taking part in practice we cannot realise truth, religion or otherwise. Practical spirituality involves manifold experiments with Truth as well as truths where truth is not a thing but a landscape of meaning, experience and co-realisation.12 Thus, we can say that the Sufis are example of pure spiritual discipline which require a sense of dedication and humanity to get the ultimate goal of life i.e. self-realisation.

References: 1. M.V.Kamath, Philosophy of life and Death, Jaico Publishing House, Delhi,2005, p. xiii 2. ibid, pp.102-103 3. ibid, p.103 4. ibid, p.104 5. Dr K.K.Usman, This is Islam, Forum for Faith and Fraternity, Coching,2001, p.230 6. Ibid, 231 7. Ibid,.

8. R.N.Sharma, Philosophy of Religion, Surjeet Publications, Delhi, 2006, pp.56-57 9. Ibid.

10. Sachiko Murata and William Chittick, The Vision of Islam, I.B. Tauris Publishers, London, 1996, p.262 11. Katatkar Vasudeva Rao, Religion and Atheism can Co-exist with Secularism‖ in JICPR, Vol.XXIII, No.4, October-December,2006, p.61.

12. Ananta Kumar Giri, ―The Calling of Practical Spirituality‖ in JICPR, Vol.XXIII, No.1, Jan-March 2006, p.188.

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tutkfr 'kCn dk vk'k; dbZ fo}kuksa us vyx&vyx <ax ls ifjHkkf"kr fd;k gSaA tutkfr dgus dk vFkZ gS fd og Hkkjr Hkwfe ds ,d vyx futZu LFkku esa jgrs gaSA tgk¡ xzkeh.k o uxjh; {ks=ksa ls gVdj taxyksa] igkM+ksa esa fuokl ?kkl&iwl dk ?kj cuk dj vkfne voLFkk esa thfodksaiktZu djrs gSA bUgsa vkfnoklh] ouoklh] oU;tkfr] tutkfr] fxfjtkfr vkfn ukeksa ls Hkh tkuk tkrk gSA bUgsa Hkkjrh; lafo/kku esa vuqlwfpr tutkfr dh Js.kh es j[kk x;k gSA izkphudky ls ;gk¡ ij fuokl dj jgs] tutkfr;ksa eas vkfFkZd :i ls fucZy gksus ds dkj.k vkt Hkh 'kSf{kd Lrj cgqr de u ds cjkcj fn[kkbZ nsrk gSA O;fDr dh jksVh] diM+k ekdku bR;kfn dh t:jrs izR;sd ekuo lekt easa ikbZ tkrh gSA Hkkjrh; laLÑfr vkSj ijEijk ds vk/kkj ij vFkZ lk/ku ds :i esa Lohdkj fd;k tkrk gSA lk/; ds :i eas ughaA osnksa us pkj iq#"kkFkZ O;fDrRo fuekZ.k ds fy, iznku fd;s gSaA O;fDr eas uSfrdrk] lnkpkj] lR;] fu"Bk] drZO;ijk;.krk dk xq.k fo|eku gksA fdUrq O;fDr us bu /keZ] vFkZ] dke vkSj eks{k dks NksM+rs gq,A HkkSfrdrk dh vk¡/kh us flQZ nks dks idM+k] igyk vFkZ vkSj nwljk dke ftl dkj.k ;g nqxq.khZ ekuo us vFkZ dks lk/ku ugh lk/; eku fy;k gSA /ku dk viuk vyx LFkku gSA blh ds lkFk xSjiq#"kkFkhZ /ku] fd vf/kdrk us euq"; dks vFkZ vkSaj dke dks gh eks{k Lohdkj dj fy;k gSA O;fDr esa uSfrdrk dk Hkko gksuk ;k vHkko gksukA vFkZ dk dksbZ eryc ugha gSA vFkZ ds vHkko esa dksbZ lnkpkjh O;fDr uSfrdrk] ln~xq.k] iq#"kkFkZ dks ugha NksM+ nsrkA mlh izdkj tutkfr uSfrd f'k{kk ls oafpr gaS] u fd muesa uSfrdrk dk vHkko gSA ,d i{k ij /;ku nsus ls irk pyrk gSA tutkfr;ksa esa uSfrdrk dks Lohdkj djus dk vyx n`"Vdks.k gS] D;ksafd os f'kf{kr oxZ ls vyx izkphu dky ls gh gSA os izÑfr dks gh viuk lcls cM+k nsork ekurs gSaA geus vkt rd mUgsa mtkM+us dk nqlkgl fd;k gSA f'kf{kr djus dk iz;kl ugha fd;k gSA blh dkj.k HkkSfrdrkoknh le; esa O;fDr vf/kd&ls&vf/kd izkIr djuk pkgrk gS] mudks u nsus dk dkj.k Hkh ;gh gS] fd og tutkfr gekjs cjkcj gks tk;sxkA 'kks"k.k djus okys dk vfLrRo gh [krjs esa iM+ tk;sxkA blls f'k{kk dk vHkko t:j gSA fQj Hkh og vius pfj= uSfrdrk] http://lokayatajournal.webs.com

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bZekunkjh] vkLFkk dks thfor fd;s gq, gSaA muess izÑfr iznÙk ikS/kksa dks bZ"V ds :i esa ekuus dh ijEijk gSA ihiy] cjxn] rqylh] uhe] vkWoyk vkfn dks Hkxoku dk okl ekurs gSa] ftldk mYys[k osnksa esa Hkh fd;k x;k gSA okLro esa ns[kk tk, rks tutkfr;ksa us osnksa dh ijEijkvksa dk fuoZgu vkt Hkh dj jgs gSaA fuoZgu djus dh ijEijk dk n`f"Vdks.k bu f'kf{kr HkkSfrdrkoknh O;fDr;ksa ls tutkfr;ksa dk ,dne vyx gSA tutkfr;ksa ds }kjk fufeZr vkS"kf/k] tM+hcwVh dk lcls cM+k L=ksr taxy gh jgk gSA mlls budks vkfFkZd enn feyrh FkhA taxy mtM+ tkus ls buds dbZ vkfFkZd L=ksr can gks x;s gSaA budh izfrHkkvksa dks ckgj ykuk gksxkA tutkfr;ksa ds lkaLÑfrd dkS'kYk dks Hkh vulquk ugh fd;k tk ldrk gSA tutkfr;ksa ds ewy mn~xe ds O;olk; dks tksM+us ls vkfFkZd igyw etcwr gksxkA mlls tutkfr eas f'k{kk vkSj LokLF; ds fy, tkx:drk vk;sxhA tutkfr;ksa ds fy, lexz fodkl tSlh orZeku leL;k ns[kh tk; rks /ku gS] ftudk thou vkt dfBuk;ksa esa gSA mnkgj.k ds :i esa ns[kk tk;s rks /ku ds lEcU/k esa vkpk;Z fo".kqxqIr us Hkh dgk gSA

vkpk;Z fo".kqxqIr us Hkh /ku ds egRo dks crk;k gSa fd vkifÙk ds le; /ku cgqr dke vkrk gSA cqf)eku O;fDr dks /ku j[kuk pkfg,A d"V ds le; ml /ku ls L=h ,oa cPpksa dh j{kk djuh pkfg,A blds ckn /ku cprk gS rks viuh j{kk djuh pkfg,A cPpksa dks mPp f'k{kk nsus ds fy, Hkh /ku [kpZ djuk pkfg,A iq#"kkFkZ ;qDr /ku ds [kpZ djus dh ckr vkpk;Z fo".kqxqIr us dh gSa u fd vuhfr ds ekxZ ls lap; /ku dk miHkksx djus ls ml O;fDr gh dk ugha dqy dk Hkh ukl gks tkrk gSA ;gh ckr egkHkkjr esa fonqj us /k`rjk"Vª dks dgk gSA Lokeh foosdkuUn ds erkuqlkj Þf'k{kk ml lfUufgr iw.kZrk dk izdk'k gS] tks euq"; eas igys ls gh fo|eku gSAÞ ftl izdkj pk.kD; us /ku dk egRo crk;s gSa mlh izdkj Lokeh foosdkuUn us f'k{kk dks rjk'kk gSA euq"; ds fy, vxj lcls mi;ksxh pht gS rks f'k{kk] ftlls O;fDr dk O;fDrRo fuekZ.k gksrk gSA tutkfr;ksa ds lkFk vU;k; gksus dk dkj.k gh os vf'kf{kr gSaA og 'kklu }kjk ys[k fd;s x;s vf/kdkjksa dks ugh le> ik jgs gSaA tkx:d oxZ mu ikS/kksa dks dkV dj HkkSfrdrk dh oLrq dk fuekZ.k djokrk gSA tutkfr;ksa us taxyksa dk lEeku fd;k gSA ljdkj us tc ls oU; laj{k.k vf/kfu;e dkxt esa ys[kc) fd;k gSA rHkh ls iz'kklu ds xqykeksa us taxy dk uk'k dj http://lokayatajournal.webs.com

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fn;kA mldk lkjk nks"kkjksik.k cspkjs vf'kf{kr] fu/kZu] xjhc tutkfr ij Fkksi fn;k x;kA dkxt eas cuk;s dkuwu ls dksbZ O;fDr rc rd f'kf{kr ugh gksrk tc rd os vius vkRe pfj= esa uSfrdrk dk Hkko txk u ysA xhrk ;q) djuk ugh fl[kkrh cfYd drO;Z ijk;.k cukuk fl[kkrh gSA orZeku es ns[kk tk;s rks irk pyrk gS] fd taxy lc dV x;s gSaA tutkfr;ksa dk vkfFkZd vkSj vkS"k/kh; {ks= taxy gqvk djrk Fkk] ftlls vkt ouoklh bu lcls nwj gks x;k gSA ouoklh viuh eka¡xksa ds fy, vkUnksyu djrs jgrs gaSA ouokfl;ksa dk ukjk gSA Þtaxy] tehu] fdldh] tks tksrs mldhÞ bldk vfHkizk; ;g dh og iqjkus le; ls ysdj mudk thou ouksa vk/kkfjr chrkA ou gh muds vusd izdkj ds L=ksr FksA mudk ;g ekuuk gS fd og tehu vkSj ou mudk iqLrSuh vf/kdkj gSA blls mudksa dksbZ osn[ky ugh dj ldrk gSA izkjfEHkd dky esa ou dkVus ds ckn Hkwfe dk fgLlk cprk FkkA mldk mi;ksx ouoklh [ksrh ds :i esa djrs FksA ysfdu vc ;g O;oLFkk ljdkj ds gkFkksa es yxus ls ouokfl;ksa dh mu O;oLFkkvksa ls csn[ky dj fn;k x;kA ogk¡ ij dkj[kkukssa dh LFkkiuk djok fn;kA pepksa dks ml dkj[kkus dk ukSdj cuk fn;sAa ouokfl;ksa ds fy, i'kqvksa dks pjkus ds fy, taxy es i;kZIr ?kkl gksrh gSA ijUrq ljdkj us ou esa ?kkl pjkus ds fy, 'kqYd ykxw dj fn;kA ouokfl;ksa ij LFkkukUrfjr [ksrh djus ds fy, ikcUnh yxk fn;k x;kA bl dkj.k ouokfl;ksa dk thou vkfFkZd ladV esa my> x;kA ljdkj dh ,slh uhfr us fodkl ds LFkku ij vkfnokfl;ksa dk fouk'k vkSj vlgk; cuk fn;kA ouokfl;ksa dk vkfFkZd igyw ,dne lekIr gks x;kA oU; tkuojksa dks v[ksV muds gkFkksa ls Nhu fy;k x;kA muds tykÅ ydM+h cspus esa izfrca/k yxk fn;k x;kA taxy ij iw.kZ iz HkqRo ljdkj dk gks x;kA xSj&ouoklh lewgksa }kjk vkSj mPp tkfr;ksa }kjk dgk tkus yxk fd vkfnokfl;ksa us taxy dks cckZn dj fn;k gSA ,slk dguk 'kk;n feFkd izrhr gksrk gSA lp ns[kk tk; rks ftruk lEeku] lqj{kk] vkS"kf/k;k¡ yxkuk] vusd a izdkj ds o`{kksa dks ikyuk tks osnksa esa Hkh mu o`{kksa dk LFkku gSA ouokfl;ksa us taxy dh mruh j{kk fd;k gSaA os lk{kkr~ nsork ekurs gSA taxyh tkuoj Hkh mudh j{kk djrs FksA taxyksa dh bruh j{kk 'kk;n gh dksbZ djsxkA okLro esa ns[kk tk; rks ljdkj us ou esa ouokfl;ksa ds fy, dqN Hkh ugh NksM+k gSA oSls taxy dks [kRe djus esa ljdkj vkSj muds prqj&pykd lykgdkjksa us ,d O;ofLFkr pky pyh gSA mlus vkfFkZd :i ls tutkfr;ksa dks dqN Hkh ugh fn;kA taxyksa dks mtkM+ dj brus dkj[kkus] QSDVªh Mkyh xbZA ijUrq vkfnokfl;ksa dks ogk¡ vk;ksX; ?kksf"kr djds turk ds lkeus jksLVj fn[kk;k x;kA eSus lafo/kku ds fu;eksa dk ikyu fd;k gSA fdUrq ;s esjh QSDVªh esa fu/kkZfjr http://lokayatajournal.webs.com

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;ksX;rk dks iw.kZ ugh dj jgs gSaA ftl dkj.k vU; ;ksX; mfEenokj dks fu;qDr dj jgk gw¡A pqipki mu dkj[kkuksa esa pepksa dks Hkj fn;k x;kA vkt ge mudksa vkfFkZd raxh ds dkj.k vf'kf{kr] vui<+] xokWj] csjkstxkj vkfn Hkh dgrs gaSA lHkh O;oLFkk ouokfl;ksa fd] ijUrq jkt iw¡thifr dj jgk gSA muds gd rd ljdkj vkSj m|ksxifr;ksa us ugha fn;kA dkuwu cuk gS] mldk D;k eryc tc rd f'kf{kr ugha gks tkrsA tutkfr;ksa dks f'kf{kr djus okyk vRe LoLF; ea'kk ls dk;Z djus okys O;fDr gh tutkfr;ksa dks f'kf{kr djds ,d fe'kky dk;e dj ldrs gSaA blls igys mls bZekunkj iq#"kkFkksZ dk oj.k djus okyk O;fDr gksuk pkfg,A euq"; esa vikj {kerk gS] D;ksafd lr~;qx ls gh euq"; esa nwj&ls&nwj dkslksa nwj ns[kus dh {kerk fo|eku FkhA rHkh ls euq"; us fpUru djuk izkjEHk fd;k gSA izR;sd O;fDr ds eu esa ftKklk gSA ;g 'kjhj u"V gksuas ds mijksDr dgkW pyk tkrk gSA bl izdkj ds iz'uksa esa eaFku djus ds fy, vusdksa erksa dh LFkkiuk gqbZA dqN erksa us bl iz'u dh vkykspuk fd;sA dqN us rks [k.Mu djds pys x;sA dqN us bls vkRelkr fd;kA tc rd euq"; bl lalkj :ih ckx esa jgsxk] rc rd og fpUru djrk jgsxkA tutkfr;ksa dks f'k{kk dh lh<+h es p<+kus ds fy, vkfFkZd :iksa ls etcwr djuk pkfg,A tutkfr;ksa dks ,slh f'k{kk nsus dh t:jr gS] ftlesa jk"Vª vkSj lekt dk dY;k.k fufgrkFkZ gksA f'k{kk dk vk'k; ml f'k{kk ls ftlls tutkfr;ksa dh Hkkouk dks vk?kkr u gksA mlls f'kf{kr gksdj vyxko u iSnk djsAa lerkiw.kZ f'k{kk ls tutkfr;ksa esa O;fDrRo fuekZ.k lnkpkj dh Hkkouk tkx`r gksxhA f'k{kk ds izfr Kku euq"; ds eu esa ykSfdd ,oa vk/;kfRed :i igys ls gh LFkkfir gSA bl ij vKku :ih iM+s vkoj.k dks gVk nsuk gh] f'k{kk dk iw.kZRo izkIr dj ysuk gSA f'k{kk ls fdlh O;fDr dk 'kkjhfjd vkSj ekufld fodkl gksrk gSA Hkfo"; eas ns'k dh mUufr ds fy, fuMj ,oa cy;ku cqf)eku ;ks)k ds :i esa xhrk ls Kku izkIr djuk pkfg,A D;ksafd f'k{kk dh t:jr euq"; dks vius iSjksa esa [kM+k gksukA uSfrd pfj= dk fuekZ.k djukA iq#"kkFkZ dks lcls cM+k /ku ekuuk ,d cqf)eku O;fDr dk uSfrd drO;Z gSA mlh izdkj tutkfr;ksa esa uSfrd f'k{kk nsuk ,d egrh vo';drk gksxhA Lokeh foosdkuUn us dgk gS fd f'k{kk dk vk'k; ml izdkj dh lwpukvksa ls ugha gS tks fo|kFkhZ ds fnekx esa cyiwoZd nh tkrh gSA mUgksaus fy[kk gS fd Þ;fn f'k{kk dk vFkZ lwpukvksa ls gksrk] rks iqLrdky; lalkj ds loZJs"B lar gksrs rFkk fo'odks"k ¼Encyclopaedias½ _f"k cu tkrsAÞ Mkjfou ds fodkloknh fl)kUr es la?k"kZ vkSj leFkZ dh fot; ij vkRefo'okl djrk gSA blh fopkjksa ds vk/kkj ij O;fDr dk fodkl thou ds NksVs+ ls d.k ds leku lw{e Lrjksa ls http://lokayatajournal.webs.com

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ekuk tkrk gSA euq"; dks izkÑfrd okrkoj.k dk ykHk ysus ds fy, fnu&izfrfnu la?k"kZ djuk iM+rk gSA bl i`Foh txr~ esa ckgqoyh dh thr gksrh gS] xjhc dk vfLrRo [kRe gks tkrk gSA mls f'k{kk ds vHkko esa thou ds vfUre {k.kksa rd 'kks"k.k dk f'kdkj gksuk iM+rk gSA blh izdkj dh n'kk vkt ouokfl;ksa dh fufeZr gks pqdh gS] ftudk thou nqHkj gSA blh fy, Mkjfou dgrs gSa] fd Þf'k{kk dk mÌs'; ckyd dh mu 'kfDr;ksa dk fodkl djuk gS tks mls thou la?k"kZ ds fy, rS;kj djds thfor jgus ds ;ksX; cuk nsA bl leL;kvkas ds ckjs esa lkspus ij ,d nk'kZfud Kkuehekalh; n`f"V;ksa ls iz'u mRiUu gksrk gSA okLro esa Kkuehekalk dk iz;ksx djds fdlh lR; vkSj vlR; rF;ksa dk irk yxk;k tkrk gSA rc tutkrh; leL;kvkas dks gy djus ds fy, geus Kkuehekalh; n`f"V ls ns[kus dk iz;kl fd;kA vxj ,d i{k esa ns[kk tk; rks vkt rd ge mudh leL;kvksa dks HkkWi ugh ik;s gSaA blfy, vkt rd vkfFkZd raxh] vf'k{kk] csjkstxkjh] Hkw[kejh bR;kfn leL;k;sa fxurs jgsAa Hkkjr dks vktkn gq, 67 o"kZ gqvk gSA orZeku es tutkrh; leL;k¡ bruh Hk;kud xjhch vf'k{kk ds ?kksj ladV ls xqtj jgk gSaA vxj ge rqyuk djas vkt ds egxkbZ ls rks iz'kklfud osrueku rks cgqr vPNk gS] fdUrq nwljh rjQ ns[kk tk; rks xjhcksa ds fy, ued [kjhnus ds fy, ykys iM+ jgs gSa] xehZ ls 'kjhj dks <dus ds fy, diM+s ugha gSA bl le; ;s gkykr gaSA 1947 ds n'kd esa budh gkykr fdruh [kjkc fLFkfr esa jgha gksxhA mudh tehu esa ftl m|ksx dks LFkkfir fd;k x;k gSA mlls u tkus fdruk dek;k x;k gksxkA ijUrq tutkfr;ksa dh vkfFkZd fLFkfr ij dksbZ Hkh /;ku ugha fn;kA bldk eryc gS fd eap eas jke&jke eap lekfIr ds ckn xgjh funzk esa lks xbZ ljdkj vkSj xSj ljdkjh laxBuA bu leL;kvksa dks gy djus ds fy, Kkuehekalh; rF;ksa dh t:jr fn[kkbZ nsrh gSA Kku pNqvksa ls ns[kus vkSj vkRe fpUru djus dh cgqr gh egrh vko';drk gSA ;s lc djus ls Hkh dke ugha pyus okyk gSA mldk iz;ksx izek ds :i esa tutkfr;ksa ds thou 'kSyh dks euks;ksx ls igpkuus f'kf{kr djus ls gksxkA vkt rd flQZ ¼vizek½ vlR; Hkze dk iz;ksx tutkfr;ksa ds thou 'kSyh dks le>us esa fd;k x;k gS] ugh rksa vkt og ,d m|ksx es dke djrs gksrsA izKk Kku dk eryc dh ;FkkFkZ dks tkuukA tutkfr;ksa dh lkaLÑfrd /kjksgj] dyk dkS'ky] yksdu`R;] vkS"kf/k Kku dk Kku ftl :i esa gSA mlh :i esa igpkuuk ;g ^izek* Kku gS] ysfdu tc vuqla/kkudÙkkZ tutkfr;ksa ds mÌs'; vkSj vfHk#fp ds vuq:i bfUnz;k¡ vuqfpr :i ls dke dj jgh gksA rks Hkzeiw.kZ Kku feyus dh lEHkkouk vizek dgykrh gSA vizek dks vokLrfod vlR; Kku ds :i esa ekuk tkrk gSA lgh Kku og fd ge jLlh dks jLlh le>s liZ u le>sA mlh izdkj tutkfr;ksa dh ewy http://lokayatajournal.webs.com

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vo/kkj.kkvksa dks lR; ds okLrfod Lo:i esa ns[kus dh t:jr gSA ogh ls leL;k gy gksuk izkjEHk gks tk;sxhA tutkfr;ksa dks lEiw.kZ fodkl vkSj f'kf{kr djus ds fy, bl ns'k esa ftrus Hkh /keZ gSA vkiuh Js"Brk dks NksM+rs gq,A ,dtqV gksdj bu tutkfr;ksa dks 'kqfprk ;qDr f'k{kk iznku djsA blls tutkfr;ksa es vkRecy vkSj fo'okl iSnk gksxkA vxj dksbZ /keZ ifjorZu ds lUnHkZ esa mins'k nsA ;g dgs fd ge xjhch feVk nsxAsa rks og ckr vlR; ,oa Hkze iw.kZ gksxhA /keZ cnyus ;k cnyokus ls fdlh dh xjhch ugha feVkbZ tk ldrhA xjhch rks f'k{kk gh feVkbZ tk ldrh gSA f'k{kk ekrk ds le~ gS] ftlls Kku dks izkIr djds og dgha Hkh fopj.k dj ldrs gaSA lHkh /kekZcfyfEc;ksa dks Kku ekxZ dk vuqlj.k djds] fiNMs+ gq, bl leqnk; dks vkxs ykus dk iz;kl ,d egRo j[krk gSA O;fDr ds eu esa 'kqfprk iw.kZ drO;Z ijksidkj ls bl leqnk; dks vkxs yk;k tk ldrk gSA vius thou dks ,d f'kf{kr vkSj xjhch ls Åij mBk ldrk gSA egku fo}ku ykyk gjn;ky ds vuqlkj Þvkius ekDlZ dks ckj&ckj nksgjkrs jgks]a lPps ekDlZokn dk ewY; vkSj egRo le>ksAa ;fn rqe ekDlZokn ugh le>rs gks rks rqe izxfr'khy ekuork ds vxzny esa 'kkfey gksdj vkxs ugha c<+ ldrsAÞ mngj.k ds rkSj ij ns[kk tk;A tutkfr;ksa dh xjhch dks le>s rks dkyZekDlZ dh iRuh tsuh dh tks vFkZ ds dkj.k n'kk gqbZ gSA mlls de bu tutkrh; efgykvksa dh ugha gSA 20 ebZ] 1850 esa tks tsuh tkslQ s csMse; s j uke ls tks i= Hkstk gSA mlesa tsuh us dgk&ÞcPpksa ds Lruiku ls [kwu fudyus yxk vkSj viuh nnZukd fLFkfr ds dkj.k uhan Hkj lks;h ugha gw¡] nqfu;k¡ esa vkus ds ckn ls vHkh Hkh jkrHkj ugha lks;k-------viuh ihM+k esa mlus esjh Nkrh dks brus tksj ls pwlk fd og fNy xbZ] [kky QV xbZ vkSj mlds dkairs uUgsa eq¡g esa vDlj [kwu Vidus yxkAÞ dkyZ ekDlZ us vius 'kCnksa esa vkfFkZd raxh ds ckjs esa Hkh fpUru fd;k gSA mRikn ds futhdj.k ds dkj.k futh Lokeh ds }kjk 'kks"k.k djuk LokHkkfod gSA 'kks"k.k vU;k;] vlekurk dh lEkkfIr ds fy, O;ogkfjd i{k dk mik; lq>kuk pkfg,A O;fDrxr vO;ogkfjd lEifÙk dks [kRe djds mls lkewfgd <ax ls Jfedksa ij ykxw djuk pkfg,A orZeku esa i¡wthifr Jfedksa dh etnwjh dk vigj.k djds vkil esa dbZ pepksa vkSj nykyksa dks feykdj canjckV djrsa gSA blhfy, ns'k esa nykyksa dk ,d leqnk; [kM+k gks x;kA etnwjh ls csxSj esgur esa mlds dqN ifjJfed dkV dj nyky [kkrk gS A ,slh nqHkkZouk vkSj fo"kaxfr dks lkQ&lqFkjk gksuk pkfg,A tutkfr;ksa esa vkfFkZd dY;k.k lgh etnwjh mlds thou dY;k.k es f'k{kk dks vkxs c<+kus esa lgk;d gksxhA tutkrh; fodkl ds mÌs'; dh ckr djs rks bldk vFkZ gS fd ouoklh thou i)fr esa fodkl ,d xq.kkRed ifjorZu ds mÌs'; ls fodkl ;kstuk dk xBu fd;k x;kA ifjorZu dk http://lokayatajournal.webs.com

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vFkZ gS] fd og lqcg&'kke Hkkstu dj ldsA 'knhZ dh <.M+ ls cpkus okys diM+s dk izca/k gks ldsA ouokfl;ksa dh Lo;a dh viuh Hkwfe gks] dksbZ O;fDr ml Hkwfe ls mUgsa csn[ky ugha djsAa og eku&lEeku ds lkFk viuk thfodksaiktZu dj ldsA leqfpr f'k{kk izkIr dj ldsAa vkfFkZd] LokLF; ,oa ifjogu lqfo/kkvksa bR;kfn] dks n`f"Vxr /;ku esa j[kdj tutkrh; fodkl dh ;kstuk cukbZ xbZ FkhA ouokfl;ksa ds lkFk lfn;ksa ls HksnHkko] vi;l] 'kks"k.k dh uhfr dh xbZA ftldk iw.kZ v/;;u lafo/kku fuekZrk us fd;k FkkA blfy, ouokfl;ksa dks ns'k dh eq[; /kkjk esa ykus ds fy, lqj{kkRed ,oa fodklkRed lqfo/kkvksa dks /;ku eas j[krs gq,A lqj{kk vuqPNsnksa dk lafo/kku esa o.kZu fd;k x;k gSA vk;ksx ;g fo'okl djrk gS] fd O;fDr vius O;fDrRo dk fuekZ.k vius Hkfo"; dks lPps le`)] U;k;ksfpr] uSfrd vkSj vf/kd lokZxh.k cuk ldrk gSA lHkh dk Hkfo"; ouksa }kjk i;kZoj.kh; lUrqyu dks cuk;s j[kuk vf/kd vkSfpR;iw.kZ gSA tutkfr;ksa ds }kjk fufeZr ouksa ds nksgu ds vk/kkjksa dk fodkl djsAa O;fDr fo'okl djrk gSA ouoklh vf/kd xjhch esa Mwcs gq,] fodkl'khy ns'k ds ,d cM+s tutkrh; leqnk; dks jkgr igqpkus ds fy, iq#"kkFkZ iw.kZ fodkl cgqr t:jh gSA vkt Hkkjrh; fodkl dh /kqjh gSa og jktuhfr ij vk/kkfjr gSa] vkSj blh esa vk;ksx ds fu.kZ; Hkh fufgr gSA tutkfr;ksa dh leqfpr ekuoh;rk dh n`f"V ,oa euoh; ewY;ksa dks lqfuf'pr djus ds fy, ouksa dks O;oLFkkiu izkjfEHkd djuk gksxkA vkt tutkfr vkfFkZd ladV esa gSA o`{kk jksi.k ds fy, oSKkfud izxfr us e'khuksa dk iz;ksx fd;k tk jgk gSA mlls Hkh muds jkstxkj izHkkfor gq, gSaA mues v'kkafr dks de djus ds fy, ljdkj dks vk/kqfudrk ds iz;ksx ds lkFk&lkFk mu ouokfl;ksa dks jkstxkj miyC/k djk;k tkuk pkfg,A rkfd ouokfl;ksa dk thou pys vkSj fodkl rHkh ekuk tk;sxk] tc bl i`Foh ds lEiw.kZ ekuo tkfr ldq'ky jgsaA D;ksafd ouoklh Hkh bl txr~ ds ,d vg~e fgLls gSA budksa vyx ugha fd;k tk ldrkA budksa f'kf{kr djds fodkl dk budk fgLlk nsukA izR;sd O;fDr vkSj ljdkj dk lcls cM+k drO;Z gksuk pkfg,A ouokfl;ksa dks bu vf/kdkjksa ls oafpr djus ds dkj.k os misf{kr eglwl djrs gSaA ge vxj mnkgj.k ds rkSj] ij egkHkkjr esa ns[ksa rks ikยกMoksa vkSj dkSjoksa ds chp ;g la?k"kZ fgLls dk gh jgk gSA pgsa Hkys ge drO;Z dh ckr djs ij vlyh eqn~nk fgLls dk jgk gSA fgLls ds dkj.k bruk Hkh"k.k ;q) gqvk] ftldh ifjdYiuk izR;sd a ekuo leqnk; dj ldrk gSA dqN yksxksa ds eu tutkfr;ksa ds nSfo; izfร ;k ds ckjsa esa xyr /kkj.kk gS] fd tutkfr;ksa esa tknw] Vksu]sa cfy izFkk vxj fo|eku gSA LokLF; ds izfr oSpkfjd leL;k,ยก fo|eku http://lokayatajournal.webs.com

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gksukA bu folaxfr;ksa dk lcls igyk dkj.k vkfFkZd fLFkfr dk detksj gksukA vFkZ ds vHkko eas ;s lHkh leL;k,¡ O;fDr dks etcwj djds] bu izFkkvksa dks ekuus ds fy, ck/; djrh gSaA vFkZ ¼iSls½ ds vHkko esa f'k{kk dk u fey ikuk] f'k{kk u feyus ls fodkl ds ekxksZ dk vo:) gksukA ;g lcls cM+h folaxfr muds fgLls dks u iznku djuk gSA tutkfr;ksa esa Vh-ch-] vLFkek] eysfj;k] ihfy;k¡] Mk;fj;k] fueksfu;k¡] dqiks"k.k vkfn fcekfj;ksa ls ihf<+r jgrs gSA ftldksa lk/kkj.k nokbZ;ksa ls Bhd fd;k tk ldrk gSA ;g ykbZykt chekjh ugha gSA ijUrq izfro"kZ u tkus fdruh tkus tkrh gSaA ftl ns'k esa Mk;fj;k] dqiks"k.k tSlh&NksVh&NksVh chekjh ls ejuk iMs+ blls cM+h leZ dh ckr D;k gks ldrh gS] ftlesa /;ku nsus dh vf/kd vo';drk gSA dgus ds fy, ljdkj us Qzh&nokbZ;ksa dk forj.k rks djok jgh gSa ijUrq mldh lgh ejhtksa ij vlj ugha iM+rk gSA blds lkFk&lkFk mu nokbZ;ksa dk lapkyu djus okys es rks cgqr gh cM+h nqHkkZouk ns[kh tkrh gSA tutkfr;ksa ds fy, muds laLÑfr ds eqrkfod dkslZ Hkh O;fDrRo fuekZ.k esa lgk;d gksxAsa #fp] {kerk] fuiq.krk dk cgqr vf/kd fodkl gksxkA tSlh iqjkuh ijEijk esa lcls igys lh[kus] dh vfHkyk"kk dh uho Mkyuh pkfg,A tgk¡ muds lh[kus dh cyorh yyd dk fodkl gqvkA ogk¡ ls og fodkl dh fn'kk dh vksj vxzlj gks tk;sxAs tutkfr;ksa dks ,sls dkS'ky izf'k{k.k dk;ZØe lapkfyr djs] tks muds #fp ds vk/kkfjr gksA blds fy, lcls igys euksoSKkfud v/;;u djuk t:jh gS fd bu leqnk;ksa dh #fp fdl rjQ T;knk py jgh gSA tutkfr;ksa es dk;Z djus dh 'kSyh vkSj {kerk euks;ksx ls djus dh gksrh gSA os esgurh gksrs gSa budksa y?kq&m|ksx] dqVhj&m|ksx eq[kh fodkl dk;ZØe lapkfyr djuk pkfg,A NksVs&NksVs dk;Z O;fDr dks egku vkSj f'kf{kr cukrs gSaA fdrkch Kku ds ctk; ljdkj dks T;knk ls T;knk buds iz;ksx ds ek/;e ls fl[kk;k tkuk pkfg,A bUgsa fujh{k.k vk/kkfjr f'k{kk dk ,oa vuqHko vk/kkfjr f'k{kk nsus dh Hkh t:jr gSA blesa buds dk;Z djus dh {kerk dk fodkl gksxkA vkfFkZd] csjkstxkjh] vf'k{kk vkSj xjhch dks /;ku j[krs gq, tutkfr;ksa dks lafo/kku us fo'ks"k lqfo/kk,¡ iznku dh gSA tks fdlh jktuSfrd ny ds n;k Ñik dh nsu ugha gSA ;s lqfo/kk,¡ cqf)thoh fo}ku ds v/;;u dk ifj.kke vkSj n;kÑik gSA D;ksafd fiNys dbZ o"kksZ ls bu tutkfr;ksa us 'kks"k.k ds f'kdkj gq,A izHkqRo oxZ ds dkj.k vekuoh; thou thuk iM+kA xSj tutkrh; mPp oxhZ; yksx tks vk/kqfudrk dk ykHk izkIr fd;sA mu ykHkksa ls tutkfr oafpr jgs gSa lcls igyk dkj.k xjhch ftlds dkj.k f'k{kk ls dkslksa nwj jgsaA mUgsa fdlh izdkj dh f'k{kk ugha feyhA os lekt dh izeq[k /kkjk ls dVs jgsAa vktkn Hkkjr esa buds lkFk lkSry s k http://lokayatajournal.webs.com

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O;ogkj fd;k tk jgk gS vkSjksa dks cgqr ykHk feykA O;ogkfjd n`f"V ls ;g lkekftd n`f"V ls U;k;f;d vkSj uSfrdrk dh n`f"V ls tutkfr;ksa dks Hkh ;g lc dqN lqfo/kk,¡ feyuk pkfg,A fdlh Hkh jk"Vª esa euq"; ds nks rjg ds HkkX; ugh gqvk djrsA tutkfr;ksa dk Hkh ogh HkkX; gksuk pkfg, tks vU; euq";ksa dk gSA

gekjk u dksbZ iq.; gS] u gh dksbZ iki] u gh lq[k gS] u gh nq%[kA gekjs fy;s ea=] osn] rhFkZ] vkSj ;K dqN Hkh ugha gSA eS u gh Hkkstu gw¡] eS u gh HkksT; gw¡] u gh HkksDrk gw¡] eS dqN Hkh ugha gw¡A eSa fpnkuUn Lo:i f'ko gw¡] eS gh f'ko ¼iq.; Lo:i½ gw¡A bl izdkj dh mudh dksbZ Hkh /kkj.kk ugha gSA tutkfr;ksa dh tSlh Hkh /kkj.kk gS] og buls vyx gSA muds nsorkvksa dh iwtk&vpZuk] iki&iq.;] uhfr&vuhfr vkfn ijEijk dks ekuus dh fof/k vR;Ur dfBu gSA budh fof/k;ksa dks vke O;fDr ds {kerk dkS'ky ds ijs gSA tutkfr;ksa dks ;g lHkh izdkj dh lqfo/kk,¡] vkfFkZd] 'kSf{kd lkekftd :i ls nsdj /kfud oxZ ds cjkcj ykuk gksxkA rc lerkiw.kZ lekt dh dYiuk lkdkj gksxhA  lafo/kku }kjk tutkfr;ksa dks lqj{kk,¡ vuqPNsn 17] 23] 24 ,oa 25 ¼2½ ¼c½ esa of.kZr gSA  'kSf{kd ,oa lkaLÑfrd lqj{kk,¡ vuqPNsn 15 ¼4½] 29 ,oa 46 es mYys[k fd;k x;k gSA  jktuhfrd lqj{kkvksa dks vuqPNsn 164] 320 ¼4½] 334 Mh] 343 Vh] 371 ,] ch] 371 ,Q] 371 th ,oa 371 ,p eas ys[kc) gSA  tutkfr;ksa dks ukSdjh esa lqj{kk vuqPNsn 16 ¼4½ 335 vkSj 338 esa lkQ izko/kku gSA ;g laj{k.k dh n`f"V ls jkT; ds uhfr funsZ'kd rRo ds v/;;u ij iznku fd;k x;k gSA blesa jkT; ck/; ugh gSaA ijUrq tkfr] /keZ] fyax] tUe LFkku ds vk/kkj ij fuUnk ds lkFk fdlh Hkh izdkj dk HksnHkko ugha djsxkA ;gk¡ rd dh Hkkstuky;ksa] gksVyks]a rkykcks]a Luku?kkVksa ;k lkoZtfud LFkkuksa vkfn esa jkT; ds fy, lHkh O;fDr leku gSA vuqPNsn 15 Hkkx 4 esa of.kZr gS] fd 'kSf{kd] vkfFkZd] lkekftd :i ls mu ykHkksa ls dVs gq, fiNM+]s xjhc oxksZ ds fodkl ds fy, vPNk ls vPNk iz;kl djaAs tutkfr;ksa ds fodkl dks vkxs ykus dk iz;kl lafo/kku ds vuq:i gSA blfy, tutkfr;ksa dks vkj{k.k iznku fd;k tkrk gSA http://lokayatajournal.webs.com

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1- jkT; dk vf/kdkj gS] fd tutkfr;ksa ds ikl tks Hkh lEifÙk gS] mldh lqj{kk jkT; ljdkj iznku djsA 2- vuqPNsn 29 esa Li"V mYys[k gS] fd jkT; ds tutkfr;ksa dh laLÑfr Hkk"kk] u`R;] dyk dkS'ky bR;kfnA {ks= es muds ewy Lo:i dks foxkM+k ;k ifjekftZr ugha fd;k tkukA bu vuqPNsnksa ds vuqlkj tutkfr;ksa dks ;g vf/kdkj izkIr gS fd ;s viuh laLÑfr vkSj Hkk"kk 'kSyh] dykÑfr;ksa dks tSlk pkgs cuk;s jgsaA ;fn dksbZ tutkfr ,d ls vf/kd ifRu;ksa dks j[krk gSa] rks ;g izFkk muds laLÑfr ds vuqdwy gSA blesa jkT; fdlh Hkh izdkj dk dkuwu ugha cuk ldrk gSA ijUrq ;s tutkfr ds vyko dksbZ oxZ leqnk; ugha dj ldrk gSA tutkfr;ksa dks lafo/kku }kjk 'kkldh; gks ;k v'kkldh; laLFkk,¡ budksa ukSdjh] f'k{kk] jktuSfrd xfrfof/k gks muesa budksa 7-51 izfr'kr LFkku vkjf{kr gSA lafo/kku }kjk tutkfr;ksa dh vkfFkZd leL;k vkSj fuj{krk dks /;ku esa j[krs gq,A fodkl ds fy, 40 o"kksZ rd ds fy, vkj{k.k fd;k x;k FkkA fodkl dh n'kk dks ns[kdj lafo/kku dk vuqPNsn 334 ds }kjk bl jk"Vª ds jk"Vªifr }kjk fo'ks"k vf/kdkjh dks tutkfr;ksa ds vkj{k.kksa ds vuqlkj vkfFkZd fodkl] lk{kjrk] xjhch bR;kfn dh mUufr dh tkudkjh ds fy, fu;qDr djrk gSA ;g fo'ks"k vf/kdkjh vuqlwfpr tkfr ,oa tutkfr ds dfe'uj gksrs gSA ;s vf/kdkjh vkj{k.k lEcU/kh bu xjhcksa dh fLFkfr dk tk;tk ysrs gSA tutkfr;ksa esa fodkl dh fdruh o`f) gqbZ gSA dfe'uj bl fjiksZV dks jk"Vªifr ds ikl izLrqr djrs gSaA jk"Vªifr laln es Hkstrs gSA blh vk/kkj ds vuq:i lqj{kk ,oa vkj{k.k dh vof/k c<+kbZ tkrh gSA ijUrq cM+s [ksn dh ckr gS] fd ftu vf/kdkfj;ksa dks fo'ks"k vf/kdkj fn;k tkrk gSA muds }kjk fu"BkiwoZd dk;Zokgh ugh dh tkrhA ftllsa tutkfr;ksa dks xjhch vkSj vf'k{kk ls Hkqxruk iM+ jgk gSA blfy, bu vf/kdkfj;ksa dks Hkkjr ljdkj ds jk"Vªifr dks fo'ks"k /;ku nsus dh vko';drk izrhr gksrh gSA tutkfr;ksa esa vkfFkZd fodkl ds fy, vuqPNsn 275 ¼1½ ,oa 279 ¼2½ ds v/;;uksa mijkUr Hkkjr ljdkj vkSj jkT; ljdkj tutkrh; fodkl ds fy, LohÑfr iznku djrh gSA brus vf/kdkj izkIr gksus ds ckn Hkh tutkfr;ksa dh f'k{kk Lrj vkSj vkfFkZd raxh dk lQy fodkl ugh gqvkA dgh&u&dgh ljdkj esa Hkh deh ;k muds ukSdjksa esa deh gSA ns'k dh vktknh ds ckn vkfnoklh fodkl ds fy, dbZ desfV;k¡ vkSj vk;ksx dk xBu fd;k x;kA 

iapo"khZ; ;kstuk

http://lokayatajournal.webs.com

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

leqnkf;d fodkl [k.M ;kstuk



cgqmÌs'kh; fodkl izkstsDV



fodkl esa CykWd ,izksp blesa ,fYcu us dgk fd tutkrh; ,d laons u'khy euq"; gSA bl ;kstuk dk mÌs'; vkfFkZd mUufr] es lg;ksx iznku djuk FkkA 1- f'kf{kr djds jkstxkj dh vksj vxzlj djuk] LokLF; oSpkfjd ijEijkvksa ls gVdj fpfdRlk O;oLFkk eqgS;k djkuk] vkokxeu ds lk/kuksa vkSj lapkj ls tksM+uk] ,fYcu desVh dh vg~e Hkwfedk FkhA



blds ckn 1960 esa tutkfr;ksa ds fodkl ds fy, vuqlwfpr {ks= ¼<+cs j deh'ku½ cukA iapo"khZ; ;kstuk 'kq: djus dk izLrko ekU; fd;k x;kA tks 500 Cykdksa es ykxw gqvkA



1969 'khyw vkvksa desVh] ¼fodkl ,tsfUl;k¡½ dk xBu fd;k x;kA 'khyw ukxk tutkfr FksA mUgksaus tutkfr ds fodkl ds fy, fodkl ,tsUlh gksuk vko';d ekukA



1974 es tutkrh; mi;kstu] VkLd QkslZ dk xBu fd;k x;kA tutkrh; fodkl ds fy, VkLd QkslZ dh LFkkiuk dh xbZA tutkrh; {ks=h; fodkl esa dk;Z djuk cgqr vfrvko';d FkkA 1974 ds n'kd esa bl iapo"khZ; ;kstuk dks nks Hkkxksa es ck¡Vk x;kA

1- ,dhÑr tutkrh; fodkl izkt s sDV 2- eksfMQkbM ,fj;k fodkl ,izksp] izkt s sDV fodkl {ks= esa yxk;k x;kA oSfnd dky dk v/;;u djus ls irk pyrk gS] fd lEiw.kZ osnks] czká.kksa mifu"knksa esa tkfr izFkk dk pjerk tSlk tgj QSyrk ;g rks ?k`f.kr O;oLFkk gh vo'; ftEesnkj gSA _Xosn esa czká.k 'kCn dk mYys[k cgqr de gqvk gSA ns[kus dks Hkh feyk gS rks ,d fo}ku Kkuh] iqjksfgr ds :i esa ekuk x;k gSA tkfr o.kZ Hksn /kkfeZd dVV~jrk] /kkfeZd :f<+;k¡] izFkkvksa dh vlekftdrk vuSfrdrk dk izpyu iqjk.kksa dh jpuk ds ckn ekuk tkrk gSA prqFkZ o.kZ ftldks 'kwnz o.kZ dgk tkrk gSA mPp oxZ ds dkj.k os fiNM+rs gh x;sA f'k{kk ls mUgsa oafpr fd;k x;kA pkgs dksbZ Hkh ;qx jgk gksA gj ;qx esa mPp oxZ vius pkrq;Z ds dkj.k vkxs jgk gSA dksbZ Hkh lÙkk 'kklu jgh gksA ;gk¡ rd fd eqfLyeks]a v¡xzstksa ds 'kkludky esa Hkh mPp oxksZa dks gh vkxs c<+us dk ekSdk fn;k gSA

bu

'kwnz oxksZ nfyrksa dks lHkh 'kklu dky esa nkl gh cuk dj j[kk x;kA tks mlh izdkj ls ;Fkkor vkt Hkh fo|eku gSA ftudk 'kSf{kd] vkfFkZd Lrj fcYdqy ux.; gSA mudksa isV Hkjus rd dh jksVh Hkh fdlh 'kklu dky esa ugh nh xbZA mudk 'kks"k.k nklrkiw.kZ thou thus ds fy, etcwj http://lokayatajournal.webs.com

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fd;k x;kA fodkl fdlh eky cukus ls ugh gksrk cfYd tkfrokn tSlh Hkkouk lekIr djds lerkiw.kZ /keZfujis{k lekt dh LFkkiuk djuk ,d fodklkRed <+kpk gksxkA bu tkfr;ksa dh jSfxax gj le; esa gqbZ gSA mlh izdkj vkt Hkh jSfxax gks jgh gSaA tcfd Å¡ps mBs yksx bl jSfxax dks ekSt eLrh djkj nsrs gSaA ijEijk dg nsrs gSaA vxj tkfrokn tSlh ijEijk lekIr djuk gS] rks 'kklu Lrj ij vUrZtkrh; fookg gksuk pkfg,A lEiw.kZ lekt dks ,dlw= esa ck/kus dk iz;kl lekt ds cqf)thoh oxksZa dk dÙkZO; gksuk pkfg,A _Xosn esa ,d lk/kd bZ'oj ls izkFkZuk djrk gSA fd Þgs nso! ;fn geus vius fdlh lqgn` ; ds izfr iki fd;k gks] vius fdlh fe= vFkok lg;ksxh dk vfgr fd;k gks] vFkok fdlh iM+kl s h ;k vifjfpr dks Hkh d"V fn;k gks rks gs nso] bl iki ls eqDr djsAa Þ

;g Hkkouk gekjs

Hkkjrh; laLÑfr dk ,d vax gSA blh dY;k.k vkSj iq#"kkFkZ ds dkj.k Hkkjrh; laLÑfr dh egkurk dks Lohdkj fd;k x;kA lHkh dk dY;k.k gqvk gks ml ln~xq.k dh dYiuk gekjh Hkkjrh; ijEijk djrh gSaA bl txr~ es lcdk leku vf/kdkj gSA mlh izdkj tutkfr;ksa dk vkSj /kughuksa dk Hkh vf/kdkj gSA bl lk/ku tSlh lksp bu ouokfl;ksa dh gSA ;s tutkrh; ijEijk,¡ rd csgn bZekunkj gSA muds thou vkSj g`n; dh ckrs _Xosn es dgha xbZ gSA ,slk ouokfl;ksa dk LoHkko vkSj ewy pfj= dgrk gSA lR;rk ds lEcU/k esa vkpk;Z pk.kD; dgrs gS fd& lR; ds vkpj.kksa dk vuqlj.k djus okyksa euq";ksa ds fy, nqyZHk dqN Hkh ugha gSA blh izdkj ouoklh lR; ds ikyudÙkkZ gSA ouoklh leqnk; dks uSfrd f'k{kk O;fDrRo ewY;ksa ij vk/kkfjr nh tkuh pkfg,A ewY;kas ds fcuk ckgjh vkpj.k dks iznf'kZr djuk ,d fn[kkok ek= gS ;k vkMEcj tSlk ik[k.M dgk tk ldrk gSA vko';drk uSfrdrk] ln~xq.k ls tutkfr;ksa ds izfr dk;Z djus dh gaSA bUgsa f'k{kk ds izfr ykus ds fy, O;fDr esa pkfjf=d dlkSVh dks dluk gksxkA buds f'k{kk ds izfr O;fDr ds fØ;kdyki uSfrd rqyk ds leku gksus pkfg,A pfj= gh ekuo dk O;fDrRo fuekZ.k djrk gSA tutkrh; f'k{kk ds fy, vFkZ'kkL=] Hkwxksy] bfrgkl] jktuhfr'kkL=] xf.kr] O;ogkfjd f'k{kk] izÑfr foKku] laLÑr] n'kZu] tutkrh; dyk] ekuo'kkL=h; v/;;u] O;olkf;d uhfr'kkL=] uSfrd i;kZoj.k] vk;qZfoKku vkSj vkS"kf/k'kkL= bR;kfn

fo"k;ksa dh Hkh ppkZ gksuh

pkfg,A blds lkFk&lkFk uSfrd ewY;ksa dk Hkh v/;;u djk;k tkuk pkfg,A uSfrd ewY;ksa ds fcuk O;fDr ds ekuork dk gkL; lk izrhr gksrk gSA dqN O;fDr ds dqN dk;Z ;a=or~&jkscksV tSls cu tkrs gSA MkW- jk/kkÑ".ku~ us dgk Fkk] fd fo|ky;] egkfo|ky;] fo'ofo|ky; ds fo}kuksa http://lokayatajournal.webs.com

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ls vihy gS fd bu ikiiw.kZ ?kkrd cqjkbZ;ks]a nqHkkZouk] tkfrokn] ?k`.kk] fu"deZ.;rk] ijLifjd vU/kfo'okl ,oa izHkqrk ds eksg ek;k ds fo:) la?k"kZ djsAa bu nqHkkZoukvksa ls gekjh jk"Vªh; ,drk vkSj 'kfDr dk gkL; gksrk gSA ge vk'kk djrs gS fd gekjs f'k{kk txr~ dks cká jktuhfrd vfHkdj.kksa ds ?k`f.kr vfrØe.kksa ls ckgj LoPN j[kk tk;sA

tutkfr;ksa dh mu vfyf[kr

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6.

Role of Youth Vis-a-Vis Value System: Some Suggestive Measures Priyanka Sharma and Ms Poonam Pant INTRODUCTION: Values relate to the aims of human life. For the achievement of the aims men frames certain conditions and these notions are called values1 There may be valid reasons to lament over the loss of values in a society; but sometimes it may be difficult to pin- point whether a value system is undergoing a metamor- phosis or whether it is declining. We have, somehow, forgotten that there is a psychological man behind the physical man.2 We are witnessing a steady erosion of certain traditional values which have sustained the Indian society down through the corridors of time. That seems to be now reversed, inverted or distorted.3 With the advent of technology, there has been a continuous flow of population from the rural areas to the urban industrial centres. In the process of migration, group loyalties and consequently the value system of the migrants has gone temporarily or permanently dis-oriented.

According to Encyclopaedia Britannica, the Vedas are the oldest philosophical literature and philosophical ethics of mankind. Numerous foreign travellers and writers of historical records have, from time to time, written in praise of the high standards of Indian morality. India has, in the past, made a substantial contribution to the evolution of mankindâ&#x20AC;&#x2DC;s culture and moral values. This contribution is as significant as that of modern Europe in the fields of secular science and technology.

Although there is a popular cry about the value crisis among the youth, it is a debatable contention. In the absence of well- researched and documented evidences it is difficult to maintain such a proposition. The argument is not to deny the existence of crisis of values in the society at large and also among the youth. The question is whether the youth can be singled out for the value crisis and held responsible. We need a more balanced view of the social scenario. The values are inculcated largely by the role http://lokayatajournal.webs.com

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models- either in person or in imaginative identification. The role models provide direct experiences of living values. Guru in the old gurukula system is probably the best example. The imaginative identification implies identification with such characters that were read in autobiographies, biographies, novels, etc.

The values displayed by youth today is what are being inculcated by the adult, in general, and parents, teachers and other social role models in particular. Nearer home, the youth, today, have been built by the parents and teachers who are overwhelmed and attracted by the culture of the west, particularly consumerism, individualism characterized by the self- seeking and self- centredness, gender discrimination, etc. the children and youths are exposed to those dis- values right from the beginning.

Amongst the ends of social and individual life inculcation of values occupies an important place.4 Resolution of conflict between the value systems, of different groups brought together by political, economic or other compulsions is necessary, if mankind is to live in peace and happiness. According to our great seers, Sri Aurobindo and Swami Vivekananda, if you imbibe certain value orientation life becomes more meaningful. If the value orientation is positive, then life becomes certainly more worthwhile. So, the role of values in daily life is very real.5 This is not simply a philosophical or far off spiritual idea. Whatever one may be doing or whatever the situations of each people may be, if those values are transluscent in our consciousness, it will definitely enrich their life.

To deny people the opportunities of value orientation is to inflict upon them as entirely unjustified deprivation. They have to exposed to certain value orientations. How much each individual is able to interiorize them and use them in their own life would of course vary from person to person. But certainly there should be some atmosphere of value orientation in oneâ&#x20AC;&#x2DC;s life; that helps considerably.6 CONCEPT OF VALUES: A value is seen as an intellectual, emotional judgement of an individual group or society regarding the worth of a thing, a concept, a principle, an action or a situation. Values, of course, are intangible. It is difficult to prescribe what value is. Values are melded in our http://lokayatajournal.webs.com

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consciousness.7 Milton Rockeach defines values as ―an enduring belief that specific mode of conduct or end state of existence is personally or socially preferable to an opposite and converse mode or conduct or end state of existence. He further adds that values are virtually the determinants of all kinds of behaviour that could be called social behaviour.8 The values determine attitude as well as behaviour. All port aptly put it, attitude themselves depend on pre-existing social values. Watson states those attitudes are the functions of values. Spranger has classified values on the basis of six basic interests or motives in personality: the theoretical, economic, aesthetic, social, political and religious.9 ROLE OF VALUES IN LIFE: Life with ‗values‘ is all meaningful.Whereas life in the absence of values is of no use and is not good at all. A person who gives importance to values is good, is considered good by others and is also held in high esteem in the social group he belongs to.10 From the above explanation, it is clear that value is an enduring belief which guides actions, attitudes, judgements, etc., beyond immediate goals to more ultimate goals.

Values are of three types; some are generic personal values that sustain us in a society (e.g. honesty, integrity, fearlessness). The second sets of values are social values, which help others and help the society to be sustained (e.g. compassion, collaboration, empathy). And, the third set of values are organizational values, specific to each organization (e.g. openness, creativity, proaction). Yet, these values are interrelated.11 Values ennoble our life and our profession. Without the touch of values, the everyday business of life becomes mere commercial activity. Values inspire a higher level of consciousness where one feels related to the larger scheme of consciousness, larger scheme of life and the universe. This sense can come only from the idea of values. If education is about the full development of human personality, it remains incomplete without value education.12 

A society without value is a jungle where ‗ignorant armies clash by night‘.13

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

A value is what is desired or what is sought. Values may be operationally conceived as those guiding principles of life which are conducive to one‘s physical and mental health as well as to social welfare and adjustment and which are in tune with one‘s culture



Values are regarded desirable, important and held in high esteem by a particular society in which a person lives. Values reflect one‘s personal attitude and judgements, decisions and choices, behaviour and relationships, dreams and vision. They influence our thoughts, feelings and actions. They guide us to do the right things. Values are the guiding principles of life which are conducive to all round development. They give directions and firmness to life and bring joy, satisfaction and peace to life. Values are like the rails that keep a train on the track and help it move smoothly, quickly and with directions. They bring quality to life.14



Values as values are essentially inert in the sense that it is detached from humane involvement. These become living and thrilling only when these are related to life and activities, performance and serenity. When values are associated with mankind, the role of education of identify, analyse, appreciate and evaluate values becomes all the more imperative. Born selfish as men is from the psychological points of view, values often encage the learner to be interested in leading a life in the cocoon of his self, which however indicates vary clearly the exercise of sham values of selfish growth and development of personality.15



No society can exist and progress without fostering values in its population. They constitute the integrating principle in any society, primitive or advanced. Like the cement that holds together separate bricks so as to produce the integrated structure of the building, values help to hold together separate individuals in a social organism, which then ceases to become a mere collection of separate individuals, like the building which has ceased to be just a pile of separate bricks.

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YOUTH: Twenty to thirty years of age is the period when one can give most to the nation, produce most for the nation, do more good for the nation and work most of the wonders for the nation. Youth has emerged as a distinct social category, not because they form the majority of the nation‘s population but due to reasons of their specific characteristics, needs, psycho- social traits and pattern of behaviour. Youth are the human property of the nation, they represent strength, vitality and vigour and are the hope for the future of the nation ―Youth are carriers of culture, custodians of national honour and the trustees of the freedom of the country‖. They occupy a vantage position from where they immensely influence the Government, as well as society at large.

The youth of today are citizens of tomorrow. They are treasures of human resources of the nation having a lot of talents dormant in them, and if tapped in the right direction, would bear great fruits. ―They are store houses of energy and knowledge‖ and if given a right direction, can work wonders ―they can make or mar the world‖. Indian youth, in spite of all their energy enthusiasm and courage, have continuously been loosing a balanced perspective of and orientation towards social reality and for this, both, the characteristics feature of this period of personality development and striking imbalance in the modern social order are to be held accountable.16 A socio- historical analysis shows, that it was not until the beginning of this century that youth was identified as a separate phase in the course of human- life. Of course, youth always existed as a definite phase in the development of personality. There are even indications that the physical, spiritual, emotional and social development of the youth people take on different aspects under the influence of economic, ecological, cultural and social conditions.17 The ―frustrated aspirations‖ are heading the dilemmas of contemporary youth. It appears that overall quality of youth is decreasing, perhaps due to the failure of our education system. Youth are becoming perhaps the most vulnerable section of the society. It is

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regarded a wasted entity. Our system has failed to harness their inherent potential, rather they are exploited by the family, college and employing bodies.18 We have only to recall that in the early seventies, Mao Tse Tung, the unique and powerful communist leader, who is widely regarded as the leader of modern china, relied upon the youth power to usher the great Cultural Revolution in his country. Benjamin Disraeli wrote, ―Almost everything that is great, has been done by youth.

In order to permit India‘s youth its due role in the management of society‘s affairs, our first law giver Manu, had commended strict observance of the four old division of life‘s century long span.19 But in a country, where the tasks are long and resources always short, there is no justification for wasting the nation‘s time and energy and wealth in vain and let becoming the youth a rebel without cause. Certainly it is the failure of the socialisation in inculcating the right values and genuine aspirations among the children and the youth, rather agencies of socialization, particularly educational institutions, have become the places where youth learns first lesson of many vices.

In his essay on ―Unity of India‖, Pandit Jawahar Lal Nehru wrote: ―The student world of India should be the nursery of new ideas and clear thinking and disciplined action. And yet, unfortunately, it often shows a lack of all the virtues that it should possess.‖ Actually youth always rebelling in self- righteousness, feel that the elders, the family and society create problems for them.20 Youth appears to have lost faith in the system. They have a little regard for the social norms and values as they constantly failed to win their belief and provide them their dues.

RELATIONSHIP OF VALUES WITH YOUTH: The Indian society is passing through a major crisis, a crisis of values in life.21 The social transformation, particularly participation of the larger diverse groups and classes of people in public life has significant bearing in value development among the youth.22 Perhaps people of every generation always feel that the values have declined in their time http://lokayatajournal.webs.com

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as compared to what they were in the ‗golden past‘. Even when the Greek civilization had reached its heights, Plato stated more than two millennia ago23: ―What is happening to our young people. They disrespect their elders, they disobey their parents. They ignore the laws. They riot in the street, inflamed with wild notions. Their morals are decaying. What is to become of them?‖ Youth appears to have alienated from the society. His contribution for the cause of the nation is only marginal and sometimes negligible. They have become idle of luddits and wasted resource of the nation.24 It appears that youth have lost faith in the system- social, political and economic. This is why their behaviour is usually seems to be anti- establishmentarian. They feel that all of the political and economic institutions have been criminalised. Politics has become an easy means to achieve selfish ends. 

Youth appears to have lost faith in the system. They have a little regard for the social norms and values as they have constantly failed to win their belief and provide them their dues.

There are several issues related to the value development among youth. Compared to earlier period, the youth do not have inspiring social goals and ideals to work towards, and such goals and ideals are important determinants of value development. In the past, there used to be some larger and inspiring causes for which they worked. Those causes are disappearing.

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The gap between the material and the spiritual progress is an important cause of the present moral crisis. Nuclear capability is a great (material) achievement, but our failure to coordinate it with moral values poses serious danger to the human race.25

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The state of degeneration is all pervasive. We should not hold our youth responsible. After all, it is our generation that has imparted to them the education they have. Also, this is not peculiar an Indian phenomenon. The wave of modernization is sweeping across the world, almost a typhoon of change. Most

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traditional societies are facing this sort of crisis. Even in the western societies, with all their liberalism and all their modernism, they also are feeling the brunt of these changes. Hence, in a way, it is a universal phenomenon.26 

Youth are on the rampage and rowdyism in India has become a vogue of the day.

What impels them today is combativeness and misdemeanour. They have lost their regard for the accepted values and turned aggressive and militant in their approach to their day to day problems. Today we live in an age of science and criticism, and our faith in religious and moral values has been shaken. We feel that religion is something personal, and, as such, it has no bearing upon the social or national life. As the spirit and the values of the age have changed, the purpose of education has also changed. The modern education has no relevancy to character building. Now it has become merely a mechanical process and the student is treated as an appendage of the social and political machinery.27

SUGGESTIONS: 

Youth need proper care, education, work opportunities, health, nutrition and other welfare facilities. They must be overcome the mud of idleness and their energies must be channelized in the proper way so that to turn them productive and useful for the society.

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To help the youth at the group level. His recollected personality needs recreation, and adjustment. Their rejuvenated energies, need to be channelized, their strengthened ego need further mutual support. Their recollected personalities require to be activated. All this is possible in a group. The group work programmes must be so developed that they may prove to be productive as well as re creative.

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The third strategy of social work profession will be work at the community level.

The community resources need to be channelized to meet out the needs and problems of the youth. There are untapped resources of the community. The people need to be mobilised to mobilise available resources for the welfare of the youth. The community action needs to be supported by community education in

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order to motivate the people to arouse their emphathy for the distresses faced by the youth. The individual goals need to be changed, this will, in turn, change their values, priorities and way of life. Change in their goals will change their perception towards life, their expectations towards their children and their attitudes. This will help the youth to adjust in the society without the loss of their status in the society. 

The need of the time to instil in the youth a deep awareness of and respect for the principles and values enshrined in our constitution and a willingness to strengthen the rule of law; and to help develop in the youth qualities of discipline, selfreliance, justice and fair play…….; a scientific temper in their modes of thinking and action.

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No amount of policies and excellent combination of words can instil in the youth a commitment to the principles and values because they find they have lost their relevance. If there is justice and fair play in our social life, youth will automatically adopt these values.

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A social action programme must be started to change the parental attitude to evoke their sympathy towards their unsuccessful children.

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The process of socialisation need to be modified so that youth may not be subjected to the job phobia. This will save youth from falling into psychological complexes and will enable them to build their carrier on the basis of their own initiative and self- determination. Social work can play a great role in creating self- determination in the youth by using the common base of social work practice.

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Probably there is a vacuum of socially desirable ideas that can inspire the Indian youth. This vacuum needs to be eliminated or reduced. They need to be involved in the larger social goals and ideals, which will inspire them to work beyond themselves. Indian youth have responded magnificently whenever they were involved in some worthwhile ideals and goals. We have witnesses this again and again. Foe Example, Jai Prakash Narayan‘s movement attracted and inspired

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millions of people. At a smaller scale, Narmada Bachao Andolan Or Chipko movements inspired youth for a larger cause. 

Educational institutions constitute the biggest organised sector for imparting various kinds of training, including moral training, to the growing youths.

Education is a socio- cultural process which aims at a fuller development of human personality so as to enable it to achieve the ends of social and individual life.

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Values are inseparable from life as lived; hence, their inculcation is possible only by effecting changes in style of living and the accompanying social attitude. This calls for a massive comprehensive conceptual framework.

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We must recognize that, like in all other societies, the new values are being added into the repertoire of the youth that was not there earlier. For Example, today‘s youth are much more adventurous and entrepreneurial in life; they take risks.

Youth are more open and courageous, they raise question to adults, parents and teachers. Compared to obedience, that was the characteristic of the previous generations, the new generations are more capable of articulation and expression of their own ideas and feelings. In the analysis of value crisis, it is important that these new dimensions be looked into carefully.

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It will also be necessary to work out a detailed research on new values that are necessary for living in the global society. It will call for a different set of values; the current set of values may not be adequate for the new role and the new living.

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Our education system must be oriented so as to train and direct our young students towards the realisation and fulfilment of noble purposes. To ignore our responsibility towards character building will ultimately prove catastrophic, and it would be treated as the most serious accident in human civilisation. Therefore our educational institution should shoulder the responsibility and strive in every possible way for the inculcation of values in the youth. The beginning years in the school are more conducive for it. Extension lectures based on morality or value oriented education may be arranged in the institution. Eminent persons in this

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field may be invited. Listening to the lectures, discussions etc. will help a good deal in this direction.

CONCLUSION: Today, man, with a power- house of knowledge at his command is in greater need of a cultural reorientation than he was at any time in the past. India may, therefore, be destined, once again, to lead mankind out of the present stage of multiple crises and more so of the moral crisis or the crisis of values which is at the root of all these crisis.

Youth, unrest is a multifaceted phenomenon and requires multi- dimensional approach to its solution. The most important step would be to provide employment opportunities to the unemployed youth so that they may not be led astray by the anti- social and politicocriminal forces for their own causes. The next step would be resorting the credibility of our educational, political and economic institutions. Only then we can prevent our youth from frittering away its energies on frivolous pursuits and can help it to channelize its energies in the right direction towards the building- up of an egalitarian social order based on socio- economic and political justice. Both, system change and ethos change the need of the hour.

Sri Aurobindo, in his â&#x20AC;&#x2014;Call to the youth of Indiaâ&#x20AC;&#x2DC;, pointed out the paradox that we imitated some of the western behavioural models, losing our own positive tradition and glory; on the other hand, we hardly ever inculcated the strengths of western values and ethics. Both youth and age are trapped in this new value syndrome/ crisis. The youth cannot be singled out. The value crisis in the youth has to be seen in the larger social context of the adults, particularly the leaders of today.

References: 1. Yogendra K. Sharma, Foundation in Sociology of Education 295(Kanishka Publishers, New Delhi) 2005.

2. K.L. Gandhi, Value Education A Study of Public Opinion 22 (Gyan Publishing House, New Delhi) 1993.

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3. Karan Singh, ―Value education for the global society‖ 164 in Marmar Mukhopadhyay (ed) , Value development in Higher Education (Viva Books Private Limited, New Delhi) 2010.

4. P.S Sundaram & A.B. Shah, Education or Catastrophe 147 (Vikas Publishing House Pvt. Ltd., New Delhi) 1976.

5. Supra note 3 at 165.

6. Ibid.

7. Ibid .

8. Milton Rockeach, The Nature of Human Values 20-24 (Free Press, New York) 1973.

9. Ibid at 101.

10. M.S Sachdeva, K.KSharma, A new approach to philosophical and Sociological basis of education 265 (Bharat Book Centre, Ludhiana) 2004.

11. Supra note 3 at 185.

12. Ibid at 183.

13. Ibid at 195.

14. N. Venkataiah & N. Sandhya, Research in Value education 1 (APH Publishing Corporation, New Delhi).

15. Mohit Chakrabarti, Value education: Changing perspective 3 (Kanishka Publishers, New Delhi) 2006.

16. Pramod Kumar Bajpai, Youth, Education and Unemployment 1 (Ashish Publishing House, New Delhi) 1992.

17. Ibid at 2.

18. Ibid at 97.

19. Ibid at 99.

20. Ibid at 100.

21. Supra note 2 at 163.

22. Ibid.

23. Supra note 3 at 14.

24. Supra note 16.

25. Supra note 2 at 22.

26. Supra note 3 at164.

27. Ram Chandra Gupta, Youth in Ferment 130-131 (Sterling Publishers Ltd., Delhi) 1968.

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REPORT OF THE PROGRAMME Report on One-Day Faculty Development Programme on “Dr, B.R. Ambedkar, Indian Constitution and Indian Society”.

2oth January, 2016 Department of Philosophy and Post Graduate Department of Public Administration of Post Graduate Government College for Girls, Sector-11, Chandigarh organised a RUSA Sponsored One-Day Faculty Development Programme on the theme ―Dr.

B.R.

Ambedkar, Indian Constitution and Indian Society‖ on 20th January, 2016. The detail report is given below: REGISTRATION

Registration for the programme started at 9.00 am to 10.30 am. Total 114 participants registered for the programme. The participants include faculty members and research scholars from Chandigarh, Haryana and Punjab. 60 papers were submitted this programme.

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INAUGURAL SESSION The inaugural session started at 10.30 with a floral welcome of dignitaries by Prof. Binu Dogra, Dean, PGGCG-11, Chandigarh. Ms. Shashi Joshi Convener of the programme and Associate Professor, P.G. Department of Public Administration, PGGCG-11,Chandigarh coordinated this session. Dr. Indu Kalia, Head, Department of Public Administration presented a brief introduction of the dignitaries. Dr. Ganga Sahay Meena, Associate Professor, Centre for Indian Languages, Jawaharlal Nehru University, New Delhi was the keynote speaker. Dr. Lallan Singh Baghel, Chairperson, Department of Philosophy, Panjab University, Chandigarh was the Chairperson for the inaugural session. Dr. Rama Arora, Vice Principal, PGGCG-11, Chandigarh was also present in the session.

Key-Note Address: In his keynote address, Dr. Ganga Sahay Meena discussed the various aspects of Dr. B.R.Ambedkarâ&#x20AC;&#x2DC;s philosophy. He said Dr. B.R. Ambedkarâ&#x20AC;&#x2DC;s ideas; writings and outlook could well be characterized as belonging to that trend of thought called Social Humanism. He developed a socio-ethical philosophy and steadfastly stood for human dignity and freedom, socio-economic justice, material prosperity and spiritual discipline. http://lokayatajournal.webs.com

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He showed the enlightening path for Indian society via his ideals of freedom, equality and fraternity and made India a democratic country. We can see his vastness of his vision in the 'preamble' to the Constitution of India. It may be considered as the soul of Constitution. The preamble can be referred to as the preface which highlights the essence of the entire Constitution Dr. Meena also criticised Dr. B.R.Ambedkar in regard to avadance of Indegeinous people of India in Indian constitution.

Chairpersonâ&#x20AC;&#x2122;s Address:

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Dr. Lallan Singh Baghel, Chairperson, Department of Philosophy, Panjab University, Chandigarh was the Chairperson for the inaugural session. In his address entitled ―Reconceptualizing

Ambedkar‘s ideas on Identity, Social justice and Emancipation in the

age of neo-liberal globalization: Raising a few normative concerns‖. He said that in the recent times there has been an emergence of a dialogue amongst social scientists and political philosophers concerning questions of experience and theory, thus these social scientists and philosophers are raising question of agency , who has legitimate right to theorise the experience , is it the one who has gone through the experience of humiliation/rejection/ discrimination/deprivation/disadvantage and other forms of discriminations based on caste, gender, class and race, or the one who is doing theory , does not necessarily need experience, and she/he can do theory without having the experience of any kind of discrimination in her/his life.

Cracked Mirror, is a seminal book by Prof. Gopal Guru and Prof. Sunder Sarrukai, has generated this debate amongst Indian social scientists and Philosophers. Interestingly, the theme of seminar is on evaluating the relevance of Ambedkar‘s thought to contemporary Indian society, which is facing onslaught of neo-liberal globalization on the one hand and shrinking democratic spaces of secularism and social justice on the other. Therefore, in this paper an attempt would be made to understand the critical map of Ambedkar‘s http://lokayatajournal.webs.com

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modernity and its promise to make Indian society just and egalitarian in

political

outlook.

There are two broad contours of argument to be made in the paper , the first deals with question of identity discourse in the light of Ambedkarâ&#x20AC;&#x2DC;s ideas on caste annihilation and its theoretical responses to address the multilayered political aspirations of social justice within the realms of Indian substantive democracy and to delineate, how far Dalit discourse has been to capture the nuanced meanings of emancipation from Ambedkarâ&#x20AC;&#x2DC;s perspective, or Dalit discourse has only created the markers of Identity and recognition , but it has yet to address concerns of distributive justice . Another part of argument concerns with question of neo-liberal globalization and its bearing on political efficacy of caste ,gender and class in making of Indian democracy from perspective of marginal citizen. The last and conclusive part of paper engages with question of theory and experience of caste and other kinds of deprivations. Its reiterating again to understand the legitimacy of experience and agency , can we really move beyond Dalit discourses on the one hand and derivative discourses on the other to develop an authentic philosophical and cognitive map to understand contemporary relevance of Ambedkar and his world of emancipation.

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In the end of this session, an interaction was held by Dr. Lallan Singh Baghel with the participants and several queries and questions arises and discussed by the resource persons and participants. Vote of thanks delivered by Ms. Shashi Joshi, Convener of the programme.

SESSION-I Socio-Political Philosophy of Dr. Ambedkar The first session on ―Socio-Political Philosophy of Dr. Ambedkar‖ chaired by Dr. Ashutosh Angiras from S.D. College, Ambala Cantt. and Dr. Anita Khosla, Head, Department of Hindi co-chaired this session. Dr. Rama Arora, Vice Principal, PGGCG11, Chandigarh gave a floral welcome to the Chairperson. Dr. Ashutosh Angiras spoke on the theme, ―SANSKRITIST CRITIQUE OF DR. AMBEDKAR‘S VISION‖ and enlightened participant with is innovative power-point presentation.

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Total 10 papers were presented in the session: 1. Dr. Gobinda Chandra Sethi, Assistant Professor, Department of Political Science, P.G. Govt. College, Sector-46, Chandigarh: Dr. B.R. Ambedkar‘: A Great Social Reformer 2. Ms. Jyoti Sharma, Assistant Professor, UILS, Chandigarh University, Gharuan : B.R.Ambedkar and His Philosophy on Indian Democracy: An Appraisal 3. Mr. Nazli, Special Education (Mental Retardation), Govt. Rehabilitation Institute for Intellectual Disabilities, Sector-31-C, Chandigarh: Dr. B.R. Ambedkar and Indian Society 4. Mr. Praveen Chaubey, Deptt. Of History, P.G.G.C.-46, Chandigarh: Dr. B.R. Ambedkar‘s Philosophy and Its Future Vision 5. Ms. Minakshi Rana, Research Scholar, Department of Sociology, Punjab University, Chandigarh: Social Inclusion through EWS Quota under RTE Act 2009 with reference to Dr. B. R. Ambedkar‘s Vision 6. Ms. Shaweta, Research Scholar, Department of Law, Panjab University, http://lokayatajournal.webs.com

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Chandigarh: Dr. B.R. Ambedkar on Indian Democracy 7. Ms.Anuradha Jaidka, Reseach Scholar, Department of Sociology, Panjab University, Chandigarh: Dr. B.R. Ambedkar‘s effort for Women Empowernment 8. Mr. Bhupesh Gill, Reseach Scholar, Department of Sociology, Panjab University, Chandigarh: Dr. B.R. Ambedkar‘s Thoughts on Social Reforms and Justice 9.

Ms. Harmandeep Kaur, Research Scholar, Department of Education, Panjab University, Chandigarh: Social Philosophy of Dr. B.R. Ambedkar behing Education

10. Mr. Piyush Aggarwal, Research Scholar, Department of Sanskrit, Panjab Universiy, Chandigarh: The Ideas of Dr. B.R. Ambedkar on Freedom, Equality and Fraternity in Present Context

In the end of this session, Dr. Ashutosh Angiras presented a short summary of all paper presented in the session and gave full critical remarks regarding the content and themes of papers.

SESSION-II Dr. B.R. Ambedkar and Women Empowerment The second session under the theme ―Dr, B.R. Ambedkar and Women Empowerment

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â&#x20AC;&#x2022;was chaired by Dr. Emannuel Nahar, from Ambedkar Study Centre, Panjab University, Chandigarh and Dr. Manoj Kumar, P.G. Department of Sociology, PGGCG-11, Chandigarh co-chaired this session. Dr. Indu Kalia, P.G. Department of Public Administration, PGGCG-11, Chandigarh gave a floral welcome to the Chairperson.

Total 10 papers were presented in the session.

1. Dr. Rajesh Kumar Chander, Assistant Professor, D.C.W.S.D., Panjab University, Chandigarh. : Dr. Ambedkarâ&#x20AC;&#x2DC;s Philosophy and Its Future Vision 2. Mr. Manoj Kumar, JRF, Research Scholar, Department of Education, Panjab University, Chandigarh: Women Empowerment in the Vision of Dr. B.R. Ambedkar 3. Mr. Mayank Sharma, Govt. Rehabilitation Institute for Intellectual Disabilities, Sector-31-C, Chandigarh: Dr. B.R. Ambedkar and Women Empowerment 4. Dr. Wasim Ahmad, Assistant Professor, Govt. Rehabilitation Institute for Intellectual Disabilities, Sector-31-C, Chandigarh: Constitutional Provision for Persons with Disability: Post Independence Perspectives 5. Ms. Reetu Sharma, Asstt. Prof. in Sociology, S.B.S.B.M. University College, Sardulgarh (Mansa): Ambedkar and Women Empowerment 6. Dr. Sarita Chauhan, Assistant Professor, MCM DAV College for Women, Chandigarh: Ambedkarite Ideology: Dalit Society http://lokayatajournal.webs.com

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7. Dr. Manju Bala, TGT (SST), GMHS, Sector 38 (W), Chandigarh: Dr.B.R. Ambedkar and Social Justice 8.

Ms. Gagandeep Kaur, Research Scholar, Department of Education, Panjab Unversity, Chandigah: B.R. Ambedkar Views of Educational Policy for Minorties and the Present Scenario

9. Dr. Neena Sharma, Associate Professor (English), MCM DAV College fo Women, Chandigarh: Dr. B.R. Ambedkar and His Social Philosophy 10. Mr. Hukam Chand (Special Education (Mental Retardation), Govt. Rehabilitation Institute for Intellectual Disabilities, Sector-31-C, Chandigarh: Ambedkarâ&#x20AC;&#x2DC;s Philosophy on Women Empowerment In the end of this session, Dr. Emanuel Nahar shared his ideas about the philosophy of Dr. B.R. Ambedkar and also presented a short summary of all paper presented in the session and motivated the participants to explore the different aspects of philosophy of Dr. B.R. Ambedkar.

The programme was successful due to its vastness of content and deliberations by the resource persons and participants. All sessions witnessed a lot of back and forth questions and answers between the participants and resource persons, and these interesting http://lokayatajournal.webs.com

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engagements seamlessly spilled over into the tea and lunch breaks where the resource persons freely mingled with the participants.

In the last, Dr. Desh Raj Sirswal, Coordinator of the programme and Assistant Professor, Department of Philsophy PGGCG-11, Chandigarh proposed Vote of Thanks. He thanked RUSA for sponsoring the event with well qualified professors of Ambedkar Studies, participants from different colleges/institions and students of Philosophy and oublic Administration. Last but not least, he thanked the administation of the college, faculty members of Department of Public Administration and Department of Hindi for their full cooperation in arranging everything for the success of the programme and for their active participation and involvement in knowing the philosophy of Dr. B.R. Ambedkar Indian philosophy through this faculty development programme.

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PUBLICATIONS

The Religious-Philosophical Dimensions Editor: Dr. Merina Islam Print ISBN: 978-81-922377-5-6 (First Edition: November 2015) E-ISBN: 978-81-922377-6-3 (First Online Edition: December 2015) Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Pehowa (Kurukshetra)

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Contemporary Indian Philosophy Print ISBN: 978-81-922377-4-9 (First Edition: February, 2013) E-ISBN: 978-81-922377-7-0 (First Online Edition: January 2016) Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Pehowa (Kurukshetra)

For more publicatins visit: https://cppispublications.wordpress.com

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PHILOSOPHY NEWS IN INDIA

One Day National Panel Discussion cum Seminar On SCIENCE OF PANCH-MAHABHOOTAS (Earth, Air, water, Fire, Ether) &

CONSCIOUSNESS DATED – 16TH APRIL, 2016, SATURDAY TIME - 9.30 A.M. TO 1.30 P.M. Organized By – Department of Sanskrit & Enquirers‘ Forum Funded By – Popular Traders, Ambala Cantt.

Academic Support – S. D. Human Development Research & Training Center, Ambala City S. D. Adarsh Sanskrit College, Ambala Cantt.

Council for Historical Research & Comparative Studies, Chandigarh.

Darshan Yoga Sansthan, Dakshina Murti Bhavan, Dalhousie.

Dear Sir/ Madam, What is the use of life?

If you have resolved this query either by your esteemed intellect which essentially divides or by wholesome intelligence which allows to realize / understand things/ situation in totality then obliviously you have made / drawn some conclusion/s about life and surely those conclusions are making some sense and you are living a blissful life but if this is not the case then department of Sanskrit of this college humbly invite you to share your scholarship/ expertise/ opinion/ understanding/ insight on the above mentioned topic with other scholars of different subjects.

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Department of Sanskrit Sanskrit seeks your guidance to explore and understand these five elements from various perspectives; like how to explain relationship among 70% of water to 6% of air to 12% of earth to 4% of fire to 6% of ether with human body. Following is a brief of traditional wisdom of panch mahabhootas.

NYAAYAVAISHESH IK

Reality,

Position of Atma ,

Consciousn ess,

Material elements

Position of God,

Source of Knowledge,

Many 7

Not essentially conscious

Accidental quality

Earth, water, fire, air, ether, time, Space,Soul

Efficient cause

Perception, inference, Comparison Testimony

Substance, Quality, Motion, Generality Particularity, Inherence,

, mind

non-xistence

SAMKHYA -YOGA

Prakriti, Purush

purush

Pure Consciousn ess

24 elements of Prakriti

No god/ Special purush

Perception, inference, Testimony

MIMAANS AA

Many 9

A substance

Accidental quality of soul

Earth, water, fire, air, ether, mind Soul, time, Space,

No God

Perception, inference, Comparison Testimony Non existence

VEDANTA

One brahman

One atma

Pure consciousne ss

Earth, water, fire, air, ether,

Macro level

Perception, inference, Testimony

In 2004, eight neuroscientists felt it was too soon for a definition of consciousness. They wrote an apology in "Human Brain Function": Page 74-"We have no idea how consciousness emerges from the physical activity of the brain and we do not know whether consciousness can emerge from non-biological systems, such as computers... At this point the reader will expect to find a careful and precise definition of consciousness. You will be disappointed. Consciousness has not yet become a scientific term that can be defined in this way. Currently we all use the term consciousness in many different and often ambiguous ways. Precise definitions of different aspects of consciousness will emerge ... but to make precise definitions at this stage is premature."

The ambiguity of the term "consciousness" is often exploited by both philosophers and scientists writing on the subject. It is common to see a seminar on consciousness begin with an invocation

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of the mystery of consciousness, noting the strange intangibility and ineffability of subjectivity, and worrying that so far we have no theory of the phenomenon.

So any theory of consciousness, if it is to be a successful one, needs to be embedded in the known facts about the world. As far as we can tell, consciousness is prima facie a biological phenomenon. Therefore, any model of consciousness needs to have robust biological foundations.

It becomes thus necessary, in order to understand the wherefroms and whys of consciousness, to really tackle the biological phenomenon.

1. Consciousness is actually the only thing we can be sure of: we are sure that "we" exist, and "we" doesn't mean our bodies: it means our consciousness. Everything else could be an illusion, but consciousness is what allows us to even think that everything else could be an illusion. It is the one thing that we cannot reject.

2. Unfortunately, precisely consciousness, of all things in the universe, still eludes scientists.

3. Physics has come a long way to explaining what matter is and how it behaves.

4. Biology has come a long way to explain what life is and how it evolves.

5. Neurology tells us an enormous amount about the brain, but it cannot explain how conscious experience arises from the brainâ&#x20AC;&#x2DC;s electrochemical activity 6. But no science has come even close to explaining what consciousness is, how it originates and how it works?

7. One wonders if there is still something about the structure of matter that we are missing?

8. Could one say that the origin of life came about when a set of particles arranged in the right way were tipped into a sort of energy equilibrium that jiggled things back and forth, in obedience to physical laws (modern physical laws of course) 9. And as this interaction of physical laws become more complex (where we study the trends of their overall behavior: chemistry, biochemistry, biology, etc.) they eventually led to organisms that interact, not solely on a biochemical level but at a macro-level too, perceiving, processing, and interacting on a level of general summary of all the micro interactions (what we call consciousness).

Department of Sanskrit is curious, how did this transition, between being a little chemical interaction factory (a single cell and its organelles) to a large-scale physical interaction machine (a creature with organs) occur?

It has been said that life is biology's greatest embarrassment. Almost all biologists are materialists and believe in the "fact" of evolution. But when they attempt to trace life back to its beginning the so-called "fact" proves rather to be that miraculous "something" which came out of the ocean and subsequently, thanks to another mysterious and miraculous mechanism, became alive. And for a third miracle, this living "something" somehow developed consciousness. - - - - - - - - - - Hopefully, the combined contributions of this broad range of viewpoints could shed some light on the difficult, complex and elusive subject of consciousness. Unfortunately, there was instead a high level of confusion, interdisciplinary rivalry and even hostility. Chalmers has, in fact, challenged the attendees to address the hard problem of consciousness, which he says is actually not one, but many, theories. We join him in the challenge; meanwhile we believe that there remain two fundamental mysteries, "How Was Life Created?" and http://lokayatajournal.webs.com

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"What Is Consciousness?"

Can evolution explain life and consciousness?

By Ken Van Cleve and Brunla Van Cleve, Ph.D. PS â&#x20AC;&#x201C; 1. No TA/ DA admissible. 2. There is no need to write full paper, just shorts notes are welcome. 3. This seminar is not for API score so join the discussion for academic purpose only.

4. Only light refreshment will be served. 5. Please do confirm your participation so that you are given enough time to share your views.

Ashutosh Angiras Convener 09464558667

Dr. Rajinder Singh Principal

For more details of seminars, conferences, jobs and workshops etc. kindly visit to Philosophy News in India: http://newsphilosophy.wordpress.com

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CONTRIBUTORS OF THIS ISSUE 

Dr. Soma Chakraborty, Assistant Professor, Department of Philosophy, East Calcutta Girls’ College, Lake Town.



Mr. Lakhwinder Singh, M.Phil. (Psychology), Public Relations Officer, Runwood Homes Plc, UK.



Dr. Pundrik Ojha, Associate Professor, P.G. Department of Public Adminsitration, P. G. Govt. College for Girls , Sector-11, Chandigarh.



Dr. Desh Raj Sirswal, Assistant Professor, Department of Philosophy, P. G. Govt. College for Girls , Sector-11, Chandigarh.



Mr. Devdas Saket, Research Scholar, Department of Philsophy, Vikram University, Ujjain (M.P.).



Ms Priyanka Sharma, Research Scholar, Himachal Pradesh University, Shimla (H.P.).



Ms Poonam Pant, Research Scholar, Himachal Pradesh University, Shimla (H.P.).

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Instructions to the Contributors Lokāyata: Journal of Positive Philosophy (ISSN 2249-8389) welcomes contributions in all areas of research proposed by the Centre. All articles are sent to experts who evaluate each paper on several dimensions such as originality of the work, scientific argument, and English style, format of the paper, references, citations and finally they comment on suitability of the article for the particular Journal. In case of review articles the importance of the subject and the extent the review is comprehensive are assessed. Prospective authors are expected that before submitting any article for publication they should see that it fulfills these criteria. The improvement of article may be achieved in two ways (i) more attention to language (ii) more attention to the sections of the article.

Format of Submission: The paper should be typewritten preferably in Times New Roman with 12 font size (English) and Kruti Dev (10) with 14 font size (Hindi) in MS-Word 2003 to 2010 and between 2500 to 3000 words. They should be typed on one side of the paper, double spaced with ample margins. The authors should submit the hard copy along with a CD and a copyright form to be sent to the editorial address.

Time Line: The last dates of submission of the manuscript are as follows: For April to September Issue: 31stAugust every year.

For October to March Issue: 31st January every year.

Reference Style: Notes and references should appear at the end of the research paper/chapter.

Citations in the text and references must correspond to each other; do not over reference by giving the obvious/old classic studies or the irrelevant. CPPIS follows The Chicago Manual of Style, 16th Edition. The Chicago Manual of Style presents two basic documentation systems: (1) notes and bibliography and (2) author-date.

Choosing between the two often depends on subject matter and the nature of sources cited, as each system is favored by different groups of scholars. The notes and bibliography style is preferred by many in the humanities. The author-date system has long been used by those in the physical, natural, and social sciences.

CPPIS follows the first system i.e. Notes and Bibliography.

You can visit the following link to download our “CPPIS Manual for Contributors and Reviewers” for further instuctions: http://www.scribd.com/doc/137190047/CPPIS-Manual-for-ContributorsReviewers https://www.academia.edu/8215663/CPPIS_Manual_for_Contributors_and_Review ers

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CPPIS, Pehowa (Kurukshetra) Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS) Pehowa is a joint academic venture of Milestone Education Society (Regd.) Pehowa and Society for Positive Philosophy and Interdisciplinary Studies (SPPIS), Haryana (online) to do fundamental research in the field of Humanities and Social Sciences.

SPPIS Newsletter The Centre also circulates a Newsletter which includes new information related to events, new articles and programme details. One can register himself on the below given address and will get regular updates from us.

Link for registration: http://positivephilosophy.webs.com/apps/auth/signup All contributions to the Journal, other editorial enquiries and books for review are to be sent to: Dr. Desh Raj Sirswal, Chief-Editor, Lokāyata: Journal of Positive Philosophy, Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Pehowa, Distt. Kurukshetra (HARYANA)-136128 (India) Mobile No.09896848775, 08288883993 E-mail: cppiskkr@gmail.com, mses.02@gmail.com Website: http://lokayatajournal.webs.com

“My objective is to achieve an intellectual detachment from all philosophical systems, and not to solve specific philosophical problems, but to become sensitively aware of what it is when we philosophise.”

- Dr. Desh Raj Sirswal

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