Lokayata: Journal of Positive Philosophy, Vol IV,No 02 (Sept 2014) by CPPIS Pehowa

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ISSN: 2249-8389

LokÄ yata Journal of Positive Philosophy Volume IV, No. 02 (September, 2014) Chief-Editor:

Desh Raj Sirswal

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

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Lokāyata: Journal of Positive Philosophy (ISSN 2249-8389) Lokāyata: Journal of Positive Philosophy is an online bi-annual interdisciplinary journal of the Center for Positive Philosophy and Interdisciplinary Studies (CPPIS). The name Lokāyata can be traced to Kautilya's Arthashastra, which refers to three ānvīkṣikīs (logical philosophies), Yoga, Samkhya and Lokāyata. Lokāyata here still refers to logical debate (disputatio, "criticism") in general and not to a materialist doctrine in particular. The objectives of the journal are to encourage new thinking on concepts and theoretical frameworks in the disciplines of humanities and social sciences to disseminate such new ideas and research papers (with strong emphasis on modern implications of philosophy) which have broad relevance in society in general and man’s life in particular. The Centre publishes two issues of the journal every year. Each regular issue of the journal contains full-length papers, discussions and comments, book reviews, information on new books and other relevant academic information. Each issue contains about 100 Pages. © Centre for Positive Philosophy and Interdisciplinary Studies, Pehowa (Kurukshetra)

Chief-Editor: Dr. Desh Raj Sirswal (P.G. Govt. College for Girls, Sector-11, Chandigarh) Associate Editors: Dr. Merina Islam, Dr. Sandhya Gupta Editorial Advisory Board Prof. K.K. Sharma (Former-Pro-Vice-Chancellor, NEHU, Shillong) Prof.Sohan Raj Tater (Former Vice-Chancellor, Singhania University, Rajasthan) 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 (Kurukshetra, Haryana) Dr. Geetesh Nirban (Kamala Nehru College, University of Delhi) Dr. Vaishali Dev (Mahamakut Buddhist University, Thailand) Dr. Narinder Singh (GHSC-10, Chandigarh) Dr. Vijay Pal Bhatnagar (Kurukshetra University, Kurukshetra) Mr. Praveen Kumar Anshuman ( Kirori Mal College, University of Delhi, Delhi)

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……………..

Author & Title of the Paper

Page No.

Hossein Roohani, Alireza Aghahosseini, Javad Emamjomezade: A COMPARATIVE INVESTIGATION OF POLITICAL THOUGHTS OF DAVARI AND SOROUSH REGARDING THE WEST

04-15

Devendra Nath Tiwari: WORLDVIEWS ON ENVIORNMENT AND ETHICS OF ENVIRONMENT

16-26

Pankaj K. Mishra, Dinesh Chahal : REALIZATION AND RESPONSIBILITY OF SPIRITUAL WORLD Sohan Raj Tater: VALUE EDUCATION: THE NEED OF THE HOUR

27-34 35-40

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41-48

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49-53

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54 55-56 57

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A COMPARATIVE INVESTIGATION OF POLITICAL THOUGHTS OF DAVARI AND SOROUSH REGARDING THE WEST Hossein Roohani, Alireza Aghahosseini, Javad Emamjomezade Abstract After the victory of the Islamic Revolution of Iran, scholars and thinkers encountered new scientific conditions, modern political ideas and newly established time and ground, and each, responding to these new upheavals, which were the governance and fulfillment of Islamic commandments in all political, social, cultural and economic fields, presented ideas appropriate to their thought constellation. Reza Davari as a Fardidian thinker, following the ideas of the famous German philosopher, Martin Heidegger, criticizes the West philosophically and phenomenologically and knows the only redemptive path for Iranians as leaving the West as an integrated whole and criticizes modernity in a severe way. Contrary to this uncompromising approach to the West, another approach, particularly in the second and third decades of the Islamic Revolution gradually appeared which practiced sympathetic approaches to the West and Abdul Karim Soroush as the forerunner of this approach, tried to pave that path for establishing modernism by an epistemological reading of religion. In the present article, it has been tried to discuss and compare the ideas and thoughts of Davari and Soroush to the West. Key words: Davari, Soroush, subjectivism, the West

Introduction Undoubtedly, one of the conflicting concepts in the literature of the thought constellation of contemporary Iran is the concept of the West which every intellectual movement has spoken of it based on its own intellectual requirements. With little tolerance, one can discuss that the point of departure of Iranians' encountering the West refers to the Constitutional Revolution Period when some of the thinkers and clergies of that historical period started to think how to practice a strategy for the West. A group of intellectuals was interested with the West and knew the solution in accepting indubitably the culture and civilization the West and started to oppose the tradition and primarily the religion. The opposite point of this movement of advocating the West, there was a movement which rejected the West as a hegemonic and irreligion civilization and tried severely to oppose it. Also, there was another group who wanted to make a bridge between tradition and modernity and through this constructed a third way whose result was interaction between the West and the East civilizations. Since the ancient, this conflict between Westernizers and those who oppose the West has been common in the intellectual constellation http://lokayatajournal.webs.com

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of Iran and the conflict between these two approaches can still be observed whether in intellectual arena whether in political, social and cultural arenas. The advent of Iran's Islamic Revolution and the formation of the Islamic system resulted in this issue that the anti-west approach in the intellectual constellation of Iran survived and could present its own ideas in the field of evidence and proof through the dominant discursive environment in the first anti-West decade of the Islamic revolution. Reza Davari Ardakani is among those intellectuals who influenced by his master Ahmad Fardid, tried to form a discourse through writing books and articles which the constructive elements of this discourse can be identified in the light of indices such as opposition to the West as an integrated whole and leaving subjectivism and exploiting a Heideggerian approach in criticizing modernity. Davari, influenced by the context of his time which was an anti-West environment and also inspired by the atmosphere created by the Islamic Revolution, tried to stand against westernizers and religious intellectuals. He, influenced by Martin Heidegger's ideas and also his master Fardid, claimed that the West is not like a chair which is placed in a place and can be pointed. The West is a kind of look which human beings have to the world and the basic problem of the West is subjectivism and humanism which by the collapse of the Church, this humanism reaches its peak. Descartes as the forerunner of subjectivism, locates subject as axis and center of the universe. To Davari who is influenced by the phenomenological method of Heidegger, the West is an unavoidable event in human history which should be accepted, but this does not mean that one cannot come out of westernization. He emphasizes that one should not surrender to the calamity of the time, but one should think of this event-the West- and not imitate it. Davari knows the Islamic revolution as the advent of the sign of the end of western history and the beginning of another age in the shadow of God's mercy and tries to present a new plan which paves the path along passing westernization and subjectivism. Simultaneous to shaping the ideas of intellectuals such as Davari and Fardid who wanted to present some strategies for passing from westernization with the advent of the Islamic revolution, another approach was about to be given birth and developed in Iran which after the end of IranIraq war and influenced by the environment created due to the collapse of the Soviet Union, obviously and blatantly showed itself in the intellectual and thought filed of Iran. One of the most important theoreticians of this approach, later known as the Popperian approach, is Abdol Karim Soroush who, with ups and downs in his intellectual constellation, practically welcomed modernity and criticized tradition by standing on the peak of modernity. Soroush in early revolution, as he did not speak of his enthusiasm to modernity and in some cases he criticized modernity and technology, but gradually shaped a combination of modernist, post-modernist and mystical ideas particularly during Reconstruction and Reform influenced by the post-modernist environment in the world. The result of this combination of thoughts is writing and publishing different and multiple works which are still the arena of conflict among thinkers and intellectuals. Soroush, opposing the ideas of those who reject the West as an integrated whole, influenced by liberalism, applies his secularist consideration of the religion and tries to modernize the religion and criticize ideological and jurisprudential Islam, and consequently pave that path for the conditions and requirements for reinforcing the root of the tree of modernity in http://lokayatajournal.webs.com

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the soul of Iran. However Soroush calls himself religious intellectual, he is about to thin religion; by religion he means is ethics and spirituality which is seriously contrary to the definition of religion as tradition, decrees and commandments. Inspired by the ideas of scholars such as Popper, Quine and Gadamer, practically and really stands against anti-modernist scholars such as Fardid and Davari and with a positive and sympathetic approach to the western civilization, makes an intellectual conflict official which is known as the conflict between two westernization and anti-West approaches. A hypothesis presented to be tested is that the different approach and interpretation of the West is the main reason of Soroush and Davari regarding the concept of the West. The quiddity of the West from Reza Davari's view point Representing the West is considered as one of the theoretical basics of Davari. Davari is about to organize his own intellectual system through representing otherness of what can be known as modernity and in general the West. Davari's works are filled with presenting absolute otherness of the West; he through this representation tries to represent as a tradition and integrated whole (Pedram, 2004: 78). The first point in Davari's Occidentalism refers to this important issue that he considers the West more than a civilization and a particular geography and he considers it as a relevance and relationship with the existence, universe and human. Regarding this discussion, he writes "the West is not fixed Platonic ideas, the West is a mode of view which humans have towards the Universe" (Davari, 1988: 85). Davari knows those who do not believe in the unity of the west as disbelievers in intellect, advocates of the status quo of the world and the apologists of egoism and arrogance. Accordingly he writes that "some of the authors of contemporary philosophy who merely have the name of philosophy with them and repeatedly deny intellect, apparently to defend the status quo of the world and in order that the unity of the West be untouched, rejects the project if the West's nature and deny its unity in order to consider the ugly results of justified arrogance and conceitedness as unrelated to the West and claim that what is called the West is a collection of goddess and badness, beauties and ugliness, which goodness should be selected and badness should be left. With what criterion does one select goodness and leave badness? The answer is the criterion of reason" (Davari, 1988: 74). By these words, Davari rejects the West as an integrated whole because in his view, denying the nature of the West results in ignoring the nature of the West and considering the apparent conflicts between Marxism and Liberalism as serious, while the origin and problem of both is one thing (Nasri, 2011: 273). Among the most important characteristics of the West is the new consideration of the world which human being is the criterion and scale of measuring everything, and this issue, in Davari's view, does not mean that human beings ignore the reason, but in the new system of the West, the reason ignores the guidance and rejects the absolute reason (Davari, 1988: 84). In Davari's view, the west is a world which in historical age has been created with the mode of thought and by opening a horizon in which human beings have gradually attained centrality of the creatures (Davari, 1996: 117). Davari knows the new age as the age of Reign of Man and emphasizes the components such as "the age of falling heavenly thought and nostalgia for human http://lokayatajournal.webs.com

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beings" and "human being's loss in a meaningless world" (Davari, 1998: 32). The main concern for Davari is to bare the nature of the collapse of the West, particularly modernity and find a path to exit the comprehensive reign of the West. Davari defines the West using philosophy and metaphysics. He sees philosophical thought as the basis of modernity and traces its origin in Plato's and Aristotle's ideas (Pedram, 2004: 80). He analyzes that "when thought appeared in the form of philosophy, philosophy had had its own technological science, it means that from the very beginning, it should have been in a path of scientific form. If in the new age, the desire of philosophy's being scientific in the form of different philosophies appeared, this desire is briefly has been presented in the principles and basics of all philosophies (Davari, 1984: 104). Davari traces the origin of modernity in 18th century and Enlightenment which "philosophers such as Descartes by presenting proposition of "cogito ergo sum", raise officially and obviously the flag of subjectivism and in the new history of the West, i.e. modernity, another human being appeared who was the legislator itself and according to the requirements and capabilities which was present in each ethnic group and every group, legislates laws. It is obvious that legislating such law is not based on flightiness; however, when human beings legislate laws by calculating capabilities and considering requirements and according to it investigate the world, give all things the human shape and in politics, judgment, science and teachings and everywhere the human power appears (Davari, 1980: 18). In addition, Davari discuss this issue that "in fact the West should not be divided into good and bad and beautiful and ugly. The West is not the sum of atoms and elements which are located close to each other, but it is as an integrated whole whose components cannot be entered in any new integration" (Davari, 1984: 22). Therefore, to Davari, the main and root conflict between western and eastern identity is due to not being additive of their humanisms. Because the West and the East are representative of two kinds of existence, humanism is not merely a kind of philosophy, but is a kind of being based on which the human concept appears in the form of the West's unitary issue (Davari, 1984: 59). According to Davari, because after the invasion of the West and modernity, the order of Eastern human existence has been cluttered, identity crisis and loss crisis appear which we consider it as duality crisis. Duality crisis is there where human is standing between the worlds, he is neither here nor there or he is both here and there (Davari, 1996: 144). In other words, the crisis of the easterners is related to the crisis of not having history. Because we have neither real connections to our own past nor to that of the West, we do not have history (Davari, 1984: 5). Davari states these words that "new history of the West was not such that an ethnic group voluntarily be interested in it and another ethnic group reject it, but all people of the world should enter this history. Then, regarding the West's forcible expansion I have stated that true journey in the land of the West is better than exhaustion and frustration" (Davari, 1978: 10). Davari in this statement speaks of forcibility and inevitability of the western civilization and that the West is an event and we should ponder in this event to exit the rank of imitation (Davari, 1988: 132). Furthermore, he emphasizes this point that if the West has been able to dominate the world and make the farness and ignorance of the easterners from their own heritages more and more, their main reason is that before the invasion of the West, the foundation of other histories and particularly easterners became loose http://lokayatajournal.webs.com

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(Davari, 1996: 10). This Iranian thinker, then states that "undoubtedly, without familiarity with the past and remark about that, the serious connection with the western thought and civilization is not possible. But considering these nonsense habits instead of the past culture and civilization is farness from the past and persistence on it cause that we be far from it, and more than ever it makes us confused and lost" (Davari, 2001: 95). Davari considers the condition of passing subjectivism which is filled with the western civilization, in this point that "the East is not a collection of traditions and rituals of eastern ethnics â&#x20AC;Ś if the reality of our East is these rituals and traditions, orientalists would have found the reality of the East. The East cannot be known by methodology and in general scientific epistemology. The East is neither a geographical region nor a collection of behaviors and rituals of its residents. We cannot approach to the East without confronting the East and the West" (Davari, 1978: 42). This statement of Davari means that although the East apparently is a past which has got the substance of the history of the West, it is in fact the future of the West (Davari, 1978: 59). Although Davari speaks of the defeat and basics of modernity and states that the column of modernity has been broken and unfaithful (Davari, 1991a: 17), he immediately emphasized that "what has been said regarding the results of the fall of the West does not confirm any advantage for us. It should be noted that denying the West does not result in freeing from the force and domination of the western civilization and it may be advantageous for the world filled with possibilities; however, in any world, possibilities and their boundaries are different; the residents of the West are involved with these possibilities which guide their thought and behavior" (Davari, 1999: 8). Completing his ideas regarding the West, Davari writes that "we cannot deny the technological developments and technological sciences, but to reach higher ranks it is necessary that we be free from being too scientific and technical" (Davari, 2000: 49). Davari considers one of the requirements and tools needed for passing westernization as familiarity with the West and Post-modernism and writes: "in the present time and condition, one of the ways of the necessity of familiarity with postmodernism is that we can know the West through them. Postmodernism is a preparatory thought. In the preparatory period, referring to the East and returning to the words of the instructors of heavenly thought lead us to the light of the future world" (Davari, 1999: 40). This thinker critic of the West takes this age as the age of limbo of postmodernism, it means the ages that insecurity has been penetrated in the basics of modernity and the West is in a crisis (Davari, 1988: 24). Although Davari in most of his works rejects the approach to select the West, he emphasizes this point that "from these statements and words it is never used that we should deny and ignore all things that in the new age called science, industry and development appear. My issue is that we should not surrender the force of the time" (Davari, 1988: 132). The quiddity of the West from Soroush's viewpoint Soroush's viewpoint regarding the West is not unitary and stable. In the early Islamic revolution, he had an aggressive approach to the West and saw the western thought as a whole and stated: "they claimed that if one can take the science of the westerners, he cannot take their morality. It is true, but in practice, we saw that this not so easy. Their issues is not separable in this way. http://lokayatajournal.webs.com

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They (westerners) are complicated systems which one should be so na誰ve to imagine that you yourself did not understand this and confuses them; however, we understood it well. We put aside the bad parts of it and took the good ones. These are impossible" (Soroush, 1979: 13-14). Soroush also attacks the technology of the West: "this illusion that industrialization results in being more powerful and needless and convenient is absolutely wrong. Technique does not lessen needs, but it increases them and managing and controlling a collection and simple society is not more complicated than a complicated one, but is so easier" (Soroush, 1987: 312). He adds: "regarding the power which is the child of industry, we should discuss more. The point is that technique is the last need and need is frustrating, consequently it is not empowering, but humiliating" (Soroush, 1987: 314). that Soroush in these clear sentences written in early Revolution and influenced by the anti-West discourse environment of the day attacks being too technical and states that our revolutionary society has no business with industry and how one can manage this severe upheaval which has feared its creators (Soroush, 1987: 2-3). This critical viewpoint of Soroush regarding the West and technology reflected in early Islamic Revolution, after the year 1988 transformed fundamentally and this time, Soroush challenges the anti-West thoughts of thinkers such as Davari and Fardid and states: "they think that as soon as they claimalbeit without any reason- that the relationship of westerners with the nature or the existence is changed and humanity is about to dominate the Universe and human beings and is becoming far from God and is surrounded by the West's lust and spirituality, they have the key of all problems and the analysis of all approvals and make themselves and others filled with other's interpretation and explication and by this unproved claim clarify to all people the destiny of philosophy and science and technology and literature and art of westerners" (Soroush, 1994: 246). Soroush, criticizing those who deny the West as an integrated whole, refers to the complicated concept of the West among Iranians and by presenting the question of the quiddity of the West, recalls the complicatedness of this concept in such a way that "is the West a particular set of thoughts or a mode of the existence of humanity or a method of living and managing, or the very sensuality or a mode of history realization or the invasion of technology and the fall of tradition or US foreign policy or other things?" (Soroush, 1996: 9). Then he answers this question as such: "the correct path of knowing the West is that we separate the verdict of motivation from motivation and do not replace credit unity by true unity and do not imagine that returning affairs to their basics and natures will make us needless of everything" (Soroush, 1996: 241). Because Soroush does not consider any single real and genuine unity for the West, he easily can analyze it and take its desired elements and leave its undesired ones and select those elements from the West which he considers as right. Because in Soroush's view, "no right is strange for another one. Rights are all relatives and goods and purity are all friends. Lights are all from the same nature and beauties are all from the same origin" (Soroush, 1987: 249). Among the pillars of modernity, Soroush indicates a particular interest to the modern science and states that:" universality and cosmopolitanism as well as barrier breaking is such that comply with all and do not remain in the domain of anybody" (Soroush, 1994: 5). He knows the scientific knowledge successful in changing the world and concludes that the future path should http://lokayatajournal.webs.com

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be taken by the modern science (Soroush, 1996: 1-8). Soroush by presenting this issue that epistemic unreligious knowledge of scholars is in continuous development and evolution, claims that understanding religion is developing and religious knowledge like other kinds of knowledge is the result of human search and thought and is always a combination of philosophies, rights and wrongs (Soroush, 1992: 115-119). Soroush's emphasis on prophecy of religious knowledge and its development due to the development other human knowledge can provide a basis for shaping a humanistic image of religion (Pedram, 2004: 119). In his thought constellation, Soroush considers a significant status for western reason and emphasizes modernity. He writes that "the critical status of religious intellectuals is modernity. In other words, the explorations conducted in the modern era, including new sciences, new philosophy, new politics and art and ethics all give the religious intellectual a critical status, it means that the new reason gives the religion a scale and eyeglasses to look through the tradition and religious power and scale them" (Soroush, 1383: 7). He even in explicating a religious democratic government which he himself trust, emphasizes that "religious government should start with human rights, judgment and limiting power which all are extra-religious issues and then it should modify its religious understanding by them" (Soroush, 1997: 302). Therefore, to Soroush, religious government is that whose laws are determined by a non-religious self-founded reason (Soroush, 2000: 51). Furthermore, Soroush is interested in liberalism and by reciting a famous statement of Kant telling "Have the courage to know" praises liberalism of the west and identifies constructive elements of liberalist discourse in the light of indices such as considering understanding the truth as non-exclusive, free from sanctities, considering human fallibility, the existence of natural right and individualism and tolerance and moderation (Soroush: 2004: 13). Accordingly, it can be concluded that Soroush does not deny the West as an integrated whole and on the contrary, in many of his works except some of his works, not only does not rejects the west, but also he praises modernity and consider defending religion as rightful as far as it does not have any contradiction to modernity and elements related to it.

Comparative investigation of Davari's and Soroush's viewpoints regarding the West One of the most important and fundamental intellectual conflicts between Davari and Soroush is that Davari rejects the West as an integrated whole and warns that the western civilization is not a combination of separated components some of which can be selected and some can be left. If an ethnic group want to imitate the west based on an incorrect image and does not consider the intellectual basics of this civilization and does not know what the basis of magnificent ground of that founder is and how it is extended, it will be confused and disorganized and consequently it drops behind (Davari, 2001: 95). Meanwhile, Soroush presents this issue that there are different decrees for different aspects of the West and accordingly he offers the analysis and selection and writes that "our statement is that the western system is neither unitary nor unique â&#x20AC;Ś one should select fearlessly" (Soroush, 1987). He speaks of religious pluralism, separation of religion and religious knowledge and the linkage of religious knowledge with other human knowledge and http://lokayatajournal.webs.com

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states that "firstly, there is no understanding of religion which is not based on the knowledge and understandings outside the religion. Secondly, if the external understandings change, the understanding of the religion will change â&#x20AC;Ś Thirdly, the understandings outside the religion will change" (Soroush, 1994: 157). These views held by Soroush regarding separation of the religion from religious knowledge and interpretability of religion is in line with subjectivism and this is the opposite point of Davari's views because Davari rejects subjectivism and criticizes the West for neglecting ontology and being interested in epistemology. Davari cast criticism upon new sciences because of making dominant materialism and rationalism and asks why the West has not brought about religious philosophers in recent centuries (Davari, 1990: 35). Davari presents this statement which the only solution for the west reached to the end is that it should give up collective and individual arrogance and humanism, leave skepticism, cut the carious tree of modernity, give up subjectivism and reject the West as an integrated whole (Davari, 1990: 36). Responding the rejection of the west as an integrated whole proposed by Davari, Soroush states that Davari's philosophical hypothesis regarding the West as an integrated whole is a Hegelian reformulation which leaves no place for constructive dialogue. He criticizes Davari's propositions from one perspective that people should accept the West totally or reject it completely (Soroush, 1987: 231). Soroush who paves the path for interaction of religious and nonreligious knowledge by the theory of Theoretical Contraction and Expansion of Shari'a, states that Iranians are bound to and heir of three national, religious and western cultures and should try to make a compromise among these three (Soroush, 1990: 11). Although Soroush apparently emphasizes the interaction between extra- and inter-religious knowledge, finally he believes in modernity and requirements related to it and states that "if inter-religious assignments or rights contradict with extra-religious ones, extra-religious ones are prioritized" (Soroush, 2000: 155). Contrary to Soroush, Davari rejects the West and writes about the imposing and importing nature of modernity in Iran and the rest of Islam: "modernity is a tree whose origin can be followed in the West; it covers all over. We lived under the shadow of the rotten branches of this tree for many years and it is still over us. In spite that we seek refuge in Islam, what should we do with this withered branches?" (Davari, 1982: 83). Davari's answer is clear. In his view, not only branches but also the tree of modernity itself should be cut and this work can be possible only by organizing a particular reason, a reason which is distinguished and prioritized to the western one. Davari rejects the western patterns of democracy which are based on the separation of politics from religion as a degenerate issue. Contrary to Soroush who believes in religious pluralism, he is about to organize another type of reason which is based on Guardianship and Prophecy (concepts in Shiite) (Davari, 1982: 85). Davari attacks religious intellectuals such as Soroush who try to interpret religion based on humanism and subjectivism and states that "those who try to serve the religion through modernizing it using ideas and views of western ideologies, are hurting religion, science, reason and understanding of humans and they are in the lowest levels of westernization" (Davari, 1986: 228). Davari criticizes the western liberal democracy which those like Popper defend and states that "Popper is a Sophist dependent to intellectualism of 18th century of Europe http://lokayatajournal.webs.com

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whose interpretation of freedom is in fact freedom of religion" (Davari, 1986: 12). Davari attacks Popper's positivist interpretation and presents this issue that Popper does not perceive the language of philosophers; therefore, he distorts the ideas of Plato, Aristotle, Hegel and Marx. He also warns this issue that Popper prioritizes falsification over religious intuition by this claim that science deals with what exists and religion deals with what should exist (Davari, 1985: 23-26). Responding the Davari's criticisms of Popper and ideas assigned to him, Soroush accuses Davari to determinism and historicism. To Soroush, Davari's thoughts inspired by Heidegger and Nietzsche is mystical and idealistic thoughts which reduce all things to history and consider no originality for human and human will. Soroush criticizes Hegel for his theoretical philosophy of history and his emphasis on historical determinism and considers such a philosopher as the vindicator Prussian and Heidegger as the advocate of Fascism. In Soroush's view, Hegel's theory of the state and Heidegger's existential phenomenology all are introductions of political and knowledge totalitarianism and tyranny (Soroush, 1980: 3-25). Responding Soroush's views regarding Heidegger who challenges subjectivism, Davari considers Heidegger as the intellectual who could challenges the 2500 year old history of western metaphysics and speak of negligence of the existence. Davari introduces Heidegger as the great wise of our age and the master of future thought (Davari, 1980: 210). Soroush who has a sympathetic approach to modernity, states that jurisprudence as a human science is based on the nature of interpretation and it is theoretical and because science and philosophy are developing, understanding Shari'ah which is based on sacred texts and tradition, should be transformed. Soroush concludes that because philosophy and natural sciences are always incomplete and are in search of completeness, jurisprudence is incomplete, hence transient and moribund (Soroush, 1992: 50-56). Davari who challenges all philosophical hypotheses of modernity, considers the renewal of the project of Soroush's jurisprudence doom to failure and states that "we are thinking of modernizing religion, universities, traffic, culture and belief, but we do not consider that modernity itself is a belief. Modernity is not a combination of things. In other words, we want to modernize the belief itself. But westerners did not such a work for themselves and now they are doing for us. They did not modernize their belief, but gave up a belief and replace it with another belief called modernity" (Davari, 1991b: 12). He adds: "we should not speak of religion or jurisprudence repeatedly. We should consider that jurisprudence neither revolutionizes nor save the world but it is the agenda of everyday lifeâ&#x20AC;Ś we in the age of postmodern are owners of modernity! This is a tragedy. In the age when humanity does not have history, we want to realize a history" (Davari, 1991b: 13). Soroush, contrary to Davari who rejects all schools and ideologies related to modernity because of humanistic and subjectivist approach, shows a great sympathy to the western basics and writes: "liberalism is the result of an epistemological message which knows certainty as a late-found but unfound issue; therefore, calls all fallible human beings to gather around the table of knowledge and give up the arrogance and this means leaving affairs for collective reason and rejecting epistemological, political and religious tyranny" (Soroush, 2001: 8). Meanwhile, Davari is interested in neither socialism nor liberalism and states in this regards that "Islam approves http://lokayatajournal.webs.com

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neither capitalism nor socialism" (Davari, 1982: 22). It seems that however Soroush and Davari belong to two different even contradictory intellectual approaches, they share this issue which is the dichotomous view of these two contemporary intellectuals. In Soroush's project, what attracts attentions is the implicit acceptance of modernity and creation of a dichotomy of traditionmodern which in fact is falling in the land of renewal theories. In Davari's intellectual constellation, contrary to that of Soroush, modernity is going to be vanished and any compromise between tradition and modernity is discouraged (Pedram, 2004: 73). Conclusion Undoubtedly, the intellectual conflict between westernizers and anti-West intellectuals since early Constitution has been the arena of thinking and debating among scholars and intellectuals and each intellectual approach has spoken this issue in terms of its intellectual richness. In Iran of after the Islamic Revolution, two intellectual approaches stood against each other. Abdol Karim Soroush as the representative of the religious intellectualism approach with a sympathetic approach with the West tried to criticizes the status of modernity. Soroush selected a selective approach regarding the West and spoke that the West could be divided into good and bad components and create a kind of modernized Islam whose constructive element and components can identified in the light of indices like religious pluralism, religious democratic state and praising modernity and achievements related to it. Undoubtedly, the reason of Soroush's interest to the West and its achievements particularly in the second and third decades of the Revolution was the upheavals which had occurred in the internal and global levels. The collapse of the Soviet Union and the advent of new ideas such as Hermeneutics resulted in the fact that religious intellectuals such as Soroush influenced by the environments created due to liberalism and globalization, took a sympathetic approach to the West. In this arena, Reza Davari Ardakani as one of the forerunners of the approaches critical of the West, influenced by the critical environment of the Islamic Revolution stood against Soroush and stated that modernity is the tree that has originated in the West and is pervasive everywhere. The only way coming out of modernity is that not only its branches but also the tree of modernity itself should be cut. Davari knows postmodernism not as the time of after modernism but its final and critical stage and attacks the western subjectivism. In this line, criticizes those intellectuals who attack tradition. In addition, Davari stands against those like Soroush who are about to modernize the religion and Islam and believes that technology is not an instrument but is a belief and a mode of thinking which passes all human aspects and cannot make a compromise between the West and the East by modernizing Islam and compromising tradition and modernity. For Davari, the West is a forceful issue which has happened and it is inevitable that the only way of passing it is to know the nature of the West and consequently giving up subjectivism. It seems that Soroush, contrary to Davari, takes a positive approach regarding the West and tries to follow the project of rationalizing the religion whose logical results is acceptance of modernity and falling in the land of subjectivism and epistemology, but Davari tries to reject western subjectivism and replace ontology b rejecting the West as an integrated whole and a http://lokayatajournal.webs.com

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philosophical and phenomenological approach. It should be noted that in spite of the contradictory approaches of these two Iranian scholars, both use western thinkers for shaping their ideas and views.

References: Pedram, M. (2004). Religious intellectuals and modernity in Iran after the Islamic Revolution. Tehran: Gam-e-Now publication. Davari, R. (1978). The status quo of thought in Iran. Tehran: Soroush publication. Davari, R. (1980). What is philosophy? Tehran: Islamic Association Wisdom and Philosophy. Davari, R. (1982). Islamic Revolution and the status quo of the world. Tehran: Allameh Tabatabaei Cultural Center publication. Davari, R. (1984). Introduction to history of our westernization. Tehran: Soroush publication. Davari, R. (1985). "Some considerations regarding the open society and its enemies". Keyhan-efarhangi Journal. 2nd year. No.10. Davari, R. (1986). "Yes to science and freedom, no to hybridization". Keyhan-e-farhangi. 3rd year No. 1. Davari, R. (1988). Philosophy in crisis. Tehran: Amir Kabir publication. Davari, R. (1990). "Where is the rendezvous of technique?"Work and development journal. 1st year. No. 1. Davari, R. (1991a). "Separation in principles and basics of modernity". Editorial of Name-efarhang journal. No, 23. Davari, R. (1991b). "Tradition, modernity and postmodernism". Keyhan-e-havaei journal. No. 965. Davari, R. (1996). Tradition, modernity, postmodernism. A. Ganji (Ed.). Tehran: Serat publication. Davari, R. (1998). Farabi, the founder of Islamic philosophy. Tehran: Institute for Humanities and cultural studies. Davari, R. (1999). Culture, reason and freedom. Tehran: Saghi publication. Davari, R. (2000). Of science. Tehran: Hermes publication.

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Davari, R. (2001). Civilization and western thought. Tehran: Saghi publication. Soroush, A. (1979). "An interview with Dr. Abdol Karim Soroush". Tehran: Muslim Women's Movement. Soroush, A. (1980). From historicism to Deism. Islamic Student Association of America and Canada. Soroush, A. publication.

(1992). Theoretical Contraction and Expansion of Shari'a. Tehran: Serat

Soroush, A. (1994). Thicker than ideology. Tehran: Serat publication. Soroush, A. (1996). Disturbed mentality, confused identity. Kian journal. No. 30. Soroush, A. (1997). Tolerance and Management. Tehran: Serat publication. Soroush, A. (2000). Rituals of monarchy and religiosity. Tehran: Serat publication. Soroush, A. (2001). Gods' morality. Tehran: Tarh-e-Now publication. Soroush, A. (2004). Knowing Secrets intellectuality and religiosity. Tehran: Serat publication. Soroush, A. (2006). "Tradition of religious intellectuality". Madseseh journal. 2nd year. No. 2. Nasri, A. (2011). Encountering modernity. Tehran: Elm publication.

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WORLDVIEWS ON ENVIORNMENT AND ETHICS OF ENVIRONMENT Devendra Nath Tiwari The term â&#x20AC;&#x17E;environmentâ&#x20AC;&#x; is used differently in different context but generally it is taken for our surroundings and circumstances affecting the life organism the relations of which to one another is studied in ecology. It does not mean that environment is confined to flora and fauna because it inheres the human species, the interdependence of human being and their environment also and this is why an environmental approach becomes the religious approach. Environment for my concern in the present discussion comprises of : (i) Natural environment consisting of earth, air, water, fire, space and different planets that have an effect on the life organism, (ii) Bio- environment containing forest and aquatic- communities. The relation and interdependence of life organisms are studied in ecology, (iii) Social environment comprising of communities and groups interacting and sharing with one another culturally, that is

socio-

ethical, religious, political and other interactions and (iv) Environment of the inner-self and its relation with other layers of environment that are studied by religions and moral philosophies. Environmental ethics is a contemporary idea that is studied in applied ethics. Applied ethics believes that men by his actions have an effect positive or negative on environment. Menâ&#x20AC;&#x;s attitude towards world, his own position in the nature and his relation with environment direct his actions towards environment. Different attitudes towards human relation to environment: Thinkers all over the world down the decades have responded differently on the issues of human obligation to forces in the biotic domain and the natural environment as well. Human behavior to environment is evaluated mostly on the basis of three basic ethical beliefs regarding it. They are:

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1. Utility value: environment is naturally given for menâ&#x20AC;&#x;s enjoyment; it has only utility value, 2. Existence Value: Everything in the nature constitutes its perfection; has existence or a place in the universe. Not only earthly but also the solar system, planets, stars and other elements including human beings complete the creation. For creation and maintenance of life their existence is meaningfully inevitable. Their mutual gravitational force affecting on each other matters for their dependency, proportionate balance, disproportionate imbalance and accordingly acts on for their existence, health, alteration, decomposition, etc., 3. A blend of the earlier two ideologies that believes that environment has both the utility and the existence value as well. Consequent upon these outlooks, we have the theories of Anthropocentricism, Bio-centrism, and Cosmo-centrism regarding the relation of human being with environment. I observe the impact of geographical situation and needs of human persons living in a specific kind of geographical territory on their ideology about environment. For example, in Arabian territory from where the Islam originated, petroleum materials are found in heavy amount and that only man can procure them by digging in to the earth. It has less opportunity for agricultural prosperity and in that case they have all reasons for industrial development even without caring of the soundness of environment. Things constituting nature have only utility value. Likewise, the territory comprising European countries, USA, UK are almost cold. Forests, seas, and wild and aquatic communities are covered with snow falls throughout the year except two or three months in summer. Apart from that this territory since long even after the dawn of Christ, was surviving in the primitive stage of hunters, shepherds, sailors. It was to develop rapidly and now it is developed. Industrial revolution realized the need of better living status of the people of the territory and this goal was achieved by their anthropocentric ideology having its seeds in Bible. In Ancient time, Asian Countries, specially, India was highly developed in thought and practice. It was prosperous enough and that is the reason religion of the Indian origin especially Vedic sanÄ tana religion considered life not only as confined to individual life but the life on the earth, its continuity from past to present and maintenance in future. Life has the utmost value whether it is in me or in you or in trees or in ocean that is supreme, it has the existence value.

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Different Theories Concerning Environmental Ethics: Anthropocentricism: Christianity and Islam believe in an ideology for which man is the center in the gamut of evolution. God has created everything for men who are ends. It is for them that God has created environment which they can enjoy as per their requirement and will. Everything is for men and they have no obligation to non-humans which lack sense of obligation and reason. This ideology is called Anthropocentricism, a theory which gives only utility value to environment. Man is the highest end and we all are „members of the kingdom of ends‟ this maxim of Immanuel Kant overlooks the fact that human species are integral part of the whole organism and it is by living for the whole that he can live for himself. This ideology has caused great damage to all the spheres of environment. Against this ideology man has now the realization that if men are to live on earth they have to let others live. Buddhism is nihilistic about the external world which for them is a hypostatization of the ideas as external things; they are association of fleeting qualities and hence have no existence value. Despite of their nihilistic metaphysical position they accept the importance of environment for life on earth in general and human life in particular. They give importance to the logic of compassion because of which they realize their moral duty towards bio-community, aquatic community, wild-life community, human community and mountains, rivers etc. Compassion has no boundary of space, time, individual and community. It is for the welfare of all. Thus by introducing the logic of compassion the anthropocentric ideology of Buddhism makes rooms not only for preserving the environment but also for making and keeping it sound. Jainism with its ideology of separation of material elements (pudgala nairāsya) from the conscious Individual provides subordinate status to the things constituting nature; they serve as bonds that attach the consciousness with their limitations. However, their view that everywhere and in everything there is presence of conscious atoms that are of utmost value gives importance to the theory of non-violence (ahinsā). Their theory of non-violence makes their anthropocentric ideology eco-friendly.

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Bio-centricism: Bio-centric ideology insists that man has to protect and promote the interest of flora and fauna which have not only utility value for humans but have their existence value as well. Life cannot survive without the life- sustaining elements. It is not only human being that is on earth but the plants, trees, and other earthly elements also. In India, planting trees which in modern idiom is the natural air conditioners of the universe, the construction of large tanks which captures the monsoon‟s rain and the ground water replenish to ensure constant source of sweet water, the digging of wells for drinking water and irrigation are considered as the religious duties by performing which we earn merit (puņya) and because of which we enjoy heaven. Worshiping of trees is indigenous ritual having religious significance in Hinduism. We in the name of development cutting the trees brutally without an awareness that a large number of demy Gods and ancestors have been cursed to get birth in the form of trees and that how much of them are still waiting to be planted for release. I remember a story of Bhāgvadpurāņa according to which the two sons of Kubera got release from their cursed life of trees when Bāla Kŗşņa uprooted them. Different tribal communities worship different forest and aquatic animals and trees as their gods and the scientific discoveries have claimed that their disappearance from the earth amounts to the destruction of Bio-sphere and of the life as such.

We have the stories that Bhagiratha brought

the Ganges on the earth by utmost penance and the king Santanu married the Ganges who for the sake of religious purpose of redemption of cursed sages and seers agreed to be a spouse of the king. For Hindus, the Ganga is not the name of a river only; it redeems the aspirants from their sins and, graces liberation. Cosmo- centrism: Different from other Indian Philosophical systems, Sāmkhya accepts nature (prakŗti) as eternal. It is matter and is the cause of things in the universe including subtle antaḥkaraņa that comprises of ego, intellect and mind. Puruşa is also eternal in the dualistic ontology of Sāmkhya. Many commentators have tried to give ultimate position to puruşa and have accepted its separation from prakŗti as the final goal. Giving subordinate position to nature (prakŗti), these commentaries seem contradicting to a dualistic philosophy that accepts nature (prakŗti) like http://lokayatajournal.webs.com

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purusa

is eternal. Sāmkhya always philosophizes liberation as the wisdom of distinctive

knowledge of nature the realization of which does not subordinate puruşa but merits both of the eternal substances as having existence value- puruşa has existence as puruşa and prakŗti as prakŗti. Neither of the two is subordinate. Creativity is a joint process and the process effects the eternity and independence of none of them. Cosmo- centrism believes that much before the origin of life forms, there was the atmosphere, water and salutary conditions. Human species was a latter phenomenon. But on account of being self –conscious, man has the ability to tamper with the state of nature. Non-humans live in consonance with the ways of nature and man is under the obligation to subscribe to a Cosmocentric conduct with love and concern with forces in inanimate nature. The idea of panconsciousness is the metaphysical justification to cosmo-centrism. There is no conflict or antithesis between matter and man. Their difference is only of degree and not of kind. The inanimate is conscious at the core and thus matter, life and consciousness form continuity. Synchronic theory: The idea of holographic universe or synchronic theory of universe presents a three dimensional image of the things in which every part sundered from the whole; retains the structure of the whole. The universe is ultimately interconnected. Any defect in the morphic field adversely affects the whole. For Hindu ideology, nothing is useless, redundant and dispensable; everything has its important place in the cosmic web. Every part is related to every other part. If a part is endangered, it has its necessary repercussion on the whole. If an ant is trod upon causing its premature end, it causes disharmony in the cosmos. I remember the story from Indian Mythology of five years old child named Dhruva, who standing on one leg slowed his breathing down to the point and after four months he managed to fix his mind on God and stopped breathing completely suspended the inward and outward breath. As the story goes, the gods of heaven, the sun, the moon, the planets and the whole life-organism began to feel as if they too could not breathe. This story of Mahābhārata points that even synchronizing one’s breathing with that of the whole universe can cause great suffocation. For Indians, life is an obligation. Had there been no occasion to pay off the debts one owes by birth, no life could be human .There is birth because there are debts (ŗņa) it borrows from the http://lokayatajournal.webs.com

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earlier life to payoff. Indians believe in grossly three kinds of debts to pay out – i. to seers, sages and teachers (ŗşiŗņa), ii. to fellow beings and deities (devaŗņa) and iii. to manes (pitŗŗņa).Tattirīya samhitā 6/3/10/5 says that by practicing celibacy, by performing sacrifices, and by begetting a son respectively, one pays off those debts ). According to a view, the debts are not three but five but according to Brāhmaņa- texts they are three only because the bhūtaŗņa is included in devaŗņa and nŗŗņa is included in pitŗŗņa. In brief, paying off those debts forms religious, social, socio-ethical and environmental practices of life of man reasonable, lively, and interesting. According to Śatapatha Brāhmaņa 1/7/2/11 from the debts of seers, ancestors and deities and human beings one by learning Vedas, by performing sacrifices, giving alms to ancestors, hosting the guests and by begetting a son, pays off those debts respectively. One has obligation to all elements constituting nature, fellow beings, animals, plants, river, mountains etc. The philosophy lying behind it is that if all of them are healthy and balanced, the life will be peaceful and peace will be blissful. Thus, our utmost effort is to insure their health and to protect the balance. For paying off these debts the scheme of paňcamahāyajňas are properly worked out in the śāstras. Out of these the bhūtayajňa is of utmost importance. It comprises negatively of refraining one from misusing or polluting the natural elements, destroying spheres of environment that causes demerit and because of which one has to suffer hell. Positively, it comprises of our obligation to the physical sphere, bio-sphere and to all the elements of the cosmos. We have obligation not only to our fellow beings but to rivers, mountains, trees, fishes and ants. Hindus even at present time worship these elements and provide food to them as a part of their religious performance. All the ten incarnations (avatāras) mentioned in Hindu scriptures are purposive; the purpose lying there is to protect the natural, biological, social and inner environment from their dangers. First three incarnations namely matsya , kūrma and vārāhāvatāra are specifically graced for protecting and maintaining of the earth which in Hinduism in the mother. Rest of the incarnations as the story goes are against prevailing social, religious and spiritual evils. The God (Nŗsinhāvatāra) can come out from a sand post for maintaining and protecting life values. He can incarnate as cosmic fish (Matsyāvatāra) to save the earth against universal dissolution, can incarnate as cosmic boar (Vārāhāvatāra) to save the earth from devil destroyer. It believes that prosperity and happiness are the natural result of religious life in harmony with http://lokayatajournal.webs.com

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all the spheres and layers of environment. There is life in inanimate also. If a stone is crushed, it also affects, feels pain to understand that aberrations in the cosmic symphony, the psyche must be subtle. This entails that even a particle of the universe be seen kindred and addressed with love. Upanişadic Message on Creating Soundness of the Environment: Life emerges out of an environment. The environment sustains it. It is, perhaps, for the first time in the history of thought that the vision of human creation by healthy environment under the Vedic teaching of pancāgnividyā comes forward in the older Upanişads like Bŗhadāraņyaka and Chāndogya, a version of it is to be found in Gītā and Manusmŗti as well. This vidyā envisages the science of creation of man through the consecutive offering in five fires namely The Lustrous fire (Dyulokāgni) to which the religious faith is offered,

The rain fire

(Parjanyāgni) to which the subtle water produced from the oblation of faith in the first sort of the fires) is offered that produces rain. The Earth fire (Ihalokāgni) ½ to which the rain is offered and that oblation produces grain including fruits, medicinal plants and all edibles which are offered in the man (Puruşāgni) the forth sort of fires and out of that offering semen is produced which when offered in the young women, the fifth of the fires called yoşāgni a baby is produced. This vidyā points to the fact that if the environment is not pure and healthy, there will be no possibility of the birth of babies with divinely excellent, positively brilliant and healthy qualities. The rain is the cause of grains and as per the qualities of rain -water there will be the quality of the grains produced and the purity and diversity of rain -water depend on the formation of clouds which are formed out of smokes, air etc. If we offer ghee, honey and other materials that are known for brilliance and purifiers of the environment in the fire, we will get the rain, the grains, the semen and lastly the baby having those qualities. Hindu theory of Five Layered Environment (Pancakośas): Soul is centered by five layered environment namely: 1. Annamaya, 2.Prāņamaya, 3.Manomaya, 4.Vijňānamaya and 5. Ānandamaya. Layer first is the outer or external that consists of material bodies and the elements of them. Layer second covers the bio-spare. Layer third includes the part of bio-sphere endowed with life forces and the competence of thinking, imagination and taking decision. Layer forth comprises of knowledge, illumination, reflecting on and wisdom. Layer http://lokayatajournal.webs.com

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fifth is the subtlest and goal to which all others are interconnected. Had these layers not the bliss as their goal they might have not been of any relevance. The bliss is the heart by that circulation of bliss the circulation in all the layers possible. The Upanişad says that the anna gets destroyed without Life (prāņa) and prāņa is dried out without carbonic elements (anna). In human body all the layers are enliven because of the circulation of bliss and the circulation of bliss is possible only when all the layers are healthy and balanced. From external forward if any of the layers are polluted or contaminated their mutual circulation system is disturbed and that disturbs not only the life on earth but the life of the earth also. They all are mutually related and the bliss acts on for their existence and life-value. This philosophy of five layered environment and their mutual harmony is the foundation insight not only of classical but of Indian philosophical systems also. The astronomy accepts that even part of the environment is not only related but have an have an effect on each other element because of which affects like birth, death, life and future of not only humans but of all the animates and inanimate are caused. Difference of Indian & Western attitude towards Environment: We at present age of marketization are trying to replace the natural order with an artificial one aimed at satisfying material desires. The whole edifice is warrantably insecure; we are trying to solve our problem by making constant adjustment to the balance of life without a clear vision of what the consequence may be. The corporate ideology, prevailing at present, for which any action, any business that enhance capital is worth sanctioned and is good, is causing great loss to the environment; the soil, the air the water, the space, the sun, moon all are exploited, even at the risk of future, to a great extent for earning capital that enforces man to self-suicidal. There is radical difference between Indian and Western views of environment. Western ideologies believe that there is no life before one‟s birth and after his death. It is the only life that is to live with all conquer and getting pleasure from exploiting surrounding. Indian classics, heterodox (excluding Cārvāka), orthodox systems of Indian philosophy in general and Paurāņic Religion (sanātana dharma) believe that death is not the death of life but death of present body which is an outcome of the fruits of the actions accumulated in the past life and the future life is in order that has to be shaped by the actions in the present life. It believes that the man exists with his identity in the present life and his identity remains constant in the form of his children http://lokayatajournal.webs.com

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and the children of children. He aspires for a future living in the form of his son. Life is a continuous and everlasting process and that is of utmost importance. Life is possible only in an environment and that I cannot put my future life at risk by polluting or destroying it. Let me illustrate it. A man found an ornate antique birdcage. He carefully restored it, cleaning and polishing it upside down and down side up all the day without caring the bird inside the cage. When he displayed the bird cage, the people got shocked to find that the bird inside is dead. Opposed to it, the Indian care is to find the bird chanting and singing inside the cage despite of the brightness of cage comparatively less. Now a days, persons spend a lot for purchasing liquor that damages his social and inner environment but never remembers to purchase camphor of even two rupees for offering in the fire, the offering that can make the environment fresh for healthy life, the offering that can regulate the ecological relationship between the human community, the bio-community and the nature. Science and religion understand the environment in their own ways. Despite of differences in their approaches, they all agree on the point that life is caused out of an environment, resides in an environment and finally creates an environment of its own. They observe that the man has caused danger against and has deceased the environment to a great extent. They suggest measures of its conservation and protection. The basic difference between their approaches is that science can suggest only some prohibitive measures, can warn us not to make further harm to the environment while Hinduism is privileged with the ideas and practices for creating the healthy environment, curing the ills of environment, suggesting the natural measures useful for purifying and protecting the environment. The Hindu religious practices of YajĹ&#x2C6;a, yoga, yÄ trÄ and other ritualistic practices including digging pond, planting trees on their sides, worshiping animals, rivers, trees, mountains, etc., by taking them as divinities may serve as great measures for environmental health. The Vedic tradition believes the divinity of and in all. There is no theological dogma in Hinduism. Deities, demons, animals, trees even stones and any element of environment including all forms and constituents of life in a single interdependent whole are the objects of human worship. Against different popular ideologies like anthropocentricism, bio-centrism and cosmo-centrism on the relation and interaction between humans and environment, the synchronic theory is http://lokayatajournal.webs.com

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importantly covetous. This theory gives importance to both the scientific as well as religious approaches to environment. According to it as below so is above. If a tiny element of the environment or an atom is defected the whole is affected. And, therefore, the soundness of the part is inevitable for the same of the whole. The holistic approach of the Indian classics takes the influence of the all layers of environment on man and the vice versa and, therefore, the seer prays :

|kS% 'kkfUr% vUrfj{k 'kkfUr%] i`fFkoh 'kkfUr% A vki% 'kkfUr% vsk"s k/k;% 'kkfUr% 'kkfUr%]fo'osnsok% 'kkfUr% czã'kkfUr% loZ 'kkfUr%

ouLir;%

'kkfUrjso'kkfUr% lk ek 'kkfUrjsf/kAA

The peace/ balance (Śānti) be with the luminaries, with the lord of the space, the earth, the water, the plants, the vegetables, the universe, the Brahma and even with the peace itself. In the end of every mantra, the term „Śānti’ is uttered thrice alternatively. The uttering of the term „Śānti’ thrice is highly significant in Hinduism. Very few knows that the uttering of the term for the first occurrence stands for „peace with nature‟, for the second stands for „the peace with biological environment‟ and that for the last stands for „the peace for the spirit which is peace itself‟. The term environment embraces all the three. I feel the environmental awareness must be linked with the religion for better results. Those believing in anthropocentric ideology have now realized the suicidal effects of exploiting environment. They have realized the true essence of placing human beings as the master of environment in their religious texts. If the environment is polluted, they cannot survive. They are now doing utmost effort for saving the wild lives, rivers, trees, plants, mountains and other ingredients of environment. It should not be too late; they have to realize the existence value of environment on which the human existence is dependent. Conclusion: Environmental ethics concerns with the good of the entire non-living and living organism. It may have a metaphysical basis that concerns with the controversy between the meaning of human life and the value of other lives that is between different moral ideologies. Theoretically, morality is a position that is normally acceptable to all human beings. In the changed present scenario of scientific and technological advancement, we find brutal exploitation of the environmental http://lokayatajournal.webs.com

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resources. However, it requires a new search so that the harmony between industrialization, scientific achievements and environment can be achieved. Summing the discussion up, I can say that in the history of ideas on environment only Paurāņic literatures equate it with divinity. The God can come out of a post as we find in the paurāņika concept of Nŗsinha. Buddhism inflicts the concept of compassion (karuņā) and Jainism divinizes the concept of Ahinsā for satisfying an inevitable need of balancing environment. These devices have caused great influence on ideologies of different religions of the world and have inspired them for healthy practices regarding nature. Modern measures of preservation and the ancient remedies for purifying and creating healthy environment are different but collaborative activities and they jointly can serve as human achievement of the present time against the risk of life and welfare of the coming generations. A perfect harmony between scientific and technological development and environmental ethics is feasible only if the development is observed proportionate to the care of soundness of the environment.

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REALIZATION AND RESPONSIBILITY OF SPIRITUAL WORLD Pankaj K. Mishra, Dinesh Chahal Abstract We know that a man, like other living beings, act instinctively; but he can also do so deliberately. This means he can consciously set before himself ends, and work for them. It is this conscious pursuit that transforms them into Purushartha. The term „Purushartha‟ consists of two words, viz., Purusha and Artha. „Purusha‟ means person or self. „Artha‟ means aim or goal of human life. The concept of Purushartha basically indicates different values to be realized in human life through human efforts. There are four Purusharthas or aims of life as propounded by Manu, viz., Dharma (virtue), Artha (wealth), Kama (pleasure), and Moksha (liberation). One can find the reference of these Purusharthas in various texts of Indian Philosophy. These Purusharthas are studied in-depth, with its origin to its first occurrence and also it‟s different interpretations by different thinkers. Today these Purusharthas have taken a new form and to an ordinary, lay-man dharma is equated with duty, Artha with money, Kama with pleasure, and Moksha with death. This paper attempts to explore the relevance of these Purusharthas and the meaning that it brings out in our lives. Being aims or goals of life, what is the right path to achieve them? And how, when, followed in a correct manner, can still add sense to our lives? These are the concerns which we are going to deal in this paper. Keywords: Purusharth, Dharma, Artha, Kama, Moksha, Ekatvam.

Millennia ago, the seers of Indian tradition articulated the blueprint for the fulfillment of the objectives of human birth as was shown to them in the highest supreme levels of consciousness. The Supreme Self pervades and exists in all dimensions in all beings, sentient and insentient. It is that Supreme Self that exists inside each individual self. And, therefore, every individual person is none other than the Supreme Self, for how can the part be different from the whole. http://lokayatajournal.webs.com

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In order for an individual to realize their supreme Self, they need to identify the reasons and objectives why they came into being on this earth plane, and fulfill them. The Seers clearly articulated the objectives of humankind as “Purusharthas”. The idea of Purushartha has played a very vital role in the history of Indian Culture. The term „Purushartha‟ literally signifies “what is sought by men”, so that it may be taken as equivalent to a human end or purpose. Thus even the ends which man shares with other animal, like food and rest, may become Purushartha provided they are sought knowingly. We may thus define a Purushartha as an end which is consciously sought to be accomplished either for its own sake or for the sake of utilizing it as a means to the accomplishment of further end or goal. The word „purushartha‟ consists of two words, viz, „purusa‟ meaning person or human beings and „artha‟ meaning aim or end. Hence, as defined earlier, purushartha means aim or goal of human life. The purusharthas that have been recognized in India from very early times are four: Dharma (duty), Artha (wealth), Kama (pleasure), and Moksa (liberation). Of the four, dharma and moksa are the one that man ought to seek but ordinarily does not; while artha and kama are the one that man is naturally inclined to seek. Human life without purpose would be meaningless. One needs to have an end or purpose in life towards which our actions can be directed. Dharma, Artha, Kama, and Moksa are the aims or goals of human life which man ought to strive for attaining it throughout his life, and in all births. It was there earlier; it is sought today, and is going to be there till man lives. In other words: ;koRLFkkL;fUr fxj;% lfjr'p eghrysA RkkoRizpfj";fUr yksds"kq jE;k laLd`frfj;e~AA Accordingly these four Purusharthas are articulated as: Dharma:

Righteousness,Duty

Artha :

Wealth

Kama :

Desire

Moksha :

Liberation

The four purusharthas are really the objectives of God, of the Supreme Self, the qualities of God. And since an individual person is a reflection of God, is a part of God, it is the http://lokayatajournal.webs.com

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rightful pursuit of a person to fulfill these four purusharthas. In fact, it is both your individual and soul purpose. An individual can realize him or herself by balancing and fulfilling these four objectives. These four objectives are not independent of each other and should not be viewed in a stand-alone manner. They define and refine the other objectives and allow the other objectives to define and refine it. The activity of fulfilling one objective should also support the fulfillment of the other objectives. By maintaining a balance between the definition and fulfillment of the four purusharthas, a symbiotic evolution of the individual self takes place. Exclusive pursuit of one purushartha creates an imbalance in a person's life, and prevents the person from reaching the ultimate destination of their life. As a person progresses through the evolution of their soul, they find that some of the objectives eventually lose their place and importance to more predominant objectives. For example, the desire to earn wealth may diminish and disappear, or a person may come to the realization that there is no more material desires that they need to pursue, and hence more room is created for the pursuit of the ultimate objective, Moksha. Ekatvam is founded on the four pillars of Dharma, Artha, Kama, and Moksha. The mission of Ekatvam is to help people realize their True Selves, to become one with the Supreme Self in this lifetime, to achieve moksha. Often, people make the mistake of renouncing everything in the pursuit of Moksha, but that can frequently turn out to be the wrong path, and is not suited for everyone. Ekatvam is in place to help people identify their true purpose and their unique purusharthas. Ekatvam shows the way to each individual by helping people see the underlying unity, Ekatvam (oneness), of them with the Universe. The path for each individual to reach the ultimate destination is different, and it is only the individual self that can identify and see the path with the help of the Divine guidance. Dharma: A person is born on this earth to perform certain duties. The soul houses itself into the physical vehicle that is the body which most suits for performing these duties. The physical work that a person needs to do, the duties of the person on this earth plane are termed as

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the Dharma of the person. Dharma is a difficult term to translate into English, but can roughly be translated as the rightful duty of a person. This is the true calling of a person, what they are born to do. Sometimes a person's dharma is decided by their birth, but not necessarily so. A person's dharma can be a combination of things, and as a person progresses through life, different stages of life may call for different dharmas and purposes. Tuning into the inner guide of the heart allows a person to identify their dharma, their true calling. The Indian expression of right activities is dharma. In Mahabharata it is mentioned as an ethical Concept, defined as that which is right and good. In Mimamsa, dharma is a means to the attainment of certain ends- pksnukYy{k.kks /eZ%A (1/1/2 of Mimansa Sutra). This means that, ends like artha and kama should be acquired through righteousness, honesty and straightforwardness. One can possess artha through stealing and can become rich and through it can get all pleasures of life. But is this not the dharma of a person. In Mahabharata, dharma is stated as that which upholds the society- /eksZ /kj;rs iztk%A Dharma is duty. It is the higher good to achieve the highest i.e., moksa. In all stages of a manâ&#x20AC;&#x;s life either as a student or as a householder, as a forest dweller or an ascetic, dharma has to be accepted as paramount. Any officer, who has got lots of money and pleasures in his life, but these are to be acquired by doing his duty with sincerity and honesty, and not with bribery, corruption or other malpractices; only then it will add meaning to his life, otherwise artha and kama without dharma would be meaningless. Dharma is the most important urge and should be developed to regulate both artha and kama. If dharma is the common regulator, moksa or liberation, is the common aim, though difficult to attain. Under the wise regulation of dharma, desire has to be satisfied and wealth has to be produced and well used. But all the three urges have to be so adjusted and regulated as to lead a man to self-fulfillment in his search for the highest good. Dharma also refers to Varnashrama Dharma i.e., choice of duty on the basis of oneâ&#x20AC;&#x;s aptitudes and stage in life.

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Artha: In one of the old Sanskrit lexicons, „artha‟ is said to mean- meaning, money, a thing, and possessions. Artha also means the attainment of riches and worldly prosperity, advantage, profit and wealth. Artha is the pursuit of material wealth, which brings material comforts to a person. Artha, is a powerful urge in human nature. Acquisition of means for the material well-being, therefore, is a legitimate social and moral purpose. Today everyone is running after money. People need money to meet their basic necessities, for higher education, for luxuries of life, for name, fame, etc. However, if the urge to seek money or possessions is not restricted then it will lead to self-indulgence or greed and will bar the way to highest good i.e., moksa. It is given in one of the Pali text, that “one who enjoys his wealth and does meritorious deeds with it, experiences pleasure and happiness”. It has therefore to be coupled with charity, also to Kautilya. People sometimes believe that the path of spiritual growth and pursuit of material wealth are mutually exclusive, or even that a spiritual seeker needs to be in poverty. But that is not true. The important thing to remember is not to be attached to the possession or attainment of wealth. It can be either transcended or sought with detachment, and with awareness. And in the state of detachment, one recognizes when one has attained their financial objectives, and hence the desire to pursue automatically dies away, paving the way for Moksha. “Wealth and wealth alone is important in as much as charity and desire depend on wealth for their realization.” Artha helps in the attainment of Kama. Kama: Kama is ordinarily termed as pleasure. The definition of pleasure in Kamasutra is the following: “Kama is the enjoyment of the appropriate objects by the five senses of hearing, feeling, seeing, tasting and smelling, assisted by the mind together with the soul.”

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Kama is fulfilling one's desires. Desires are in various forms -- to be wealthy, powerful, sexual needs, recognition, service, etc. The Kama purushartha advocates that one's desires in this lifetime need to be fulfilled, albeit in a state of awareness and without harming anyone in the process. For a person to evolve spiritually and to reach the ultimate destination, the barrier of desires needs to be crossed. This can be done either by fulfilling the desires, or by sublimating or transcending them. Suppressing of desires is certainly not recommended because it is like a fully coiled spring that is held down by force, it can erupt unpredictably causing undesirable consequences. As one becomes aware of their desires and one goes about fulfilling them in awareness and without judgment, one soon reaches the stage of being able to sublimate them. The Divine, the Universe, lends a big hand in the process. The urge to enjoy pleasures and satisfy desires, is the most powerful and as an incentive to individual progress, most effective. It is said, â&#x20AC;&#x153;All that man does is inspired by Kama.â&#x20AC;? Not only Bhagavad Gita but Manu also regarded Kama as desire. One can say, it is a desire for pleasure. It can be sensuous pleasure, mental pleasure getting through satisfaction of the work, urge for sexual pleasure, etc. Everyone is seeking that, which gives them pleasure and luxuries of life. Moksha: Moksha means liberation, realization of the Self, and is the ultimate destination of this human birth. It is the stage of inner realization that the individual self is the same as the Supreme Self. It is the experience of the cosmos within one's self. It is the experience of the flow and fusion of the Shiva and Shakti energies in one's self. It is the experience of union, oneness, Ekatvam, with the Universe. As all the rivers must eventually lead to the sea, there are many spiritual paths leading to the same destination. Some paths are shorter than others; some are more arduous than others. The path can be difficult to navigate, and the path may not always be visible. A guide, in the form of a Guru is needed to traverse this path, someone who holds the person

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and shows them the Way to their inner Guru. It is Ekatvam‟s mission, and it is the Dharma of Amma and Swamiji to help people find their way to Moksha. Etymologically moksa means to get „rid of‟ or „release‟. Also it is commonly understood as Liberation. In Bhagavad-Gita, moksa is mentioned as the supreme tranquility and the highest bliss. It is delight in the self, contentment with the self, self-satisfaction and selffulfillment. It is the highest end of life, attainable only by the individual himself, with the help and guidance of dharma. Moksa as the last end signifies that its attainment is impossible without first fulfilling the obligations of the other three. It is a state of nonaction. It is not that on death moksa is attained. Being the ultimate value of man‟s social existence, the purushartha of moksa is an end in itself. Beyond that, man has nothing to attain. It is the stage where man‟s cravings cease and along with that ceases the need for attainment and fulfillment. It is realization and living of the truth namely Aham Brahma Asmi and Tat Tvam Asi. In other words it is waking up of human consciousness at the highest level of reality i.e., paramarthik satta. The liberated person neither acts nor causes others to act. He may work for the good of humanity without moral obligation. But he has no duties to perform. It is total destruction of egoism. We can call moksa as a sublime goal. It can be known through mystical experience. Many saints like Tukaram, Kabir have talked about it and ultimately we all have to aim at it and only then we will be able to come out of the cycle of birth and death. The order of Artha, Kama, Dharma and Moksa corresponds to the human nature, the order of importance of today‟s 21st century man. Dharma is always held higher than Artha and Kama. Infact, dharma is that which helps man to fulfill the obligations of artha and kama directed to the ultimate end of moksa. In the attainment of moksa only dharma can help, provided it has been cultivated through artha and kama. If artha is higher as social aim, social life will be dominated by violence and universal corruption, as we see in modern times. If kama is pre-dominant aim of life, it will lead to a social system based on pleasure. Moral decay and disintegration will follow. In either of the case moral vacuum will follow and people would have little chance to pursue the path of the highest good. The conception of society where people are pursuing artha and kama within the confines of dharma and thus preparing themselves for the final beatitude is at the basis of the doctrine of the http://lokayatajournal.webs.com

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purushartha. Man can live a fulfilled life provided he follows the four purusharthas meticulously.

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VALUE EDUCATION: THE NEED OF THE HOUR Sohan Raj Tater

Samuel P. Huntington in his book The Clash of Civilization and the Remaking of the World Order, (Touchstone Edition: 1997; p. 380-382) considered as „one of the most important books to

have

emerged

since

the

cold

war‟

writes:

“Far more significant than economics and demography are problems of moral decline, cultural suicide, and political disunity in the West. Oft-pointed-to manifestations of moral decline include: 

increase in antisocial behaviour, such as crime, drug-abuse, and violence, generally;



family decay, including increased rates of divorce, illegitimacy, teenage- pregnancy, and single-parent families.

How far to go with the moral decline and, its consequent punishments? Chinese government had to intensify punishment-killing of culprits in a society where religious values were either rejected or destroyed by a so-called godless communism for a few decades. Sweden is known by many as a „contraceptive society‟.To the Westerners Vivekananda exposed the sad results of a purely intellectual culture. The majority of students today simply do not have a higher purpose of life, beyond personal profit, money-making, power-grabbing, and sensate enjoyments. This “economic reductionism ends in a Hedonistic Paradox, by which peace eludes even after repeated sensate pleasures. Then begins a feeling of deeper frustration and purposelessness when the left-brain educated person begins to suffer from Noogene Neurosis, a sense of guilt for all the inhuman pleasures and cutthroat cheating he/she had to pursue to achieve their goal. Third wave civilisation‟ as Toffler calls it, „must also begin proving a framework of order and purpose in life.‟ Perpetual purposelessness leads a young man to heroin addiction, which temporarily gives a way of life to a young person.”

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The UNESCO report admits that the sense of depression and frustration among the youth is “due to „a distorted vision of man and the Unvierse‟. The dominant Western view is man is a born sinner, and life is meant for sensate pleasures. The Vedantic view is that man is a born “God‟ and all the activities of life should help him to manifest his / her innate perfection and divinity, attainment of Zatori and Buddhahood, as Zen masters would say. UNESCO recommends Education “To BE”. Education to be for what? Vedanta answers : education to be the infinite man, the complete man, the Christ-Buddha Man. Inculcation of values is a struggle to bring out the God from out of the animal man. Sometimes it is a life-long struggle. Values cannot be taught in a day. It requires the entire education period right from elementary education to that of research to infuse values in learners. A century ago Swami Vivekananda cautioned Indians in 1897: “We must have a hold on the secular and spiritual education of the nation. Till then there is no salvation of the race.”

Value Education:

Value education is going to emerge as a new science for inspiring human values in our highly scientific and technologically advanced society. The challenge in front of today‟s technoglobalism is the creation of value based human beings. Einstein‟s brain should be combined with Buddha‟s heart to stop the devastation of Nagasaki and Hiroshima. Napoleon‟s dynamism should be combined with Vivekananda‟s prophetic passion for helping human beings to manifest their divinity and Ramakrishna‟s universal love, respect and acceptance of all religions, should be combined with the spirit of intense religious revival which is emerging all over the world today.

Value Education: The Vedantic Vision According to Vedanta philosophy which is the highest culmination of Vedic knowledge, the human personality consists of five layers or sheaths. These five sheaths are: 1. The Physical Body (Annamaya Kosha), 2. Vital Body (Pranmaya) Kosha), 3. Mental Body (Manomaya Kosha), 4. Intellectual Body (Vijnanamaya Kosha) and 5. Blissful Body (Anandamaya Kosha). In the West, man is a body; he has a soul. In India man is basically the non-physical Self, which takes a body according to desires of the evolving soul. A purely technical education can cover http://lokayatajournal.webs.com

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the first four layers. It can physically, mentally and intellectually energise the students, but can never touch the final non-physical spiritual Self, which is the source of infinite bliss, knowledge, strength, and all kinds of human excellence hidden within each and every student.

Value Based Lives Inspire Values:

The Bhagavad Gita (3:21) speaks of the tremendous influence exerted by great value-based lives: “Whatever the greatest men of society do, common masses imitate. Whatever the great ones prove by their actions, others follow unconditionally.” Yat Yat Acharati shresthani, tat tat eva itaro janah, Sa yat pramanam kurute Lokah tat Anuvartate. The Socratic dialogues of Plato revolved around the question, “Can value be taught?” He realized that virtue is universal and is always the same everywhere; that the good values can be taught but teachers must be good; such teachers “call out” our inherent virtues rather than instruct us. While words teach values, great persons inspire us to put them into practice.

Historic Examples of Value-Based Lives:

World history provides us with some of the most inspiring examples of value based lives who reached historic excellence.

King Ashoka flooded the Kalinga fields with human blood for the fulfilment of his ambition to conquer that kingdom. Out of intense remorse and penitence at the sight of the dying thousands, he found solace in a Buddhist monk who taught him non-violence, love, and service as the way to true fulfilment and peace. Ashoka started a new life of conquest through Dharma (Dharma Vijaya), and emerged as great king.

Guru Govind Singh saw his own father Guru Tegbahadur being beheaded in Delhi Chand ani chowk. Yet he did not stop to fight the mighty Mughals. Even when distrusted and resisted by Hindu princes, Govind Singh continued fighting for India‟s eternal religion. His sons and his http://lokayatajournal.webs.com

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wife were killed most brutally by the Mughals. Undaunted Govind Singh fought again, and finally got treacherously stabbed by the enemy. He died leaving behind the great force of Sikhism where the final leader as Govind Singh taught, is not any individual but the Guru Granth Sahib. His immortal slogan Sardar-Sirdai‟ he who sacrifies is the leader and his historic sacrifice gave birth to sentinels of India‟s religion-the Sikhs, the heroes from the land of Punjab.

American Tycoon Rockefeller met Vivekananda in U.S. A. who told the rich man to find fulfilment by offering his wealth for impoverished have-nots. Rockfeller took the message of Vivekananda. Rockefeller wrote at the end of his-life: “There is more to life than the accumulation of money... The best way to prepare for the end is to live for others. That is what I am trying to do.”

Holistic Action And Self Control: the Indian Ideal For Kings:

What is righteous action? All righteous action is based on the holistic truth - I and my brother are one-action which is meant for the good of many, for the welfare of many, Chanakya‟s aphorisms inspired Indian kings to seek success in administration by this time-tested method of righteous action leading to the manifestation of divinity within : 

Sukhasya Mulam Dharmah (The root of happiness lies in righteous action)



Dharmasya Mulam Artham (The root of Dharma is the legitimately earned wealth)



Arthasya Mulam Rajyam (The root of such wealth lies in having a kingdom)



Rajasya Mulam (Sasakasya) Indriya Vijayam (The root of Kingdom lies in the selfcontrolled life of the ruler.)



Indriya Vijayasya Mulat Vinayam (The root of self control lies in genuine humility.)



Vinayasya Mulam Vriddhopaseva (Humility comes from serving enlightened persons)



Vriddhopasevaya Vijnanam (From the service of enlightened persons comes wisdom)



Vijnanena Atmanam Sampadayet (by wisdom is gained the knowledge of the AtmanSelf)



Sampaditatma Jitatma Bhavati (A man of Self-Realisation conquers everything in the universe) http://lokayatajournal.webs.com

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Sardar Sirdar : He Who Sacrifices is the Leader :

Vivekananda asserts that a mere awakening of an intellectual, dynamic to intelligent man is never enough. Success comes only when the holistic personality, inspired for serving others also emerges along with the intellectual man. Guru Govind Singh‟s slogan has been immortal in India: „Sardar Sirdar.‟

Young executives or leaders today develop ego-centered devotion to the organization and seek status symbols like promotions, honours, titles and positions of power. Vivekananda plunged himself down to absolutely menial activities like cleaning big utensils of cooking, and even cleaning old-time latrines of the first Ramakrishna Math when workers failed to turn out. “If you want to lead, first serve others,” he taught. To the Maharaja of Mysore; Vivekananda wrote the inspiring words (letter dated 23rd June, 1884). “My noble prince, this life is short, the vanities of life are transient, but they alone live who live for others, the rest are more dead than alive.”

Unselfish Action Brings Success: Gandhari, the symbol of righteous knowledge, advised her son Duryodhana before the war to accept the path of righteousness or Dharma, but Duryodharia refused to listen to his mother. In the Mahabharata, Gandhari cautioned her extremely brilliant son Duryodhana and Said (Udyoga Parva: 128:21 : 2:30) Na hi Rajyam mahaprajna Swena Kamyena Sakyate Apitum Rakshitam Va Api Bhoktum Va Bharatarshaba Vashyendriyam Jitatman Dhritadandam Vikarisu Parikshakarinam Dhiram Atyasham Shree Nasevyate “O my extremely brilliant and mighty son, no one can get a Kingdom if he fights only for his personal benefit; even if he gets it, he can neither keep nor enjoy it. Unless the leader is selfcontrolled, the assistant ministers will never listen to him, nor can he give punishment to evil doers if he takes rash decisions with.an unsteady mind. The Goddess of Wealth never comes to such a person.” http://lokayatajournal.webs.com

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References: 

Complete Works of Swami Vivekananda, Vol. I, p. 124.



Complete Works of Swami Vivekananda: Vol. 9, p.221.



Alvin Toffler , The Third Wave, p. 95.



National Policy on Education, 1986, p. 195.



Challenge of Education (1985) Govt of India, New Delhi, pp. 15-25, 69.



Learning To Be (1972) UNESCO, pp. 154, 155, 157.



Complete Works of Swami Vivekananda: Vol. 3 :pp. 277, 301, 114



M.L. Burke, Swami Vivekananda in the West: Vol.I: Advaita Ashrama, Calcutta, pp. 487-488.



William and Herman (1989) Einstein and the Poet Branden Press: Brooklyn U.S.A., p.66.



Reminiscences of Swami Vivekananda; Advaita Ashrama, pp. 2-7.



George Wills (1992) Lincoln at Gettysberg, N.Y.p. 57.



Sikhism (1969) Punjab Patiala, p. 108.

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lekt esa ewY;ksa ,oa ekuokf/kdkj f'k{kk dh mi;ksfxrk ns'kjkt fljloky, bZ'oj flag ifjp;% Hkkjrh; lekt viuh fofHkUurk vkSj lkaLd`frd fojklr ds fy, fo'oHkj ds fy, vkd"kZ.k dk dsUnz jgk gSA izkphu Hkkjrh; f'k{kk i)fr esa Hkh gesa fofHkUu ewY;ksa dh f'k{kk dk o.kZu feyrk gSA ysfdu ns'k ds fo'kky vkdkj vkSj fofo/krk] fodkl'khy rFkk laiHz kqrk laiUu /keZ&fujis{k] yksdrkaf=d x.krU= ds :i esa bldh izfr"Bk rFkk ,d HkwriwoZ vkSifuosf'kd jk"Vª ds :i esa blds bfrgkl ds ifj.kkeLo:i Hkkjr esa ekuokf/kdkjksa dh ifjfLFkfr ,d izdkj ls tfVy gks xbZ gSA Hkkjr dk lafo/kku ekSfyd vf/kdkj iznku djrk gS] ftlesa /keZ dh LorU=rk Hkh fufgr gSA lfo/kku dh /kkjkvksa esa cksyus dh vktknh ds lkFk&lkFk dk;Zikfydk vkSj U;k;ikfydk dk foHkktu rFkk ns'k ds vUnj rFkk ckgj vkus&tkus dh Hkh vktknh nh xbZ gSA ysfdu vxj Hkkjrh; lekt ds lgh Lo:i dk fparu fd;k tk;s rks bleas ewY;ksa dh f'k{kk vkSj ekuokf/kdkj lEcU/kh fopkjksa esa gesa dFkuh vkSj djuh esa cgqr vUrj ns[kus dks feyrk gSA ewY;ksa ls vfHkizk;% mu xq.kksa ls gS tks ekuo ds lEiw.kZ fodkl esa lgk;d gksaA nwljh rjQ ekuokf/kdkj ls vfHkizk;% mu thouksi;ksxh fo'ks"krkvksa ls gSa tks fd ,d ekuo ds fy, vko';d gksa vkSj og ml lekt dk ftldk og vax gS] esa lekurk vkSj LorU=rk dk thou th ldsA csld ge izkphu Hkkjrh; lekt dh Mhaxsa gkadrs jgs ysfdu okLrfodrk ;g gS fd izkphu f'k{kk i)fr }kjk o.kZu fd;s x;s ewY; vkt rd lekt esa LFkkfir ugha fd;s tk ldsA laLd`fr vkSj lH;rk ekuo ds lkekftd thou ds nks vyx&vyx igyw gSaA ekuo dh fØ;kvksa dh og lkekftd O;oLFkk ftlls ekuo dh 'kfDr;ksa dk tUe vkSj fodkl gksrk gS] ftuls mldk thou lqUnj curk gS] ogh laLd`fr dgykrh gSA nwljh rjQ lH;rk mu lc midj.kksa vkSj lk/kuksa dh O;oLFkk gS ftudk iz;ksx ekuo vius lkekftd thou esa djrk gSA1 vkt lalkj esa vussd ns'k gS vkSj izR;sd ns'k dh viuh ,d fof'k"Vrk gS] ;g fof'k"Vrk ml ns'k ds yksxksa }kjk fufeZÙk gSA bu fo'ks"krkvksa esa ,d ewY; O;oLFkk Hkh vfr egRoiw.kZ gSA fofHkUu ewY;ksa tSls & lkekftd] vkfFkZd] uSfrd vkSj vk/;kfRed ewY;ksa ds vk/kkj ij gh ge fdlh ns'k dh lkekftd O;oLFkk dk ewY;kadu djrs gSA f'k{kk gh og ek/;e gS] ftlds }kjk ewY;ksa dk O;fDr ds thou http://lokayatajournal.webs.com

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esa lapkj.k gksrk gS vkSj tks ,d O;fDr ds lokZaxh.k fodkl dks ldkjkRed vk/kkj iznku djrh gSA ftl ns'k ds ukxfjd lqf'kf{kr rFkk izfrHkk lEiUu gksaxs og jk"Vª [kqn c [kqn mUufr ds iFk ij vxzlj gksrk tk,xkA bl dkj.k f'k{kk ds Lo:i vkSj mlds mís';ksa dk v/;;u Hkh egRoiw.kZ gks tkrk gSaA bl 'kks/k&i= dk mís'; vkt ds lanHkZ esa f'k{kk ds mís';ksa rFkk mu ewY;ksa dk v/;;u djuk gS tks fd ekuokf/kdkj dh f'k{kk esa ,d egRoiw.kZ Hkwfedk viuk ldsA blls igys dh ge nwljh ckrsa djs]s f'k{kk vkSj ekuokf/kdkj ds ckjs esa tku ysaA f'k{kk dk vFkZ vkSj mlds mís';% f'k{kk lcls egRoiw.kZ lkaLd`frd izfØ;k gSA blesa O;fDr dh izkd`frd 'kfDr;ksa ds lkFk&lkFk lkekftd thou ds fy, vko';d 'kfDr;ksa vkSj xq.kksa dk fodkl Hkh gksrk gSA blfy, lHkh lH; lektksa esa f'k{kk dh vfuok;Zrk ij tksj fn;k tkrk gSA ;wfuolZy ,tqds'ku deh'ku ds vuqlkj & ^^f'k{kk dsoy thou ;k vk; dk lk/ku ugha gS] u gh ukxfjdksa ds fy, fdlh Ldwy ;k fopkjksa dh ulZjh gSA ;g lgh vFkksZa esa thou ds izfr vfxze ix gS] ;g euq"; dk lnxq.kksa ds vH;kl rFkk lp ds ihNs yxkus dk izf'k{k.k gSA ;g nwljk tUe gS & f}rh; tUeA**2 f'k{kk ds nks eq[;r% mís';ksa dks bl izdkj fopkjk x;k gS%& 1- f'k{kk ds O;fDrxr mís';A 2- f'k{kk ds lkekftd mís';A3 dqN fo}ku f'k{kk ds O;fDrxr mís';ksa dks] rks dqN lkekftd mís';ksa dks egRoiw.kZ ekurs gSA ysfdu okLro esa ;s nksuksa izdkj ds mís';ksa dk viuk&viuk egRo gSA ;gka ij ge f'k{kk ds O;fDrxr mís';ksa esa fuEufyf[kr dkss 'kkfey dj ldrs gS%&  O;fDr dk ckSf)d fodklA  O;fDr dk 'kkjhfjd fodklA  O;fDr dk HkkokRed fodklA  O;fDr ds pfj= dk fodklA  jpukRed 'kfDr dk fodklA  O;fDr dk iw.kZ:is.k@lEiw.kZa fodklA f'k{kk ds O;fDrxr mís'; gks ldrs gS ysfdu f'k{kk ds lkekftd mís'; Hkh mrus gh egRoiw.kZ gS] ftrus dh O;fDrxr] D;ksafd fcuk lekt ds O;fDr dk fodkl ugha gks ldrk vkSj lekt gh og vk/kkj gS ftlds vk/kkj ij O;fDr vius esa ekuooknh ewY;ksa dk fodkl dj ikrk

http://lokayatajournal.webs.com

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gS vkSj bu ewY;ksa ds izfr laosnu'khy gks ikrk gSA f'k{kk ds lkekftd mís';ksa esa ge fuEufyf[kr mís';ksa dks 'kkfey dj ldrs gS%&  O;fDr ds lkekftd drZO;ksa vkSj lkekftd ftEesokfj;ksa dh f'k{kkA  ukxfjdrk dh f'k{kkA  lekt vkSj jk"Vª dks vPNk o 'kfDr'kkyh cukus dh f'k{kkA f'k{kk ds O;fDrxr mís';ksa ds lkFk&lkFk lkekftd mís'; bl fy, Hkh egRoiw.kZ D;ksfa d f'k{kk og midj.k gS ftlds }kjk O;fDr vius lekt ds izfr mÙkjnk;h curk gS vkSj mldh leL;kvksa ds izfr laosnu'khy HkhA ;g eku ysuk fd ekuo v{kjKku ls gh f'kf{kr gks ikrk gS rks ;g xyr gSA vxj f'k{kk ds lkFk&lkFk lkekftd laosnuk u iSnk gks rks og O;fDr f'kf{kr ugha dgk tk ldrkA vkt dh gekjh vko';drk ,slh f'k{kk i)fr dh gS tks O;fDr;ksa esa lekt ds izfr laosnuk iSnk djs rkfd og lekt ds izfr viuh ftEesokfj;ksa dk fuokZg Bhd izdkj ls djsA f'k{kk vkSj thou ewY;% O;fDr mUgha oLrqvksa dks ikus dh dksf'k'k djrk gS ftudks og ewY;oku le>rk gS vkSj f'k{kk dk blesa egRoiw.kZ LFkku gSA uhfr'kkL= dh n`f"V esa og fØ;k,sa ewY;oku gS tks O;fDr dh vkRek dks iw.kZrk dh vksj ys tk;sA O;fDrRo ds lHkh igywvksa dks /;ku esa j[krs gq, nk'kZfudksa fuEufyf[kr vkB izdkj ds ewY;ksa dk o.kZu fd;k gSa%&  vkfFkZd ewY;A  'kkjhfjd ewY;A  euksjatu ds ewY;A  lkekftd lEcU/kksa ds ewY;A  pfj= lEcU/kh ewY;A  lqUnjrk@dyk lEcU/kh ewY;A  ckSf)d ewY;A  /kkfeZd ewY;A4 ge vius O;fDrxr rFkk lkekftd thou esa fofHkUu rjg ds ewY;ksa dh ppkZ djrs gSaA vxj xkSj ls ns[kk tk, rks gekjh vko';drk lkekftd ewY;ksa dh gS ftlls ,d vPNs lekt dk fuekZ.k gks tk;sA vU; ewY;ksa dk fodkl rks O;fDr ds fodkl ds lkFk&lkFk vius vki gks tkrk gSA ewY;ksa dk fodkl Ldwy vkSj dkWyst esa bldh f'k{kk nsdj ;k ikB~;Øe esa 'kkfey djds ugha

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fd;k tk ldrk D;ksafd ;g ,d O;kogkfjd Kku gS tks dsoy ldkjkRed n`f"Vdks.k ls gh izkIr fd;k tk ldrk gSA vkt izk;% ns[kus esa vkrk gS fd f'k{kk dh xq.koÙkk esa yxkrkj fxjkoV vkrh tk jgh gSA bldk eq[; dkj.k f'k{kk esa jktuhfr dk izos'k] v/;kidksa esa fo|kfFkZ;ksa ds izfr ftEesokjh esa deh] v/;kid&fo|kfFkZ;ksa ds lEcU/kksa esa LokFkZrk] v/;kidksa dh lekt esa fxj pqdh izfr"Bk] blds vfrfjDr fo|kfFkZ;ksa dk v/;kidksa ds izfr eku&lEeku esa deh o ljdkjh uhfr;ka Hkh dkQh gn rd ftEesokj gSaA ftudk funku djuk vfr t:jh gS ftlls f'k{kk dh xq.koÙkk esa o`f) gks ldsA f'k{kk ds ckjs esa fopkj djus ds mijkUr ge ekuokf/kdkjksa dh ckr djrs gSA ekuokf/kdkj% fdlh Hkh O;fDr dks ftUnxh] vktknh] cjkcjh vkSj lEeku dk vf/kdkj gh ekuokf/kdkj gSA ekuoh; vf/kdkjksa dks igpku nsus vkSj otwn dks vfLrRo esa ykus ds fy,] vf/kdkjksa ds fy, tkjh yM+kbZ dks rkdr nsus ds fy, gj lky 10 fnlEcj dks ^^varjjk"Vªh; ekuokf/kdkj fnol** ;kfu ^^;wfuolZy g;weu jkbVl Ms** euk;k tkrk gSA vusd izkphu nLrkostksa ,oa ckn ds /kkfeZd ,oa nk'kZfud nLrkostksa esa ,slh vusd vo/kkj.kk,a gSa ftUgsa ekuokf/kdkj ds :i esa igpkuk tk ldrk gSA ,sls izkys[kksa esa eqgEen iSxEcj }kjk fufeZr ^enhus dk lafo/kku* (Message-e-Madeena)] v'kksd ds ^vkns'k&i=* vkfn dks fopkjk tk ldrk gSA vk/kqfud ekuokf/kdkj dkuwu rFkk ekuokf/kdkjksa dh vf/kdka'k vis{kkd`r O;oLFkk,a lelkef;d bfrgkl ls le~c) gSA ^nh VosYo vkfVdy vkWQ nh CySd QkjsLV ¼1525½ dks ;wjksi esa ekuokf/kdkjksa dk loZizFke nLrkost ekuk tkrk gSA ;g nLrkost teZuh ds fdlku fonzksg (Peasants‟ War) Lokfoiu la?k ds le{k mBkbZ xbZ] fdlkuksa dh ekax dk ,d fgLlk gSA ^fczfV'k fcy vkWQ jkbV~l* us ;wukbVsM fdaxMe esa flyflysckj rjhds ls ljdkjh neudkjh dkjokb;ksa dks voS/k djkj fn;kA 1976 esa la;D q r jkT; esa vkSj 1989 esa Ýkal esa 18oha lnh ds nkSjku nks izeq[k Økafr;ka gqbZ] ftlds QyLo:i Øe'k% la;qDr jkT; dh LorU=rk dh ?kks"k.kk ,oa Ýkalhlh euq"; dh ekuo rFkk ukxfjdksa ds vf/kdkjksa dh ?kks"k.kk dk vfHkxzg.k gqvkA bu nksuksa Økafr;ksa us gh dqN fuf'pr dkuwuh vf/kdkjksa dh LFkkiuk dhA fdlh Hkh ns'k esa vius ekuokf/kdkjksa dks ysdj vdlj fookn cuk jgrk gSA ;s le> ikuk eqf'dy gks tkrk gS fd D;k okLro esa ekuokf/kdkjksa dh lkFkZdrk gS ? ;g fdruk nqHkkZX;iw.kZ gS fd reke izknsf'kd] jk"Vªh; vkSj varjjk"Vªh; Lrj ij ljdkjh vkSj xSj&ljdkjh ekuokf/kdkj laxBuksa ds ckotwn Hkh ekuokf/kdkjksa dk ifjn`'; reke rjg dh folaxfr;ksa ls Hkjk iM+k gSA bUgha lHkh folaxfr;ksa ls futkr ikuk] ekuo dks ftUnxh] cjkcjh] vkSj eku&lEeku dk vf/kdkj gS & ekuokf/kdkjA5 http://lokayatajournal.webs.com

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iwjh nqfu;ka esa ekuork ds f[kykQ gks jgs vR;kpkjksa dks jksdus] mlds f[kykQ la?k"kZ dks ubZ ijokt nsus esa ^ekuokf/kdkj* dh vge Hkwfedk gSA ekuokf/kdkjksa ls vfHkizk;% mu ekSfyd vf/kdkjksa ,oa LorU=rk ls gS] ftlesa lHkh izk.kh ,d leku gSA 10 fnlEcj 1948 dk ;g ,frgkfld fnu Fkk tc la;qDr jk"Vª egklHkk us ^^ekuokf/kdkj lkoZHkkSe ?kks"k.kk&i=** ;kfu ^^;wfuolZy fMdysjs'ku vkWQ g;weu jkbV~l** tkjh fd;kA bl ?kks"k.kk&i= dks vU; ns'kksa ds lkFk Hkkjr us Hkh viuh Lohd`fr nhA blds tks eq[; fcUnw gS oks bl izdkj ls gS6%&  lHkh yksx xfjek vkSj vf/kdkjksa ds ekeys esa LorU= vkSj cjkcj gSA  izR;sd O;fDr dks thou] vktknh vkSj lqj{kk dk vf/kdkj gSA  lHkh dks xqykeh vkSj nklrk ls vktknh dk vf/kdkj gSA  ;kruk] izrkM+uk vkSj Øwjrk ls vktknh dk vf/kdkj gSA  euekus <+x ls dh xbZ fxj¶rkjh] fgjklr esa j[kus ;k fuokZlu ls vktknh dk vf/kdkj gSA  tc rd vnkyr nks"kh djkj ugha nsrh] rc rd funksZ"k jgus dk vf/kdkjA  fopkjksa dh vfHkO;fDr vkSj tkudkjh gkfly djus dk vf/kdkjA  ljdkj cukus] pquus o ljdkjh xfrfof/k;ksa esa fgLlk ysus dk vf/kdkjA  lkekftd] vkfFkZd] lkaLd`frd vf/kdkjksa dh izkfIr o lqj{kk dk vf/kdkjA  jksVh] diM+k] edku vkSj LokLF; tSlh ewyHkwr lqfo/kkvksa o lkekftd lqj{kk lfgr Lo;a vkSj ifjokj dks thus dk vf/kdkjA  f'k{kk dk vf/kdkj] ftlesa izkFkfed f'k{kk dh vfuok;Zrk gks] lkaLd`frd dk;ZØeksa esa 'kkfey gksus vkSj ckSf)d lEink ds laj{k.k dk vf/kdkjA  izR;sd O;fDr leqnk; ds izfr tokcnsgh gS tks fd yksdrkaf=d lekt ds fy, egRoiw.kZ gSA Hkkjrh; lafo/kku bl vf/kdkj dh dsoy xkjaVh gh ugha nsrk gS cfYd bls rksM+us okyksa ds fy, lafo/kku esa ltk dk Hkh izko/kku gSA Hkkjr esa 28 flrEcj 1993 esa ekuokf/kdkj dkuwu vey esa vk;kA 12 vDrwcj 1993 esa ljdkj us ^jk"Vªh; ekuo vf/kdkj vk;ksx* dk xBu fd;kA bl vk;ksx ds dk;Z{ks= esa ukxfjd vkSj jktuhfrd ds lkFk vkfFkZd] lkekftd vkSj lkaLd`frd vf/kdkj Hkh vkrs gSaA buesa tSls & cky etnwjh] ,p-vkbZ-oh- ,M~l] LokLF;] Hkkstu] cky&fookg] efgyk vf/kdkj] fgjklr vkSj eqBHksM+ esa gksus okyh ekSr] vYila[;ksa] vuqlwfpr tkfr vkSj tutkfr ds vf/kdkjksa dks j[kk x;k gSA http://lokayatajournal.webs.com

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f'k{kk vkSj ekuokf/kdkj% euq"; f'kf{kr gh ugha gksxk rks mls vf/kdkjksa dh igpku dSls gksxh\ f'k{kk vkSj ekuokf/kdkj ,d nwljs ds iwjd gSA vkt dh gekjh vko';drk ;g gS fd gekjh f'k{kk iz.kkyh mu eqn~nksa ds izfr gesa tkx:d djsa tks fd vkt ds le; dh egrh vko';drk gSA ekuoh thou ls tqM+s gj igyw dks mtkxj djds lkekftd U;k; vkSj vPNh lkekftd O;oLFkk dh LFkkiuk esa f'k{kk cgqr egRoiw.kZ Hkwfedk vnk dj ldrh gSA yksdrU= dh xfjek cuk;s j[kus esa lHkh dks lekurk] LorU=rk vkSj vkilh HkkbZ&pkjs dks LFkkfir djuk gh f'k{kk dk eq[; mís'; gksuk pkfg,] D;ksfa d g;weu jkbVl okWp dh ,d fjiksVZ ds vuqlkj nfyr vkSj Lons'kh yksx yxkrkj HksnHkko] cfgLdkj ,oa lkEiznkf;d fgalk ds d`R;ksa dk lkeuk dj jgs gSaA Hkkjrh; ljdkj }kjk viuk;s x;s dkuwu ,oa uhfr;ka lqj{kk ds etcwr vk/kkj rks iznku djrh gS fdUrq ;s uhfr;ka LFkkuh; vf/kdkfj;ksa }kjk vey esa ugha ykbZ tk jgh gSA7 ,sls esa f'k{kk gh ,dek= ,slk lk/ku gS tks euq";ksa dks muds vf/kdkjksa ls ifjfpr djok ldrh gSA Hkkjrh; laLd`fr ds lkSnkxj izkphu ijEijkvksa vkSj dqjhfr;ksa dks efgekefM+r djds gekjs lkeus j[krs gS] ijUrq bldh lPpkbZ dqN vkSj gh gSA vkt ds lekt esa QSyh dqjhfr;ksa ds dkj.k tkfr O;oLFkk] /kkfeZd vU/krk] deZ&fl)kUr vkfn dk izpkj&izlkj djrs gSA ;gh /keZ ds izfr vKkurk] vU/krk vkt Hkh gekjs lekt esa egRoiw.kZ cuh gqbZ gSA blh dkj.k ns'k ds ,d cM+s fgLls dks tkfr /keZ ds uke ij cfgLd`r fd;k tk jgk gSA muds ?kjksa dks tyk;k tk jgk gS] cgw&csfV;ksa dh bTtr ds lkFk f[kyokM+ fd;k tk jgk gS vkSj ;g rc rd gksrk jgsxk tc rd fd euq"; dks mlds vf/kdkjksa dk Kku u gks tk;s vkSj mlds vf/kdkjksa dk Kku ,d LoLFk f'k{kk iz.kkyh gh ns ldrh gS] nwljk dksbZ ughaA tc rd ge ,d LoLFk f'k{kk iz.kkyh dks ugha viukrs] tks bl :f<+oknh lksp dks [kRe djds] ,d ldkjkRed lksp iSnk djsa] rc rd bl ns'k esa lkekftd cqjkbZ;ka cuh jgsxhA ekoukf/kdkj f'k{kk dh mi;ksfxrk% euq"; rc rd ,d LoLFk thou ugha xqtkj ldrk] tc rd mlds HkkSfrd vf/kdkj mls iw.kZ:i ls mls izkIr ugha gks tkrsA vc iz'u ;g gS fd mlds vf/kdkjksa dk Kku mls fdl izdkj ls gks\ blds mÙkj esa ;gh dgk tk ldrk gS fd ;g Kku dsoy f'k{kk gh djok ldrh gSA f'k{kk gh okLro esa euq"; dk og rhljk us= gS ftlds }kjk mldh cqf) dk fodkl gksrk gS vkSj tc cqf) dk fodkl gks x;k rks mldks vius vPNs&cqjs dk Kku lgtrk ls gks tk;sxkA ;gh f'k{kk euq"; dks mlds vf/kdkjksa dk cks/k djok,xhA varjjk"Vªh; ^g;weu jkbVl okWp* us o"kZ 2011 esa Hkkjr esa ekuokf/kdkjksa dh fLFkfr dks fujk'kktud crk;k FkkA g;weu jkbVl okWp dh oSf'od fjiksVZ 2012 esa Hkh fo'o ds vU; ns'kksa lfgr Hkkjr esa ekuokf/kdkjksa dh tks fLFkfr n'kkZ;h] og http://lokayatajournal.webs.com

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fujk'kktud gh jgh gSA g;weu jkbVl okWp us fjiksVZ esa iqfyl fgjklr esa gksus okyh ekSrs] iqfyl }kjk mRihM+u vkSj ljdkj }kjk detksj leqnk;ksa dh j{kk djus dh uhfr;ka ykxw djus esa vlQy jgus vkfn dks Hkkjr ds fy, udkjkRed crk;k x;k gSA8 Hkkjr esa blds mnkgj.k vke rkSj ij fiNys lkyksa esa ns[kus dks feyk] tSls & fnYyh dk nkfeuh cykRdkj dkaM] eqTtQjuxj esa fgUnw&eqfLye naxs] o vk;s fnu gksus okys dkaMksa us lkjs ns'k dks fgykdj j[k fn;kA ;fn Hkkjrh; lekt esa ekuokf/kdkj dh f'k{kk vfuok;Z dj nh tk;s ;k yksxksa dks bl ckjs esa iw.kZr% Kku djok;k tk;s] rks Hkkjrh; lekt ls Hkz"Vkpkj] fyaxHksn] cykRdkj] tkfrizFkk vkSj vU; ekuokf/kdkjksa dk mYya?ku u gks] rks ftl jke&jkT; dh dYiuk dh xbZ gS] oSlk jke&jkT; LFkkfir fd;k tk ldrk gSA vkt ekuokf/kdkj vius fodkl ds pje ij gSA bl {ks= dks vkt Hkh lekt lsok ls tksM+dj ns[kk tkrk gS] ijUrq vc ;g egt lekt lsok gh ugha jg x;k gS cfYd ,d dSfj;j ds :i esa mHkjdj lkeus vk;k gSA f'kf{kr ;qokvksa ds vykok] nwljs dbZ vkSj izksQsluYl ds fy, Hkh bl {ks= esa dbZ volj izkIr gSA ekuokf/kdkj dh tkudkjh uk flQZ vkidks viuk gd fnykrh gS cfYd vPNk jkstxkj Hkh fnyk ldrh gSA fiNys nks n'kdksa esa ekuokf/kdkj {ks= esa dkQh izxfr gqbZ gSA tgka ,d vksj yksx vius vf/kdkjksa ds izfr tkx:d gq, gS] ogha jkstxkj ds {ks= esa Hkh bls ubZ fo/kk ds :i esa Hkh dkQh vgfe;r feyh gSA g;weu jkbVl esa fMxzh] fMIyksek vkSj lfVZfQdsV /kkjd dksbZ Hkh mEehnokj ekuokf/kdkj {ks= esa viuk dSfj;j cuk ldrk gSA ekuokf/kdkj esa dkslZ djus ds fy, fdlh Hkh fo"k; esa Lukrd gksuk vko';d gSA dbZ ljdkjh jk"Vªh; ,oa jkT; ekuokf/kdkj vk;ksx] varjjk"Vªh; rFkk xSj ljdkjh laxBu gSA ekuokf/kdkj izek.k&i=] fMIyksek rFkk fMxzh fueufyf[kr laLFkkvksa ls fd;s tk ldrs gSa%&  Hkkjrh; ekuokf/kdkj laLFkku] ubZ fnYyhA  bafnjk xka/kh eqDr fo'ofo|ky;] ubZ fnYyhA  tkfe;k fefy;k bLykfe;k fo'ofo|ky;] ubZ fnYyhA  ,u- ,l- Mh- Vh- efgyk fo'ofo|ky;] eqEcbZA  jk"Vªh; Hkkjrh; fof/k fo'ofo|ky;] csaxyq#A  eqEcbZ fo'ofo|ky;] eqEcbZA  ukxiqj fo'ofo|ky;] ukxiqjA  cukjl fgUnw fo'ofo|ky;] okjk.klhA  eSlwj fo'ofo|ky;] eSlwjA http://lokayatajournal.webs.com

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 nsoh vfgY;k ckbZ fo'ofo|ky;] bankSjA fu"d"kZ% mijksDr v/;;u ds ckn ;g dgk tk ldrk gS fd f'k{kk iz.kkyh esa ifjorZu dh vko';drk gS vkSj mlesa lkekftd tkx:drk ij tksj nsus dh Hkh vko';drk gSA vkt dh f'k{kk iz.kkyh ds mís'; lkoZHkkSe gksus pkfg, tksfd ekuorkoknh n`f"Vdks.k dks fodflr djus esa lg;ksx nsaA ekuokf/kdkj f'k{kk Hkh blh dM+h dk vax gS vkSj vkt Hkkjrh; lekt esa fodkl vkSj lekt fodkl esa gkfudkjd :f<+;ka vkSj lkekftd leL;kvksa ds fy, ;g vfr vko';d gSA f'k{kk O;fDr ds iw.kZ fodkl dk ,d lk/ku gS vkSj fdlh Hkh lekt ds fy, ;s vfr egRoiw.kZ gSA lUnHkZ% 1- 'kekZ] ckads yky ¼1984½ n'kZu'kkL= izosf'kdk] xks;y ifCyf'kax gkml] esjB] i`- 111&1172- 'kSysUnj flag ¼2011½ QaMkesaVYl vkWQ ,IykbM ,fFkDl] d`".kk cznlZ] tkyU/kj] i`- 2533- 'kekZ] ckads yky ¼1984½ n'kZu'kkL= izosf'kdk] xks;y ifCyf'kax gkml] esjB] i`- 212&2154- ogh] i`- 94&975- ekuokf/kdkj] http://hi.wikipedia.org/s/2f7 6- D;k gS ekuokf/kdkj ?kks"k.kki= ds vuqPNsn\ (http://www.bbc.co.uk/hindi/news/story/2008/12/081210_human_rightsawa.shtml) 7- “India Events of 2007” Human Rights Watch. http://www.hrw.org/legacy/englishwr2k8/docs/2008/01/31/India17605.htm.

8- Hkkjr

ns'k

v/;;u]

la;D q r

jkT;

vesfjdk

dkaxzsl

iqLrdky;

(http://lcweb2.loc.gov/frd/cs/profiles/India.pdf)

9- ekuokf/kdkj

{ks=

esa

csgrj

ekSds

(http://www.samaylive.com/gallery/

photogallary/other.photogalary/better.career.oppurtunities.inthefieldofhumanrights/61828 5/2/47172.html#photo)

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lkekftd U;k; esa egkRek xka/kh

dh Hkwfedk& nfyr oxZ ds fo'ks"k lanHkZ esa

प्रकाश चन्द्र बदवाया

egkRek xka/kh

igys Hkkjrh; Fks ftUgksaus tulk/kkkj.k] nfyr tkfr;ksa] misf{kr yksxksa vkSj

Hkkjrh; fL=;ksa ds fy, vk/kqfud Hkkjr esa ,d u, ;qx ds vkajHk dh ?kks"k.kk dhA 1 os ,sls lekt dh LFkkiuk djuk pkgrs Fks ftlesa lcdh mUufr gks] lc lq[kh gks rFkk lHkh ds lkFk lekurk dk O;ogkj gksA mUuhloha 'krkCnh esa yxHkx iwjk Hkkjrh; lekt vf'k{kk] xjhch] fiNMsiu dh n'kk esa thou O;rhr dj jgk FkkA blesa ukjh] 'kwnz] vNwr vkSj vkfnoklh yksxksa dh fLFkfr vksj Hkh n;uh; FkhA blfy, egkRek xka/kh

us lkekftd U;k; ds fy, lkekftd lq/kkkjksa esa efgykvks]a 'kwnzksa rFkk

vNwrksa ds mRFkku dh vksj fo'ks"k è;ku fn;kA fgUnw&eqfLye ,drk] NqvkNwr dk fuokj.k vkSj fL=;ksa dh e;kZnk dk mRFkku rhu ,sls elys Fks ftlesa xka/kh

th dh cgqr :fp FkhA mUgksaus rFkkdfFkr vLi`';ksa dks ^gfjtu* :i esa lEcksf/kkr

fd;kA2 vius ^^liuksa ds Hkkjr** ds ckjs esa mUgksua s ,d ckj fy[kk& eSa ,d ,sls Hkkjr ds fy, dke d:axk ftlesa xjhc ls xjhc yksx ;g eglwl djsxsa fd ;g ns'k mudk gS vkSj mlds fuekZ.k esa mudh vkokt Hkh izHkkodkjh gSA ,sls Hkkjr ftlesa maph vkSj uhph tkfr ds yksx ugha gksaxsA mlesa lHkh lEiznk;ksa ds yksx iw.kZ lkeatL; ds lkFk jgsaxsA ,sls Hkkjr esa NqvkNwr ds vfHk'kki dh xqtkg'k ugha gksxh fL=;ksa dks iq:"kksa ds leku vf/kkdkj izkIr gksxasA ;gh gS esjs liuksa dk HkkjrA3 egkRek xka/kh

jktuhfrd {ks= esa mrus gh egku Fks ftrus os lkekftd {ks= esa Fks]

fo'ks"kdj nfyr oxZ ds mRFkku ds fy, mu }kjk dh xbZ lsokvksa dks cgqr le; rd ;kn fd;k tkrk jgsxkA os Nqvk&Nwr dks ,d vijk/k vkSj iki ekurs FksA lu~ 1921 bZú. nfyr oxZ dh dkUQzasl esa mUgksaus dgk fd eSa viuk nqckjk tUe ugh pkgrk] vxj esjk nqckjk tUe gksrk gS rks eSa http://lokayatajournal.webs.com

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,d vNwr ds :i esa tUe ysuk pkgwaxk rkfd muds nq%[k rFkk d"Vksa dk Hkkxhnkj cu ldwA blds lkFk gh Lo;a rFkk mudks bl voLFkk ls fudkyus dk iz;Ru dj ldwA4 bl if=dk ds ,d vU; vad esa os fy[krs gS ^^eSa vNwrksa ds egRoiw.kZ fgrksa dks Hkkjr dh Lora=rk ds cnys Hkh ugh NksMwaxk...eSa muds vf/kdkjksa dk lkSnk lkjs fo'o dk 'kklu feyus ij Hkh ugh d:axkA5 xka/kh

ds vuqlkj ^^Nqvk&Nwr dks /keZ dk dksbZ leFkZu izkIr ugha] ;g rks 'kSrku dh mit gSA 'kSrku lnk /kkfeZd xzaFkks dk gokyk nsrs gSA ijUrq /kkfeZd xzUFk rdZ vkSj lPpkbZ dh vogsyuk ugh dj ldrsA6 ,d vU; LFkku ij og dgrs gS&^^esjs fopkj esa bl NqvkNwr dks fgUnw 'kkL=ksa dk dksbZ Hkh leFkZu izkIr ugha gSA LoLFk izdkj dk Nqvk&Nwr fuLlansg 'kkL=ksa esa feyrk gS vkSj ;g lHkh /kekZsa esa ik;k tkrk gSA ;g lQkbZ ij vk/kkfjr gS] ;g lnk cuk jgsxk ijUrq ftl izdkj dk Nqvk&Nwr vkt xkaoksa esa izpfyr gS og fu%lUnsg fuUnk ds ;ksX; gS&&& blus nksuks vNwr vkSj xSj&vNwrksa dks iFk&Hkz"V fd;k gSA7 mudk fo'okl Fkk fd vNwrksa esa vkRe&lEeku ds Hkko mriUu djus vkSj Lo.kZ fgUnqvksa ds n`f"Vdks.k dks cnyus dk blls vPNk vkSj dksbZ mik; ugha gks ldrk Fkk mUgksaus fgUnqvksa dks ijke'kZ fn;k fd os gfjtu ckydksa dks vius ifjokj esa LFkku ns vkSj viuh lUrku dh Hkkafr mudk ikyu&iks"k.k djsA xka/kh th us gfjtuksa dks mins'k fn;k fd os ekal u [kk,] 'kjkc u ih,a] tqvk u [ksys] viuh cqjh vknrksa dks nwj djus vkSj nwljksa dh NksMh gqbZ >wBu Lohdkj u djsA8 xka/kh th lekurk ds fl)kUr esa n`<+ fo'okl j[krs Fks] tSlk fd Hkxoku d`".k us xhrk esa mins'k fn;k gSA vius ,d vU; ys[k esa os fy[krs gS] ^^eq>s Hkxoku d`".k }kjk crk, x, lekurk ds fl)kUr esa iw.kZ fo'okl gSA xhrk gesa crkrh gS fd lHkh pkj tkfr;ksa ds yksxksa dks lekurk ds fu;eksa ds vuqlkj ,d nwljs ls O;ogkj djuk pkfg, &&&;g gesa crkrh gS fd nfyr dks Hkh ;g vknj fn;k tkuk pkfg, tks ,d czk達.k dks viuh Js"B fon~ork ds fy, fn;k tkrk gSA9 xka/kh

th us nfyrksa ds eafnjksa esa izos'k ij cgqr tksj fn;kA bl lEcU/k esa ,d ys[kd

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izfrHkk tSu dk dguk gS ^^eafnjksa esa izos'k ds vkUnksyu ls xka/kh

th okLro esa fgUnw lekt esa

nfyrksa ds fy, ,d mPp LFkku fn, tkus ds fy, yM jgs FksA bl vkUnksyu }kjk og pkgrs Fks fd yksxksa ds n`f"Vdks.k esa vUrj vk,A vNwrksa ds mRFkku ds fy, og bl vkUnksyu dks vko';d le>rs Fks] pkgs ;g vkUnksyu dkQh ugha FkkA10 xka/kh th vPNh rjg tkurs Fks fd eafnj dh laLFkk dk ,d fo'ks"k egRo gS D;ksfa d og eglwl djrs Fks fd ^^dksbZ Hkh pht fgUnqvksa vkSj nfyrksa ds efLr"d dks bruk izHkkfor ugha dj ldrh ftruk fd lk/kkj.k eafnjksa ds }kj nfyrksa ds fcYdqy mUgha 'krkZsa ij [kksy fn, tk,a tSlk fd vU; fgUnqvksa ds fy, [kksys tkrs gS... vkf[kjdkj tu lk/kkj.k ds thou esa eafnjks dh Hkwfedk cgqr egRoiw.kZ gksrh gSA**11 lkFk gh mUgksaus dgk fd ^^eq>s iw.kZ fo'okl gS fd bu nksuksa phtksa dks lkFk&lkFk pyuk pkfg,& igyh rks ;g fd mUgsa lk/kkj.k eafnjks]a lk/kkj.k Ldwyksa vkSj lk/kkj.k dqvksa dk iz;ksx djus esa iw.kZ Lora=rk gksuh pkfg, vkSj nwljs muds fy, vkn'kZ Ldwy vkSj vkn'kZ eafnjksa dk fuekZ.k gksuk pkfg, ftuesa os cMh lqfo/kkiwoZd f'k{kk izkIr dj ldsA pkgs bu eafnjksa vkSj Ldwyksa dk izos'k lHkh ds fy, [kqyk gks] ijUrq blesa vNwrksa dks izeq[krk gksuh pkfg,A12 xka/kh

th us ,d vyx rjg ls nfyr tkfr;ksa ds mRFkku vkSj fodkl rFkk NqvkNwr ds

mUewyu dh fn'kk esa egRoiw.kZ ;ksxnku fn;kA mUgksaus jk"Vªh; vkUnksyu dks ,d tu&vkUnksyu cuk fn;k ftlls map&uhp ds HksnHkko dks Hkwykdj nfyr yksx Hkh vU; yksxksa ds lkFk dU/ks ls dU/kk feykdj Hkkx ysus yxsA bl izdkj lHkh yksxksa esa ,drk dh Hkkouk dk lapkj djus ds dkj.k xka/kh

th dks Hkkjrh; bfrgkl esa cMk mPp LFkku izkIr gS tks thou ds fy, lkal dk egRo gS

ogh xka/kh

th ds fy, nfyr dY;k.k dk;Z egRo j[krk gSA bl lEcU/k esa gfjtu if=kdk ds

,d vad esa os fy[krs gS&^^gfjtu lsok eq>s fny ls I;kjh gS_ ;g esjk thou gSA ;g eq>s nSfud Hkkstu ls Hkh vf/kd ewY;oku gS eSa Hkkstu ds fcuk dqN fnu rd th ldrk gwa ijUrq gfjtu lsok ds fcuk esa thfor ugha jg ldrkA13 ;fn euq"; ds Øwj gkFk xka/kh

th dks ge ls

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tqnk u djrs rks 'kk;n gekjh orZeku lkekftd leL;kvksa es ls dqN dk vfLrRo gh u jgrk ;k de ls de mudk bruk Hk;kog vkdkj u gksrkA

lUnHkZ% 1. “Mahatma Gandhi was the first Indian to Proclaim in modern India, the dawn of a new age for the common man, the downtrodden, the depressed classes and Indian women.” Pritiba Jain, Gandhian Ideas: Social Movements and Creativity, Chapter IX, p. 129.

2. fciu panz] veys'k f=kikBh] c:.k ns& Lora=krk laxzke] us'kuy cqd VªLV bafM;k ubZ fnYyh] 1972 i`.126 3. xka/khz] bf.M;k vkWQ ekbZ MªhEl] uothou ifCyf'kax gkÅl] vgenkckn] 1947 i`.10 4. "I do not want to be reborn. But if I have to be reborn, I pray that I should be born again as Ati-shudra so that I may share their sorrows, sufferings and affronts leveled at than.” M.K. Gandhi, Young India, May 4, 1921. 5. “I would not sell the vital interests of the untouchables ever for the sake of winning freedom of India...I will not bargain away their right for the kingdom of the whole world.” M.K. Gandhi, Young India, November 26,1935. 6. "Untouchability is not a sanction of Religion, it is a device of satan. The devil has always quoted scriptures. But scriptures cannot transcend reason and truth.” M.K. Gandhi , Removal of Untouchability, p. 17. 7. “In my opinion, it (Untouchability) has no sanction what so-ever in the Hindu Shastras taken as a whole Untouchability of a healthy kind is undoubtedly to be found in the Shastras and it is universal in all religious. It is a rule of sanitation. That will exist to the end of time, but Untouchability as we are observing today is a hideious thing ...It has degraded both the untouchables and touchable.” M.K. Gandhi, Harijan, February 11, 1933. 8. MkWú iwj.key, nfyr la?k"kZ vkSj lkekftd U;k;] vfo"dkj ifCy'klZ] t;iqj] 2002 i`. 87 9. M.K. Gandhi, Young India, January 22, 1925. 10. Pritiba Jain, Gandhian Ideas: Social Movements and Creativity, Chapter IX, p. 126

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11. “Nothing will strike the imagination of the Hindu masses mind including the harijans, as the throwing open of the public, temples to them preciously on the same terms as the caste Hindus…After all, the temples play a most important part in the life of masses.” Tendulkar , Mahatma, Vol III, p.182. 12. M.K. Gandhi, Young India, 29 November 1933. 13. "Harijan service will be always after my heart and is the breath of life for me, more precious than the daily bread, I can live for some days at least without the daily bread but I cannot live without Harijan service" M.K. Gandhi, Harijan, August 26, 1933.

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New Publication

CPPIS Manual for Contributors and Reviewers Editor: Dr. Desh Raj Sirswal 6th September, 2014 No. CPPIS/2014/02 Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Pehowa (Kurukshetra) Links to download: http://www.scribd.com/doc/137190047/CPPIS-Manual-for-Contributors-Reviewers https://www.academia.edu/8215663/CPPIS_Manual_for_Contributors_and_Reviewers

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PHILOSOPHY NEWS IN INDIA Announcement of Research Paper Prize for the session 2014-2015 Dear Scholar/Professor/Researcher It’s a matter of pleasure that the Centre announces two best paper prizes with the name “Prof. (Dr.) Sohan Raj Laxmi Devi Tater Jodhpur (Rajasthan) Research Paper Prize” for our online journals Lokayata: Journal of Positive Philosophy and Milestone Education Review for the session 2014-2015. Eligibility: Those scholars who will contribute their research papers in one of the forthcoming issues, are eligible for these prizes: 1. 2. 3. 4.

Lokayata :Journal of Positive Philosophy, Vol. IV, No.2, September, 2014 Milestone Education Review, Year 05, No.02, October, 2014 Lokayata :Journal of Positive Philosophy, Vol. V, No.1, March, 2015 Milestone Education Review, Year 06, No.01, April, 2015

The selection criteria will be the innovative theme, content and writing style of the paper. Kindly follow the special theme, if mentioned there. You can visit the following websites for our call for papers: Lokayata: Journal of Positive Philosophy (ISSN :2249-8389) http://lokayatajournal.webs.com Milestone Education Review (ISSN:2278-2168) http://milestonereview.webs.com Contact: Dr. Desh Raj Sirswal, Near Guga Maidi, House No. 255/6, Balmiki Basti, Pehowa (Kurukshetra)-136128 (Haryana) Mob. No.09896848775, 08288883993 Email: cppiskkr@gmail.com.

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CPPIS Essay Competition-2014 World Philosophy Day was proclaimed by UNESCO (United Nations Educational, Scientific and Cultural Organization) to be celebrated in every third Thursday of November. It was first celebrated on 21 November 2002. It is celebrated to honor the philosophical reflections and works of philosophy by people around the world. Philosophy is the stepping stone for innovations and creative ideas. It has been the foundation of progress through many centuries, across cultures. On this day people get together to exchange problems, ideas and solutions to make this world a better place to live. In these strife-ridden times, philosophy is the only hope towards world peace. It brings democracy, justice, human rights and equality into the forefront. Reflection of world issues and solutions to problems of the humanity are the focal point of philosophical analysis. This year World Philosophy Day is being celebrated on November 20, 2014. The Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS) in association with the Department of Philosophy, P.G. Govt. College for Girls, Sector-11, Chandigarh is going to celebrates the World Philosophy Day through an essay-cum-presentation competition for students. The details are given below: Theme: Youth and Indian Education System Subthemes: Students can choose any topic reflecting on the theme. Eligibility: Undergraduate student from any stream. Last Date of Submission: 30th October, 2014. Procedure: Participants have to submit an essay about 1000 words, neatly written or typed in Hindi or English languages and should reached us till 30th October, 2014 or email to cppiskkr@gmail.com or philgcg11chd@gmail.com along with registration form. In the second stage selected essays will be presented on the scheduled date. Benefits of Participation: Selected candidate will be provided a merit certificate with a prize and essay will be published in an online publication of the Centre. For further details contact: Dr Desh Raj Sirswal Department of Philosophy, P.G.Govt. College for Girls, Sector-11, Chandigarh (India) Email:cppiskkr@gmail.com, philgcg11chd@gmail.com Contact Number-09896848775, 08288883993 http://positivephilosophy.webs.com http://philgcg11chd.webs.com

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

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CONTRIBUTORS OF THIS ISSUE Mr. Hossein Roohani , Ph.D. Student, Department of Political Science, University of Isfahan. Dr. Alireza Aghahosseini , Assistant Professor, Department of Political Science, University of Isfahan. Dr. Javad Emamjomezade, Associate Professor, Department of Political Science, University of Isfahan. Prof. Devendra Nath Tiwari, Professor, Department of Philosophy and Religion, Banaras Hindu University, Varanasi (U.P.). Dr. Pankaj K. Mishra, Associate Professor, St. Stephenâ&#x20AC;&#x2122;s College, Delhi. Dr. Dinesh Chahal, Assistant Professor (Education), Central University of Haryana, Mahendergarh. Prof.(Dr.) Sohan Raj Tater,Former Vice Chancellor,, Singhania University,Rajasthan. Dr. Desh Raj Sirswal, Assistant Professor, Department of Philosophy, P.G.Govt. College for Girls, Sector-11, Chandigarh. Mr. Ishwar Singh, Research Scholar, Department of Punjabi, Kurukshetra University, Kurukshetra. Dr. Prakash Chandra Badwaya, Assistant Professor, Department of History, P. G. Govt. College for Girls , Sector-11, Chandigarh.

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Instructions to the Contributors Lokāyata: Journal of Positive Philosophy (ISSN 2249-8389) welcomes contributions in all areas of research proposed by the Centre. All articles are sent to experts who evaluate each paper on several dimensions such as originality of the work, scientific argument, and English style, format of the paper, references, citations and finally they comment on suitability of the article for the particular Journal. In case of review articles the importance of the subject and the extent the review is comprehensive are assessed. Prospective authors are expected that before submitting any article for publication they should see that it fulfills these criteria. The improvement of article may be achieved in two ways (i) more attention to language (ii) more attention to the sections of the article. Format of Submission: The paper should be typewritten preferably in Times New Roman with 12 font size (English) and Kruti Dev (10) with 14 font size (Hindi) in MS-Word 2003 to 2010 and between 2500 to 3000 words. They should be typed on one side of the paper, double spaced with ample margins. The authors should submit the hard copy along with a CD and a copyright form to be sent to the editorial address.

Time Line: The last dates of submission of the manuscript are as follows: For April to September Issue: 31stAugust every year. For October to March Issue: 31st January every year. Reference Style: Notes and references should appear at the end of the research paper/chapter. Citations in the text and references must correspond to each other; do not over reference by giving the obvious/old classic studies or the irrelevant. CPPIS follows The Chicago Manual of Style, 16th Edition. The Chicago Manual of Style presents two basic documentation systems: (1) notes and bibliography and (2) author-date. Choosing between the two often depends on subject matter and the nature of sources cited, as each system is favored by different groups of scholars. The notes and bibliography style is preferred by many in the humanities. The author-date system has long been used by those in the physical, natural, and social sciences. CPPIS follows the first system i.e. Notes and Bibliography. You can visit the following link to download our “CPPIS Manual for Contributors and Reviewers” for further instuctions: http://www.scribd.com/doc/137190047/CPPIS-Manual-for-Contributors-Reviewers https://www.academia.edu/8215663/CPPIS_Manual_for_Contributors_and_Reviewers

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CPPIS, Pehowa (Kurukshetra) Centre for Positive Philosophy and Interdisciplinary Studies(CPPIS) Pehowa is a joint academic venture of Milestone Education Society (Regd.) Pehowa and Society for Positive Philosophy and Interdisciplinary Studies (SPPIS), Haryana (online) to do fundamental research in the field of Humanities and Social Sciences. SPPIS Newsletter The Centre also circulates a Newsletter which includes new information related to events, new articles and programme details. One can register himself on the below given address and will get regular updates from us. Link for registration: http://positivephilosophy.webs.com/apps/auth/signup

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

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

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