Lokāyata: Journal of Positive Philosophy

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ISSN: 2249-8389

Lokāyata Journal of Positive Philosophy Concept of Mind (Manas) and Intelligence (Buddhi) in Indian Philosophy Volume II, No. 01 (March, 2012) Chief-Editor: Desh Raj Sirswal

Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS) Milestone Education Society (Regd.), Ward No.06, Pehowa (Kurukshetra)-136128 http://positivephilosophy.webs.com

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Lokāyata: Journal of Positive Philosophy (ISSN 2249-8389) Lokāyata: Journal of Positive Philosophy is a 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 will contain 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 (India) Associate Editors: Dr. Sandhya Gupta

Ms Poonama Verma

Language Editors: Ms Vipinjeet Kaur

Mr Raj Kumar

Editorial Advisory Board Prof. K.K. Sharma (Former-Pro-Vice-Chancellor, NEHU, Shillong) Dr. Anamika Girdhar (Kurukshetra University, Kurukshetra) Dr.Ranjan Kumar Behera (Patkai Christian College (Autonomous), Nagaland) Fr. V. John Peter (St. Joseph’s Philosophical College, Nilgiris, T.N.) Dr. Aayam Gupta (Lautoka, Fiji) Dr. Geetesh Nirban (Kamala Nehru College, University of Delhi) Dr. Vaishali Dev (Mahamakut Buddhist University, Thailand) Dr. Merina Islam (Cachar College, Silchar, Assam) Dr. Narinder Singh (GHSC-10, Chandigarh) Dr. Vijay Pal Bhatnagar (Kurukshetra University, Kurukshetra)

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……………..

INTERTWINED HUMAN MIND IN NATURE: A Rendering from Ancient Tamil Tradition—Vallabadoss John Peter (4-17) BUDDHISM AND DENNETT’ S MODEL THEORY: AN ANALYSIS IN THE ACCOUNT OF CONSCIOUSNESS —Sheeja O.K.(18-24) RABINDRANATH TAGORE’S THOUGHTS EDUCATION —K.Victor Babu (25-34)

OF

MIND:

PHILOSOPHY

OF

ADHITHANA (DETERMINATION) LEADING TO HAPPINESS —Ashima Verma (3541) The Principal Upaniads on Vtti Theory of Perception —Surjya Kamal Borah & Shruti Rai (42-49) THE REVELATION OF THE MIND —Prashanata Kumar Dash (50-56) —

(57-62)

Article: EDUCATION DISPELS DARKNESS—R.K.Behera (63-66) Empirical Work: EFFECT OF KNOWLEDGE VALUES ON LIFE SATISFACTION AMONG ADOLESCENTS —Himani Anand & Shailendra Pratap (67-72) BOOK-REVIEWS— Merina Islam (73-76) PHILOSOPHY NEWS IN INDIA (77-80) CONTRIBUTORS OF THIS ISSUE (81)

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Lokāyata: Journal of Positive Philosophy (ISSN: 2249-8389) Volume II, No. 01 (March 2012), pp.04-17

INTERTWINED HUMAN MIND IN NATURE A Rendering from Ancient Tamil Tradition Vallabadoss John Peter Abstract The situationality influences human thought, emotions and feelings. Human mind is shaped and influenced by its environment. The classical Tamil literature (caṅkam literature: 500BCE300CE) stands evident that mind is intertwined in Nature. All the descriptions of Nature and its surroundings in this ancient literature speak of the intertwining of human life with that of nature.

Nature is framed as the background for human behaviour and emotions in poetry. In the classical Tamil literature Nature is portrayed as directly involving in the life of the humans, influencing their living and thought patterns. The external material world participates in the world of humans. The Āṛṛuppaṭai poems have a unique way of describing Nature that helps human life in its everydayness. Nature spontaneously arouses the spiritual aspects in human mind. Besides evoking aesthetic, poetic and artistic feelings in human mind, Nature plays a role of mediator by arousing spirituality in humans. Nature serves human beings as a suitable setting for their living and loving. The article gives a brief note on ancient Tamil thought generally on human-nature relationship, particularly on intertwining of mind in nature, expressed in poetic forms.

Introduction Every thinker is a product of his/her times. Human mind is shaped and influenced by its environment, in a sense that the situationality influences human thought, emotions and feelings.

Human community at large is influenced in all respects while living in and with its environment.

Some philosophical traditions or systems treated mind and matter as separate category, while others reduced matter into mind. The classical Tamil literature (caṅkam literature)1 stands evident that mind is intertwined with matter as expressed in natural environment.

The classical Tamil literature is admired both for its own linguistic excellence and for its conceptual frame of thinking.2 Ancient Tamil Literature impresses people not so much by the bulk, range and variety of the works, as by richness of its content and the culture of the South India.3 While the early literature is a direct evidence of specific Tamil philosophy of life, it is extremely rich in information about the thought pattern of the Tamils.4 Attempt is made to cull out from the extant classical Tamil literature, a ‘thought pattern,’ if we hesitate to call it a ‘system of thought,’ which is unique and specific to Tamil tradition. In its pristine purity without http://lokayatajournal.webs.com

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borrowing from any other Indian tradition – even though we cannot neglect the factor of ‘being influenced’ by the other traditions - ancient Tamil community developed a holistic and comprehensive understanding of the material world that is seen as influencing human life. In the largely agricultural based Tamil society nature posed as a background for the philosophical tradition. The concept of nature becomes a specific thread of thought that characterizes something unique to the Tamil tradition.5 Viewed as a whole, this literature helps us reconstruct the thought pattern of the Tamils and in deciphering the history of philosophy in the Tamil country.

A brief note on ancient Tamil thought generally on human-nature relationship, particularly on intertwining of mind in nature, expressed in poetic forms is with the purpose of looking for their relevance in the modern society. Surely, we benefit from the insights found in the ancient literature in enhancing our understanding of human mind.

I Nature in Human life and thought The Tolkāppiyam, Eṭṭutokai and Pattupāṭṭu are the fine products of the Tamilian intellect belonging to the caṅkam period extended from 500 BCE to 300 CE. Tolkāppiyam describes how nature is framed as the background of human behaviour and emotions in poetry.6 In eight anthologies, Eṭṭutokai,7 divided into Akam and Puṛam8 that deal with ‘interior’ and ‘exterior’ human experiences, Nature plays a vital role. In akam songs there is much of sympathetic interpretation of Nature. Nature is brought into relationship with man in response to human conduct and aspirations or provoking human emotions.9 For instance, in Kuṛuntokai, the mulai region is depicted to show the rainy reason where the birds sing and flowers blossom creating a situation of gladness and cheerfulness. The master of the house returns back home after work abroad, bringing the same joyfulness to the family.10 The human feelings of joy and happiness after a long awaiting for the arrival of a person (uripporuḷ) is mixed with the situation created by the karupporuḷ (natural ambience) and mutalporuḷ (rainy season and mulai region).11 The puṛam poems like Puranānuṛu and Patiṛṛuppattu there are not much elements of the interpretation of Nature as there is in akam poems like Ainkuṛunuṛu, Kuṛuntokai, Naṛṛiṇai and Akanānuṛu. Yet they have an abundance of similes and metaphors regarding Nature.12 These cannot be just brushed aside as mere poetic interpretation of Nature. In many caṅkam poems, especially in puram natural objects are used just for making allegories and similes and merely as poetical expressions.13 In Puṛam poems, Nature has a place in human life. The poets describe the landscape and the beauty of the country while praising the king of the region or lamenting over the present condition of the country after the war.14 Many poems, about hundreds of them, in

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Maturaikkāñci by Māṅkuṭi Marutaṉār and in Paṭṭiṉappālai by Uruttiraṉ a aṉār have a similar setting of praising the landscape and its beauty before the destruction.15 In the Pattupāṭṭu (ten idylls)16 there are lengthy and picturesque descriptions of the Tamil country and its seasons. In each of the ten idylls there are passages relevant to the theme of Nature. All these poems contain suggestiveness regarding Nature, detailed description of Nature and an explicit avowal of the mutual influence between Human and Nature. As it is said by Mu. Varatharasan, more than the puṛam songs akam poems have deliberately shown the truth that Nature by its power can not only attract human life but also change it as well. 17 “Though human emotions form the primary subject of these anthologies, it is the human emotions of a people who lived in intimate relationship and communion with Nature.”18 From the description of Nature in the poetry both akam and puṛam we find that the environment definitely conditions human life and ideology.

The Āṛṛuppaṭai poems have a unique way of describing Nature that helps human life in its everydayness. Āṛṛuppaṭai forms of poems are a kind of guide-books and travelogues that adopt a more credible and realistic device than other caṅkam poems.19 They are intended not only to praise the kings and the beauty of their country, but also to guide poets who are desperately in need to approach these kings.20 “The Āṛṛuppaṭai is of a piece with Tamil realism and describes the journey as experienced by a human traveler and that on terra firma.”21 Extending the mere description to a level of inherent philosophical rendering, one finds in detail the notion that Nature guides humans who seek prosperity and wealth. It enables the humans not only to cherish the richness of Nature solely by oneself, but shapes the human mind to inherit priceless values such as generosity and being helpful. The poets become magnanimous in letting know others that there is an opportunity for others who seek decent living by having recourse to generous persons and richly treasured country. Such ennobling process of human mind takes place by nature as evident in these Āṛṛuppaṭai poems.

In poems of Paripāṭal, description of Nature is clearly the natural environment of the local gods, namely, Tirumāl and Murugan.22 Nature is said to be playing a different role here, so varied from the other akam poems as arousing human-divine relational aspects.23 As devotional odes to the divine, Paripāṭal, praises the natural scenery of god’s shrines surrounded by natural loveliness, where the river takes its origin. The poems affirm human affection for the river that confers beauty, fertility and prosperity to the city and the kingdom of Madurai. 24 The various descriptions of natural objects and creatures by the poets reveal to us the involvement of them in the nature and the subtle knowledge of nature they possessed.25 Nature is said to be arousing the spiritual aspects in human mind. Besides evoking aesthetic, poetic and artistic feelings in human mind, Nature plays a role of mediator by arousing spirituality in humans.

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The physical texture of the south Indian landscape has provided various types of poetry, conceptions and cultures within the south India.26 The ancient Tamils had conception of the world as ‘nāṇilam,’ comprising of four types of lands.27 As in Tolkāppiyam, the landscape is divided into only four, namely kuṟiñci, mullai, marutam and neital.28 The fifth one, pālai, is only a derivative of kuṟiñci and mullai.29 The abundant variety in the landscape provided the Tamil thinkers the natural prospect of a view with all its divergence and richness.30 Kuṛiñci is the name given to the landscape with mountainous terrain. Whole of Tamil country has mountains, tall or short, with different names and varieties. Some are with mere rocky stones heaped up. Some are described as having some plants and trees in the rocky cliffs and few with green covered all over the mountains. Caṅkam pictures all of them with their beauty and names many of them.31 Entire view of the mountains with the plains down is well portrayed in many poems.32 Especially in Pattupāttu and Malaipaṭukaṭām the picture of kuriñci are noteworthy. Mullai region which is of forest terrain is portrayed with romanticism during rainy season and evening hours.33 The region is full of trees and flowers.34 The land is full of creatures, big and small.35 Marutam is the fertile cultivated area with lots of vegetation and food crops. The land is full of domestic animals, water channels with fishes and trees with flowers and fruits.36 Neital is the coastal region. As Tamil country is surrounded by sea in all three sides, there are many poems dedicated to this land. The caṅkam poets li e Amūvanār, Culōcanār and Nalantuvanār, sing about the coastal land, its birds, trees and plants.37 There are references about the seashores and the ports.38 Even though there is no specific landscape as pālai, caṅkam literature has many poems sung in this. As we have seen already, kuriñci and mullai turn to be pālai in dearth of rain and prosperity. In pālai, heat of the sun is unbearable and the hills are devoid of charm and greenery.39 Wind is heavy and hot which dries up the branches and the leaves of the trees.40 Pluralistic conception of reality in Tamil tradition has its foundation in such an interaction of nature and human mind.

In the classical Tamil literature nature is portrayed as directly involving in the life of the humans and influencing the human living and thought patterns.41 All the descriptions of Nature and its surroundings in both akam and puṛam poems deliberately speak of the intertwining of human life with that of nature. All these external aspects of Nature are very much reflected as the internal human aspects. “There is in Tamil love poetry much of the sympathetic interpretation of nature whereby Nature is brought into relationship with man, furnishing lessons and analogies to human conduct and human aspirations, and expressing itself in sympathy with or in antagonism to the lives of men.”42 The external material world, according to classical Tamil tradition, participates in the world of humans.43

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Interestingly, as noted by Mu Varatharasan, although Tamils have given so great a place for Nature in the literature, there is no mention of a term ‘iyarkai,’ or any equivalent term.44 The interpretation of such non-mention of a particular term for Nature is rendered as Tamils gave a non-exclusive treatment for Nature that they do not consider nature as something different from them. They have been infused with it that they regarded it as part of human nature. It also goes to an understanding that feelings of human hearts and the beauty of nature are so intertwined that Tamils have forgotten that there is something out there.45 For instance, in a poem of Kuṛuntokai, the deep longing of a person in love is made to coincide with sound of the misty mountains and the sound of the peacock.46 “The influence of Nature as obtained in the Tamil land on poetry was final and far-reaching and very decisive. Tamil poetry bears in nearly every page the imprint of the land and the landscape in which it has been created.”47 II Intertwining of Mind in Nature: Philosophical Implications 1) Sincere search, unquenched yearning and systematic thinking unravel the mysteries of the universe and enable one come closer to the truth. Tamils have been from the time immemorial, people with simplicity of life, subtlety in their thinking and living in harmony with the nature. Tamil tradition has recorded evidences for its thinking at least from BCE 500.48 Much noted character in them has been their practical sense of living. They are very close to nature with their simple and realistic descriptions of natural world. Philosophy of Tamils is concrete and intimately connected with the nature. Tamil philosophy of life from the caṅkam period onwards has been down to earth in its rational approach to nature and world. The poetic expressions are echoes of interaction of nature and humanity that formed a way of thinking and living.49 2) The caṅkam literature ever remains a written source or a social document. It contains a detailed description of nature and an explicit avowal of the mutual influence between human and nature. The appreciation of nature arose not just out of interest to be associated with human events but to be viewed as the seeding ground for human emotion and action to emerge. Unearthing the philosophical dynamics in the social life of the Tamils, expressed in caṅkam literature reveals the refreshing insight of Tamil classical thought pattern that would enable one to get involved in realistic living in the contemporary era.50 The caṅkam literature proclaimed a fact that the environment definitely conditions human life.51 3) Concretely mentioning one such realistic conception of mind and nature relationship would be illustrative. The linguistic description of relationship of Uyir-Mei in Tolkāppiyam has direct implications for ‘soul-body’ relation. According to Tolkāppiyar, the world of nature is divided into word and substance or categories. The natural objects are classified as uyir, mei, uyir-mei.52 There are rational beings, the dead and inert. (Uyartinai enmanār makkat cutte, agrinai enmanār avarāla pirave). The time, world, soul, body, God, action, elements, sun, http://lokayatajournal.webs.com

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moon and the word are included in the substance (poruḷ).53 Differentiation between soul and matter is a significant metaphysical principle in many systems of Indian philosophy. The Tolkāppiyam upholds the reality of both soul and matter. In the following phrases ‘uyire utampe,’ ‘ceṇṟa uyiriṇ niṇṟa yākkai’ ‘uṭampum uyirum vāṭiyak kaṇṇum,’54 we find both soul and matter are mentioned as separate categories. Consciousness is the one, which differentiates soul from matter. The soul is endowed with consciousness whereas the matter is insentient.55 The classification of the alphabets indicates uniquely the relation between soul or spirit and matter. The Tamil alphabets are known by Uyir and Mei. In linguistic parlance, they are commonly known as vowels and consonants. Etymologically they stand to mean the soul and body. The twelve such ‘soul’-letters, conjoin with the consonants to give meaning and life. Spirit animates the body, the matter to be alive.

4) Meaning of any existence, either be it any word in a language or any life in the world, is derived out of the combination of soul and matter, uyir and mei. While stressing the coexistence of soul and matter for a meaningfulness of existence, Tolkāppiyam maintains the distinction of the two. In the process of conjoining with the consonants, the vowels do not change their nature.56 Vowel appears only through the medium of body, consonant.57 Tolkāppiyar is well aware of the differences in the nature of the two realities, soul and matter. Analysis of the concepts of soul and matter, as metaphysical principles found in Tolkāppiyam, leads one to interpret them as clinging towards the monistic tendency.58 One ‘soul’-letter ‘A’ pervades all other eleven letters and the ‘body’-letters. Such interpretation too leads to explain the one soul appearing diversely according to the nature of the bodies.

Another interpretation leads to conclude that the dichotomy between spirit and matter is maintained throughout. In either case, one finds that the spirit and matter continuum is essential for meaningful expressions in terms of language and in ordinary existence of the humans on earth.

5) While discussing on the personhood, it is always important that the dichotomy of soul and body would not serve our purpose. Human being is a holistic personality having equal status and importance given to body and soul. Personality for Tolkāppiyam insists on the importance of having a sound body. “Only a body that is fit can adequately respond to the surroundings and externalize the thoughts and feelings. Such externalization (meyppātu) being a basic function of a persona, what the body, and looks mean to a persona cannot be underestimated.”59 Tolkāppiyam shows clearly the significance of the physical aspect of human being. The philosophical tradition of ancient Tamils was pragmatic existential philosophy.60 6) For the contemporary crisis of Human-Nature encounter, with serious ecological threat to the very existence of both the nature and the humankind, Tolkāppiyam provides us the insight that meaningful existence is possible only with due recognition of spirit and matter. One cannot underestimate and throw away the existence of either of spirit or of the matter. Uyirhttp://lokayatajournal.webs.com

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mei combine together to form meaningful words and existence. Uyir-mei is not just combination of uyir and mei, it is uyir-mei, having spirit and matter as constitutive of each other. Devaneya Pavanar, a great Tamil scholar explains spirit-matter in the following way; “that which animates the matter (mei) is spirit (uyir). Mei is the body that surrounds the constitutive spirit. Thus, uyir-mei is the mei with the spirit.”61 In classical Tamil tradition human nature is not just body or soul alone, but the right combination of both spirit and matter. Human or worldly nature is both spirited matter and materialized spirit.

7) In caṅkam literature, besides the literalism with imagery and poetic expressions realistic approach to nature is found throughout Tamil literature that Nature is out there, existing by itself, influencing the human living and thought patterns. The external material world participates in the world of humans. The appreciation of Nature arose not just out of interest to be associated with human events or to be viewed as the background to human emotion and action.62 8) Classical Tamil tradition with a profound thought pattern and harmonious living with nature has something concrete to contribute to contemporary understanding of nature and by developing respectful attitude towards nature. Sense of wonderment is the beginning of human thought. People experiencing the nature regarded its greatness and enjoyed its beauty and eventually were educated by it. Classical Tamil Tradition proves that human activities concretely takes place in Natural environment and are constantly influenced by environmental factors. Tamil philosophy of life emerged in quite compatibility with love of nature. The Nature serves human beings as the suitable setting for their living and loving.

Changes in natural seasons and of the day were portrayed as having strong effects on human personality. Concept of nature in classical Tamil tradition was fundamentally realistic, humanistic and concrete. Wisdom of the Tamils had not deduced from the rationalistic mind of the humans, but rather from the animals and the birds and their reactions the Tamils have learned wisdom. Tamil philosophical tradition emerged from the simple life style of ancient Tamils in harmony with nature. That life is to be lived here and now becomes Tamil philosophy of life.63 9) Generally in history of human thought, be it Western or Eastern traditions, Nature has been defined mostly as the outer, external and objective world of sense perception. It is nonhuman and is not the product of human either in material or in mental sense. It exists by itself having its own uniqueness of its existence and it is an independent reality without any ontological dependence of human existence. Realism in ancient Tamil tradition is neither naïve realism nor representationism but a common-sense realism and critical-scientific realism. External world is a real, independent existent whose truth could well be established by virtue of its own existence and by perception of it by human senses and mind.

Ontologically human and external world are independent realities and pragmatically they are

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interdependent and interconnected realities for their sustenance. They co-exist with each other with relationship of mutual and complementary nature.

Concluding Remarks The poetic lines of ancient Tamils available today as caṅkam literature, are deeply philosophic in nature expressing the close association of humans with nature.64 Tamils have been from the time immemorial, people with simplicity of life, subtlety in their thinking and living in harmony with the nature. Much noted character in them has been their practical sense of living. The classical caṅkam literatures bear sufficient witness to this aspect of the Tamils. They are very close to nature with their simple and realistic descriptions of natural world.65 Tamil Philosophy of life from the caṅkam period onwards was down to earth in its rational approach to nature and world.

The realistic notion of the material world is very much influential on the later philosophical system of aiva Siddhānta, especially in its metaphysics. The positive and affirmative approach towards physical reality and openness to pluralistic world-view is found in Tamil tradition.

In our short discussion on relationship of human mind with Nature, we have shown how the poetic expressions revealing deep sense of realism are very much influenced and shaped by the natural surroundings. The human feelings, emotions and thoughts are born out of situationality that encompasses geography, socio-cultural and existential predicaments. One might be reluctant to assert that human mind is the product of Nature, if one is not an ardent follower and defender of a system like Samkhya. Nevertheless, from the above discussion on nature of relationship between human mind and Nature, as evident from Tamil classical literature, one is confident to say that the mind is intertwined with Nature in various aspects. Nature plays significantly in activating different emotions and feelings of human mind. The mind is intertwined with Nature.

Notes & References: 1. The extant classical literature of Tamil tradition is said to be the product of ancient Tamils about 500BCE to 300CE. Refer, Iyengar, P.T. Srinivasa (2001) History of the Tamils: From the Earliest Times to 600A.D. Reprint 1929; Asian Educational Services.

New Delhi.

2. In a largely debated platform of Indian philosophy in general, the ancient Tamil tradition has scanty reference and even suffered neglect in the academic discourse. Often stated reasons are the following: Tamil tradition has not been known to have produced any specific ‘philosophical’ treatise; There is no evidence for any philosophical thin ing as such in Tamil tradition; Even if there are some stray philosophical injunctions they could well be integrated in the whole gamut of different classical Indian systems; There is nothing specific to Tamil tradition at all. These above mentioned statements are widely prevalent in any Indological study and in Indian philosophical discussions. However, the present article would show little light on philosophical insight of ancient Tamils. http://lokayatajournal.webs.com

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3. Nayagam, Xavier S. Thani (1997) Landscape and Poetry, International Institute of Tamil Studies, Chennai, 1.

4. Iyengar, History of the Tamils, lv.

5. Muppaalmani, K (2008) Thamizhaga Thaththuva Cinthanai Marapugal – Philosophical Thought Tradition of Tamil Country (in Tamil), New Century Book House, Chennai, iv.

6. Nayagam, Landscape and Poetry, 2-3. For instance, the emotional experience of people is termed as urikporuḷ in caṇkam literature. Tolkāppiyam equates this with nature. “puṉartal pirital iruttal, ūṭal ivaṟṟin nimitam enṟivai, tēruṇ kālait tiṉaiku urip poṟulē – coition ” – Tol. Porul. 14. It is worth mentioning here that Tol āppiyar considers idamum kālamum (place and time) are mutal poruḷ (primary). “mutalenap paṭuvatu nilam poḻutu iraṉṭin ilalpena moḻipa iyal puṉarntorē” Tol. Porul. 4. Karupporuḷ is that which creates the ambience. “teivam uṉāvē māmaram puḷpuṟai, ceiti yaḻin pakutiyoṭu tokaiyi, avakai piṟavum kaṟuena moḻipa” Tol. Porul.18. For detailed treatement on mutalporuḷ, karupporuḷ and uripporuḷ refer: Varatharasan, Mu (2006) Pazhatamizh Illakkiyatil Iyarkkai – Nature in Ancient Tamil Literature (in Tamil), 2nd ed. Pari Nilayam, Chennai, 23-25.

7. The eight texts are Ainkuṛunuṛu, Kuṛuntokai, Naṛṛiṇai, Patiṛṛuppattu, Paripāṭal, Kalitokai, Akanānuṛu and Puranānuṛu. Refer for the detailed history and number of poems, Pillai, M. Shanmugam (1997) Caṅkat Tamiḻar Vaḻviyal – Philosophy of Life of Cankam Tamils (Tamil), International institute of Tamil Studies, Chennai, 20-38.

8. Akam deals with internal, personal and directly incommunicable human experience.

Puram is about all that does not come under these internal and interior experiences of humans. “In Puram poetry, the study of Nature is mainly objective and consists in similes and metaphors, whereas in Akam poetry Nature is the background and sympathetic stage for the emotional and aesthetic aspects of love.” Nayagam, Landscape and Poetry, 5.

9. Ibid.

10. “vaṉṭutātu ūtat tērai teviṭṭat, taṉkamaḻ pṟavin mulai malara, inpuṟat tanṟu poḻute, ninkuṟi vaitanam tīrka inip paṭarē.” Kuṛunkotai – 494.

11. There is a scholarly discussion on which is given importance, mutalpporuḷ, karupporuḷ or uripporuḷ. Refer: Varatharasan, Pazhatamizh Illakkiyatil Iyarkkai – Nature in Ancient Tamil Literature, 24-25. In this paper we are concerned about how these remain

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interrelated and mutually influence each other. That the Nature plays a vital role in arousing human feelings and emotions is largely evident in all these discussions.

12. Nayagam, Landscape and Poetry, 5-6.

13. Puram – 65, 155.

14. “īena iratatalō arite nī atu nalkinum nalkā yāyinum velpōr eṟipaḍaiku ōdā āṉmai aṟuvait tūviri kaṭuppat tuvanṟi mīmcait taṉpala iḻitarum aṟuvinin koṉperuṅ kānam pādalenak keḷite ” Puram – 154. Here the poet says that it is easy for him to praise the beauty of the ing’s country than to as him directly for some boon. “toṟuta vayalāral piṟaḻnavum, ēṟu porutceṟu vuḻātu vittunavum karumpin pāttip pūtta neital, iruṅkaṉ eṟumaiyin niraiṭuk kunavum, kalikeḻu tuṉaṅkai āṭiya maruṅkin, vaḷaitalai mūtā āmpal ārnavum, oliteṅkin imiḻmarutin punalvāyiṟ pūmpoikaip pāṭal cānṟa paṅkeḻu vaipin nādu” Patiṟṟupattu -13.

The poet describes the fertile landscape before invaded and destroyed by the enemy.

15. Refer Maturaikkāñci – 89-130, 152-194, 239-340; Paṭṭiṉappālai – 101-119, 240-270.

16. The ten idylls are: Ciṟupā āṟṟuppatai by Nattattaṉār, Kuṟiñcippāṭṭu by Kapilar, Malaipaṭukaṭām Mullaippāṭṭu

bty

by

Peruṅkaucikaṉar,

Nappūtaḻṉār,

Maturaikkāñci

Neṭunalvāṭai

by

by

Māṅkuṭi

Na īrar,

Marutaṉār,

Paṭṭiṉappālai

Perumpā āṟṟuppaṭai by Uruttiraṉ a aṉār, Porunarāṟṟuppaṭai by Muṭattama

and

a iyār

and Tirumurukaṟṟuppaṭai by Na īrar. For details on these texts, refer; M. Shanmugam Pillai, Caṅkat Tamiḻar Vaḻviyal – Philosophy of Life of Cankam Tamils (Tamil), 7-19.

17. Varatharasan, Pazhatamizh Illakkiyatil Iyarkkai – Nature in Ancient Tamil Literature, 3637.

18. Nayagam, Landscape and Poetry, 7.

19. “kūtarum pāṉarum porunarum viṟaliyum āṟṟiṭaik kātci uṟaḻat tōnṟip petṟṟa peruvaḷam peṟāarkku aṟvuṟīic, cenṟu payanetirac conna pakkam. ” Tol. Porul. 9.

20. In Tirumurgāṛṛuppaṭai which is a poem on the god, Murukan, the descriptions of the natural beauty of the place is given to glorify the god as his immanent presence is in the Nature, and to declare that natural flowers, trees and animals are sacred to Him. Minute and interesting descriptions of the hill country, of the dawn and the setting in of evening, and of the close life of the people with Nature, occur in Malaipaṭukaṭām and Kapilar’s famous Kuṛiñcippāṭu. Few passages in Neṭunalvāṭai portray the interplay of human emotions and sentiments, with that of North Wind and its effects. http://lokayatajournal.webs.com

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21. Nayagam, Landscape and Poetry, 4.

22. Paripāṭal – 8, 9, 14-20.

23. Varatharasan, Pazhatamizh Illakkiyatil Iyarkkai – Nature in Ancient Tamil Literature, 43.

24. Nayagam, Landscape and Poetry, 6.

25. Pillai, Caṅkat Tamiḻar Vaḻviyal – Philosophy of Life of Cankam Tamils, 220.

26. Tolkāppiyam enumerates the names and characteristics of each landscape and its impact on human conduct, feeling and thought pattern. Refer for instance the following hymns.

Tol. Porul. 6; 8; 9-10.

27. Pillai, Caṅkat Tamiḻar Vaḻviyal – Philosophy of Life of Cankam Tamils, 212.

28. “mullai kuṟiñci marutam neitalenac coliya muraiyāl colavum paṭumē.” Tol. Poruḷ. 5.

29. Later in one of the five great epics, aimpeṛuṃkāppiyam, namely, Cilappatikāram, its author Ilaṇ ōvati al spea s of it. “mullaiyum kuṟiñciyum muṟaimaiyin tirintu, nalliyalpu iḻantu naṭuṇtuyar uṟuttup, pālai enpatōr paṭivam koḷḷum.” Cilappatikāram, kāṭukāṉ. 6466.

30. For further details, refer: K. Ramamurthi, “Some aspects of the Regional Georgraphy of Tamil Naad,” Indian Geographical Journal, Vol.XXIII, No.2 ff; K.M. Panikkar, Geographical Factors in Indian History (Bombay: n.p., 1955), 24. “It has been also observed, for instance, that monotheism is characteristic of religions which have originated in the desert, and polytheism of cults where Nature is diversified and luxuriant.” Nayagam, Landscape and Poetry, 10.

31. Different mountains like Imayam (Puram - 2), Kolli (Puram - 152), Mullūr (Puram 126), Potiyil (Puram - 128), Veṅkatam (Puram – 389), Parṅkuṇtram (Paripāṭal – 14:117).

32. White clouds hovering over the green mountains as it portrayed in Patiṟṟupattu – 78. “āṭumaḻai tavaḻum kōṭuyar neṭuvarai” Naṟṟinai – 385. “maḻaikaṉam cēkkum māmalai” Puram – 131. “koṉṭal avaraip pūvin anna, veṉtalai māmaḻai cūṭit tōnṟal ānā… maṉineṭuṅkunṟu” Ainkuṟunūṟu - 209. There are poems picturing the water falls down the hills, for example as in “malainīr venṟeḻu koṭiyin tōnṟum” Malaipaṭukaṭām – 582.

33. As rainy season and evening hours are specific to mullai poems as their perumpoḻutu and ciṟupoḻutu. http://lokayatajournal.webs.com

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34. “ceṟiyilai kāyā añcanam malara” Mulaipāttu – 93.

35. Frogs, deer, cows and elephants are found all over mullai region. “paṭumaḻai poḻinta payamiku puṟavin neṭunīr avala pakuvait tērai” Akam – 154. “tirimaruppu iralai teḷḷaṟal paruki” Akam - 154. “kanṟupayir kurala manṟu nirai kutarum mālai” Akam – 14.

36. “tuṟaimīn vaḻaṅkum perunīrp poikai, arimalar āmpal mēinta neṟimaruppu, īrntaṉ erūmaic cūvalpaṭu mutupōttut, tūṅkucēṟṟu aḷḷal tuṅcip poḻutupatap painniṉa varāal kuṟaip peyartantu, kuruvukkoṭip pantrai cūṭi mutūrp, pōrceṟi maḷḷarin pukutarum.” Akam – 316.

37. “parā araip punai vaṅkucinait tōyum, kānalam peruntuṟai.” Akam – 270.

38. “vālitai yeṭuta vaḷitaru vaṅkam, palvēṟu paṉtam iḻitarum paṭinatu” Matuṛaikañci – 536537.

39. “attam kāikatir kaṭukiya kavinaḻi pṟaṅkal, vēikaṉ uṭainta cimaia, vaikaṭu karuṅkina malai.” Akam – 399. “paitaṟa vempiya pāḻcer attam.” Akam – 371.

40. “nīṭucinai vaṟiya āka ollena, vāṭupal akal ilai kōṭaikku oiyum.” Akam – 143.

41. Natarasan, Ti. Su (2008) “Tamizh Marapil Azha iyal – Aesthetics in Tamil Tradition,” in Tamizhar Cinthanai Marabu – Philosophical Tradition of Tamils, ed., Deva Perinban, Tenaka Aivu Maiyam, Chennai, 61.

42. Nayagam, Landscape and Poetry, 5.

43. Varatharasan, Pazhatamizh Illakkiyatil Iyarkkai, 45. Further, Varatharasan argues in the pages 45-52 that in classical Tamil literature, human life is centric where the description of the nature serves only as a background and setting. Nature takes only the secondary position in the literature. Humanistic aspects emerge prominently in them.

44. Ibid., 21. ‘Iyarkkai’ is the Tamil term for ‘Nature,’ which etymologically means that which is by it own essential substance, ‘iyalpaka ullatu.’ Refer, Pavanar, Devaneya (2003) Sollaratchi Katturaikal-Research Essays on ‘word,’ Tamizh Mann Publications, Chennai, 12-13.

45. Varatharasan, Pazhatamizh Illakkiyatil Iyarkkai – Nature in Ancient Tamil Literature, 21.

46. “inamayil akaum marampayil kānatu, naraimuka ūkam pārpōṭu panikkap, paṭumaḻai poḻinta sāral avarnāṭuk kunṟam nōkkinen toḻi, paṉtai yaṟṟō kaṉṭicin” Kurṇtokai- 249.

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47. Nayagam, Landscape and Poetry , 38.

48. Muppaalmani, K (2008) Thamizhaga Thaththuva Cinthanai Marapugal – Philosophical Thought Tradition of Tamil Country (in Tamil), New Century Book House, Chennai, iii.

49. Dikshitar, V. R. Ramachandra. Studies in Tamil Literature and History, p.273, as cited in Mu. Varatharasan, Pazhatamizh Illakkiyatil Iyarkkai – Nature in Ancient Tamil Literature, 26.

50. Singaravelu, S (2001) Social Life of the Tamils: The Classical Period, International Institute of Tamil Studies, Chennai, 1.

51. Natarasan, “Tamizh Marapil Azha iyal – Aesthetics in Tamil Tradition,” in Tamizhar Cinthanai Marabu – Philosophical Tradition of Tamils, 61.

52. Selvamony, Nirmal (1998) Persona in Tolkāppiyam, International Institute of Tamil Studies, Chennai, 124.

53. Gopala rishnan, R (1994) “The Perspective of Tamil Religion and Philosophy,” in The Role of the Philosopher Today, ed. Anand Amaladass, T.R. Publications, Chennai, 71.

54. Tolkappiyam(Tol.). Porulathikaram (Porul.). 71, 200, Collathikaram (Col.). 57. For more details on this, refer, Kandaswamy, S.N (2000), Tamil Literature and Indian Philosophy, International Institute of Tamil Studies, Chennai.

55. In the understanding of Cenavaraiyar, the conscious soul and insentient soul are treated indiscriminately in some of the usages. “aram ceytu turakkam pukkan – Having performed virtues, he entered heaven. (Tol. Col.57.) ‘He’ denotes not the body but the soul. In another expression,‘uyir nīttu orumakan kitantān’ – one person lay there deprived of his soul. Here the ‘makan’ denotes not the soul but the body. Therefore, in some usages soul and body are to denote mutually. For Teyvaccilaiyar, utampu in one context denotes the subtle body consisting of the internal elements viz., mind, intellect, ego and the five subtle elements that are responsible for transmigration of the souls. In another context it refers to prakṛti, the primal nature or the primordial matter from which all have evolved.

56. Tol. Eluttuadhikaram (Eluttu). 10.

57. Tol. Eluttu.18.

58. Monistic Interpretation of Soul-Matter Relation: There are twelve ‘soul’-letters. ‘A’ letter is the only one ‘Soul’-letter, which combines with the other ‘soul’ -letters and the ‘body’ -letters, and it assumes a variety of forms. The commentator Naccinarkkiniyar holds that the one soul appears diversely according to the nature of the bodies. He also quotes the http://lokayatajournal.webs.com

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Bhagavad-gita: “I am the letter ‘a’ in all the letters’ and the Kural: ‘All letters have ‘a’ as their source.” Therefore the view is that letter ‘a’ is the soul of all the other ‘soul’-letters, just as God is the soul of souls. “Thus there are letters of which the letter ‘a’ is the substance and there are bodies in which the letter ‘a’ is the substance and there are bodies in which the letter ‘a’ appears variously. It is one and appears variously.” Sundaram, P.K (1979) Some Philosophical Concepts in Purananuru, University of Madras, Chennai, 16.

59. Selvamony, Persona in Tolkappiyam, 113.

60. Arunan, Tamiḻarin Thattuva Marapu – Philosophical Tradition of Tamils, 19.

61. Devaneya Pavanar, sollaratchi katturaigal-Research Essays on ‘word,’ 29.

62. Hudson, W.H (1945) An Introduction to the Study of Literature. Appendix II, On the treatment of Nature in Poetry, London, 319-331, as cited in Nayagam, Landscape and Poetry, 24.

63. Ibid., 268.

64. Varatharajan, Pazhantamizh Illakkiyathil Iyarkkai – Nature in Ancient Tamil Literature, 251.

65. Singaravelu, C.N (2005) “The Tattvas in Saiva Siddhanta,” in Essays on Saiva Siddhānta, ed., P.D. Balaji, aiva Siddhānta Perumandram, Chennai, 17.

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Lokāyata: Journal of Positive Philosophy (ISSN: 2249-8389) Volume II, No. 01 (March 2012), pp.18-24

BUDDHISM AND DENNETT’ S MODEL THEORY: AN ANALYSIS IN THE ACCOUNT OF CONSCIOUSNESS Sheeja O.K. Abstract The last few decades of Twentieth century provided several intellectual developments which led Philosophy to refocus its attention on the problem of consciousness. But the thing is that most of the attempts have been done by the thinkers of English-speaking countries. Advances in Neurology and Computer Technology provided material explanation to the human brain that helped to enrich the researches on consciousness. The problem has been discussed also in Indian literature from the early period. Almost all Indian philosophical systems, heterodox as well as orthodox, had discussed the problem seriously. This paper proposes to discuss the Buddhist conception of Consciousness in the light of recent developments in Cognitive Science. Buddhists accept consciousness as multiplicity units. Recently, Daniel Dennett- a prominent cognitive scientist who is an active contributor to the field for thirty years- also holds somewhat similar view on the problem of consciousness through his Multiple Drafts Model theory. Analysis of both views is to be done in the proposed paper. ***** The last few decades of the twentieth century put forward several intellectual developments that led to refocusing of philosophy, especially on the problem of consciousness. Advances in neurology; the physical study of the brain, using brain scanning, rare cases of localized brain damage, and so forth; the discovery of genetic causes for a variety of mental illnesses; and research into the effects of drugs on the brain allowed scientists for the first time to offer physiological, material explanations to a variety of states of consciousness. Advances in computer technology generated advanced forms of artificial intelligence which enhanced the area of research enormously.

The problem of consciousness has been discussed in Indian tradition from the ancient period.

Both Orthodox and Heterodox systems handled the problem very seriously. In Indian philosophy, the problem of Mind and the Problem of Consciousness have been discussed prominently. This paper proposes a serious attempt to make an analysis of the Buddhist approach to the problem of Consciousness and at the same time it examines a very recent theory of consciousness propounded by an eminent Cognitive Scientist Daniel Dennett in the West.

Dennett proposes somewhat similar view as the conception that Buddhists put forward. http://lokayatajournal.webs.com

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As an alternative to the Cartesian Theatre he proposes a Multi Drafts Model theory of consciousness. By introducing this theory he rejects the idea that consciousness is a single continuing phenomenon. He holds that Stream of Consciousness is continuing flow of drafts of s text; the texts are constantly being edited or reedited. As Humanism Buddha’s teachings are mainly concentrating on the life of common man. His thinking, however, is concerned with every spheres of life. Even though he had not concentrated much on the Mind-Body problem, he mentioned the interaction between the two. The concept of consciousness has been discussed clearly in the higher teachings of Abbhidhamma Pitaka. This paper focuses on the account of Yogacara tradition ant Abhidhamma conception especially.

Dennett on Consciousness Daniel Dennett recently presents a new model theory of consciousness which is called Multiple Drafts Model (MDM) theory of consciousness.1 Dennett proposed this theory as an alternative to the Cartesian theatre.2 For Dennett, Cartesian theatre is an illusion and contends that there is no single determinative stream of consciousness. He replaced Cartesian theatre by MDM theory. In consequence it is argued that varieties of perceptions are completed in the brain by the process of interpretation and elaborating sensory inputs. In other words single narrative model is discarded and replaced it by parallel distributed multiple narratives. He insists that Cartesian theatre model of consciousness must be abandoned. As an alternative he introduces the MDM theory and also proposes a third person scientific methodology for studying human consciousness that he calls heterophenomenology.3 MDM investigated consciousness from empirical third person point of view and claims that the facts of consciousness are to be validated by heterophenomenology. The new way in a natural path leading from third person perspective to first person perspective of phenomenological method, while never eliminating methodological samples of science.4 It is a way of interpreting behaviorism including interval behavior. It seems Dennett proposes a radical rethinking of ‘Stream of Consciousness’ according to which consciousness is a centre of negative gratuity, where information from various sources come to have mix up. It is very similar to the preparation of many drafts of our thoughts. This comes like a pandemonium like situation, and this is what is strongly supported by the PDP research.5 In Dennett’s view all mental activities, li e thoughts and perceptions are accomplished by parallel multitrack distributed process in the brain. A single stream of consciousness is a user– illusion, a mere seeming. Instead there are a number of discriminations and judgments that are constantly evolving in different localities of neuronal networks. Interpretations of sensory inputs flow around like many drafts of a paper or a book sent out to peers for revision. There is no canonical final text, only verbal reports fix certain contents as being consciously experienced.

There is no show, now presentation and now audience.6 He suggests the replacing of homunculus with a set of small and less sophisticated agents. It is called Pandemonium a model of competitive, nonhierarchical computational architecture.7

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Different parts of neural processing assert more or less control at different times. For something to reach consciousness is akin to becoming famous, in that it must leave behind consequences by which it is remembered. Consciousness is the property of having enough influence to affect what the mouth will say and the hands will do. The conscious self is taken to exist as an abstraction visible at the level of intentional stance, akin to a body of mass having a central gravity. Dennett refers to the self as the “centre of narrative gravity”, a story we tell ourselves about our experiences. Consciousness exists, but not independently of behavior and behavioral dispositions which can be studied through heterophenomenology. Dennett explains consciousness in terms of Access consciousness alone,8 denying the independent existence of Phenomenal consciousness.9 Consciousness is more or less continuing (but not continuous) flow of drafts of text, the texts are constantly being edited and reedited from one process to another. Sometimes they initiate speech; sometimes they are stored in long-term memory, other times they are entirely forgotten.

For Dennett, our sense of continuity of consciousness comes from our insensitivity to different inds of changes and consciousness is a ‘gappy phenomena’ at all.

Buddhist Approach to Consciousness The early theoretical roots concerning the interaction of mind and body come in the earliest texts of Buddhism, the Pali Canon. The theories expressed in these texts are indeed theory laden, and most central of these theories is samsara. The Buddha himself did not focus heavily on justifying accepted metaphysical doctrines; nor did he go out of his way to refute wrong views of his time.

The Buddhist teachings are meant to enter into one’s ethical and meditative practice, and only then to be judged. The Buddha did not put great effort in describing the fine distinctions between the mind and body, but instead indicated that through deep meditation, one gains sufficient understanding of the issue.

The resulting description of mind and body in early Buddhism is one of neither dualism nor monism, but a pragmatic description of both distinctions and interdependencies. Buddha argues that consciousness is dependent upon conditions such as objects and the eye-organ for eyeconsciousness or sounds and the ear-organ for ear-consciousness. The material phenomena described by the Buddha are those that can be directly detected (via touch, taste, smell, etc) and that citta itself is one’s experienced state of consciousness, rather than an underlying basis upon which mental states may arise. Buddhist mind-body relation are thus of the examination of experience, or phenomenology. Rather than hypostatize mind and body as separate substances and confront the problem of interaction (as done in the West), the Buddhist texts retain the mere phenomenological descriptions of each. In this view the mind is the force which creates, though not ex nihilo, our experience of matter. Body likewise acts upon the mind, as mentioned above, as outside objects which present themselves to the sense-organ (itself bodily) to create senseconsciousness. In this respect, the doctrine is one of functional, though not substantial, dualism.

The most important aspect of the Buddha’s teaching on mind and body, however, is the interconnectedness of the two. The Abhidharma states that the mind and body interact in the following ways: 1) they are co nascent, born together; 2) they are mutually dependent in their http://lokayatajournal.webs.com

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arising, like sticks in a tripod supporting one another; 3) they support one another as the earth supports a tree; and 4) each is present and non-disappearant in the other, meaning that there is no pure experience of the physical free from mind, nor any pure mind free of physicality. While mind free from physicality is held to be possible in deep meditative states and at nirvana, the investigation of mind becoming free of the body and the ensuing ontology of nirvana and samsara in the Pali Canon is too great a task at present. The first notable divergence, or apparent divergence, from the teachings in the Pali Canon on the mind-body relationship came from the Vijnanavada (Knowledge/Teaching of Mind) School of Buddhism. This school began around 150 C.E. with the Sandhinirmochana Sutra, and was further developed from the writings of the Asanga (4th Century CE) and his younger brother Vasubandhu. This school confronted the mindbody issue through intense focus on the mind (vijnana) in meditation. This school was thus called the Yogacara, or practice of meditation school.

The Yogacara Model of Consciousness Dinnaga the follower of Yogacara tradition holds that both object and consciousness are experienced simultaneously.10 An object and its consciousness are one and the same. The external objects cannot be taken to be as the cause of the consciousness. On the contrary, the external object is nothing but consciousness itself. He holds that no object is ever experienced apart from the consciousness-the external objects are the states of consciousness. The Yogacara School’s focus on the mind consisted of a dissection of the terms citta, manas, and vijnana, which in earlier schools had been used synonymously to refer to vijnanaskanda (the aggregate of mind). However, Asanga defines these as three different and distinct aspects of the mind aggregate. Citta is explained to be the alayavijnana (storehouse consciousness) in which karmic (meaning ‘by one’s actions’) bijas (seeds) are stored. It is from here that the Yogacara School explains that all of reality emanates with the often misconstrued doctrine of cittamatra (mindonly). Manas is that which within citta, or alayavijnana, obscures true knowledge, or stains the citta, with false ideas. It is the rational or intellectual faculty of the mind, both in the positive sense of actively producing feelings or wishes, and in the negative sense of passively ordering reality (incorrectly from the absolute perspective) based on habit and conditioning. Vijnana consists of the raw, pre-linguistic experience of the six forms of consciousness as accepted throughout Buddhism: sight, hearing, taste, touch, smell, and mind.

Given this three-level division of the mind, Yogacarins present a complete phenomenological description of how we come to have experiences. Vijnana is the most superficial aspect of the aggregate of mind, the experience of colors, sounds, tastes, etc. Vijnana is the direct consciousness, or bare phenomenon, free of the labeling or discrimination of the manas. Manas then sorts out or schematizes such phenomena, adding labels so that they may be understood as a particular part of one’s reality. In most people the shift from bare phenomena to sorted and labeled ‘objects’ happens too quic ly to observe, but through meditation, specifically vipassana (insight) practice based on the Satipatthana Sutta.

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The Abhidhamma Model of Consciousness The term Abhidharma means approximately ‘higher or ‘further’ Dharma. The Abhidharma, sometimes rendered as `deeper teaching', but also as `analytical insights regarding phenomena of existential importance', deals with consciousness in an analytic and synthetic way. A classification is made of the types of consciousness and of the various objects it is directed to.

The basic Abhidharma conception is that to be conscious in fact requires a minimum of eight dharmas-consciousness and associated mental factors(contact, feeling, recognition, volition, onepointedness, life-faculty and bringing-to-mind)--arises for a moment and then falls away to be immediately followed by the next combination of consciousness and associated mental factors.

Each combination is conscious of just one object. The arising and passing of each moment of consciousness is understood to occur extremely rapidly. The flow of consciousness is thus analogous to the rapid sequence of the frames of a movie film; consciousness is experienced as a continuous flow. The flow of consciousness involves in the mind picking up and putting down successive objects by means of successive sets of associated mental factors.

There are two basic modes of mind: The mind that is actively perceiving objects and reacting to those objects which is called mind is involved in process (Vitti-citta) and the mind that is free of process, resting in the inactive mode which is called Bhavanga. According to the theory of consciousness process, the mind momentarily returns to the inactive mode of bhavanga between each consciousness process. Bhavanga is the state of mind a being born with and it is the state of mind that returns in deep, dreamless sleep and in between every consciousness process. It is the connecting link between one life and the next.

The active or surface level of the mind confuse to be seen as comprising six types of consciousness: our primary awareness of five types of sense data and our conscious thoughts which for human beings are mostly related to the former in various ways. But underpinning these types of active consciousness are two further types of consciousness which are crucial in creating the world as we ordinarily experience it. The first is the defiled mind (klista-manas) and the eighth is the ‘Store Consciousness’. The Store Consciousness is the particular repository of all the seeds sown by the defilements of a being’s active consciousness. It is the result of being’s past karma. This is the underlying basis and support (asraya) of our conscious lives: the largely hidden heart of our personalities.

The Abhidharma describes in a cryptic way an intricate model of consciousness on three levels. 11 The first level consists of a discrete, serial stream of ‘atoms of awareness’ called cetas. Secondly, a linear sequence of cetas may form a `molecule', being a cognitive-emotional conscious unit.

Finally, each ceta has a substructure of conscious mental factors (`elementary particles'), called cetasikas, acting in parallel. For example, the sight of a woman or the memory of the sound of a frog jumping in water is such an object. Examples of types of consciousness perceive these two objects with calm joy or with restless desire. The topic of investigation is phenomenological: this

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means that it is about consciousness as it appears, like (perceived) sight, sound and memory, and not about women, frogs or water.

The main thesis in the Abhidharma model is that consciousness is not continuous, but comes in discrete packages of consciousness.12 The main task of a ceta is to be concerned with some object. A ceta is said to be directed towards it. What a ceta does further, is to contribute to the determination of future cetas. We call this the karmic effect of the ceta. How this is done depends partly on the object captured by the present ceta. But there are also different types of cetas. For example, a certain visual object can be the data of a ceta with desire and attachment, with disgust and hatred or with loving kindness and compassion. Both the type and the object of the future cetas depend on those of the past ones. This leads to accumulated karma, transferred and augmented from ceta to ceta. This karma, may activate something in the next ceta, or in a near or distant future ceta. The karma is determined by the trace of the types of past cetas. It has the objects of the present ceta as side condition. Some types of ceta may have a direct effect on the following cetas (producing karma), some have to collaborate with others. Also the karma force of some cetas can work against the effect of other cetas (obstructing karma), and it is even possible that the potential action of a ceta is forever prevented by a later one (destructive karma).

The Abhidharma distinguishes 89 types of cetas. These types are divided into two major subgroups: those ceta types with strong karma that has a direct effect without the need of supporting karma, and those with only indirect (supporting) effect. The ceta types with producing karma can be subdivided into unwholesome and wholesome. Unwholesome cetas lead to attachment and increased suffering. Wholesome cetas lead to freedom and decreased suffering. There are the sensual, sublime and supramundane spheres of consciousness. The sensual sphere consists of those ceta types directed to pleasant feeling coming from the physical senses.

In early Buddhism consciousness seems as the third link in the process of dependent arising.

Buddha presents the doctrine of dependent origination to explain human bondage as well as liberation. Consciousness is the third link in this doctrine and it provides the link between the past and the present. According to Buddhist conception one’s consciousness is conditioned by what he is experienced as well as his response to these experiences.

Dennett proposes a third person scientific methodology for studying human consciousness. He insists that there is no single discriminative stream of consciousness. In his view all mental activities are accomplished by parallel multitrack distributed process in the brain. Instead of a single stream of consciousness there are a number of discriminations and judgments that are constantly evolving in different localities of neuronal networks. Abhiddhamma describes consciousness on three levels. The first level consists of serial streams of atom sof awareness called cetas and secondly a linear sequence of cetas may form a molecule being a cognitiveemotional conscious unit and finally each ceta has a substructure of conscious mental factors acting in parallel. The flow of consciousness evolves in the mind picking up and putting down

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successive objects by means of successive sets of associated mental factors. Both accounts hold that consciousness is not continuous, but comes in discrete packages of consciousness.

References: 1. Dennett, D.C, (1991). Consciousness Explained. USA: Penguin Books, p. 17.

2. Dennett D.C. (1999). “The Cartesian Theatre and Filling in the Stream of Consciousness” in Nature of Consciousness (Eds) Block N, Flanagan, O and Guldezer, G. MIT Press, pp.

83 - 88.

3. Ibid. p. 72.

4. Ibid., p. 12.

5. Churchland, P.M.(1989). Neuro Computational Perspective. London: MIT Press.

6. Dennett, D.C, (1991). Consciousness Explained.

7. Ibid.

8. Bloc , N. (1999). “On Confusion about a Function of Consciousness” in Nature of Consciousness (Eds.) Block N, Flanagan, O and Guldezer, G., 1997. MIT Press, pp. 375 – 415 9. Ibid.

10. Dinnaga (1993).“Alambana-Pari sha” ta en from Stcharbalsky’s The Buddhist Logic.

Delhi: Motilal Banarasdas. pp. 520 - 21.

11. Leo M., Pruden (Trans.) (1991) “Abhidharma Kosabhasyam” Ed. Louis De La Vallee Poussin, California: Asia Humanitarian Press.

12. Thomas, E, Wood (1994). Mind Only: A Philosophical and Doctrinal Analysis of the Vijnana Vada . Delhi: Motilal Banarasidas, p. 50.

13. Sangharakshita (2006). A Survey of Buddhism, Delhi: Banarasidas Publishers, Pvt. Ltd. 14. Buddhdhana, K.P. (1984). Buddhism and Science. New Delhi: Motilal Banarasi Das Publishers, Pvt. Ltd. 15. Madan,G.R.,(1999). Buddhism: Its Various Manifestations. New Delhi: Mittal Publications.

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Lokāyata: Journal of Positive Philosophy (ISSN: 2249-8389) Volume II, No. 01 (March 2012), pp.25-34

RABINDRANATH EDUCATION

TAGORE’S

THOUGHTS

OF

MIND:

PHILOSOPHY

OF

K.Victor Babu “Tagore’s idealism is a true child of India’s own past and his philosophy is Indian both in origin and development.” - Dr. Sarvepalli Radhakrishnan Although not dedicated to education as his sole passion, Rabindranath Tagore stands out as is educationist of rare brilliance. Asia’s first Nobel Laureate, Tagore was born into a prominent family known for its multicultural socio-religious influence in 19th century Bengal, which certainly provided the foundation for his education approach. He had thirteen siblings who became mathematicians, journalists, novelists, musicians, artists. His cousins, who shared the same family mansion, were leaders in theatre, science and the new art movement.

The Modern Indian philosopher of education, Rabindranath Tagore is considered to be the spiritualist in education in the sense that they equated the highest purpose of education to the highest purpose of man. Tagore explains, “I believe in a spiritual world not as any thing separates from this world but as its inner most truth. With the breath we draw we must always feel this truth, which we are living in God.” Tagore focused to believe that man’s birth in this world was just an accident or a dream of a dreamer but attributed to it a spiritual significance. He makes that clear when he says, we have a personality to which matter and force are unmeaning unless related to something intimately personal, whose nature we have discovered, in some measure in human love, in the greatness of the good, in the martyrdom of heroic souls, in the ineffable beauty of nature which can never be a physical fact nor anything but an expression of personality. This shows Tagore’s faith in spiritual values.

Tagore aimed at the highest ethical values through education and founded it on the noblest fundamental laws of God’s creation.

“Education is the best national investment because it holds the key of order and progress.”

Education has its only meaning and objects in freedom; freedom from ignorance about the laws of universe, and freedom from passion and prejudice in our communication with the human world add some ideas. http://lokayatajournal.webs.com

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Tagore has been described as a multi-splendoured personality. His active interest in education goes back to the last decade of the 19th centaury.1 On Tagore’s philosophy of life there is a powerful impression and influence of religions, highly cultured and philosophical oriented family to which he belonged. He imbibed the idealistic philosophy of life and adopted the highest ideals of truth, beauty and goodness as the chief aims of education to be achieved by all human beings. As an idealist, Tagore believed in the absolute and immortal existence of god, but he believed in god as a superman and accepted this world as his best creation. In fact, Tagore was a follower of Monism.2 Tagore believed in the freedom of the individual to shape his life in his own way. But in the individual’s development he ultimately wanted the unity of man ind. He said that every individual is different from another and everyone is unique.

Tagore believed that god is one and he has created human being and nature. We perceive a unity in him and through him, the fraternal bonds between all human beings and the external nature and human soul i.e. man. Tagore was a great humanist and regarded man a reflection of god. He disapproved any distinction and discrimination between man and man and advocated unity among all the people of the world. Tagore wanted to inculcate self-respect and dignity in manhood and elevate his soul. For this moral and mental progress is essential. Hence, he emphasized that education should promote this progress by all means.

Tagore’s Concept of Education The role of education is not only imparts information and knowledge, but also promotes love and fellow- feeling between us and the living beings of the world. Tagore was deadly against the then prevalent system of education which snatched the child from the laps of nature very early in life, confined him within the boundaries of school and then put him into an office or factory.

According to Tagore, god reveals himself through nature more effectively than through man made instructions.

Motto of Viswa-Bharati Tagore’s Educational ideas can be clear if the main motto of his Viswa-Bharati is understood. 

 

We are of the faith that truth is one and undivided, though diverse may be the ways which lead us to it. Through separate paths pilgrims from different lands arrive at the same shrine of Truth.

Knowledge flows in two different streams from the east and from the west. In their unity is perceived the oneness of Truth that pervades and sustains the entire universe.

In the relations of this oneness of Truth lies mighty again, perfect peace and profound good of man.

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

So, unto this Viswa-Bharati we render our homage weaving garlands with flowers of learning gathered from all quarters of the earth. To all devotees of truth, both from the west and from the east, we extend our hand with love.3

Another main feature of Tagore was that he aspired that man’s life should be steady and whole by constantly interpreting the relationships between its various fascinating and complex aspects.

He says, “The Unity of man and nature, the unity of contemplation and action, the unity between the diverse manifestations of the human spirit, the unity between the generations the past and the future.”4 This belief become one of the main principle of his new educational scheme, as the fullness of life depends upon the contact with the physical and social environment of man, he must be a part and parcel of them, but not alien to them. His ideology greatly influences his educational ideas and schemes. His international out look, aesthetic sense, love of fine arts, humanism, appreciation for western culture with its scientific and technological developments, can be out rightly seen in his educational system. Tagore’s ideal of education is more or less utopian in its character and very difficult to put all his ideas in real practice.

Sriniketan: An Experiment in Rural Education Tagore also gave high importance to the economic aspect of education. Education should make man free from poverty, besides developing culture. With this noblest object, Tagore established on February 6, 1922, a new centre by name Sriniketan at Surat. This was established for rural reconstruction. The villagers in rural areas will be taught to know the advantages of self-help and co-operation. The centre used to train the people for producing village level workers and social workers. Thus Tagore, like Gandhi, brought education to closer contact with the economic life of the people. The village level workers should win the friendship and affection of the villagers, and also they should aid the villagers in solving their urgent and vital problems. Even after sixty-two years of independence we are not in a position to put our agriculture on a sound footing. Tagore thought that the intellectuals have an important role in improving the rural conditions in India.

The cultivators should be educated, through centers like Sriniketan on important issues like agricultural credit, better methods of production, marketing, etc. They should be taught the methods of improving their livestock, in addition to developing cottage and small scale industries. Tagore believed that this experiment would develop in the minds of students a spirit of genuine social service. The student is given the opportunity to do certain things with their own hands. They also should assist in the development of dairying, animal husbandry, poultry, and carpentry; weaving, etc. industrial training was also given to the students at Sriniketan. Tagore believed that the welfare of India by the large depends on the welfare of the villagers; and his experiment in rural reconstruction met with remarkable success. And there is great need to hold such experiments on a much larger scale today.

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Tagore’s interpretation of education avoids the conflicts one finds among the different schools of educational philosophy in the west, namely Idealism, Naturalism, Pragmatism, Supernaturalism and Realism. He combines in his concept of education the respectfulness of Idealism; naturalness, freedom and originality of Naturalism, socialization, practical efficiency, ceaseless experimentation and ineffectiveness of Pragmatism.

Following are the main principles of his philosophy of education:    

Freedom for the child Active communication with nature and man.

Creative self-expression.

Internationalism

Education has its only meaning and objects in freedom; freedom from ignorance about the laws of universe, and freedom from passion and prejudice in our communication with the human world.

He believed education “divorced from the streams of life and confined within the four walls of the classroom becomes artificial and loses its value.”5 Let the child imbibe and learn freely and spontaneously from the book of nature. Let him be happy and free. Education should be natural in content and quality. Through contact with nature the child will be introduced to the great world of reality easily and joyfully.

Tagore’s Aims of Philosophy of Education Tagore aimed at the highest ethical values through education and founded it on the noblest fundamental laws of God’s creation. Education is the best national investment because it holds the key of order and progress.

According to Rabindranath Tagore, the aim of education is self realization. He is a poet and a saint who through his imagination and insight realized the universal soul within himself and in Nature. According to him, this realization by every one is the goal of education. Self-realization, according to Rabindranath Tagore, means the realization of the universal soul in one’s self.

Man’s aim in life is to achieve this status. It is a process which cannot be realized without education. In the absence of education the individual will be deprived of self-realization.

Rabindranath Tagore does not find any dichotomy between thought and life, philosophy and education. He believes that every one is potentially divine and every one can realize this potentiality. His philosophy is very much influenced by the Gita and Upanishads. He is, however, well aware of the educational ideas prevalent in the west. Therefore, like Vivekananda; he synthesizes the ancient Vedantic traditions with the modern Western scientific attitude in formulating him goal of education. http://lokayatajournal.webs.com

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Integral Development Defining the aims of education, Rabindranath Tagore says, “The fundamental purpose of education is not merely to enrich ourselves through the fullness of knowledge, but also to establish the bond of love and friendship between man and man.”6 This is the humanistic aim of education in Tagore’s philosophy. His approach to ultimate reality is integral. He believes in an inner harmony between man, Nature and God. The trinity, man, Nature and God are in fact three aspects of the same reality. In man, again, the physical, the mental and the spiritual aspects are equally important and internally related. Therefore, like Sri Aurobindo, Rabindranath Tagore believes in a multi-sided education with physical, intellectual, moral and religious aims.

Physical Development Like Gandhi, Rabindranath Tagore condemned the prevalent system of education which partially exercised the intellect only to the entire neglect of the body. According to Rabindranath Tagore, education of the body in the real sense does not exist in play and exercise but in applying the body systematically to some useful work. Thus, one of the aims of education according to Rabindranath Tagore is physical development. Hence he much emphasizes games in school education. Pointing out the value of physical activities in the child’s education he says, “Even if they learnt nothing, they would have had ample time for play, climbing trees, diving into ponds, plucking and tearing flowers, perpetrating thousand and one mischief on Mother nature, they would have obtained the nourishment of the body, happiness of mind and the satisfaction of the natural impulses of childhood.”7 Thus, physical fitness is the first cardinal principle in the child’s development. This is realized through his intimate contact with Nature. As a poet, Tagore very well realizes the life giving value of Nature’s contact with man. About the child’s contact with the nature he says, I spea in very moderate terms: Till Seven years till then let the child have nothing to do with clothes and shame. Till then let nature alone conduct the indispensable education of the savage. This is particularly important for the educational institutions in our society. Almost all contemporary Indian philosophers of education, including M.K.Gandhi, Vivekananda, Dayananda and Sri Aurobindo, besides Tagore, lay emphasis upon the importance of setting educational institutions in natural environment so that the educand may learn by their touch with Nature.

Rabindranath Tagore believed that a healthy mind lives in a healthy body. Hence he insisted that the first aim of education should be to develop the child physically. For this he prescribed various physical activities as swimming, diving on ponds, climbing on trees, plucking fruits and flowers and various types of games and sports in the company of natural phenomena. He also prescribed a healthy and wholesome diet for children. http://lokayatajournal.webs.com

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Mental Development: Besides the physical aim of education, Tagore equally lays emphasis upon the mental aim of education. Like Gandhi, he is critical of the prevalent system of education which laid sole emphasis upon bookish learning. Presenting this attitude, he says, we touch the world not with our mind, but with our books. This is deplorable. Intellectualism takes us away from Nature and creates a gulf between man and man. To quote Rabindranath Tagore, “We now the people of boo s, not those of the world; the former are interesting to us but the latter tiresome.”8 In fact, the intellectual aim of education, according to Rabindranath Tagore, is the development of the intellectual faculties such as logical thinking, critical appraisal and assimilation. Two mental faculties which should be developed through education are the power of thinking and the power of imagination. Both these are necessary for real manhood. Rabindranath Tagore criticizes the prevalent system of education which puts too much stress on memory and too little on imagination and thinking. He suggests, Ever since childhood, instead of putting the entire burden on the memory, the power of thinking and the power of imagination should also be given opportunities for free exercise.

Education should be to promote mental development, here again; Tagore like Rousseau condemned bookish teaching and prescribed more and more activities and experiences in the open fields where nature teaches him more than books.

“In comparison with book learning, knowing the real living directly is true education. It not only promotes the acquiring of some knowledge but develops the curiosity and faculty of knowing and learning so powerfully that no class room teaching can match it.”9 Moral and Spiritual Development Being idealist, Tagore emphasized that the third aim of education should be to promote moral and spiritual development of the child. In his writings he has thrown light on a number of moral and spiritual values which education should strive to inculcate in children. For this purpose education should teach children self-discipline, tolerance, courtesy and inner freedom.

Development of International Attitude According to Tagore the aim of the education should be to develop an international attitude in children. Though Tagore was on individualist, yet his individualism is not cut across his socialism and even internationalism, to the extent he emphasized individual development; to the same extent he advocated the development of society and whole human race. Tagore’s vision was that an individual should develop to the fullest extent and then he should contribute his best to the promotion of international welfare.

Tagore, the great educational philosopher, preached the creed of internationalism to establish international brotherhood and thus found ‘one world’ where all people would live in a ‘state of http://lokayatajournal.webs.com

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happiness’. In preaching this, he had not overloo ed the needs of India. The problems of India are the problems of the world or rather the problems of the world are the problems of India. Her aims of education belong to the realm of philosophical thought, the realm of truth and peace. So Tagore in his Santiniketan not only solved the problems of India but of the world as a whole he solved the problems of humanity at large.

Tagore is a practical educationalist. As one who has understood the psychology of the child he has made his studies the basis of the methods, he pursued in educating the child.

Education means to bring out the innate abilities of the child and give them training of love for truth and love of god in the child. His instinct of arriosity must be improved besides giving him sufficient opportunity of enjoying happiness without detriment to others happiness Education at Santiniketan led the child to reveal in nature; to understand that there is after all one god, to feel and enjoy the celestial music and in short to find peace and happiness in the world. Tagore aimed at the highest ethical values through education and founded it on the noblest fundamental laws of god’s creation. He found in the child, the highest revelation of god’s glory and showed how it might be worked up to make a man.

Education is the best national investment because it holds the key to order and progress. Tagore an educational philosopher of the highest order, who stood for the ideal of internationalism and preached it to the entire world as the only cure for the homicide committed in the spirit of the nation which is the out come of pure selfishness. An idea of Tagore as an educational philosopher is really necessary to understand him as an educator.

“Education and philosophy are the two sides of a coin without philosophy there can not be a good educator, an educator with a purpose.”10 a man’s philosophy influences the conduct of life, and it is the conduct of life that makes man.

Man live a according to his philosophy of life, and conception of the world. And Tagore’s ideas of internationalism are his philosophy of life and on these is based his theory of education, which has its counter part in the practical methods adopted by him.

Accordingly Rabindranath Tagore view on the aim of education, as Tagore conceived it, was to make a citizen of the world in the true sense of the term. This is the same as the ideal of establishing an international brotherhood or ‘one world’11 that is true democracy. Where in physically, spiritually and morally a man can discharge his duties and enjoy the fundamental rights to which he has a privilege to enjoy by virtue of being born a man in this world of man.

That is a state of truth and justice.

Rabindranath Tagore’s greatness as a poet overshadowed standing educationist who has made many valuable experiments in education. He is not merely a poet but a philosopher, a novelist, a dramatist, a literary critic, social reformer, patriot, internationalist, painter, artist, actor and producer, director, musician, and a songster. Unfortunately Tagore’s contribution to education http://lokayatajournal.webs.com

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has not attracted as much attentions it deserves. It is no exaggeration to say that there is no poet of modern times who attained such immortal fame as Tagore did. His works have already been translated into many languages. He visited many countries, and everywhere he was honored with high regard and admiration. Some of his poems have indeed great educational value.

“Life of my life, I shall ever try to keep my body pure; knowing it is Thy living touch that is upon all my limbs.

I shall ever try to keep all untruths out of my thoughts; knowing that thou art that truth which has kindled the light of reason in my mind.

I shall ever try to drive all evil away from my heart, and keep my love in flower; knowing that Thou hast Thy seer in the inmost shrine of my heart.

And it shall be my endeavor to reveal Thee in my actions; knowing it is Thy power gives me strength to act.”12 This small poem of Tagore contains great truths about education. It includes physical education which implies learning and observing of all rules of health and hygiene, personal cleanliness of body and dress; mental education which includes a very chaste discipline of thought; emotional education which aims at developing right attitudes towards persons and things around us; and finally by means of these three actions performed by the student in love and spirit of Karmayoga, he is bound to exercise his developed faculties of the good of the world in a spirit of service with complete non-attachment, trying to execute the plan and will of the divine in the terrestrial manifestation, like His loyal and obedient son. Thus Tagore in many of his poems clearly explained his educational philosophy. Also it is clear that Tagore attached as much importance to physical education as to spiritual education.

Tagore is a great visionary and a man of spiritual wisdom, and hence he said that the true aim of education is the emancipation of man from all kinds of bondages. In other words, education should aim at the perfection of not only body and mind, but also the soul. And to achieve this objective, education should be as broad based as possible. Tagore thus attached great significance to moral and spiritual aspects of education. This does not, of course, mean that he neglected science education and technology. He made it clear that there is great need to borrow science and technology from the west but he advised us not to forget our own moral wealth of wisdom. As love and action are important, Tagore felt the urgent need for moral instruction in schools. He believed that knowledge is not an end in itself, but also a means to wisdom. The great object of education according to Tagore is to know man and to make oneself known to man. Science brought the people all over the world closer to one another physically but science has miserably failed to bring the hearts and spirits of all people together. Hence a better http://lokayatajournal.webs.com

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understanding of different peoples is only possible through spirit and not by science. He blamed India for losing the creative mind and Indians for satisfying with only second hand knowledge.

Evaluation of Rabindranath Tagore’s Philosophy of Education Rabindranath Tagore’s philosophy of education aims at developing a system of education for human regeneration. Man is in the centre of all his thinking, his philosophy, religion, literature, poetry, social activities and educational programmes. He is a humanist in the real sense of the term, not naturalistic humanist but an integral humanist in the Indian tradition. He is not a rationalist but believes in something higher than reason in man. He does not think science alone to be capable of delivering the human goods but wants to synthesize it with Vedanta. He is a nationalist and at the same time, an internationalist. To him the ultimate God is the universal man and the only aim of all the man’s activities was the realization of the God. Human regeneration is his sole aim and only ideal. His educational system is a means to achieve this aim. He, therefore, bases his educational system on essential human virtues such as freedom, joy, purity, sympathy, perfection and world brotherhood.

Like other contemporary Indian thinkers of his time, Tagore objected to the prevalent system of education due to its origination in a foreign country. He protested against emphasis on foreign language resulting in the alienation of the educated people from the general society. He tried to build up educational centers where these defects may be removed. He deliberated on different problems of Indian society, particularly that of the rural people and tried to remove them through education. His educational system was a synthesis of East West, ancient and modern, Science and Vedanta.It is hence that man like Jawaharlal Nehru considered Viswa-Bharati as the true representative of India.

Pointing out humanist element in Tagore’s philosophy, Humayun Kabir wrote, ‘Rabindranath Tagore was one of the greatest humanists that the world has known. The keynote of his life was resistance to tyranny in all forms. He struggled against economic exploitation, political subjugation, social inertia and injustice and religious intolerance and insensitiveness.’ The humanism of Rabindranath Tagore is generally expressed to his literature. Besides literature, Tagore’s humanism is expressed by his idea of Religion of Man. In his works every where he laid emphasis upon the uniqueness of the human individual, his greatness in the world of living beings and his intimate relationship with Nature and God. It is this humanism which made Rabindranath Tagore work relentlessly for the establishment of a cosmopolitan educational institution in the form of Santiniketan. His educational philosophy is no less an example of his humanism than his literature and religious writings. He tried to build up an ideal education system and experimented in all its branches such as aims, medium, means, curriculum, administration and extra-curricular activities. One may not agree with the details of his educational system and may not accept all of it, but none can deny that it was a bold attempt based upon a very comprehensive philosophy and with the most human intention of developing perfect men and women, citizens of a world community. http://lokayatajournal.webs.com

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References: 1. Venkateswaran. S.(1965). Principles of Education. New Delhi: Vikas Publishing House Pvt.,Ltd., p. 79.

2. Swarup Samena N.R. Foundation of Educational Thought and Practice. Meerut: Raj Printers, p.251.

3. Viswa-Bharati Quarterly (1947). Santiniketan: Viswa-Bharati, p.1.

4. Quoted from D.Zakir Husan (1960) in his Convocation Address at Lucknow University, Lucknow.

5. Ibid.

6. Ibid.

7. Ibid.

8. Ibid.

9. Ibid.

10. Suryanarayana A.V.(1962). Tagore as Educationist. Visakhapatnam: M. S. R. Murthy and Co., p.8.

11. Ibid, p.9.

12. Ibid.

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Lokāyata: Journal of Positive Philosophy (ISSN: 2249-8389) Volume II, No. 01 (March 2012), pp.35-41

ADHITHANA(DETERMINATION) LEADING TO HAPPINESS Ashima Verma Abstract This paper highlights and explores the link between the existing Indian-Buddhist trait of Adhiṭṭhana (determination) towards positive psychology and its role in one’s happiness. Since Indian thought and positive psychology have had a mutual effect, the paper elaborates on the Indian trait being a contributing force in the area of happiness, wellbeing and positive thought processing. It explores the dynamics between will power, its Indian history, and role in positive theories. The objective of this paper is to provide a theoretical groundwork for the possible application of this Indian trait, without tampering with the spiritual and religious importance of this notion. This paper incorporates both the Indian and western thoughts on the trait, along with its comprehensive roles in both the cultures.

Introduction To begin with, the historical origin of the trait “Adhitthana” is referred bac to Buddhist philosophies and mythologies. History claims in the city of Amaravati, there lived a very rich and learned man called Sumedha. Being a learned individual, he soon realised that despite acquiring wealth, he just as other humans will have to die and be dissolved into oblivion. This realization made him strive towards the ultimate goal he could attain while he was alive, to become self-actualised li e Lord Buddha, who he worshipped. He followed Buddha’s footsteps, and teachings and even willingly threw himself in a muddy pit so that Buddha may cross it conveniently. His motives were tested as honest and with deep commitment, after which he was declared to be like Buddha himself.

Thus, Indian traditions narrated that through intense meditation and following Buddhahood, he arrived at the 10 pre-requisites towards attaining this ultimate unity with almighty- Dana (Charity), Sila (Observance of precepts), Nekkhamma (Renunciation), Panna (Wisdom), Viriya (Energy), Khanti (Patience), Sacca (Truthfulness), Adhitthana (Determination), Metta (Loving Kindness), and Upekkha (Equanimity). When he realized these virtues, the earth shook and everyone present shouted "Sadhu", "Sadhu".

Henceforth, aspiring to become one with the almighty not only involves yogic traditions and meditation but also a deep sense of commitment to withstand and persist. This persistence and

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determination is what Indian society preaches to embibe so as to lead a better and happier life with greater meaning than materialistic ambitions.

Discussion Indian society is diverse and culturally rich, with multiple languages, fables and myths to unravel. However, Indian psychology has often been overshadowed and sidelined for its merit as only being a contributing meditative or spiritual ideal. The debate I wish to raise is to provide a framework for Adhitthana(determination) to be laid as the stepping stone towards sustaining positivity and happiness.

“You have the right to wor , but for the wor 's sa e only. You have no right to the fruits of work. Desire for the fruits of work must never be your motive in working. Never give way to laziness, either. Perform every action with your heart fixed on the Supreme Lord. Renounce attachment to the fruits. Be even tempered in success and failure; for it is this evenness of temper which is meant by yoga. Work done with anxiety about results is far inferior to work done without such anxiety, in the calm of self-surrender. Seek refuge in the knowledge of Brahman.

They who wor selfishly for results are miserable.” ― Bhagvadgita The above quote, is with reference to the practical implication of determination in achievement and just as much, being a part in Indian philosophy. Work and persistence go hand in hand, thus with work will come either success or failure. This intention and ambition to only succeed is what Adhitthana claims to differentiate, as only an individual who can continue to work in the face of adversity can succeed.

Indian psychology rests its focus on spiritual and meditative healing as being facilitative in the process and perusal of happiness. Borrowing from this idea and expanding on this notion,the intermingling of karma with joy(work and pleasure) is what is explored.

Indian thoughts promote well being through work and dedication, which makes us recall of the ancient trait of “aditthana”(determination).The spiritual and subtle traits of humanity and rigorous meditation can succeed only when one is persistent enough to forge through the difficult times. The Bhagwadgita proposes that to fully attain happiness in work sphere, become the wor itself”, which is a state of nishkama karma leading to differentiation from the confines of ego, success, arrogance or depression.

In today’s competitive wor , happiness is often considered as important as success. However,in Indian philosophy happiness is in equanimity-in both failure and gain. It is independent of the restrictions of only gain theories and is based on one’s subjective perusal towards the tas despite adversities. This is where aditthana plays a role, in practical embodiment of such philosophies to attain happiness.

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If a person is happy through the deeds then one should also owe up to it and in case of failure also not lose hope. This hope will give rise to the ability of aditthana and hence, persistence to continue with the task until satisfaction is achieved. Happiness can be contextual and based on gains li e we mentioned, however there is a theoretical idea of “Sustainable happiness” that was proposed, which uses determination as being the foundation for it.

Is Sustained happiness a myth till now?

“How to gain, how to eep, how to recover happiness is in fact for most men at all times the secret motive of all they do, and of all they are willing to endure” – William James (philosopher and psychologist) The quest for ever-greater happiness has existed since antiquity. Interest has not abated in today’s society, whose preoccupation with becoming happier is evident in countless boo s and magazine articles promising the secret to a happy life. Indeed, the pursuit of happiness is not without reward, as empirical support is accumulating for the notion that happiness promotes multiple successful life outcomes (including superior health, higher income, and stronger relationships (Lyubomirsky, King, & Diener,2005).

Several theorists in India and abroad have argued over such a concept even existing, as in today’s time only success leads to happiness. Hence only someone who is always successful will be happy truly, but since this is an utopian concept, it is shunned off as a myth.

However, Indian researches have enabled happiness being induced into a subjective experience rather than the objective-material accomplishment. This subjective experience, can be based on determination as being ey towards “feeling happy” through work. In other words-one who persists will always be happy since the attempt in itself will be a positive experience, irrespective of future outcomes.

Life Satisfaction, Cognition, and Will Power Since achievement and material accomplishment is a prime criteria towards one being happy, as proposed by the western theorists. How can aditthana\determination be applied to such a domain and thought process?

The answer lies in the term-life satisfaction. The interlinked term to positive well being is life satisfaction, which incorporates not only the material success of an object or goal, but also the emphasis it holds to one’s thin ing. Life satisfaction defined by Seligman and Peterson in 2002, is a recent addition to positive theories of life, and they encompass the ability of an individual to: gain positive affect (happiness), exclude negative affect (rejection) and to evaluate the life situations constructively.

Through this idea, the western theorists have laid their focus on the individual affect and construal of life situation that will lead to life satisfaction and in turn to happiness. This indicates http://lokayatajournal.webs.com

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that cognition (higher thinking) shapes how an individual would perceive a life situation. This is where the mind-body dichotomy comes in, where the mind shapes the way the body and behavior respond.

Therefore, the mind is the sole controller that disseminates-subjective affect, experience and will power to pursue a task to the end. The mind is more than being a psychological reservoir of thoughts; it’s a processor of information and situations to churn out affect and emotional responses.

These emotional responses will then on lead to regulating life situations in either a positive or negative manner. In turn, the emotional experiences will lead to one perceiving either happiness or despair. This level of hopefulness, if independent of material gains and needs, is what Indian psychology proposes.

This does not go on to say that a poor person can be happy even in face of poverty, but it represents the attitude of will-power to think and create a life that is better, more constructive and better perceived by him\her as being satisfactory. This ability to reason out self-worth and perceive aims as being possible is arising from the notion of determination, or in Indian thoughtaditthana.

With reference to the origin of the term, the learned man who wished to lead a life like that of Buddha did not merely be hopeful. Rather, he worked towards the ultimate goal through meditation and bore upon himself plenty hardships in order to gain what he had wished. This is symbolic of not only hard work but also the ability to cope with life adversities in order to challenge them and overcome them so as to attain ultimate happiness as the final goal.

Sustainable Happiness and Determination The eternal quest for happiness and joy is a difficult theoretical concept to understand and achieve. However, psychologists have proposed a model of sustainable happiness, that aims to provide strategies of achieving a life of satisfaction through controlled thinking and behavior.

The sustainable happiness model (Lyubomirsky, Sheldon, & Schkade, 2005) provides a theoretical framework for experimental intervention research on how to increase and maintain happiness.

According to this model, three factors contribute to an individual’s chronic happiness level : 1) the set point and goals 2) life circumstances 3) determination 1. Set point and goals-the baseline or situation from which one arises and then consequently wishes to change or modify is what the set point denotes. The set point for an impoverished http://lokayatajournal.webs.com

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person is poverty stricken situation and the aim is to attain food, shelter and clothing which are basic for his\her happiness, thus the change one experiences substantially in happiness and aims will affect the overall happiness level for the person subjectively.

Role of goals -creating goals is a task of any individual, but to unrealistically create an absolute all-or none goal is not desirable. Making a goal that will ultimately result in substantial happiness is what one must aim at by taking gradual and eventual steps towards it through less reinforcing yet happy goals.Happy and unhappy people also differ in how they make decisions in the face of many options. Research suggests that happy individuals are relatively more li ely to “satisfice” – namely, to be satisfied with an option that is merely “good enough,” without concern for alternative, potentially better options (Schwartz et al., 2002). Unhappy individuals, by contrast, are more likely to “maximize” their options – that is, they seek to make the absolute best choice.

2. Circumstances-in face of adverse situations only, happiness gets tested. The ability to adapt to a given life situation even if it is bad marks the ability of a happy person. Happy people tend to be more satisfied with all of their available options (including the option they eventually choose) and only express dissatisfaction in situations when their sense of self is threatened.

3. Determination and effort-the aim of cherishing good goals and actively dealing with bad situations is what characterizes a person who is constructive, optimistic and secure about the future.

The goals and hurdles keep changing daily, as one will encounter daily hassles and will have to overcome them. These can be done through activities like-being persistent and finding alternatives, expressing gratitude, relieving good past experiences as motivators, visualizing new goals or modifying the achievement value of certain goals etc.

Thus the emphasis of western ideologies is on the level of motivation and persistence one has towards a goal that is set, which is regulated as variably with the changing goal situation. The role of an individual’s thought is then to perform intentional and effortful tasks towards the aim up till satisfaction is attained. In face of rejection, the goals can be re-set and regulated accordingly Aditthana can hence, be seen as part of the third step in the process of the model, where determination to get the aim is prime.

Indian Thought on Determination In the words of Swami Vivekananda-“Become established in virtue. Youth is meant for this grand process. Your life is the active development and fulfillment of these processes through determination. “Well being IN life, is important. Not well being OF life”.

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What spiritual guru Swami Vivekananda claims is that the essence of true happiness is what you make of yourself. It is the conduct of life that you develop, it is the character that you cultivate and it is the type of person you become. This is the central meaning of successful living.

The Indian perspective on happiness has flourished with the ideas of harmony, evolution and connectivity across life forms. It is embedded in the ecology in which a person or group is embedded. It is broad enough to incorporate the whole range of existential concerns as reflected in the Upanishadic concept of Pancha Koshas (Annamaya, Pranamaya, Vigyanmaya, Manomaya and Anandmaya), which articulates human existence in terms of a multilayered organization. In this scheme, the idea of ‘being’ is of a conscious being and not of a reactive organism. It operates following the principles of complementarity, interdependence, sharing and reciprocity between self and tasks externally, through persistence (Dalal.A and Misra.G,2000).

Bridge Between Aditthana(determination) and Positive Psychology Positive psychology resides on the inherent goodness, constructive ability, thinking and sense of control of a person. It basis its notions of Indian psychology by referring to healing, Ayurveda and yogic practices. Positive psychology though began after second world war, however it was cultivated through the spiritual healing idea of nazi camp survivors, who were physically weak but mentally had the will to live life.

Indian psychology took first from ideas of SRI AUROBINDO by inculcating yogic ideas into an area called integral psychology”, where the mental energies were channelized and constructed into the ability to not only meditate and transcend but to be mentally resilient with resolution towards a goal. Thus the mental energies and will power transform the person to lead the person into working effectively, in sync with the environment despite difficulties. This is the core of Indian psychology and folk philosophy, which entails from the mind-body duality and claims that mind and body both require a sense of resolution which will in turn provide happiness in every task that a person aims to do.

Therefore, Indian culture is an amalgam of not only mental will power and tolerance but also appreciates the amount of effort, intention and persistence that a person undertakes to perform a task. Thus, physical patience through yogic and meditative practices is coupled with mental exercising of will and regaining a sense of control even in a difficult situation.

Hence, now to clearly state the interconnection of determination being relevant to happiness, that has been discussed through the above theoretical concepts. The key themes that are underlying is-determination towards a goal is in itself a reinforcing thought to persist and not give up, so as to attain happiness. This will therefore require a sense of control, cognition and mental will that can be enhanced through Indian practices and ideas.

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Indian psychology is still at a nascent stage of existence and is still evolving in the global arena, however through incorporating practical traits like determination (aditthana), it is enhancing its domain and becoming a formidable area of study.

References: 1. Misra.G. (1994). Psychology of control: Cross-cultural considerations; Journal of Indian Psychology. New Delhi: Sage publications.

2. Dalal, A. K. (2001). Health psychology. In J. Pandey (Ed.), Psychology in India revisited, Vol. 1 (pp. 356–411). New Delhi: Sage publications.

3. Lyubomirsky & Diener, E. (2005). The benefits of frequent positive affect: Does happiness lead to success? Psychological bulletin.

4. Mohanty & Misra.G.(2000). Perspectives of indigenous psychology. New delhi: Concept publishing company.

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Lokāyata: Journal of Positive Philosophy (ISSN: 2249-8389) Volume II, No. 01 (March 2012), pp.42-49

The Principal Upaniads on Vtti Theory of Perception Surjya Kamal Borah & Shruti Rai Abstract The foundational nature of the Upaniads, which are said to be the basis of most of the Indian philosophical schools of later period, is a subject-matter of great discussion and on this background, it is very necessary to trace out the roots of later developments of philosophical ideas. One of such issue is that of vtti theory of perception. The theory of perception in Indian philosophy has been discussed mostly in relation to two different kinds of model – sense-object contact model, followed by Nyāya-Vaiśeika and vtti model, accepted by Sākhya-Yoga and Vedānta systems basically. The vtti theory, where the antaakaraa goes out, removes the ajñāna covering the object, and takes the form of the object, has been accepted as a development on the foundation of the concept of mental modification, developed by Patañjali. Vedānta Paribhāā of Dharmarāja Adhrindra which is an important text of epistemology in the Vedāntic tradition has explained this vtti theory of perception in relation to the non-dual metaphysical position of Advaita-Vedānta in later period. But still, there is little has been discussed in modern times, regarding the contribution of the Upaniads on vtti theory. So, here is an attempt to bring out the relevant ideas for the possible later development of the vtti theory of perception from a proper textual study of the principal Upaniads. ***** Indian knowledge tradition is very rich in its quest for knowledge, relating to the various aspects of this universe and thus, it has contributed a lot to the journey of development of human civilization. Within the tradition, when we go through the gvedic period to the recent developments, we find the fact about the Upaniadic literature that they are the product of highest human intellect or thinking in the field of philosophical speculation. Its uniqueness lies in its holistic approach to the problem of Ultimate Reality as well as the practical solution to the age old problem of sorrow and suffering. The problem of Ultimate Reality is also dealt with from two different perspectives – metaphysical as well as epistemological. Thus, the Upaniads are full of philosophical discourses and a serious study of the Upaniads are always thought provoking. Further, the foundational nature of the Upaniads, on the basis of which most of the Indian philosophical schools have been developed, is a subject-matter of great discussion and on this background, it is very necessary to trace out the roots of later developments. One of such http://lokayatajournal.webs.com

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issue is that of vtti theory of perception. It is commonly accepted by the scholars of Indian philosophy that unlike the sense-object contact theory of perception which is followed by the Nyāya-Vaiśeika; Advaita Vedānta follows the vtti theory of perception. Since, Advaita Vedānta is regarded as the closest interpretation of the Upaniadic philosophy, it is very natural to find out the root of such a conception in the Upaniads. Vedānta Paribhāā of Dharmarāja Adhrindra which is an important text of epistemology in the Vedāntic tradition, has explained this vtti theory of perception on the background of non-dual metaphysical position of pureconsciousness. But, in this regard, Swami Bhajanananda says that vtti theory is not mentioned anywhere in the Upaniads, Gītā, Brahmasūtra and other ancient scriptures. According to him, in the vtti model, where mind goes out through the sense-organs towards the object and takes the form of the object and thereby creating a vtti, is the creation of Patañjali.1 This is true that Patañjali has developed this vtti theory in a systematic way since he talks clearly about mental modifications. Hence, the question remains that what is the Upaniadic foundation regarding vtti theory of perception? Here, is an attempt to see this issue on the basis of the principal Upaniads, with the help of the discussions regarding the perceptual process as in the Upaniads.

Because, in relation to the knowledge process only, it is necessary to know that how the mind and the sense-organs interact to apprehend an object and vtti is nothing but mental modification.

In vtti model, the antaakaraa goes out, removes the ajñāna covering the object, and takes the form of the object. Simultaneously, the light of Pratyagātman also goes out as cidābhāsa and becomes one with the consciousness within the object. So, to find out the roots of vtti model, our discussion will be based on the following issues:

1. Existence of perceptual process in the Upaniads. Tracing of the germs of vtti theory in the Upaniads is possible only when there is the discussion regarding the empirical knowledge process.

2. Nature of Mind and its significance to perceptual knowledge; because, it is mind which acts as the reflecting medium to consciousness due to closeness and its subtle nature.

3. Nature of knowledge. The antakaraa associated with consciousness goes out and takes the form of the object, thus, perceptual knowledge is nothing but mental modifications.

Although the Upaniads are known as brahmavidyā or ātmavidyā, yet they have discussed about the empirical world in contrast to that Ultimate Reality in order to show that any empirical means of knowledge is not capable to apprehend this Ultimate Reality. Thus, we find the references in the Upaniads about the perceptual knowledge process and the nature of mind together with mental functions.

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It is a fact that this phenomenal world is characterized by duality or multiplicity and this duality is the basis for epistemology2 within which we discuss about the knowledge process that requires the senses, mind, object, and the consciousness. The first instance of mentioning ten indriyas with separate mentioning of mind and heart together with their objects, is found in the Bhadārayakopaniad-2.4.11, as it says- ‘As the ocean is the one goal of all waters, as the s in is the one goal of all kinds of touch, as the nostrils are the all goal of all smells, as the tongue is the one goal of all taste, as the eye is the one goal of all forms, as the ear is the one goal of all sounds, as the mind is the one goal of all determinations, as the heart is the one goal of all forms of knowledge, as the hands are the one goal of all acts, as the organ of generation is the one goal of all kinds of enjoyment, the excretory organ is the one goal of all evacuations, as the feet are the one goal of all movements, as speech is the one goal of all Vedas.’ The Mu. Up., Pr. Up. and Chā. Up. also mention about the separate existence of mind and the sense-organs and as well as their respective objects of knowledge. The Kenopaniad raises the question – “Willed by whom does the directed mind go towards its object? Being directed by whom does the vital force that precedes all, proceed towards his duty? By whom is this speech willed that people utter? Who is the effulgent being who directs the eyes and the ears?”3 Kahopaniad also says that the sense organs proceed outward for revealing their objects, sound etc. by their nature and required to control the senses and the mind to take inward journey for realization.4 The mind and the sense-organs are always in contact in relation to outward knowledge process and so it is said that in the inward journey to self-realization, the indriyas should be dissolved in the mind as they cannot function.5 Again, the centrality of mind in relation to the sense-organs, in the process of perceptual knowledge makes it clear that there is certain relation between the mind and the senses. Since the organs do not function in the sleeping state, rather they dissolve in mind,6 it means that for their respective functions, they are dependent on mind or they stay connected with mind. Upaniads say that it is through the mind that one sees and hears.7 That means behind every sense perception, there is mind. Our sense-organs work only when it is in contact with the mind, because of which we can have only one cognition at a time. So, it is very common to hear in the vyavahra that I was absent minded, I did not see it, I was absent minded, I did not hear it.8 And it is the external cognition and internal cognition both which we know through mind, although external cognitions take the help of the sense-organs.

That is why the ruti says, “Desire, resolve, doubt, faith, want of faith, steadiness, unsteadiness, shame, intelligence and fear-all these are but the mind. Even if one is touched from behind, one nows it through the mind; therefore (the mind exists).”9 These mental functions clearly describe the dependence on mind for any state of cognition. Mind is antakaraa here, i.e. it signifies all the four different aspects of antakaraa – manas, buddhi, citta and ahakāra. The existence of material mind10 behind the senses also clarify the process that Ātman or the witnessing principle is connected with the mind which is in connection with the senses which are in connection with their respective objects.

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This idea of perceptual process and centrality of mind in this regard are found in an expanded form in the Ka. Up. 1.3.3, where through the imagery of chariot it describes the tman as the Lord or Master of the chariot, the body as the chariot, the mind merely as reins and the intellect as the charioteer.11 In this analogy, the Self is the master of the chariot which means Self is the witnessing faculty. It is functionless, but like a chariot without a master cannot move, the absence of master (Self) creates the absence of the whole process of knowing, because tman or Self is the only conscious factor in the body chariot or among the entire functioning faculty. The nature of the Self is consciousness which is the underlying principle of all cognition or basis of knowledge, which precedes all the various forms of knowledge that appear in our experience. It is the principle of continuity of knowledge without any change. It is always present, at every moment that we know; as the illuminating principle which is shared in common by all the various perceptions, thoughts and feelings that succeed each other in our minds. As different perceptions, thoughts and feelings appear and disappear, consciousness continues through experience, knowing all the changing appearances that come and go. So, it is the body which is not conscious in itself and moves with the help of other. The pure discriminating intellect is the charioteer. While the mind is of the nature of sakalp-vikalpa, buddhi is of the nature certainty.

Intellect has the power of discrimination between good or bad. It is the intellect, which has the capacity of deciding - Buddhirnma nicaytmikntakaraavtti.12 So, it is said-‘Buddhi tu sārathi viddhi mana pragrahameva ca’. The body of the individual is the chariot and the reins with which the intellect guides the movement of the body are the mind. As the horses are controlled by the reins in a chariot, likewise, the sense-organs is controlled or commanded by the mind in the perceptual knowledge. Sense-organs follow to where the mind allows. Continuing the analogy, it says that senses are the horses and their roads are the sense-objects. The wise call the tman as the experiencer when it is united with the body, the senses and the mind. 13 The sense-organs are always tempted to go outside as the horses have a designation of moving fast in any direction. Kahopaniad puts that they have a natural tendency to go to their respective objects.14 Without the organs such as the ears, the eyes, the nose, the tongue and the skin, the body chariot cannot move. It is obvious that the instruments through which we can acquire the experiences of the outer world are the five sense-organs. If our sense-organs terminate to function, the outer world will keep no meaning for us. Their roads are the sense-objects. Mind keeps in contact with the senses as the reins with the horses and as the horses move in the road, the senses moves towards the objects. As the horse, not connected with the reins deviates here and there from the roads, the senses also if not in contact with the senses, cannot have knowledge of any object. The five sense-organs have different objects to perceive such as color, taste, sound, touch and smell. We acquire the knowledge of this whole phenomenal world in the form of these objects since these are the substances, evolved from the self first in the process of creation of this world. They become the object of sense-organs to be the object of knowledge.

In this explanation of the process of perceptual knowledge where tman is the witnessing consciousness, which is connected with the internal organs which in turn connected with the sense-organs, described here as horses, go out and get connected with their respective objects, http://lokayatajournal.webs.com

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give us the impression that Upaniads are adhere to the sense-object contact model of perception as given by Nyāya. But this is not so. Upaniadic epistemology is an outcome of its metaphysics, since Upaniad primarily maintains a metaphysical position and whatever the other discussions like ethics, epistemology, etc., are only in relation to that metaphysical position only, so, that Nyya position is not tenable.

Though there is no direct reference of vtti model in the Upaniads, but, this vtti model has the basis of śruti as Vājasaneya sahitā says, ‘Dūragama jyotiā jyotireka tanme mana śivasakalpamastu.’15 When the Upaniads say- ‘sarveā sakalpānā mana ekāyanam’mind is the goal of all determinations,16 or “I was absentminded, therefore I did not see it, I was absent minded, I did not hear it. It is through the mind that one sees and hears. Desire, resolve, doubt, faith, want of faith, steadiness, unsteadiness, shame, intelligence, fear - all these are but the mind. Even if one is touched from behind, one nows it through the mind”17- there is the clear implication of vtti model (going mind out to take the form of the object) in the perceptual knowledge process. It is the modification of the mind or antakaraa which takes the particular shape of an object – either external or internal, thereby the object is known.

Chā. Up. explains that food when eaten divided into three parts and the subtlest part is the mind.

This is the case of any food like curd, etc. of which the subtlest part or ingredient constitutes what we call mind.18 This mind or antakaraa is subtle than the senses and the sense-objects in nature.19 Because of its closeness as well as its subtle nature, antakaraa works as the reflecting medium of consciousness due to māyā. Unless the mind works, there can be no perception in spite of the existence of objects of perception. The centrality of the mind in the perceptual process as evidenced by the above reference ‘he was absent minded so, he did not hear it, etc. establish the fact that mind precedes sense-organs in the knowledge process and comes in contact with the object outside. Since, through manas the jīva perceives the objective world, it is therefore called the divine eye of Ātman (mano asya daiva caku).20 There is another important śruti which says that the vijñānamaya purua wanders along the two worlds seeming to think, seeming to move about21, which is a clear indication of mental modification. The self never goes out or think, etc., but the mind. Due to its close association with the mind, it seems that the self goes out or think. This association of mind with the consciousness leads to the vtti theory of perception.

Moreover, from the position that Brahman is pure consciousness, non-dual, all-pervading and everything is Brahman strongly support a vtti model more close to the Upaniad. It is One Consciousness (Brahma-Caitanya) which has “become” (i.e. which underlies) the world in its various forms such as man, animals, plants and even the supposedly inanimate objects.

Everything has the same consciousness within it although the outward expression differs in degree and intensity. The act of perception must be understood in the light of this ontological http://lokayatajournal.webs.com

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background. Every act of perception can be regarded as a realization of the One Self by an unveiling of the nescience which currently exists between the subject-consciousness and the object-consciousness, the Knower and the Known. Knowledge is only to wipe out the cover of ignorance only.

Again, in view of the fact that the knowledge of Brahman is svayamprakāśa22 as well as sarvāntara23, it is revealed at the level of the senses and mind as correspondence between the pramātā (pramātcaitanya) and prameya (viayacaitanya) through pramāa (vtticaitanya). This is the unity of the apparently divided consciousness that leads to knowledge. This unity of the apparently divided consciousness happens through the medium of antakaraa. thereby, vtti is necessary for perceptual knowledge. The Upaniads shows the self-luminosity of Ātman through the dialogue between Janaka and Yājñavalkya where Yājñavalkya says that when the sun and the moon have both set, the fire has gone out, the speech has stopped, the self serves as his light. It is through the light of the self that he sits, goes out, works and returns.24 vetāśvatara also says that He shining, everything shines after him and through his radiance all these are manifest. And because of this nature of consciousness, empirical knowledge is possible only through the antakaraavtti, not by sense-object contact. Knowledge is not produced here, but unification of consciousness through mental modification.

Further, here we want to draw an attention towards the word pratibodhaboditam25 in relation to that position. The word says that the Self is known with reference to each cognition. There are two possibilities- we may know the thinker of thinking as the witnessing principle, on the other hand we know an object in relation to the consciousness. So, there will be no contact of the sense-object form, but of the consciousness of subject and object (pramāt and prameya caitanyam.) and it is also because of that vtti or mental modification. Such a point of reference towards the vtti theory of perception is mentioned in the śruti- ‘Whatever it is desirable to now is a form of the mind, for the mind is what it is desirable to know. Whatever is the object of perception, mind takes the form of that object through the senses to make aware the jīvātmā’.26 It is supported by another śruti from Ke. Up. which says that the mind seems to go to It (Brahman) as through mind only one recollects or repeatedly remembered and thought (sakalpa) about Brahman.27 Actually, it is the one consciousness that is apprehended differently at different levels of awareness and the different pramāas are nothing but the different methods devised for contacting the same caitanya in diverse ways as the occasion demands. The root of all knowledge, through whatever channel we may have it, is ultimately the Ātman. That is why it is said,-‘That which is heart, this mind, that is sentience, perception, discrimination intelligence, wisdom, insight, steadfastness, thought, thoughtfulness, impulse, memory conception, purpose, life, desire, control, all these verily are the names of consciousness.’28 It is because of the limiting adjunct, i.e. antakaraa, all the functions is said to be the different names of http://lokayatajournal.webs.com

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consciousness. That means, consciousness due to its reflection in the antakaraa, seems to be many, as the antakaraa goes out and takes different forms of objects, i.e. mental modification.

It proves that it is not the senses that go out and contact with the objects outside; rather it is the antakaraa which goes out and modifies itself accordingly. This is true for external as well as the internal objects. Among all these different functions - sentience, perception, discrimination intelligence, wisdom, insight, steadfastness, thought, thoughtfulness, memory, volition,- comes under the cognitive aspect of antakaraa which proves that perception whether it is external or internal, is a form of mental modification. ankara in his commentary has shown how the single antakaraa, becomes multiformed - as transformed into the eye, one sees colour; transformed into the ear, one hears; transformed into the sense of smell, one smells; etc. Therefore this is the one single organ (mind or antakaraa) which acts with regard to all objects of the senses, so that the perceiver may perceive everything.29 We have already mentioned earlier an another list of mental functions from the Bhadārayaka Upaniad and Maitri Upaniad. This philosophical position is beautifully summarizes in the Aitareya Upaniad- 3.1.3 as: Prajñānetro loka: Netra is not merely eye here; it means that the world is seen by consciousness. The statement answers the question: how is the world known? Clearly, the world is known by consciousness, which illuminates the appearance of objects in every experience.

But, pure consciousness is non-dual in nature, it happens through its reflecting medium antakaraa which is said in the Upaniads that all the forms are nothing but the mind and known through the mind. Whatever is to be known is a form of mind.

Prajñā pratithā: Consciousness is the foundation. The existence of each object is established on the basis of consciousness. Whatever object may appear, and however it may appear, consciousness is always there as an underlying basis of existence that all appearances show. All these including various mental functions are different appearances of Ātman. So, we cannot separate empirical knowledge from the absolute knowledge in its essential nature. Hence, the Upaniads call it ‘pratibodhaviditam’, cognized in every act of knowledge. It is a postulate of all knowledge. It is the root of all experience and makes experience possible which happens through mental modifications.

Thus, Upaniads adheres to the vtti theory of perception. This vtti theory of perception in the Upaniads can be said to be as ‘ignorance removal theory’ of vtti model as mentioned by Swami Bhajanananda in accordance with the metaphysical position of the Upaniads, where the antaakaraa goes out, removes the ajñāna covering the object, and takes the form of the object.

Simultaneously, the light of Pratyagātman also goes out as cidbhsa and becomes one with the consciousness within the object. Hence, Though there is no direct reference to the vtti model, yet, if we explain the above mentioned references in terms of perceptual process on the background of the metaphysical position of the Upaniads, it is very easy to establish that the vtti theory has its firm presence in the principal Upaniads. http://lokayatajournal.webs.com

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Notes & References: 1. Bhajanananda, Swami (2009). Understanding Consciousness: Recent Advances (Papers read at a seminar held at the Ramakrishna Mission Institute of Culture, Kolkata), Ramkrishna Mission, Institute of Culture, Kolkata P. 70-71 2. Bhadārayaka Upaniad 4.5.15 3. Kena Upaniad 1.1,2 4. Parāñcikhāni vyatat svayambhūstasmātparāpaśyati nāntarātman. Kahopaniad 2.1.1 5. Indriyāi manasā saniveśya’. vetāśvataropaniad, 2.8 6. Praśnopaniad, 4.2 7. Manasā hyeva paśyati manasā śoti. Bhadārayaka Upaniad 1.5.3 8. Anyatramanā abhūva nādarśamanyatramanā abhūva nāśrauamiti. Ibid., 1.5.3 9. Ibid. 1.5.3 10. Annamaya hi somya mana. Chāndogyopaniad 6.5.4 11. tmana rathina viddhi arra rathameva tu, Buddhi tu srathi viddhi mana pragrahameva ca. Kahopaniad 1.3.3.

12. Sadnanda, Vedāntasāra, (Eng. trans.) Swami Nikhilananda (1990). Advaita Ashram,Calcutta.

13. Indriy haynahurviaysteu gocarn, tmendriya manoyukta bhoktyetyhurmania. Kahopaniaad 1.3.4 14. Parcikhni vyatat svayambhstasmtparpayati nntartman. Ibid., 2.1.1.

15. Vājasaneyī. Sahitā., XXX. IV.1 16. Bhadārayakopaniad 2.4.11 17. Ibid., 1.5.3; Maitrī Upaniad 6.3 18. Ibid, 6.5.1; 6.4 19. Kahopaniad 1.3.10.

20. Chāndogyopaniad VIII. 12.5 21. Sa samāna sannubhau lokāvanusañcarati dhyāyatīva lelāyatīva. Bhadārayakopaniad 4.3.7 22. Atrayam purūa svayam jyotir bhavati. Ibid. 4.3.14 23. Ya ātmā sarvāntara. Ibid., 3.4.1 24. Ibid. 4.3.2-6 25. Kena Upaniad 2.4 26. Yatkiñca vijijñāsya manasastadrūra mano hi vijijñāsya man ena tadbhutvāvati.

Bhadārayakopaniad 1.5.9 27. Yadetadgacchatīva ca mano’nena caitadupasmaratyabhīkn sakalpa. Kena Upaniad 4.5 28. Yadetaddhdaya manaścaitat. Sajñānamajñāna vijñāna prajñāna medhā di dhtirmati manīā juti smti sakalpa kraturasu kāmovaśa iti sarvāyevaitāni prajñānasya nāmadheyāni bhavanti. Aitareya Upaniad 3.1.2 29. Aitareyopaniad . B., 3.1.2 http://lokayatajournal.webs.com

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Lokāyata: Journal of Positive Philosophy (ISSN: 2249-8389) Volume II, No. 01 (March 2012), pp.50-56

THE REVELATION OF THE MIND Prashanata Kumar Dash Abstract The revelation of the mind is vastly entrusted to the every researchers and scholars. This paper is a capsule of the mind which is immediately gets result and gives ecstasy to the scholars. The mind is very short word but to define is very difficult. Hence, in this article there are several evidences in the shortest way and all information is minutely touches in Indian philosophy and mythology. By the help of the mind, we are able to do everything in proper channel, but those have scraped their mind they become mad. Therefore mind is the most powerful and sharp part of the physical body which actives our senses and diagnosis system, not only this but also helps for the sake of material world. The function of the mind, ultimate goal is liberation. Mind is most necessary and without mind liberation is not possible. Further, there are many Scholars, Rishis, Philosophers, and Sadhus, have interrupted the mind in several way and many perspectives; but mind is nothing that: it is a single substance. We did only many contradictories and interpolations way. Whatever it is, discussions about mind there is no limit. ***** The Mind is the superior and super commander of the organs and physical activities. It is an invisible and individual organ, which is most powerful and faculty of the body. It has an interconnection with divine nature and divine power. Whatever work are performed by our body and organs that enactments by the mind. This is the revelation system of the mind. The Mind and soul are some apparently similarities; but they are totally different because mind does all soul is constant.

The modern concept of the identity of the brain and the mind, with the elimination souls and God, was first propounded by the Carva a in ancient India “न सर्ग नापवर्ो वा नैवात्म पारलौकि​ि”1 There are falsifications of Svarga, Mokshya, and Atama. But most Indian thinkers did not accept this Charvaka doctrine. He says there is nothing out of this world; whatever we should get pain and please all are here only. Those persons are saying there is another world existed, after death merit souls should get that place, they are stupid fellows, because neither themselves are enjoying nor to others. How can we belief? Whatever things are not perceived by the live that may get after death! Is it possible? Those are only imaginaries of human-beings. That is why, whatever your mind is expecting or desiring that immediately fill of. Who can say these bodies http://lokayatajournal.webs.com

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come again? Do not belief foolish words, this live never come to return. ‘ऋणं िृ त्वा घृतं पपवेत् यावत् जीवेत् सुखं भवेत’् 2 till death you live cheerfully if require then do debt with other.

Nyaya and Baisesi a “सुखाकि उपलपधिसािनं इपरिय़ं मनः”3 Whatever men material enjoys and suffers that is only for mind because of it is an instrument and also the faculty of all the sense organs and active organs. The material stuffs enjoyments and deep grief of the earth both imbalance system of body are satisfied by the mind only. “तत् च्च प्रत्यात्मपनयतत्वािननिं परमाणुरूपं पनत्यं च”4 The mind is the smallest of smallest particle of our body, we can’t see but only fill, it is like as atom which is untouchable and invisible object, but all workable and also everlasting.

He is getting ecstasy embodiment of tiny particle. ‘अणोरणीयान् महतो महीयान्’5 the mind is subtler than the subtle and greater than the great is lodged in the heart of every creature.

Whatever subtle are in the elements, the mind is more than that subtle, so far mind creates creature and razors. All the thing of the creature in the Universe that all embodiment of revelation of mind. In all respects mind is master of nature and beyond of atom and particles, it is most tiny particle which may attain the divine state and also immerses in the inertia.

The Sankya school of Philosophy, with Kapila as its founder, was very ancient in India. The San ya concept of mind was very elaborate in aesthetic bac ground “िुःखत्रयापभघातापिज्ञासा तिपघातिे हेतौ”6(s.k-1/1). There are three types of melancholies in the world, Adyatmika, Ahibhutika and Adhidaibika, in Adhyatmika in to two categories saririka and Manasika, among the all dcategories of dukhas manasika is the more painful than others. All the pains can tolerable but मनिुःख cannot bearable. The great ऋपि महर्षि पतञ्जपल the famous exponent of the Yoga school, presented an advanced parapsychology, all of which has not yet been not grasped by modern science. In fact, we have striven to arrive at some conception of that supreme infinite being, conscious force and self delight of which our world is a creation and our mentality a perceive figure; we have tried to give ourselves an idea of what this divine Maya be, this truth consciousness, this real ideal by which the conscious force of the transient and universal existence conceives, forms and governs the universe, the order the cosmos of its manifested delight of beings. “आनरिो ब्रह्मेपत व्यजनात्…….”7 He knew Bill as Brahman; for from Bliss, indeed, all these beings originated; having been born, they are sustained by the bliss; they move toward and merge inbliss. This knowledge realization by the Brhrugu and omparted by Bruna terminates in the supreme bliss, established in the cavity of the heart. He who knows thus becomes firmly established, he becomes the possessor of food and the eater food; and they became great in progeny, cattle and the luster of holiness, and in glory. Thus becoming pure in mind through concentration and failing to find the definition of Brahaman, in its fullness, in the selves composed of the vital force etc.

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The existence of God has been accepted by the Yoga school. “योर्पित्तवृपत्तपनरोिः”8 Patanjali describes the mind or chitta is making up of three components, Mana, budhhi, and ahamkara.

The Mind is the recording faculty which receives impressions slathered by the senses from the outside world. But he is not indispensable for the Yogic attainments. One atheist can ascend to submit of Yoga if he properly practices the Yogic techniques. The Vedantacs have adopted the Sankhya and Yoga theories and practices of psychology, commensurate with its metaphysics.

The Buddhists were agnostics and the Jains were atheists. They presented their respective, elaborate psychology, and their theories and practices of Yoga. “िमेपरियापण संयम्य य आसते मनसा स्मरन्”9 One who desires from the bottom of heart to control the mind as well as; due to past habits, attachment worldly objects and force of latencies of past karma, his mind reverts to worldly objects in spite of himself. He cannot, therefore, be blamed for this obduracy of the mind; and it is but natural for the mind to act in this way ward way during the initial stages of one’s spiritual discipline. The connection it should be born in mind that he who endeavors to restrain the sense forcefully from running after sense object in order to bring them under control, so as to be able to concentrate his thoughts on God, and yet owning to the wandering of his mind cannot help dwelling on sense objects, will not be classed as a hypocrite. He is spiritual aspirant; for like the hypocrites, it is not his object to medicate on object of enjoyment. He desires from the bottom of his heart to control the mind as well; but due to past habits, attachment for worldly object s and the force of the latencies of past karma, his mind reverts to worldly object of in spite of himself. He cannot, therefore be blamed for this obduracy of the mind; and it is but natural for the mind to act in this wayward way during the initial stage of one’s Samadhi or Spiritual discipline. “यपस्तपरियापण मनसा”10 Krishna says to Artjuna; he who controlling the organs of sense and action by the power of his well, and remaining unattached actions. They are the superior then those guide by the mind. ‘Aham atma’ “According to Sri Aurobindo I who written thee, here was saying” “I who am here in this human body, I for whom all exists, acts strives, an at once the cosmic attention” The Lord says I am the physical body, and non-physical also, naturally I am not in this body, but in consciousness, instead of all beings are inside me, and I am also inside them. The consciousness of the beings, I am that, amongst the Vedas I am the ‘Sama Veda’, amongst the Debas I am the ‘Basu i’, all Supreme stage of thins that is me. My super reality is above the body and mind, the higher level of stage is to me. “सवं खपवविं ब्रह्म वासुिव े ः सवगम्” According to Sri Aurobindo; The self governs the diversity of its creation by its unity on all the planes from the higher mind upward on which the relation of the one is the natural basis of the consciousness. But as one goes upward, the view changes, the power of consciousness change, the light becomes ever more intense and potent. Although the static transition of infinity and eternity and the timeless one remains the same, the vision of the working of the one becomes ever wider and is attended with a greater instrumentality of force and more comprehensive grasp of what has to be known and done. All possible form and http://lokayatajournal.webs.com

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constructions of things becomes more and more visible, put in their proper place, utilizable.

Moreover, what is thought-knowledge in the higher mind becomes illumination in the illuminated mind direct intimate vision in the illusion “अथाध्यातमं यिेतद्गछतीव च मनोऽनेन चैतिुपस्मरत्यभीक्ष्ण संिलपः”11 Then is the instruction analogy in the context of the individual self: This known fact, that the mind seems to go to it Brahaman, and the fact that Brahman is repeatedly remembered through the mind regard to Brahman. Mind is an instrumental of the ignorance trying to know superimind is the knower possening the knowledge, because one with it and the known, therefore seeing all things in the light of his own truth, the light of their true self which is he. Therefore the supermind does not transcend all possible manifestation, but it is above the triplicity of mind, life and Matter which is our present experience of this manifestation. “पवज्ञानसारपथयगस्तु मनः प्रग्रहवान्नरः”12 The man, however, whoever, who has under control the rein of the mind, attains the end of the road; and that is the highest place of Bisnu. It means those who can control his mind he may reach very supreme goal to be reached beyond the course of the world. He becomes free from all the worldly bondage. That paramapadam it is the topmost place of the Universe. Lord says I am the supreme consciousness of all cosmic nature, I am the Brahma, become me all pancha mahabhutas, animalcules, plants, beasts, and human beings are produced from Maya, these are consciounes I am the super consciousness, in this world those have consciousness thy are Jivatma, only I am Paramatma, end of Leela or action all creatures comes to me, if those are not interested in this Mayaa thy can practice of yoga, by the yoga can now my highest secret of Leela, that is only is supreme nowledge ‘jnana deepena bhasvata’13 I lays hauls on our obscure ignorant nature and transformed in to his own lash and wisdom.

According to Satya Sai Baba, the study of the mind and science of perfecting consciousness has not developed because man seeks place and enjoy in external things and adjective pleasures. The attention all along has been on the outer sense and methods by which they can be used to collect information and pleasurable experiences. The vast religion of inner conciouseness has been left follow; the fact that the mind is the creator of the multiple worlds of the senses is ignored. When a thorn enters the sole, it has to be removed by anther thorn, and after that is done, both thorns are thrown away. So too, the world of things that the mind has projected has to be negated by the clarified and concentrated mind. And then both the universe and the mind disappear. The thorn it is that pricks; the thorn it is that removes the thorn. The mind binds; the moralize.14 “मनि मरतव्यं च बुपि​ि बोिव्यं चाहङ्ितगव्यं च पचत्तं च चेतपयतव्यं”15 (The mind and the control of thought, understanding and the content of understanding, egoism and the content of egoism, awareness of and the content of awareness.“अथ यकि पदिमात्रेण मनपस सम्पद्यते सोऽरतररक्षं यजुर्षभरूपन्नयते सोमलोिम्”16 If anyone मनपस सम्पद्यते, resorts to the mind, that is meditates; two letters ‘अ and ‘उ’ of Om. He becomes identified with the mind. By the Yajur mantra he is lifted to the intermediate space, the world of the moon. Having experience greatness in the lunar world and an Another concept this text enjoys a meditation on Hiranyagarbha who embodies Himself http://lokayatajournal.webs.com

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in the subtle cosmos conceived of as a subtle dream state; the earlier text similarly enjoins a meditation on virata, embodying Himself in the gross universe, conceived of as the waking state. “ज्ञानं ज्ञेयं ज्ञानर्म्यमं” The godhead referred to above is the illuminator of all external light such as sun, moon, planets and stars, of all physic light visualized, the intellect mind and sense etc., and all of essential lights in the shape of delights presiding over the different worlds and objects.

Even the powder of illumination inherent in all these is only a fraction of God. That is why he is light of all lights, He is illuminated by none. And all “चंचलं पह मनः िृ ष्ण प्रमापथ बलवि् िृढम्”17 For Krishna says Arjuna, the mind is very unsteady, turbulent, tenacious and powerful, therefore it is most difficult to control the air that course incessantly through the body in the shape of inhalation and exhalation, through violence, reason, discrimination and force etc.“पचत्ते चलपत संसारोऽचले मोक्षः प्रजायते” The world has its existence on the movement of the mind, and the motionlessness of the mind produces the liberation. So one, being indifferent should make stable his mind.“पचत्तनिी नामोभयतो वापहनी वहपत िवयाणाय पापाय च”18 The so-called river of flows in two directions, it flows towards good and it flows towards evil. It promotes two types of world one is Mandan world another is divine world.

Accordiing to Ramana Maharsi “वासनानां वपलयस्त्वत् मनोिुर्षनिग्रहं भवेत”् For men constantly active their mind attached to sensory objects, because of their strong impression, the mind becomes difficult to control. To the sense and sensory object of enjoyment, their mind is attached, keeps company; so they have constantly the activities, the operations of the senses of action and senses of knowledge, acts of remembering them and uniting with them. To those men of the world on account of the comparative strength of their vasanas special impressions which the reasons for remembrance born out of previous experiences accumulated, mind becomes very difficult to control. It means that the mind control can effected only with great difficulty. The reason for difficulty in controlling the mind is attributed strength of the Vasana. So man should subjugate, bring under control that the fickle wavering mind by the breath control, by the restrain of the life breathe.19 “बुपिरात्मा मनुष्यस्य बुपिरे वातमनापयिा यिा पविु रुते भावं तिा भवपत सा मनः” The Budhhi is the self of the soul, and Budhhi is heroin of the soul. When it changes it’s from then it is called ‘Manas’.

Upanishad Says ‘Tattva masi’ (thou art that) It is secret things you are not in you, you are that, that means the Supreme, your not in body, you are soul, this soul is inside you, that hidden stay in the body, search your secret part of body that is eternal of dross gross. According to Sri Aurobindo “If thou art that all time, then my grace thou shalt pass safe through all difficult and perilous passage; if formed eyed thou hear not, thou shalt fall into perdition”. It means Lord says Arjuna is not in Arjuna you are the Supreme, this name is periodic time, this birth before you were not in Arjuna, after this birth not to be this name, everything may be changed, further your soul never be transited. We all are becomes Brahma again we will disposal in Brahma.

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According to Vivekananda; the chitta or mind-stuff is like a transparent lake, and the waves which rise in it by the impact of sense-impressions constitute manas or the mind. Therefore the mind consists of a succession of through-waves. From these mental waves arises desire. Then that desire transforms itself into will and works through its gross instrument, the body.20 “मनसो पनग्रहायत्तमभयं सवगयोपर्नाम्िुःखक्षयः प्रबोिायः प्रबोि​िाक्षया शापरतरे व च” The Yogins depend on the control of their mind for fearless, destruction of misery, the knowledge of self and eternal peace. The liberation activities of the satvic self-discipline must no doubt be pervaded by a spirit of renunciation, that is an essential elements, but what renunciation and in what manner or the sprit? Not the renunciation of work in the world, not any outward asceticism or any ostentation of visible giving up of enjoyment, but renunciation, a living, tyaga, of vital desire and ego, a total laying aside, sannyasa, of the separate personal life of the desire soul and ego-governed mind rajasic vital nature. “मनएव मनुष्याणां िारणं बरिमोक्षयोः बरिाय पवियासपङ्र् मोक्षे पनर्षवियं स्मृतम्” The mind is the only means of bondage and liberation for the people. But Mind attaches with worldly objects like; bondage, pain, suffer and death. He also attains the peace, serenity, ecstasy and liberation. Only mind can give the salvation to the soul through the physical body. That may reach the stage of liberation state and can dissolves in the panic state. Therefore wises say always your mind should be positive side then you may get success in your life. If the mind should be toward negative side, it will go down part of life. The natures of mind it will pull forcefully the negative side, we but should not follow his command, in all like-hood pull toward positive activities or by the divine force.

According to the Indian concept, the soul and mind are separate each to other, consequently both inter related with, and the mind is material, although its matter is too subtle to be perceived by the senses. The mind is an important component of the subtle body, which survives death and continues to exist until liberation is attained.

References: 1. Rusi Umashankar Sharma (2008). Sarvadarshanasasngraha. Varanasi: Chaukhamba Vidyabhavan.

2. Ibid.

3. Shastri, Rakesh (2011). Tarkasangraha. Delhi: Chaukhamba Sanskruta Pratisttha.

4. Ibid.

5. Gambhiranada, Swami (2004) Svetasvatara Upanishad, Kolkata : Avaita Asharam ,v3/20.

6. Shastri, Rakesh (2004). Sankhyakarika. Delhi :Sanskruta Granthagara ,v-1/1. http://lokayatajournal.webs.com

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7. Gambhiranada Swami (2004). Taittiriya Upanishad. Kolkata:Avaita Asharam,v-3/4.

8. Shastri, Ashok Chatarji (2010). Yogadarshan of Patanjali. Delhi: Parimal Publications, s-1/2.

9. Gayandaka, Jaydayal (2008). Bhagavat-Gita Tattvavivechani. Gorakhpur: Gita Press ,v3/6.

10. Ibid, v-3/7.

11. Kena Upanishad, v- 4/5 12. Katha Upanishad, v-1.3.9.

13. Gayandaka, Jaydayal (2008). Bhagavat-Gita Tattvavivechani, v-10/11.

14. Sadweiss Samuel H, M.D. (2007). Spirit and the Mind. Andhra Pradesh: Sri Satya Sai Books and Publication Trust, India, p.143.

15. Prasna Upanishad,v-4/8.

16. Prasna Upanishad, v-5/4.

17. Gayandaka, Jaydayal (2008). Bhagavat-Gita Tattvavivechani,v-6/34.

18. Aranya, Srimat Swami Hariharanada (2003). “Patanjala Yogadarshan” Vyasabhasya.

Delhi: Motilal Banarasidas, s-2/12.

19. Sri Ramana Gita (2009). Trilubanamalai : Sri ramana Ashrama, p-87.

20. Talk with Swami Vivekanda (2009). Kolkata: Avaita Asharam, p.295.

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Lokāyata: Journal of Positive Philosophy (ISSN: 2249-8389) Volume II, No. 01 (March 2012), pp.57-62

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Hkwra HkO;a Hkfo";p p loZa osnkr~ izflè;frAAogh 12-97 4 vFkoZosn 6-4-11 http://lokayatajournal.webs.com

58 | P a g e Lokāyata: Journal of Positive Philosophy

Jo.k vkSj Kkuo/kuZ ls lac) f ;kdykiA vf/kxe ¼ Learning½ p{kq ls lac) f ;kdykiA izR;{khdj.k ¼ Perception½5 oSfnd okM~-e; dk eq[; mn~ns'; fpr dks fodflr djuk vkSj foosd izkfIr dh ;ksX;rk mRiUu djuk n`f"Vxkspj gksrk gSA blfy, oSfnd _f"k;ksa dk fpUru eu dh Hknzrk vkSj f'kork dh vksj vxzlj gksrk izkIr djrs gSaA eu vkSj cqf) dh 'kfDr;ksa ds lEo/kZUk ds mn~ns'; ls psruk] vUr%dj.k] eu] cqf)] Le`fr] laox s ] laons uk] ewyizo`fŸk] euksHkko] LoHkko vkfn ds fOk"k;ksa esa eU=ksa esa n`"V~O; izkIr gksrs gSaA Lokeh n;kuUn us dk;Z dh n`f"V ls vUr%dj.k ds pkj foHkkx cryk;s gSa& eu] cqf)] fpŸk vkSj vgadkjA tks e'k% ladYi&fodYi] fu'p;] Lej.k vkSj vfHkeku xq.kokys gSaA6 dBksifu"kn~ ¼1-3½ esa Hkh bu pkjksa dk mYys[k gqvk gSA eU=ksa esa eu] psrl~] fpŸk] ân;] cqf)] efr] /kh es/kk] vkdwfr 'kCn izk;% lekukFkZd ls Kkr gksrs gSa] ijUrq buesa lw{e Hksn vo'; gh Lohdkj fd;k x;k gSA vf/kdka'k rks eul~ ds led{k vFkZ esa ^ân;* vkSj ^fpŸk* 'kCnksa dk iz;ksx gqvk gS] ij bu rhuksa 'kCnksa dk lg iz;ksx buds vFkZHksn dk lwpd gSA7 osnHkk";dkj lk;.k us ^eul~* dks i`Fkdr;k fpŸkizKk] cqf)] vUr%dj.k vkfn dk okpd ekuk gSA osnkUrn'kZu esa ^ ^eul~* 'kCn _Dlafgrk esa rhu lkS ls vf/kd ckj iz;qDr gqvk gS rFkk vU; lafgrkvkas esa Hkh ;g 'kCn cgq'k% iz;ksx n`f"Vxkspj gksrk gSA oSfnd _f"k;ksa us bldh ladYi 'kfDr ls iw.kZr;k ifjfpr gksdj bldh O;k[;k dh gS fd&^eu ^,d* gS] eu dks bfUnz; ekuus dk fopkj vFkoZosn esa of.kZr gS] ;g Jksrkfn bfUnz;ksa dk izdk'kd gksus ls gS] nso gS] viwoZ ;{k gS] lHkh iztkvksa esa fo|eku ^ve`r T;ksfr* gS] tjk ls jfgr vkSj ân; esa izfrf"Br gSA9 vFkkZr~ eu nso gS D;ksafd |ksrukRed vUr%dj.k ;k losZfUnz;o`fŸknhid gSA lk;.k esa ¼vFkoZosn 3]20]9½ eu dh O;k[;k ;fn ^ladYi fodYi gsrq vUr% dj.ko`fŸk* dgdj dh gS] rks vFkZoosn ¼9]7]11½ eU= Lo;a mls psruk dk uke crkrk gSA eu dh foy{k.krk dks vLohdk;Z u ekurs gq, iz'u fd;k x;k gS fd fdlus bls j[kk gS\

5 f}osnh Mk dfiy nso ¼2002 ½ osnksa esa lekt 'kkL=] vFkZ'kkL= vkSj f'k{kk] fo'oHkkjrh vuql/a kku ifj"kn~ ¼Hknksgh½ i` la[;k 213 6 ljLorh] Lokeh n;kUkUn] lR;kFkZizdk'k] oSfnd iqLrdky;] vtesj i`"B la[;k 238 7 eu] fpr g`n;& vFkoZosn 3-8-6(eu] g`n;&vFkoZosn &3-20-9(g`n; vkSj fpÙk& vFkZoosn 3-25-6 8 “kekZ] jkeewfrZ¼1978½ osnkUrlkj ¼vuqokn ,oa O;k[;k½]us'kuy ifCyf'kax gkml] u;h fnYyh 9 _Xosn ij lk;.k Hkk"; 1-102-5] 1-119-9] 10-121-6] 10-177-2]10-191-3 10 vFkoZosn 1-1-2 11 ogh 10-2-19 http://lokayatajournal.webs.com

59 | P a g e Lokāyata: Journal of Positive Philosophy 12

] eu dks n'k bfUnz;ksa ds ckn ,dkn'k 14 ;k i p KkusfUnz;ksa ds ckn "k"B LFkku esa j[kk x;k gSA dgdj vFkZoosn esa izfrikfnd fd;k x;k gS fd 'kjhj esa fo|eku eu ds }kjk gh izk.kh loZtxr~ dk O;ogkj djrk gSA _Xosn esa ^ *15 dgdj eu ds ân; esa vf/kf"Br gksus dk ladsr fn;k x;k gS rks ;tqosZn esa 16 ^ dgk gS vkSj vFkoZosn lafgrk esa bls ^ *17 crk;k x;k gSA oSfnd _f"k;ksa dh n`f"V esa ^eu* vUr%dj.k dk og :i gS tks 'kjhj esa jgrk gqvk Hkh mlls vLi"V vkSj vykSfdd gSA ekuo eu dh xfr vfr rhoz gSA ekuo eu ije LFkku esa fLFkr vkSj czã }kjk vfHkjfpr vFkoZosn esa crk;k x;k gSA18 ftl izdkj tkxrs gq, euq"; dk eu nwj pyk tkrk gS] mlh izdkj lksrs gq, euq"; dk Hkh eu tkrk gSA19 blhfy, f'koladYi lwDr esa bls ^ * vkSj ^ * dgk x;k gSA20 eu dh vfLFkjrk ds fo"k; esa _f"k dh ftKklk gSA21 eu dh xfr ds lUnHkZ Hkh _Xosn esa izkIr gSaA ¼_Xosn 1]117]15½ ^vf'oukS* dks eu ds leku osxokys dgk x;k gSA vFkoZosn ¼6]105]1½ eU= esa eu dh rhozxfr dk mieku :i esa xzg.k djrs gq, dgk x;k gS&gs dkljksx! ftl izdkj 'kh?kzxkeh eu] eu ds fo"k;ksa ds lkFk nwj tkrk gS] mlh izdkj rqe Hkh nwj Hkkx tkvksA _Xosn¼10]164]2½ esa ] cgq/kk vkSj cgq=k dgus dk dkj.k eu ,d ds ckn ,d vFkkZr cgqr fo"k;ksa esa tk ldrk gSA _Xosn ds ,d lEiw.kZ lwdr ¼10]58½ dk fo"k; ^eu vkorZue~* gSA ftlesa LoxZ] i`fFkoh] fn'kk,] vkdk'k] leqn] vkS"kf/k;ksa vkfn fofHkUu LFkkuksa esa x, eu dks ykSVkus dh izkFkZuk dh xbZ gSA _DeU=ksa esa ^eu* ds lkFk ^ân;* dk Hkh mYys[k gqvk gSA ;e vkSj ;eh ds laokn esa ;eh dgrh gS& rsjs eu vkSj ân; dks ge ugha tkursA22 ;gka lk;.k us eu dk vFkZ euksxr ladYi vkSj ân; dk vFkZ 12 Okgh 5-16-11 13 Ogh 19-9-5 14 Okgh 9-10-15 15 _Xosn 8-100-5 16ok lafgrk 34 17 vFkoZosn 6-12-3 18 bna ;r~ ijesf’Bua euks oka czãlaf'kre~Aogh 19-9-4 19 ;Ttkxzrks nwjeqnSfr nSoa rnq lqIrL; rFkSoSfrA ok lafgrk 34-1 20 ogh 34-1&6 21 dFka u jers eu% A vFkoZosn 10-7-37

22 uSo rs euksa ân;a pkfonk;A _Xosn 10-10-13 http://lokayatajournal.webs.com

60 | P a g e Lokāyata: Journal of Positive Philosophy

cqf)xr v/;Oklk; fd;k gSA tcfd vU;= ,d lkFk iz;qDr bu nksuksa 'kCnksa dk vfHkizk; lk;.k us ân; esa fLFkr eu vFkkZr~ vUr%dj.k fd;k gSA vFkoZosn ¼9]7]11½ eU= esa psrl~ vkSj _Xosn ¼ ½ eU= esa 23 ^fpŸk* 'kCnksa dk iz;ksx eu ds lkFk gqvk gSA tks buds vFkZHksn dk lwpd gSA vU;Fkk vf/kdka'kr% Hkk";dkjksa }kjk ^fpŸk* ls eu ;k vUr%dj.k dk gh vFkZ fy;k x;k gSA24 tc _f"k eu ds lkFk&lkFk fpŸk dh lekurk dh Hkh izkFkZuk djrs gS]25 rc ^eu* ;fn vUr%dj.k dh euu'kfDr dk |ksrd izrhr gksrk gS rks ^fpŸk* ¼fpr~½26 mldh fpUru 'kfDr dkA ^fpŸk ds leku gh ^psrl~* 'kCn dk lEcU/k Hkh ^fpUru djuk] tkuuk] le>uk* fØ;kvksa ls gS27] blhdkj.k ls rks ;tqosZn esa ^;fLef” pra loZeksra iztkuke~*28 dg dj dgk x;k gS fd ftl eu esa izkf.k;ksa dk leLr ^fpŸk* vksr izksr jgrk gSA vr% vUr%dj.k dk gh ,d :i gksrs gq, Hkh ^fpŸk* og gS] tks vuqHkwr fo"k; dk izek.kksa ls fpUru djds mudks fu'p; dh dksfV rd igqapkrk gSA bl izdkj oSfnd nk'kZfud n`f"V esa eu] ân;] fpŸk vkSj psrl~ vUr%dj.k os :i gSa] tks Lo#Ikr% leku izrhr gksrs gq, Hkh rŸor% i`Fkd~ gaSA

^

* _Xosn 10-130-6] ^ * _Xosn 10-77-1] ^ ~* _Xosn 10-183-1 _pkvksa esa eu }kjk n'kZu djus ds n`"VO; izkIr gSaA ;gka ij ;g Hkh gks ldrk gS] fd eu dk vfHkizk; ^cqf)* ;k ^izKk* ls gks] D;ksafd ^ * ¼,srjs;ksifu"kn~ 3-1-3½ cqf) ;k izKk }kjk gh fdlh oLrq dk Kku izkIr gksrk gS] ;k fQj eu ls la;qDr bfUnz; }kjk fo"k; ds xzg.k dh izfØ;k dk fufgrkFkZ gSA nksuksa dh fLFkfr;ksa esa mDr eU= ladsr inkFkZ xzg.k esa eu dh Hkwfedk ds ifjpk;d cu tkrs gSaA ^c`gnkj.;dksifu"kn~* esa eu dks lkjs ladYiksa dk ,d ek= vkJ; dgk gSA29 ijUrq ^ f'koladYi lwDr* uke gh Li"V dj nsrk gS] fd oSfnd lafgrkvksa esa eu dk eq[; dk;Z ladYi djuk ekuk x;k gSA eu gh vusdkusd euksHkkoksa dk lzkrs gS&Hk;] r`".kk] dkeuk bPNk vkfn mlh esa gh rks mn~Hkwr gksrs gSA o`gnkj.;dksifu"kn~ ds vuqlkj&dke] ladYi] fofpfdRlk] J)k] vJ)k] /k`fr&v/k`fr] âh] /kh] Hk; -------- lHkh eu gh gSaA30 fopkj lEizs"k.k esa eu dk ;ksxnku loZfofnr gSA vFkoZosn ¼3]20½ lwDr eu dh fopkj lEizs"k.k 'kfDr dh O;k[;k djrk gS mlesa 23fopkj. Kkue~A lk;.k Hkk"; _Xosn 10-191-3 fprkfu izKkukfu fu:Dr 9-3] laKku] mcV] Kkue~&egh/kj ok lafgrk

34-5] Kkukfu] fpŸkkfuA lk;.k Hkk"; vFkoZosn 3-25-6 24ogh 1-9-4] 3-2-5] 3-25-5] 6-9-2] 6-43- 3 25 lekua eu% lg fpŸkes"kke~A _Xosn 10-191-3 26 fpre~ psrrs%Afu#Dr 1-6 27lkekU; izfrifrpsr %& moV( psr;fr lE;d~ Kki;fr rPpsr%] lkekU; fo'ks"kKkutude~&egh/kj ok lkafgrk 34-3 ¼;RizKkue~ mr psrks /k`fr” pA½ 28 ok- lafgrk 34-5 29 losZ’kka ladYikuka eu ,dk;ue~A o`gnkj.;dksifu’kn 2-4-11 30 Dke% ladYiksfofpfdRlk J)k∙)k /k`frj/k`frg`h/khZHkhZfjrk-----------,rn~ loZa eu ,oA ogh 1-5-3 http://lokayatajournal.webs.com

61 | P a g e Lokāyata: Journal of Positive Philosophy

dgk x;k gS fd eu ls ân; ls lc ladYiksa dks izkIr dj ldwAa 31 lkroysdj ds er esa mDr lEiw.kZ lwDr esa ladYiksa ds ihNs 'kfDr mRiUu djus ds fo"k; dk cM+k vkUnksyu lk fd;k x;k gSA32

^ * vFkoZosn 6-73-2] ^ * vFkoZosn 11-9-1 _pkvksa esa ^vkdwfr* dks eu ;k ân; esa izfo"V dgk x;k gSA D;ksafd ;g fpŸk esa mRiUu gksrh gSA vU;= ^ * vFkoZosn 19-4-2 eU= esa bl lqHkxk nsoh dks fpŸk dh ekrk dgk x;k gSA oLrqr% ^vkdwfr* eu esa mRiUu gksus okys ladYi] bPNk ;k dkeuk dk uke gS] D;ksafd ^ *33 _Xosn eU= esa tgka bls g`n; vkSj eu ls lEc vkSj i`Fkd~ crk;k x;k gS] ogha Li"Vr% eu dks ^ *34 bldk vf/kdj.k Hkh dgk x;k gSA eU=ksa esa ladYi ds leku gh ^vkdwfr* dks Hkh eu dk /keZ crk;k x;k gS] fdUrq ladYi dh f'kork ;k Hknzrk vfHkyf"kr jgh gS] rks ^vkdwfr* dh lQyrk dh dkeuk dh xbZ gSA

es/kk] /kh] /khfr] /k`fr] efr vkSj euh"kk uke O;oâr ^cqf)* vUr%dj.k dk og Hksn gS ftlds rdZ] Lef`r] fu.kZ; vkfn /keZ gSaA ;gh cqf) euq"; dh /kkj.kkRed ;k fu.kZ;kRed izKk gSA blds ukeksa ds vk/kkj ij eU=ksa esa blds Lo:i vkSj dk;ksZa dh ehekalk gqbZ gSA vURk%dj.k dh /kkj.kk'kfDr ls cqf) dks ^es/kk* ¼_Xosn 1-18-6½] ^/kh* ¼vFkoZosn 6-41-1½] ^/khfr* ¼vFkoZons 9-10-17½ vkSj ^/k`fr* ¼ ok lafgrk 24-3½ dgk x;k gSA /kkj.kk vkSj /;ku ds vfrfjDr euu vkSj fpUru dk;ksZa ds vk/kkj ij cqf) ds ^euh"kk* ¼_Xosn 1-61-2½ vkSj ^efr* ¼_Xosn 1-89-2½ uke gSaA ;s izk;% lHkh eu ds i;kZ; Hkh jgs gSa] vkSj bueas vFkZxr vfr lw{e vUrj gSA ftl izdkj ^lqeu* dkE; gS] mlh izdkj ^lqes/kk*¼vFkoZosn 7-61-1½]^Hknzk lqefr%*¼_Xosn 1114-9½]^Hknzk izefr%*¼_Xosn 1-94-1½ dkE; gSA LokHkkfod gS fd cqf) ds Lo:i ls ifjfpr _f"k dk eu ^vefr%* cqf)ghurk ls dkairk gS35] vkSj nqeZfr%] vFkkZr~ nq"V o foijhr cqf) dks vius ls nwj j[kuk pkgrk gSA36 vFkoZosn ds ¼6-108½ lEiw.kZ lwDr esa es/kk dk vkg~oku gSA blesa lHkh fo"k;ksa dks O;kIr djus okys mlds lkeF;Z dk fp=.k fd;k x;k gSA izfl) xk;=h eU= esa ln~cqf) dh dkeuk O;Dr djrh gS fd oSfnd n`f"V esa 'kq) vkSj mŸke cqf) dh egŸkk fufoZokn gSA

cqf) ds xq.kksa ds lUnHkZ esa dkeUnduhfrlkj 4-22 esa dgk x;k gS] fd cqf) ds lkr xq.k gSa%& ' 31 Izkis;a lokZ vkdwrheZulk g`n;sup A vFkoZosn 3-20-9 32 vFkoZosn dk lqcks/k Hkk’; izFke Hkkx i`’B la[;k 87 33 _Xosn 10-191-4 34 Okgh 10-128-4 35osirs euks f/k;k es vers%A _Xosn 5-36-3 36 LFkk.kqa iFks’BkeinqxfZ ra g`re~Aogh 10-40-13 http://lokayatajournal.webs.com

62 | P a g e Lokāyata: Journal of Positive Philosophy

Lkquus dh bPNk] lquuk] le>uk ¼xzg.k djuk½] ml le> dks vUr%dj.k esa /kj.k djuk] rdZ&fordZ xq.k nks’k foospu djuk] vFkZ dk fuf” pr iw.kZ Kku rFkk ewy vFkZ rRo dks tkuuk ;s cqf) ds xq.k gSa] vFkkZr~ cqf) vFkZ ds xzg.k ds fy, lcls igys ml fo’k; ds ckjs esa tkuus dh bPNk djrh gSA bPNk iwfrZ dh ftKklk ls Jo.k ek/;e ls vocks/k djrh gSA Jfor dks le>dj xzg.k djrh gSA x`ghr Kku dks vUr%dj.k esa fLFkj djrh gqà mlds fo’k; esa rdZ fordZ ek/;e ls vFkZ ds fuf” pr iw.kZ Kku ds rRo dks vf/kxzg.k djrh gSA blhfy, rks oSfnd okM~-e; esa ^cqf)* dks vUr%dj.k dh /kkj.kk “kfDr dgk x;k gSA

oSfnd okM~-e; esa eu vkSj cqf) ds nk'kZfud ifjizs{; esa O;kogkfjd vkSj thouksi;ksxh mik; crkdj Ùekufld ruko vkSj eu% izn"w k.k ls nwj j[kus o jgus dh dkeuk o izkFkZuk dh xbZ gSA ^eu% iznw"k.k* dks gh oSfnd okM~-e; vf[ky czã.M esa v'kkfUr dk dkj.k ekurk gS] D;kafs d ;gh eu% iznw"k.k eu ls fudydj ifjokj] lekt vkSj jk"V esa v'kkfUr dks l`ftr djrk gSA blls gh ekufld jksx iuirs gSa] mlls cpus ds fy, ekufld 'kfDr dks igpku dj eu dks o'k esa j[kus dk mins'k f'koladYilwDr esa fn;k x;k gSA 'kq) vkpj.k gksxk rks ekufld ruko mRiUu gh ugha gksxAsa oSfnd n'kZu esa t;nso osnkyadkj us eu% iznw"k.k dks nwj djus ds mik;ksa esa egRoiw.kZ mik; ^eu dks fo}s"k jfgr cukuk* crk;k gsA ^okpa onrq 'kkfUroke~* vFkoZosn ¼3-20-2½ _pk esa ekufld larki dk dkj.k dVqcpu dks ekudj e/kqj ok.kh ds iz;ksx ds funsZ'k gSA oSfnd _f"k izcq) vk/;kfRed fpUrd FksA muds n'kZu dk mn~ns'; euq"; ds fy, loZfo/k iw.kZrk dh izkfIr FkkA mRd`"V vk/;kfRed fpUru lw{e nk'kZfud rŸoksa ds cks/k ds fcuk lEHko ugha gSA blh dkj.k ls eU=ksa esa LFkku&LFkku ij ekuoh; psruk vkSj blls lEc) fofo/k i{kksa ij lw{e nk'kZfud fpUru lS)kfUrd vkSj O;kogkfjd Lrj ij miyC/k gksrk gSA /;krO; gS fd bl lEcU/k esa fo'ysf"kr fopkj vk/kqfud n'kZUk ds fu"d"kksZa ls laxr cSBrs gSa vkSj vf/kd laf'y"V rFkk xgu izrhr gksrs gSaA vr% oSfnd nk'kZfud rŸo thou ds iw.kZ mRd"kZ ds fy, fn'kk funsZ'k djrs gSa vkSj lkFk gh Hkkjrh; n'kZu dh vk/kkj'khyk izLrqr djrs gSaA37

37 Ykky] MkW-d`’.k laiknd 1996 oSfnd lkfgR; esa fofo/k fo|k;s]a ts-ih-ifCyf'kax gkml u;h fnYyh i`’B la[;k 87 http://lokayatajournal.webs.com

63 | P a g e Lokāyata: Journal of Positive Philosophy

Lokāyata: Journal of Positive Philosophy (ISSN: 2249-8389) Volume II, No. 01 (March 2012), pp.63-66

EDUCATION DISPELS DARKNESS R.K.Behera Education is a ladder of development. It dispels darkness and brings light. It gives an opportunity to man to understand the world around him and his place in it. The Greek philosopher Plato accorded top priority to education in his ideal state. He frankly assumed that the state is first and foremost an educational institution. Plato writes: “With a good system of education almost any improvement is possible; if education is neglected, it matters little what else the state does”. It has been observed that economic progress of the developed countries is due to their human capital. They have borrowed and stolen the best brains of other countries to enrich their country.

Not only Plato, but a number of other eminent philosophers right from the ancient times down to the present have dealt with the subject of education. For Aristotle, as for Plato, aside from physical conditions of good life, the most important force of molding citizens is a compulsory system of education. Among the moderns, Mahatma Gandhi was eloquent in the need of education for man. In ancient times man was completely at the mercy of nature which was a mystery to him. The dark forces of nature like the earthquakes, floods and other such calamities were beyond the comprehension of man and to console himself he had to depend upon the existence of supernatural powers. This led to the growth of religion and superstition.

Then gradually, under the impact of necessity of is survival, man started developing various kinds of tools to cope with nature and this led to the growth of natural sciences. Knowledge and understanding come to us through the study of natural sciences- chemistry, physics, biology, etc. on the one hand and the social sciences- history, political science, economics, etc. on the other.

The acquisition, interlinking and transmission of this knowledge and understanding are the primary function of education. Hence, education is an important social resource that improves the qualities of man. It is not only meant for job but also for judgment. Education, properly speaking, should develop a spirit of enquiry and rational thinking in the youth so as to enable them to understand the society and change if whenever it is fond necessary.

One country needs different educational systems at different times and different countries need different systems at a particular time. One particular system or one particular set of educational ideals does not fit in to the educational schemes of all countries. The educational ideals of a country are determined by the requirements of the age and by its social order, its culture, and morality, the genius of the people, its spiritual values and the state of its economy. Thus, different countries are in requirement of their own system of education. India needs her own http://lokayatajournal.webs.com

64 | P a g e Lokāyata: Journal of Positive Philosophy

national system of education. The scheme of education evolved in America or Russia or in another country cannot serve the purpose, if India is to make progress in keeping with her own individuality and genius. Education in India is primarily the responsibility of state Governments but the Union Government has also been entrusted with certain responsibilities specified in the constitution. Let us first discuss the objectives of education in India.

OBJECTIVES OF EDUCATION IN INDIA 

   



 

India’s educational system needs to be reorganized and reoriented in the context of the Indian constitution which provides for a political democratic set up. The spirit of secularism and nationalism should be produced in the minds of the student’s right from the start.

To lay the foundation of such a society this has efficient and farsighted citizens.

To develop science, technology and scientific approach.

Our educational system should reflect regard for the great cultural values of the past.

Education in India should be such as inculcates the spirit of brotherhood, fellow feeling and community feeling. The shell of narrow regimented outlook should crack and our children should be encouraged to think in terms of the well-being of the entire humanrace.

Liberal and technical education should be judiciously combined. In this connection Gandhiji’s philosophy of education needs to be given due consideration. He was in favour of furthering the cause of handicrafts which he regarded as the best policy of education.

India is committed to establish a socialistic pattern of society. Disparities of income and wealth have to be reduced. People are to be provided with economic justice.

Education in India must strive to develop national language.

DEVLOPMENT OF EDUCATION IN INDIA Development of education in India may be studied with reference to two different periods: a. State of education before independence: During British rule education did not make any progress. The objective of British government to set up educational institutions in India was to produce an English knowing class which would support their rule and assist them in running their administration. British also wanted the common people to be weak and helpless in order to perpetuate their rule. Thus, in less than 200 years of British rule, India which had given scripts to half the world became an educationally backward country. At the time of independence hardly 15% people were literate. b. State of education after independence: After Independence, since 1950-51, attempts have been made for the development of education as a national plan objective as a result of which the educational scene in independent India is completely transformed. Some of the major development areas have been highlighted in the following paragraphs: http://lokayatajournal.webs.com

65 | P a g e Lokāyata: Journal of Positive Philosophy

 Expansion of general education: During the plans great progress has been achieved in the field of education. The number of educational institution has increased roughly by four times and the number of students has increased nine-fold.  Spread of literacy: in 1951 hardly 16% of the total population was literate. In 1996, the percentage of literacy increased to 54%. Now 100% students of the age group 6-11 years are going to schools.  Primary education is free and compulsory: Free mid-day meal programme has been introduced in schools.  Education for girls: Education for girls is free throughout the country up to class 12.

One third of the seats are secured of Navodaya Vidyalaya for girls.  Adult education: The National Adult Education programme was taken up in 1978 with the aim of reaching 100% literacy (age group 15-33) by the year 1990. As a result, the overall literacy percentage has increased to 63% in 1999-2000.  Technical education: Taking into consideration the need for technical education, the government took steps to open industrial training institutes, poly techniques, engineering colleges and medical colleges. At present there are 230 recognized engineering colleges, 146 medical colleges and 40 dental colleges.  Vocationalisation of secondary education: The government is committed to the programme of vocationalisation of education at +2 stages.  Improvement in education in science: It was in 1988 that the central government started a scheme for the improvement of education in science in the schools.  Encouragement to Indian languages and culture: The government is promoting Indian language as medium of instruction and examinations. There has been a revival of interest in music, dance, yoga, folk art and Indian literature.  Programme of mass orientation: The national council for teacher education (NCTE) has been established in 1995 with a view to developing teachers’ education, regulation and proper maintenance of norms and standards of teachers’ education.

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 Navodaya Vidyalaya: The government of India launched in 1985-86 a scheme to establish navodaya vidyalaya on an average of one in each district to provide good quality modern education to the talented children, predominantly for rural areas. The vidyalayas are fully residential and co-educational.  Non-formal education (6-14 age groups): It is meant for those children who cannot go to full-time schools. From the year 1987-88 central assistance was made available to state and voluntary organizations for setting up non-formal education centers in rural, tribal, hilly remote areas and urban slums.

Several other measures are being taken to strengthen our educational system so as to make the people not only educated but through education make them more productive and socially useful. There are also certain problems which stand as barriers in the way of educational development. They are wastage of resources, lack of funds, faulty examination system, problem of brain drain and unbalanced development, etc. In spite of all problems or country will be educationally developed if people become aware of the running situations and actively co-operate. As a fitting finale, let us close with an ancient proverb which says: “If you are planning for one year, plant rice; if you are planning for five years, plant trees; if you are planning for the future, educate your children”. Education is the base of all human resource development, a stepping stone for the onward march of culture, the bed-rock of all human progress.

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Lokāyata: Journal of Positive Philosophy (ISSN: 2249-8389) Volume II, No. 01 (March 2012), pp.67-72

EFFECT OF KNOWLEDGE VALUES ON LIFE SATISFACTION AMONG ADOLESCENTS Himani Anand & Shailendra Pratap Abstract The present study was designed to study the effect of knowledge values on life satisfaction. The sample consisted of 60 adolescents in the age range of 15 to 24 years. Life satisfaction and Personal Values were measured by Life Satisfaction Scale prepared by Q.G. Alam and Ramji Srivastava and Personal Values Questionnaire (PVQ) prepared by G. P. Sherry and R.P. Verma respectively. x2 was applied to study the effect of knowledge values on life satisfaction. Results indicated that there is a significant relationship between knowledge values and life satisfaction.

Person with knowledge values works hard for develop his knowledge and ability. For him knowledge is virtue. It is clear that values gives positive thoughts, conducts and actions so that a man can develop himself with all dimensions of life successfully and become a satisfied person.

Key words: Knowledge Values, Life Satisfaction Introduction Indians have laid high stress on values like peaceful co-existence, spirituality, deference to elders, seeking prosperity, strong family ties, respecting even the tools of their trade. A value is a belief, a mission, or a philosophy that is meaningful. Every individual has a core set of personal values. Values can range from the commonplace, such as the belief in hard work and punctuality, to the more psychological, such as self-reliance, concern for others, and harmony of purpose.

Everyone is motivated to move their lives in certain directions. That motivation is determined by the values. Without values or beliefs, one would be mechanical-like beings, driven here and there by the vicissitudes of life. Without values, one would be creature-like, compelled to action solely by their urges and passions. In this reality devoid of values, one would live unconscious lives, without meaning or purpose. On the other hand, with the values one lives a purposeful and dynamic existence i.e. become truly human.

Personal values and beliefs are indeed very significant influences on people’s assessment of their subjective wellbeing. Belief in the importance of generating new ideas and being creative, valuing respect from others, and following traditions all exert a significant positive effect on life satisfaction. Values can be understood as enduring beliefs that specific modes of conduct or endstates of existence are personally or socially preferable to opposite or converse modes of conduct http://lokayatajournal.webs.com

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or end-states of existence (Ro each, M. 1968). “Value is that what satisfies human desires.”

(Urbana’s view). According to Ro each, values constitute the driving force of human behavior.

Rokeach also distinguishes between instrumental values and terminal values. Instrumental values can be divided into: moral values – solidarity, justice, liberty, etc. and competence- related values–abilities and knowledge; terminal values can be divided into personal values – sensitivity, pleasantness, material aspects – and social values – skills for interacting with people (people skills). Rokeach argues that each person has a system of values, an organization of his/her beliefs in relation to the forms of behavior he or she prefers, along a continuum according to their importance. Value systems have a hierarchical structure, some of them being more nuclear than others (Rokeach, M. 1973). Although the value system of each individual is relatively stable, it may change in different social contexts and in different cultural conditions, and it is particularly influenced by the social and political development of each society (Pinillos, J. L. 1982).

Nowadays, satisfaction with life as a whole is understood by many authors as a global evaluation of life (Veenhoven, R. 1994), contrasting with satisfaction in different domains and being considered the former “something more than” the summing up of the latter. On the other hand, the two types of satisfaction can be explained both through individual and cultural differences (Diener, E. 1994). As an example, it has been repeatedly observed by Diener and Suh (1997) and Diener et al. (2000) that levels of satisfaction with life as a whole vary by country.

Psychological Wellbeing Wellbeing is categorically defined as a positive state of human being. Some authors name this phenomena as “subjective well-being” (Huebner, E. S. 1991; Huebner, E. S., Laughlin, J. E., Asch, C. & Gilman, R. 1998) or as “subjective quality of life” (Cummins, R. and Cahill, J. 2000). Psychological wellbeing refers to how people evaluate their lives. Wellbeing involves subjective satisfaction and individual’s pleasure depending upon psychological status of the individual and his environmental conditions. Wellbeing may be defined as a subjective, positive emotional state with general life satisfaction (Diener, E. 1984). It involves the way the individual feels about himself or herself due to achievement of goals in life. Therefore the most common and comprehensive indicator of the sense of wellbeing includes life satisfaction which refers to an individual’s own global judgment of his or her quality of life, feeling of contentment and happiness. The sense of ‘enjoyment of life’ (commonly referred as satisfaction, happiness and joy) or subjective appreciation of life is also conceptualized as an indicator of wellbeing (Veenhoven, R. 2004). Diener (1984) reported that happy people tend to have high self-esteem, a satisfying love relationship, a meaningful religious faith and sufficient social activities. Happy people may have greater self-confidence, sociability or better social relationships and other characteristics of those high in well-being. According to Lama (2000) the very purpose of life is to see happiness. Happiness is determined more by one’s state of mind than by external events.

Success, material pleasures, recognition, may result in a temporary feeling of elation but one return to his baseline.

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Life satisfaction is categorized by satisfaction with current life, satisfaction with past, satisfaction with future, significant other’s views of one’s life and desire to change one’s life. People are said to have high subjective wellbeing if they are satisfied with their life conditions, experience frequent positive emotions and frequent negative emotions. Wellbeing or wellness is often referred to as ‘wholeness of body, mind and spirit in terms of health, prosperity and selfactualization’ by Maslow (1968). Tatar iewicz (1976) wrote, “…..happiness requires total satisfaction that is satisfaction with life as a whole” Life satisfaction often refers to the attitudes that individuals have about their past, present as well as future in relation to their psychological wellbeing (Chaddha, N. K. & Van Willigen, J. V. 1995).

METHOD Problem: To study the effect of knowledge values on life satisfaction among adolescents.

Hypothesis: There is no significant effect of knowledge values on life satisfaction among adolescents.

Variables: Independent variable: Knowledge Values Dependent Variable: Life Satisfaction Relevant Variable: Age, Educational Qualification, Socio-Economic Status Procedure: After selecting the subjects on the basis of random sampling the Life Satisfaction Scale and Personal Values Questionnaire were administered. x2 was used in order to find the effect of knowledge values on life satisfaction.

Sample: Scales were administered on a group of 60 adolescents both male and female of the Dev Sanskriti Vishwavidyalaya in the city of Haridwar in 2010. The selection of the sample is made on the basis of random sampling method.

Tools: To study the variables Life Satisfaction Scale and Personal Values Questionnaire were utilized.  Life Satisfaction Scale (LSS) developed by Dr. Q.G. Alam and Dr. Ramji Srivastava. The test retest reliability of the scale was found to be 0.84. Test validity of the scale was obtained by correlating it with Saxena’s Adjustment inventory and Srivastava Adjustment Inventory. The quotients obtained were 0.74 & 0.84 respectively.  Personal Values Questionnaire prepared by Dr. (Mrs.) G. P. Sherry, (Agra) and Dr. R. P. Verma, (Varanasi). The test retest reliability of the questionnaire was found to be 0.63 with three months interval.

Statistical Analysis: x2 was used to test the effect of knowledge values on life satisfaction among adolescents. http://lokayatajournal.webs.com

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RESULTS AND DISCUSSION TABLE I -A: Levels of Knowledge Values in different levels of Life Satisfaction (Frequency) LEVELS OF KNOWLEDGE VALUES X2

Levels of Life Satisfaction VERY HIGH

HIGH

AVERA GE

LOW

VERY LOW

3

4

4

4

3

HIGH

Level of Significance

Significant at 0.05 level AVERAGE

2

0

10

14

10

LOW

0

0

3

0

3

19.90

df = 8, N=60

TABLE I -B: Levels of Knowledge Values in different levels of Life Satisfaction (Percentage) LEVELS OF KNOWLEDGE VALUES Levels of Life Satisfaction

Table

VERY HIGH

HIGH

AVERAG E

LOW

VERY LOW

HIGH

10

13.33

13.33

13.33

10

AVERAGE

6.67

0

33.33

46.67

33.33

LOW

0

0

10

0

10

I–A

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presents the levels of knowledge values in different levels of life satisfaction The results show a significant relationship between knowledge values and life satisfaction. Table I–B shows the percentage relationship in knowledge values and life satisfaction. The null hypothesis is rejected at 0.05 level of significance and there is a relationship between the knowledge values and life satisfaction.

GRAPH

Table shows the result that the chi-square(x2) value has been found to be 19.90.The given x2 value suggests that the result is significant at 0.05 level. Our null hypothesis which states “There is no significant effect of nowledge values on life satisfaction among adolescents” is rejected. A clear basis is obtained to state that there exist a significant relationship between the level of knowledge values and life satisfaction.

This indicates that the knowledge values effect the life satisfaction. A life based on satisfaction brings meaning, purpose and direction to living. Clarifying life satisfaction forms a strong foundation for personal growth and development. A life consciously based on satisfaction is fulfilling and meaningful. The life satisfaction helps a person to connect the consciousness with the grace, balance and restorative powers of natural system. A true peace, love and happiness can easily get by it. Research done by Aznar, Estrada, Ramirez, Carrasco & Amelia (2005), found significant and positive Pearson correlations for the values related to abilities and knowledge with the dimensions of satisfaction.

Conclusion Conclusion of this study is that knowledge values effects the life satisfaction of an individual.

This shows that to ma e on satisfied, person’s personal values is needed, values keeps an important place in person’s life.

“He is a rich who is satisfied.” http://lokayatajournal.webs.com

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References: 

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Aznar, F.C., Estrada, M.R.B., Ramirez, C.F., Carrasco, M.G. & Amelia (2005). Values and their Influence on the Life Satisfaction of adolescents aged 12 to 16: A Study of Some Correlates. Psychology in Spain, Vol. 9(1), pp. 21-33.

Chaddha, N.K. & Van Willigen, J.V. (1995). The life scale: The development of a measure of successful aging. Indian Journal of Gerontology, Vol. 9 (3&4), pp. 83-90.

Cummins, R. & Cahill, J. (2000). Avances en la Comprensión de la Calidad de Vida Subjetiva [Advances in Subjective Quality of Life comprehension]. Intervención Psicosocial, Vol. 9 (2), pp. 185-98.

Dalai Lama, the (2000). Happiness Tips from the Dalai Lama. Retrieved 5 July, 2011from http://thinkexist.com/quotation/i_believe_that_the_very_purpose_of_life_is_to_be/145371. html Diener, E. (1994). El Bienestar Subjetivo [Subjective well-being]. Intervención Psicosocial, Vol. 3 (8), pp. 67-113.

Deiner, E. (1984). Subjective Well-Being. Psychological Bulletin, Vol. 95, pp. 542-75.

Diener, E., Gohm, C. L., Suh, E. & Oishi, S. (2000). Similarity of the Relations between Marital Status and Subjective Well-being across Cultures. Journal of Cross-Cultural Psychology, Vol. 31 (4), pp. 419-36.

Diener, E. & Suh, E. (1997). National Differences in Subjective Well-being. D. Kahneman, E. Diener and N. Schwartz: Well-being: The Foundations of Hedonic Psychology, New York: Russell Sage Foundation.

Huebner, E. S. (1991). Correlates of Life Satisfaction in Children. School Psychology Quarterly, Vol. 6, pp. 103-11.

Huebner, E. S., Laughlin, J. E., Asch, C. & Gilman, R. (1998). Further Validation of the Multidimensional Student’s Life Satisfaction Scale. Journal of Psychoeducational Assessment, Vol. 16 (2), pp. 118-34.

Pinillos, J. L. (1982). El Cambio de los Sistemas de Valores en las Sociedades Desarrolladas yen las Sociedadesen Desarrollo [Change in value systems in developed and developing societies]. Reunión Internacional sobre Psicología de los Valores, Policopied.

Rokeach, M. (1973). The Nature of Human values, New York: The Free Press.

Rokeach, M. (1968). Beliefs, attitudes and values. San Francisco: Jossey-Bass.

Tatarkiewicz, W. (1976). Analysis of happiness. The Hague,Netherlands: Martinus Nijhoff.

Veenhoven, R. (2004). Subjective measures of Wellbeing. In Mark McGillivray (Ed.), Human Well-being, Concept and Measurement, (pp. 214-239). Hounds mill, UK: Palgrave Macmillan Series.

Veenhoven, R. (1994). El Estudio de la Satisfacción con la Vida [The study of Life Satisfaction]. Intervención Psicosocial, Vol. 3 (9), pp. 87-116. http://lokayatajournal.webs.com

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Lokāyata: Journal of Positive Philosophy (ISSN: 2249-8389) Volume II, No. 01 (March 2012), pp.73-76

BOOK-REVIEWS Merina Islam I.Positive Philosophy for Contemporary Indian Society Desh Raj Sirswal E-book size: 489 KB; 38 pages; US$ 3 http://www.ideaindia.com/product_detail.php?pid=1930 Also available as Kindle eBook The e-boo entitled, “Positive Philosophy for Contemporary Indian Society” has contains three chapters. (i) Meaning of Positive Philosophy which deals with the conception of Positive Philosophy and Methodology, (ii) Nature of Philosophy in General which discuss about general conception of philosophy, methods of study and writing philosophy, and (iii) Philosophy of Social Change which discuss the need of Indian Model of Philosophy of Social Change and in the end we find that there is an excellent concluding remarks and suggestions.

The author has started the chapter with questions li e “what does life mean?’, “Did I have any existence before I was born?” Most of people also have some ind of philosophy in the sense of a personal outlook on life. Even a person, who claims that considering philosophic questions is a waste of time, is expressing his views on what is important, worthwhile or valuable .The first chapter gave an analysis of a positive attitude, which leaves religious and metaphysical speculations at the time of application.

He has beautifully explained that in our country, in order to reach at the goal of creating “ nowledge society”, the majority of the people in India must be helped to overcome ‘information poverty.’ The deprived peoples be given access to relevant and timely information and knowledge to address the roles they should play in the development process and in our society we are also working to erase information poverty related to philosophy discipline in India there is an urgent need of those peoples who can think positively about humanities and social sciences for the growth of society and can make nation more competent with intellectual development. There is a definite impetus and a sense of need towards an independent Indian philosophical identity to reinforce research and philosophical studies in India at different levels.

The author also has shortlisted for some topics of Positive Philosophy in Indian context that should be discussed. This is a very good observation and I welcome this. http://lokayatajournal.webs.com

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In the 2nd chapter nature of philosophy the author mentions the different branches of philosophy but while relating the importance of logic and philosophy with heading philosophy is nothing without logic I would like to mention here that instead of mentioning the elementary course of logic adopted by Department of Philosophy, Kurukshetra University, the author can also take initiative to show how logic is closely related to philosophy. Most philosophers use logical arguments to argue in favour of what they believe.

In another chapter the author mentions about the role of education in social change In this context he talk about the Human rights in India and beautifully cited the some of the cases of Haryana State, where people are still waiting for justice and compensation. He mentions different ideologies but ultimately talks about serious concern for the youth and intellectuals for development of nation.

Above all the author does well to highlight in the concluding remarks that Philosophy should be one of the foundation courses in the curriculum of the modern schools, colleges and universities.

Awarding Ph.D. (Doctor of Philosophy) in all fields of knowledge is not enough to fulfill the need and significance of philosophy in educational system. It’s a very good effort ta en by the author Dr Sirswal .As now a day’s students are showing less interest in reading philosophy.

The language of this e-book is very lucid and well written. The reader will face no obstacle at linguistic level in reading this e-book. This is a high quality of e-book and I will request the author to bring print version copy of this e-book so that it can, be recommended to all students of Philosophy .

II. Philosophy, Education and Indian Value System Desh Raj Sirswal E-book size: 309 KB; 28 pages; US$ 2 http://www.ideaindia.com/product_detail.php?pid=1926 Also available as Kindle eBook In this e-book an attempt is made by the author to draw out the contemporary relevance of philosophy in school education of India. It includes some studies done in this field and also reports on philosophy by such agencies like UNESCO & NCERT. Many European countries emphasises on the above said theme. There are lots of work and research done by many philosophers on philosophy for children. Indian value system is different from the West and more important than others. Every nation started developing its own specific set of educational values. For India it is very necessary to increase philosophical thinking study and research.

Anyone going through this e-book cannot fail to notice the amazingly wide breadth of scholarship that the author has shown. http://lokayatajournal.webs.com

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The e-book is beautifully divided into three chapters Chapter-I : Philosophy and Values in School Education of India ,Chapter-II : Sri Aurobindo’s Philosophy of Education, Chapter-III : Spiritual Approach to Education with concluding remark . The author has done an exhaustive study of the different dimensions of the usefulness of philosophy. Philosophy could make significant contribution, particularly in relation to children’s moral development because the Indian curriculum currently neglects this aim. A teacher can play an important role in promoting this discussion because a teacher has the capacity to influence students with their thoughts and personality and engages them in these activities. Philosophy needs to be included in the curriculum and have demonstrated cognitive and social gains in children who were explored to philosophy in their schooling.

The author has started his analysis by discussing Jean Piaget’s well nown theory of cognitive development suggests that prior to age 11 or 12, most children are not capable of philosophical thin ing. This is because, prior to this time, children are not capable of “thin ing about thinking.(p. 8) . Again he brings the view of philosopher Gareth Matthews that Piaget failed to see that philosophical thinking manifest in the very children he studied. Matthews provides a number of delightful examples of very young children’s philosophical puzzlement.

In this context the author mentioned that in primary level we can teach philosophy to children with the help of stories, novel and particular issues. Agreeing with the author I would like to mention here that even the small children start leaning and knowing this world by questioning their parents like the dialectical method of Socrates The author also mentioned ICPR analyses that one thing that appears not to have been done in India in recent times is to take a serious look on the teaching, study and research in philosophy.

Philosophy itself has always been a very core area in the history and culture of our country. But, for all practical purposes, philosophy seems to have become just like any other routine academic discipline in the country since its teachers appear to have lost the vision of its special place and role in the general scheme of thing.

In the chapter SRI AUROBINDO’S PHILOSOPHY OF EDUCATION as the author has mention about Sri Aurobindo has acclaimed as a modern seer scholar. His approach to ‘Integral education’ is in itself a unique concept. Education of the body, mind and spirit are each expounded in his writings on education, but their integration is even more significant. He has also dwelt on the social and psychological aspects of education. His thought has been put to practice at Sri Aurobindo Ashram’s educational programmes, The Auroville and several other schools of the country. Sri Aurobindo International Institute of Educational Research, Auroville produced two books The Aim of Life and The Good Teacher and the Good Pupil and they can already be made a good vehicle of teacher’s training in value education and they can also be recommended for tertiary education. A constant insistence of Sri Aurobindo and the Mother has been on detailed perfection of the human mind, life and body. We may, therefore, turn to the three domains of mental education, vital education, and physical education as expounded and http://lokayatajournal.webs.com

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experimented upon at Sri Aurobindo Ashram at Pondicherry and subsequently at the Sri Aurobindo International Institute of Educational Research at Auroville.

I am grateful for the efforts taken by the author for writing e-boo highlighting Sri Aurobindo’s thoughts on education. But I would like to focus that in this chapter we find one heading with value oriented education and its weak point. I think for this he can make a separate chapter with this heading and more elaborate about Aurobindo philosophy of education. In “A National System of Education”, Sri Aurobindo points out that the question is not between modernism and antiquity, but between an imported civilization and the greater possibilities of the Indian mind and nature, not between the present and the past, but between the present and the future.

In SPIRITUAL APPROACH TO EDUCATION: AN INDIAN EXPERIENCE I would like to make appreciate the observation made by the author how Indian thinkers have dwelt on the philosophy of education and all related aspects like knowledge, intelligence, mind and the functions of teaching and learning to which author has given references illustrious teachers of yore like Mahrishi Dayananda Saraswati, Swami Vivekananda: Rabindranath Tagore, again Sri Aurobindo, Dr. B.R. Ambedkar, J. Krishanamurti and lastly Sri Raman Mahrishi.

I conclude this review with the observation that the e-book throws light on aspects of education that has become a tool to achieve efficiency in all walks of human life whether social, political, religious or philosophical, which deserve intensive analyses, discourse and validation. The author beautifully quotes J.H. Pestalozzi, “Education is natural, harmonious and progressive development of man’s innate powers.” The e-book contain a systematic inquiry with a definite objective to attain in this sense, it embodies a philosophical quest made by the young talented author. We are also accepting such good philosophical wrings from author in coming future.

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Lokāyata: Journal of Positive Philosophy (ISSN: 2249-8389) Volume II, No. 01 (March 2012), pp.77-80

PHILOSOPHY NEWS IN INDIA First Session of SPPIS,Haryana First Session of Society for Positive Philosophy and Interdisciplinary Studies (SPPIS), Haryana on the theme “The Contribution of Contemporary Indian Philosophy to World Philosophy” 30th June, 2012, Organizes by Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS),Milestone Education Society (Regd), Pehowa,(Kurukshetra)-136128 (HARYANA) The 150th Birth Anniversary of Swami Vivekananda (1863-1902) will be celebrated all over the world during 2012-13. First Session of SPPIS, Haryana focuses on contemporary Indian philosophy. In the 19th century Mother India gave the birth to some bright Stars, of course, not in the sky, but on her soil. They were luminaries in their respective fields. Rabindranath Tagore, Keshab Chandra Sen, Acharya Prafulla Chandra Roy, Acharya Jagadish Chandra Bose, Raja Rammohan Roy, Iswarchandra Vidyasagar, Ramakrishna Paramhansa, Mahatma Gandhi, Lokmanya Tilak, Bipin Chandra Pal, Swami Vivekananda and Netaji Subhas Chandra Bose are some of the most revered personalities of that century. In this regard the Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Pehowa (Kurukshetra) devoted its first session on contemporary Indian philosophy.

In the last decays, a number of monographs on the history of Indian philosophy have been published. Of the books by Indian authors, the following are worthy of notice, first and foremost: the two volume Indian Philosophy by Dr .Sarvepalli Radhakrishanan, the former President of the Republic of Indian, A History of Indian Philosophy by Surendrantha Dasgupta; Suryanarayana Sastry’s Short History of Indian Materialism in Sans rit; Hiriyanna’s Outlines of Indian Philosophy; An Introduction to Indian Philosophy by S.Chatterjee and D. Datta; A History of Indian Philosophy by Ram Mohan Roy and many more treatises on contemporary Indian philosophy too.

The common feature of these works is that they are all written form the positions of idealist interpretation of history and are limited to the ancient, medieval and modern periods of the history of Indian philosophy. The situation is the same in the works of the Western historians of philosophy, where the whole of the history of Indian philosophy is essentially reduced to the history of the three unorthodox and six orthodox systems. Our attempt is to make a critical evaluation of all philosophers with their main issues or trends of philosophical speculations in contemporary times whether they are academicians or non-academicians.

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Main Features of the Session: It is neither easy nor impossible to translate into action all noble goals set forth by the eminent thinkers and scholars, but we might try to discuss and propagate their ideas. On this occasion this session has relevance for academicians and students from their academic part and also as an event to propagate contemporary Indian thoughts. These are the main features of this event: ·

All papers will be submitted electronically.

·

Selected abstract will be published in an e-book uploaded on event website.

·

Participants will be issued a certificate of participation.

·

Proceedings of the session will be published in print book with an ISBN.

CALL FOR PAPERS: Research papers are invited from faculty members and research scholars on the thrust area of the session or any other related topic with an abstract format as given below: Format of Submission: The abstract/summary should be short not more than 200-300 words, mention essential facts only and submitted on a separate paper. The paper should be typewritten preferably in Times New Roman with 12 font size (English) and Kruti Dev (10) with 14 font size (Hindi) in MS-Word 2003 and between 3000 to 5000 words. The authors should submit the hard copy along with a CD and a certificate of originality of the paper to be sent to the mentioned address. Kindly follow the instruction for paper writers available in CPPIS Manual for Contributors & Reviewers (available at http://lokayatajournal.webs.com/apps/documents/ ) Time Line: Abstract: December April 30, 2012. Full Paper: May 31, 2012.

Registration Fees: A registration fees of Rs.1000/- through Demand Draft in favor of Milestone Education Society (Regd.) Pehowa through State Bank of India payable at Pehowa (KKR) should be submitted along with the abstract and registration form attached herewith. This will be considered as the contribution to the works of CPPIS, Pehowa (Kurukshetra). Areas of Concentration and registration form can be downloaded from this website: http://cppisevents.webs.com Organizing Committee: Convener: Dr. Desh Raj Sirswal, General Secretary, MSES (Regd.) & Programmed Coordinator of the Centre. M-.09896848775, E-mail: mses.02@gmail.com State Co-ordinator: Acharya Shilak Ram, Assistant Professor, Deptt. of Philosophy, Kurukshetra University,Kurukshetra. M- 09813013065, Email: shilakram9@gmail.com

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National Co-ordinator: Dr. Merina Islam, Assistant Professor, Deptt. of Philosophy, Assistant Professor (Philosophy), Cachar College, Silchar Assam. M-09435730344, Email: merin_in@yahoo.com Associate Members: Ms. Poonama Verma, Secretary, Society for Positive Philosophy and Interdisciplinary Studies (SPPIS) Haryana Dr. Vijay Pal Bhatnagar, Research Associate, Centre for Buddhist Studies, Deptt. of Philosophy, Kurukshetra University, Kurukshetra.

Mr Vikram Lohat, Associate Member, Centre for Positive Philosophy and Interdisciplinary Studies (CSPPIS), Pehowa (Kurukshetra) Mr Vipin Sangar, Associate Member, Centre for Positive Philosophy and Interdisciplinary Studies (CSPPIS), Pehowa (Kurukshetra).

Call for Papers: Lokāyata: Journal of Positive Philosophy (ISSN 2249-8389) Respected Faculty/Scholar, I would like to invite all academicians from all disciplines to contribute research papers and articles for our journal. Lokāyata: Journal of Positive Philosophy (ISSN 2249-8389) is a biannual interdisciplinary journal of the Center for Positive Philosophy and Interdisciplinary Studies (CPPIS). The name Lo āyata can be traced to Kautilya's Arthashastra, which refers to three ānvīkṣikīs (logical philosophies), Yoga, Sam hya and Lo āyata. Lo āyata here still refers to logical debate (disputatio, "criticism") in general and not to a materialist doctrine in particular.

The objectives of the journal are to encourage new thinking on concepts and theoretical frameworks in the disciplines of humanities and social sciences to disseminate such new ideas and research papers (with strong emphasis on modern implications of philosophy) which have broad relevance in society in general and man’s life in particular. The Centre will publish two issues of the journal every year. Each regular issue of the journal will contain full-length papers, discussions and comments, book reviews, information on new books and other relevant academic information. Each issue will contain about 100 Pages.

Theme: Philosophy, Education and Human Rights Last date for paper submission: 31stAugust, 2012 Format of Submission: The paper should be typewritten preferably in Times New Roman with 12 font size (English) and Kruti Dev (10) with 14 font size (Hindi) in MS-Word 2003 and between 3000 to 5000 words. They should be typed on one side of the paper, double spaced http://lokayatajournal.webs.com

80 | P a g e LokÄ yata: Journal of Positive Philosophy

with ample margins. The authors should submit the hard copy along with a CD and a certificate of originality of the paper to be sent to the editorial address.

For detailed reference-style sheet follow our CPPIS Manual for Contributors & Reviewers available at http://lokayatajournal.webs.com All contributions to the Journal, other editorial enquiries and books for review are to be sent to: Dr. Desh Raj Sirswal, Near Guaga Maidi, Balmiki Basti, H.No.255/6, Pehowa, Distt.

Kurukshetra (HARYANA)-136128 (India) Mobile No.09896848775, 08968544048, E-mail: dr.sirswal@gmail.com, mses.02@gmail.com, Website: http://lokayatajournal.webs.com ICSP & ICYS 11th Conference of The International Congress of Social Philosophy (ICSP) and4ht Conference of Congress of Yoga and Spirituality (ICYS) May 28-30th May, 2012 Focal Theme: Social Philosophy, Spiritualism, Mass-Media & Global Peace Call for paper: Scholars are requested to send hard copy of their full paper on the topics mentioned in the voucher on or before 30th April, 2012 or to Prof, B.P.Siddhashrama.

For more details contact to: Dr. M.Gangadharappa Professor & Chairman P.G.Dept.of Mass Communication & Journalism, Karnatak University, Dharwad, Karnataka (India) Email: trisha.g@rediffmail.com

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Lokāyata: Journal of Positive Philosophy (ISSN: 2249-8389) Volume II, No. 01 (March 2012), pp.81

CONTRIBUTORS OF THIS ISSUE Dr. Vallabadoss John Peter, Department of Indian Philosophy, St. Joseph’s Philosophical College, Kotagiri, Nilgiris, T.N. Dr. Sheeja O.K., Department of Philosophy, University of Calicut , Malappuram , Kerala Dr. Koppula Victor Babu, Department of Basic Sciences and Humanities, Visakha Institute of Engineering and Technology, Visakhapatnam.

Dr.R.K.Behera, Dean of Social Sciences & Associate Professor, Dept. of Philosophy, Patkai Christian College (Autonomous), Nagaland, India.

Dr. Merina Islam, Assistant Professor, Department of Philosophy Cachar College, Cachar (Assam).

Mr. Shailendra Pratap, Post Graduate Institute of Behavioural and Medical Sciences, Raipur.

Mr. Surjya Kamal Borah, Research Scholar, Special Centre for Sanskrit Studies, Jawaharlal Nehru University, New Delhi.

Ms. Shruti Rai, Research Scholar, Special Centre for Sanskrit Studies, Jawaharlal Nehru University, New Delhi.

Mr. Prashant Kumar Dash, Research Scholar, Department of Sanskrit, Pondicherry University, Puducherry.

Mr. Vijender Singh , Research Scholar, Department of Sanskrit, Panjab University,Chandigarh.

Ms. Himani Anand, Research Scholar, Department of Psychology,Faculty of Social Sciences, Dayalbagh Educational Institute, Dayalbagh, Agra, U.P. Ms. Ashima Verma, M.A Psychology (Final Year), Delhi University, North Campus, Delhi.

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Instructions to the Contributors LokÄ yata: 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 fulfils 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 and between 3000 to 5000 words. They should be typed on one side of the paper, double spaced with ample margins. The authors should submit the hard copy along with a CD and a certificate of originality of the paper to be sent to the editorial address.

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 articles as Notes. 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. Give all journal titles in full and not in an abbreviated form, LJPP follows APA format for references. The following style of reference may be strictly followed: In case of Journal: Venkona Rao,A.(1980) Gita and mental sciences. Indian Journal of Psyhiatry, 22, 19-31.

In case of a Book: McKibben, B. (1992). The age of missing information. New York: Random House, 23-24.

Chapter in an Edited Book: Hartley, J. T., Harker J. O.,& Walsh, D. A. (1980). Contemporary issues and new directions in adult development of learning and memory. In L. W. Poon (Ed.), Aging in the 1980s:Psychological issues . Washington, D.C.: American Psychological Association,250-253.

For unpublished work: Gould, J. B. (1999). Symbolic Speech: Legal mobilization and the rise of collegiate hate speech codes (Doctoral dissertation, University of Chicago, 1999),54-55.

In case of institution/Govt. Report: Administration on Aging. (1984). Alzheimer's disease handbook (DHHS Publication No. OHDS 84-20813). Washington, DC: U.S. Government Printing Office, 65.

For detailed reference-style sheet follow our CPPIS Manual for Contributors & Reviewers available at http://lokayatajournal.webs.com

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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://drsirswal.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), Milestone Education Society (Regd), Valmiki Dharamshala, Pehowa, Distt. Kurukshetra (HARYANA)-136128 (India) Mobile No.09896848775 E-mail: dr.sirswal@gmail.com, mses.02@gmail.com Website: http://lokayatajournal.webs.com

“My object 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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