5

Ambassador’s Message 05
Seva Dharshan President’s Message 09
Artist Profile 10
Bharath Dharshan 11
Marayoor School Project N. Vasudevan 13
Seva Dharshan Dr. Shankar V. Tatwawadi 15
Father and son is one R. Hari 17
hccpNn Prof. Vishnu Narayanan Namboodiri 18
amXm]nXm¡Ä¡pÅ ktµiw Dr. N Gopala Krishnan 19
hnZymÀXvYnIÄs¡mcp amÀ¤tcJ 21
A Guide to Career Development Rani Bhaskar 23
tkhm hr¯m´w K. Ramesh 27
HmÀ1⁄2IfneqsS.... 28
BbpÀthZhpwþ Dr. Reshmi Suresh 31
BtcmKykwc£Whpw
Healthy Ageing make the difference R R Souparnika 37
Kuwait’s Important Telephone Numbers 45
`mcXob Iem]mc1⁄4cyw P. Narayana Kurup 49
kya´Iw Yusafali Kecheri 55
Samskritam and Indian Languages Nandakumar. P 59
ssXhbv¡Â Sugatha Kumari 63
Sincere Thanks 65
 Seva Dharshan
President’s Message

Namasthe

Seva Darshan Kuwait was formed in the year 2005 as a close knit social organization of families with the
sole purpose of initialing a need for Seva (Selfless Service to God through Serving Mankind) within the
Indian community in Kuwait. Our organization has grown in strength in the last five years and in 2007
the executive committee registered the organization with the Indian embassy.
Seva Darshan has taken up the effort to bring together many families in and around Kuwait by starting
units in Abbasiya, Salmiya, Fahaheel and Farwaniya. Our members also come from far flung areas. e
organization has been able to help and support many like minded people and service oriented organiza-
tions in India and Kuwait. We have been successful in convincing the people of the Indian community
to regularly help support Bala and Balika Sadans (we do not call them orphanages as we believe no one
is orphaned in the world), blind homes, and educational institutions in backward areas.
In the year 2005 we were able to provide assistance to people struck by the Tsunami disaster in Kerala
and Tamil Nadu.
In the year 2006 our efforts bore fruit when we were able to send about 200 kilos of discarded
clothes from the community to the tribal areas of Guwahati, Assam. In the same year many people
in the community were initiated in a programme to witness the working of the One Teacher concept
“Ekal Vidyalayas” and we have got people to sponsor such programmes regularly in India.
In the year 2007, Seva Darshan members came forward to support the ‘Krishnajyothi’ project in
Kuwait. We have been extremely successful owing to the tremendous support we got from our mem-
bers, their families and all like minded organizations to build a residential cum training centre in the
district of Palakkad, Kerala. e Krishnajyothi Swasraya Kendra today is a home to twenty men who
have no sight. But this has in no way made them weak. Exhibiting a unique talent to sing they have
formed their own bhajan troupe and perform all over Kerala. ey have started a small scale industry
making agarbathis and other products.
Bharathotsav 2008 was our first public function and a tribute to all the hard work put in by our volun-
teers and their families. All the support we got from the programme was to be used to further empower
the rehabilitation of blind people in Palakkad and surrounding areas.
Our activities in Kuwait include regular family meetings of our different units. We also hold classes,
under the banner of Bala Darshan, of our next generation teaching them the importance of our culture
and traditions. Seva Darshan has also been able to contribute in helping the needy people in Kuwait
whenever the need has come.
is year Seva Darshan has taken upon its shoulders e Marayoor School Project aimed at building a
residential school for the tribal children of Marayoor in Kerala.

e Seva Darshan family takes this opportunity to thank all people who have come forward to help us
make this project a great success.
We hope you accept this programme as a token of our appreciation and enjoy the day.

Krishnakumar

9
Kottayam Nazeer is a versatile mimicry artist
and movie star who has imitated a large number of
personalities. ese include politicians, actors like
Jayan, Cochin Haneefa, Suresh Gopi and other
personalities like Attukal Radhakrishnan. He is
considered one of the leading and innovative art-
ists in the work of mimicry.
Kalabhav Prajod is another famous artist who
has raised to fame in Kerala through the stage
shows of the famous Kalabahavan organization.
He has acted in many movies and also TV serials.
He is famous for his parody songs.
Somadas has not learnt music. But his passion
for music saw him breeze through the famous
music programme Idea Star singer in 2008. Cur-
rently Somu has been on stage in many countries
and have won accolades for his down to earth
performances.
Prasobh is the consolation prize winner of the
Idea Star Singer 2008 performances. His sound
and the energy in his voice has taken him all the
way to the final of the competition.
Jins is the other consolation prize winner of the
Idea Star Singer 2008. With a very good classical
touch, his songs have captured the minds of many
viewers.
Roopa needs no introduction. e winner of the
Amrita Super Star Global competition is simply
adored by thousands of her fans over the world.
She is surely going to be a sensation in the Indian
music scene. Her song in the film ‘Madambi’, was
a chart buster.

10
 BHARATH DARSHAN
Sevadarshan Kuwait, gives you Bharat Darshan – A musical tableau on the legend on Bharat.
We have always strived to put forward a deeper and unseen aspect of the rich Indian cul-
ture.

Our signature programme tells you the story of Bharath from the creation of the Universe, the
story of Bharath’s civilization, the stories and revolutions that created our physical entity and
the spirit of unity that makes the world’s oldest civilization exist today in tune with the times
and changes the world has gone through.

Bharath is blessed with a legacy of umpteen number of “Rishi’s” (Sage) who with their selfless
dedication, clear focus and meditation opened the unknown philosophy behind the stability
of this universe and the living being. eir studies have inspired many scientists during the
modern days and are used as a reference material for many research scholars worldwide.

Maharshi Vishwamitran, who was keen on the movements of the nature and the universe it-
self, introduced the “Gayathri Manthra” which in itself defines the movement of the countless
stars and the Galaxy.

Maharshi Vaalmeeki, invoked the humanity in each and every human being and who later
gave birth to the epic “Ramayana”. e Ramayana shows how peacefully a country can be
managed without the distinction of any caste, creed or culture.

Maharishi Veda Vyasa narrated the great epic “Mahabharata” that speaks of the conflicts of
minds and the message of truth and righteousness. And importantly gave us the Bhagavad
Gita.

e Bhagavad-Gita explains the mental trauma underwent by Partha (Arjuna) and how he
was reconciled by Bhagavan Sree Krishna and gave him the courage to fight against his own
people for the right. e principles from the Gita are a main study material for many crisis
management students are also a part of the management syllabus in many universities in and
abroad.

e struggle didn’t end there as India’s prosperity and wealth was looted by the invading ar-
mies across our borders, the British and many others. ey trampled upon our culture and
values and tried to change the peace that existed then.

What they could take away was just the material wealth of the country. Indian freedom fight-
ers gave the new generation a new sense of pride and valor that gave us our freedom again
from our invaders.

e world today is realizing that our culture supported by a very strong legacy is not fragile.
Our culture with its deep and wide roots will be passed on from generations to generations
through you.

11
 MARAYOOR SCHOOL PROJECT
N. Vasudevan
Kerala, God’s own country, owns a very significant place in the world tourist map. is integral part of
Bharath is enriched with abundant natural resources and is famous for its beauty and unique culture.
Munnar in Idukki district is one such prominent tourist destination with high range climatic conditions
and wild animals, to add to its beauty.
Marayoor is a village in the Idukki District of Kerala state, and this is the only place in Kerala that has been
noted for its natural sandalwood forests. In addition to the sprawling wild life, Marayoor has more than
1000 species of flowering plants and is a well known repository of medicinal plants. is beautiful village
is situated at about 42 kilometers west of Munnar . A scenic drive from Cochin through Muvattupuzha,
Kothamangalam and Adimali will lead you to this village. Tribal groups are the major dwellers in Ma-
rayoor and Kanthalloor. Lack of a regular income is a major issue among these tribes and an unfavorable
climatic condition worsens their plight. Government sponsored development projects have failed to reach
the tribal’s in the area over the years. e children in the area are the most affected. ey have no proper
schooling and are forced to start working with their parents from very a young age. e lack of proper
guidance and facilities like shelter and food has made a dramatic difference to the society on the whole
drawing them to crime and other activities.
An educational institution by the name SARASWATHI VIDHYA MANDIRAM , affiliated to the Bhar-
athia Vidhya Nikeetan, exists under a shed, on a 25 cents land allotted to them. It has only two rooms and
is working from a very old building with tin sheet roofing. e building is in a much depleted state. e
extreme climate conditions oen force the school authorities to shut down the school.
We, at Seva Darshan, undertook the responsibility of providing a secure life for these innocent little ones.
Our team visited the location, conducted a survey and concluded that establishment of a bigger school
seemed to be a genuine requirement. Negotiations were made with the present School Management and
we agreed to carry on a joint effort towards accomplishment of this project. Accordingly we acquired 80
cents of land. is school will be known as a project conceived by Indians in Kuwait. e Project plan was
prepared jointly by Seva Darshan and the present School management. A substantial estimate was arrived
at for constructing a full fledged residential school .
With a vision ‘To Provide a New Dimension To Education’, our members have taken up the responsibil-
ity to involve the expatriate population in Kuwait in helping to contribute for this good cause. Seva Dar-
shan hopes this school will make a mark as beacon of what the NRI population of Bharath can do for its
country.
Seva Darshan Kuwait has taken up this project with the aim of transforming the society through educat-
ing the next generation and bringing them up with a vision of love and commitment to the society and
country.

“Do not seek water... for water is EVERYWHERE. Seek THIRST!

For without the THIRST the water is of no value to you”.

13
 saovaadSa-na
सेवा ह� िशवपूजा
भाव भ��से तू करता जा

सेवामे उपकार नह� है

अहं कार को �थान नह� है
ई�र क� यह सहज अच�ना
िनज जीवनमे अपनाते जा १
twawadi
Dr. Shankar V. Ta

किलया �खलती सुगंध दे ने

न�दया बहती �यास बुझाने
अ�न �खलाती धरती मा का
�वाथ� नह� है दज
ू ा२

पर�हत ह� हो धम� तु�हारा

यह� तप�या यह� साधना
पावनतम इस य� कम� मे
आहुित अपनी तू दे ता जा ३

धूप द�प नैवे� आरती

नह� मांगती आज भारती
पी�डत शो�षत ब�धुजन�का
तू �वन� सेवक बन जा ४

******************
“The state could do good to society only so long as it remained as the
upholder of dharma - the higher law of the good life -
and not as an end in itself.”

15
 “Father and Son is One”
R. Hari
To know the unknown has been the thirst of man since his birth. So, as a child he goes on asking his
mother a number of questions and expects quick answers. To him she is the encyclopedia and nothing
exists beyond her knowledge. Here starts the education of man. Later the child adds on to his list his
father also who subsequently becomes his mentor. en he moves on into the hands of a teacher who
becomes a reference point to him in all the subjects under sun. In short, mother, father and teacher are
the primary mentors of the child. It is they who make him. So according to our age-long view next to
the very Maker, they are his makers worthy of grateful veneration. So the famous dictum – Mata-Pita-
Guru Daivam”.
Now, it is quite proper to mould the child to that worthy level through various good acts, habits like the
namaskars at the feet of the Trio, Guru Pooja, Guru Dakshina, Vidyarambham etc. But further than
that, does it not behove upon the elders, the procreating generation, to rise up to that noble level as to
rightly deserve that veneration? When the kids grow up and develop the capacity to judge for them-
selves, will they assess and consider us as per the valued expectation? at being dependent upon our
unhidden, unreserved, transparent conduct at home, should we not ask ourselves ‘Do we measure up to
that?’ If the answer is ‘yes’, then it is fine. If not, be sure, we do not make them we only mar them.

It is said, the birth of a child in turn gives birth to a mother. So too, a father. Should they not both as-
siduously rise up to occupy that exalted position? Fulfill the god-given role of a Mother and Father? Let
me turn to Indian parents abroad.
On close observation, we come across five types of them who sent their beloved children to residential
institutions, in India

One: those who genuinely want their sons and daughters to rear up in thoroughly positive atmosphere
of our time-honoured salutary culture. ey choose such institutions aer deep and detailed enquiry.
Result? Creation of men with capital M.

Two: ose, in dignity with their prestige and position or pretending to be so, fashionably choose the so
called prestigious institutions with no anchorage in the national culture and traditions – Result? A bun-
dle of negation, an amoral product deprived of the national ethos.

ree: ose to whom children are rather an inconvenience in their so called ‘society –life’, to be skill-
fully avoided ;and so jettisoned into some good available hostel where chances of getting spoiled are less.
Here clearly the view-point is not to ‘make’ but to maintain. e ward is allowed to shi for himself.

Four: e child unbearably naughty, mischievous beyond repair, neither fit for home nor neighbor-
hood, off with him! Paying attractive donation if need be, push him into some hostel – a clear extradi-
tion from parental presence. Result? Decay at both the ends – the hostel and the ward.

Five: e well-meaning innocent parents. For them the child should grow up well, no local scope, so
some good hostel. For the rest trust in God and leave it to his chance. Result? A chance product.

ese are the five broad categories, not that the list is full.

When a man has reached that perfect state, he is of the same

nature as the Personal God. “I and my Father are one.”

17
Indian families living abroad should identify to which category they belong. To come to a right decision,
they should meet together in the places of their operation or occupation to exchange ideas and informa-
tion. ey should develop proper connection with the place or province of their origin and gather right
information from selfless social groups who would guide them without any ulterior motive. It is not mon-
ey-power or hollow prestige that should guide them but a burning desire for the glorious future of their
next generation. Will they do it? erein lies the answer - Remember the vedic Mantra, ‘Oh son, verily you
are none but myself ’- So shall we conclude yesterday’s father, through today, is tomorrow’s son?

hccpNn
s{]m^x hnjvWp\mcmbW³ \1⁄4qXncn

A1⁄4eIpfw, Imän Nµ\w, Acbmen³

sIm1⁄4ntem ]©m£cw; *jmcSn amÌÀs¡m¸w
shfn¨w Npc¯p¶ ]pecns¨1⁄4³]¿pw;
shSnh«¯n tNÀt¶³, ‘ap¸XmÊbo’ amtj,
Kpcpthjan«p Rm³ BSp¶p bYmiàn!'
“icntbm!” , sXtÃmÀ¡p¶p amÌÀ, “Rm³ ]Tn¸n¨p-þ
XpS§o«ntX amkw jjvSy_vZw XnIbp¶p.
HSp¡w ]Tn¨h³ sNdpas\mcmÄ, anSp anSp¡³ injy³,
ImfnZmk Imhy§Ä aq¶pw
shSn¸mbv sXfnªh[mcWw sNbvXq....” sNäp
aSn¨t\zjn¨q Rm³, “amÌÀ ^okv hm§mdptÊm?”
sNmSn¨t±lw sNm¶m³, “F´p ^okv!” CSbvs¡ms¡,
hnfsh¯nb \Ã shÅcn¡ B ]¿³
{]nbambv sImsʯn¡pw; Fs´mcp cpNnsbt¶m!”

B cpNnbdnªpthm
bqPokn s{]m^kÀ Rm³,
tZhIft¶cam
I¬Ifn Nncn¨Xpw?

*sI. ]n \mcmbW ]njmcSn

“All knowledge that the world has received comes from the mind;
the infinite library of the universe is in our own mind”.

18
 amXm]nXT¡Ä¡pÅ ktµiw
Dr. N. Gopalakrishnan

$ IpSpw_¯nse Npäp]mSn hfcp¶ a¡Ä \1⁄2psS kz`mh¯n \n¶mWv PohnX ktµi§fpw,

\· Xn·Ifpw kz´w PohnX¯nte¡v ]IÀ¯p¶Xv.
$ \mw kwkmcn¡p¶Xpw Nn´n¡p¶Xpw hniIe\w sN¿p¶Xpw NÀ¨sN¿p¶Xpw {]hÀ¯n¡p¶
XpsaÃmw AhÀ¡pwv amÀ¤ZÀiIambnXocp¶p.
$ \1⁄2nepÅ \·IÄ AhÀ PohnX¯nte¡v ]IÀ¯pt1⁄4mÄ \ap¡v BËmZapÊmIp¶p;
\1⁄2nepÅ Xn·Ifpw AhÀ PohnX¯n ]IÀ¯psa¶v HmÀ¡Ww.
$ \·IÄ tIÄ¡phm\pw, tIĸn¡phm\pw, ImWphm\pw ImWn¡phm\pw, Nn´n¡m\pw Nn´n¸n¡p
hm\pw, {]hÀ¯n¡m\pw {]hÀ¯n¸n¡m\pw, km[n¡psa¦n AXv \1⁄2psS a¡fpsS PohnXs¯
bpw [\yam¡pw.
$ \1⁄2psS a\Ênsâ tcmK§fm hmin, ]I, hntZzjw, Akqb, tZjyw, Al¦mcw... \1⁄2psS a¡fpsS
a\Ênte¡v kmw{IanI tcmKw t]mse ]Icp¶Xv \1⁄2n \n¶mWv F¶v AdnbWw.
$ \1⁄2psS IpSpw_¯nse `mcyþ`À¯y _Ô¯nsâ FÃm \·þXn·Ifpw a¡fpw `mhnPohnX¯nÂ
kz´am¡psa¶v HmÀ1⁄2n¡Ww; AhsbÃmw IÊp]Tn¡p¶Xv a¡fpsS a\Ênse¶papÊmhpw.
$ `mcym`À¯m¡·mÀ s]cpamdp¶Xv a¡fpsS a\Ên hfsc sNdp{]mb¯n Xs¶ \ndªv
\n¡p¶p.
$ im´amb kwkmccoXn, s]cpamä coXn ChsbÃmw a¡Ä¡v PohnXImea{Xbpw amXrIbmbn
e`n¡p¶Xv IpSpw_¯n \n¶mWv.
$ \1⁄2psS a¡Ä hnZymeb§fn Nnehgn¡p¶Xnt\¡mÄ A[nIw kabhpw \n§fpsS IqsSb
mWv Ignbp¶Xv F¶v AdnbWw, AXn\m hnZymeb§fn \n¶v e`n¡p¶Xnt¡Ä At\Iw
aS§v amXm]nXm¡fn \n¶mWv e`nt¡ÊXv F¶v hyàambn AdnbWw.
$ a¡tfmSv kwkmcn¡pt1⁄4mgpw, s]cpamdpt1⁄4mgpw \·\ndª coXn Hmtcm \nanjhpw
DÊmbncn¡Ww.
$ {]`mX¯n a¡sf t\cs¯ hnfn¨pWÀ¯n, Ipfn¸n¨v, Ipd¨v kabsa¦nepw {]mÀ°n¸n¡Ww.
$ kab\njvT \1⁄2fpw, \1⁄2fneqsS a¡fpw kzbw ]men¡m\pw, ]men¸n¡phm\pw {ian¡Ww.
$ \à D]tZi§Ä, im´ambn \nÀtZi_p²nbnÃmsX ktµi§fmbn ]dªv sImSp¡Ww.
$ kvIqÄbm{X¡v X¿mdmIpt1⁄4mgpw, kvIqfn \n¶v aS§n hcpt1⁄4mgpw kvIqfnse hnhc§Ä
At\zjn¡Ww. a¡fpsS t\«§sf A`n\µn¡Ww. ZpxJ§Ä A1⁄2bpambv ]¦vsh¡phm³
Ahkcw DÊm¡Ww.
$ Hcp ImcWhimepw tZyj¯nsâ im]hm¡pIÄ amXm]nXm¡fn \n¶v a¡Ä¡v tIÄt¡Ên
hccpXv.
$ amXm]nXm¡Ä¡v kz´w a¡Ä `mcamsW¶v tXm¶p¶ hn[w kwkmcn¡pItbm, {]hÀ¯n¡pItbm
sNbvXmÂ, amXm]nXm¡Ä¡v {]mbamhpt1⁄4mÄ AhÀ a¡Ä¡v `mcambnXocpsa¶v HmÀ1⁄2thWw.
$ a¡Ä kvIqÄ Ignªv aS§n ho«nse¯nbm ssIbpw, Imepw, apJhpw IgpIn hr¯nbm¡phm³
ioen¸n¡Ww.
$ sshIpt¶c§fn HcpaWn¡qsd¦nepw kÀÆXpw ad¶v Ifn¡phm³ Ip«nIÄ¡v
AhkcapÊm¡Ww.
$ sshIpt¶c§fn tZlip²n¡v tijw A¸kabsa¦nepw a¡tfmsSm¸w Ccp¶pff {]mÀ°\
amXm]nXm¡Ä ioen¡Ww
$ {]`mX¯n Fgpt¶Â¡pt1⁄4mgpw, cm{Xnbn Dd§m³t]mIpt1⁄4mgpw Hcp an\ns«¦nepw InS¡bnÂ
Ccp¶v {]mÀ°n¡m³ Ip«nIsf ioen¸n¡Ww.
$ PohnX¯n kpJw, ZpJw, Nncn, Ic¨nÂ, Pbw, ]cmPbw, DbÀ¨ Xmgv¨. F¶nhsbÃmw Dsʶ
v dnbn¡Ww. Ignbp¶ A{Xbpw kaNn¯XtbmsS Ahsb A`napJnIcn¡phm³ {]mtbmKnI
ambn ioen¸n¡Ww.

Knowledge can only be got in one way, the way of experience;

there is no other way to know.

19
$ a¡fpsS s]cpamä¯ntem, {]hÀ¯nbntem, hm¡ntem, amXm]nXm¡Ä¡v Ahnizmk
apsʶ tXm¶Â DÊm¡cpXv.
$ sNdnb, sNdnb D¯chmZnXz§Ä F¸n¡p¶Xv NmcnXmÀ°yt¯msS Ahsc
sImÊpsN¿n¸n¡Ww.
$ Znhk¯n Hcp t\csa¦nepw amXm]nXm¡fpw, a¡fpw Hcpan¨ncp¶v `£Ww Ign¡Ww,
A1⁄2 \nÀ_Ôambpw a¡Ä¡v `£Ww hnf1⁄4n sImSp¯v IqsS Ccn¡Ww.
$ \n§fpsS hr²cmb amXm]nXm¡Ä Pnhn¨ncn¸psʦn Ahsc \n§Ä F§s\ ]cn]men¡psa¶v
{]Xy£ambn IÊpsImÊmWv a¡Ä hfcp¶sX¶v \n§Ä AdnbWw.
$ kvt\lw, klPohnItfSpff ImcpWyw, temI tkh\¯n\pÅ a\ØnXn, [À1⁄2t_m[w
F¶o DZm¯KpW§Ä hnZymÀXv YnIÄs¡mcp
a¡fn hfÀ¯phm³ amÀ¤tcJ PohnX coXn DXIWw.
amXm]nXm¡fpsS

hnZyTÀXvYnIÄs¡Tcp
“\mkvXn hnZymkaw N£pÀ amÀ¤tcJ
\mkvXn kXykaw X]:
\mkvXn cmKkaw Zp:Jw
\mkvXn XymKkaw kpJw”

hnZyv¡v XpÃyamb I® Ã. nn\p XpÃyamb X] Ã. \p XpÃyamb Zp:JanÃ, XymK

kaamb kpJhpanÃ.

· ¢mÊn hnhcn¡pt1⁄4mÄ B hnhcWs¯¡pdns¨mcp Nn{Xw a\ÊnepØm¡pI.

{]kIvXamb GXm\pw hm¡pIÄ Ipdn¨nSpI.
· tI«Xpw Ipdns¨Sp¯Xpw hoØpw kzbw tNmtZym¯c§fm¡n Nn´n¨pd¸n¡pI.
· ¢mÊnepw ]T\ thfIfnepw kpJambpw im´ambpw {i²tbmsS Ccn¡pI.
· cm{Xnbn Dd§m³ InS¡pt1⁄4mÄ At¶ Znhkw {]`mXw apX sNbvXsXÃmw
HmÀ1⁄2n¡m³ {ian¡pI.
· kt´mjt¯msS ]Tn¡pI, ]Tn¸n¡p¶ A²ym]ItcmSv kvt\lt¯msSbpw
_lpam\t¯msSbpw s]cpamdpI.
· a\Ên DØmIp¶ sXÁn²mcWIÄ, Al¦mcw, hmin, ]I, F¶nhsbÃmw
amXm]nXm¡tfmSv NÀ¨ sNbvXv CÃmXm¡Ww.
· ]Tn¡m³ kab¡pdhpÅhtcbpw, ]nt¶m¡w \n¡p¶htcbpw ]Tn¸n¨mÂ, \mw ]Tn¨Xv
]Xn·S§v Xnf¡amÀ¶XmIpw. tPmenbpsS alXzw Adnbphm\pw, Adnhp t\Sm\pw,
t\Snb Adnhv Dd¸n¡m\pw, CXp klmbn¡pw.
· hmintbmsSbpw, ]ItbmsSbpw ]Tn¡m³ Ccn¡cpXv. ]Tn¡m\ncn¡p¶Xn\p ap³]v
GXm\pw \nanjw {]mÀ°n¡Ww.
· ]co£¡p t]mIpt1⁄4mÄ amXm]nXm¡fpsS A\p{Klw hm§n hnZymeb¯nte¡v
]pds¸SWw.
· ]co£bmWp PohnX¯nsâ Ahkm\sa¶v hnNmcn¡cpXv. amÀ¡v Ipdªhcpw IqSpXÂ
e`n¨hcpw Cu temI¯v kpJambn Pohn¡p¶p F¶dnbWw.
· ]co£¡v {i²tbmsS Ffp¸apÅXmZyw F¶ coXnbn {][m\ t]mbnâpIÄ
hn«pt]mImsX D¯cw FgpXWw.
· kabw thØ{Xbpsئn FgpXnbXv hmbn¨pt\m¡n sXÁpIÄ Xncp¯m³
{ian¡Ww.

hnZym`ymks¯ Hcn¡epw “Mother and Motherland

`uXnI k1⁄4¯v are greater
t\Sm³ am{XapÅ D]m[nthan heaven”.
B¡cpXv . hnZym`ymkw
“The strength
BXy´nIambn Hcp D¯a ]ucs\ of a nation
hmÀs¯Sp¡m³ is derived from
DXIp¶XmIWw the
F¶ `mcXob k¦Â]w
amXm]nXm¡Ä¡pw, A²ym]IÀ¡pw, hnZymÀXv Y nIÄ¡pw DØmbncn¡s«.
integrity of its homes”
-
21
 A Guide to Career Development
FLOW CHART OF DIFFERENT COURSES
Rani Bhaskar
Introduction ENGINEERING:
Career gives a sense of personal accomplishment, leading to a life of meaning and purpose, and recognition
in the society. Hence,career development is an important aspect of life. It is a continuous process which in-
volves learning and applying new knowledge, taking advantage of the opportunities to achieve our personal
goals through sustained efforts by recognizing our skills, strengths and weaknesses.
Whatever career decision a person takes today, will have ITI/ITCa far reaching impact on his future. e objec-
tive of this article is to provide the students with valuable information , in a summarized form, regard-
ing the various career options that are available to a student today in the fields of Engineering, Medicine,
SSLC
Commerce,Computers & Law along with the Institutions considered to be the Top 10 in the country (ac-
cording to the latest ranking)FLOW
in their
CHARTrespective fields.
OF DIFFERENT COURSES

Flow Chart of VHSC/POLY

Different Courses
ENGINEERING:
Engineering
10+2
(Entrance Exam)
ITI/ITC

SSLC

VHSC/POLY

B.Tech/B.E (GATE)
10+2 Research
(Entrance Exam) M.Tech/M.E

B.Tech/B.E (GATE) Research

M.Tech/M.E

Prospective BranchesProspective Branches

and Specifications(other andBranches)
than Conventional Specifications
(other than Conventional Branches)
Prospective Branches and Specifications(other than Conventional Branches)
Aeronautical Petroleum Technology Textile Technology Marine Engineering
Mining Aeronautical Industrial Engineering
Petroleum Technology Automobile Engineering
Textile Technology Ship Buliding
Marine & Naval Architecture
Engineering
Mining
Printing Technology Industrial
Instrumentation Engineering Automobile
Leather Engineering
Technology Ship Buliding & Naval Architecture
Diary Science & Technology
Printing Technology Instrumentation Leather Technology Diary Science & Technology
Plastic & Rubber
Plastic &Technology
Rubber Technology Ceramic Technology
Ceramic Technology Agriculture
AgricultureEngineering
Engineering ProductionEngineering
Production Engineering
Sugar Technology
Sugar Technology Bio-Medical
Bio-Medical Engineering
Engineering Wood
Wood Technology
Technology Nuclear
NuclearEngineering
Engineering

TOP 10 ENGINEERING COLLEGES

Sr.No NAME OF COLLEGE WEBSITE
1 Indian Institute of Technology,Delhi www.iitd.ac.in
2 Indian Institute of Technology,Kharagpur www.iitkgp.ac.in
3 Indian Institute of Technology,Kanpur www.iitk.ac.in
4 Indian Institute of Technology,Madras www.iitm.ac.in
5 Indian Institute of Technology,Bombay www.iitb.ac.in
6 Indian Institute of Technology,Roorkee www.iitr.ac.in
7 Birla Institute of Technology & Sciences,Pilani www.bits-pilani.ac.in
8 Institute of Technology,Banaras Hindu www.itbhu.ac.in
University,Varanasi
9 Indian Institute of Technology,Guwahati www.iitg.ac.in
10 Vellore Institute of Technology,Vellore www.vit.ac.in
TOP 10 COLLEGES FOR MEDICINE
NAME OF COLLEGE WEBSITE

23
 Flow Chart of Different Courses- Medicine/Agriculture
Medicine/Agriculture
MBBS/ BDS/ BAMS/ BUMS/ B.Sc. Nursing/
B.Pharma/ B.Sc. Agri/ BV.Sc. & AH/ F.Sc/
SSLC 10+2 Entrance
BPT/ B.Sc Forestry.

ParaMedicalCourses (Nursing/ Lab.Tech./ PG Entrance

Pharmacy/ DentalTech./
Physiotherapy/ Operation Theatre Assistant/
RadiationTech./ Occupational Therapy/ Speech
Therapy/ X_Ray/ Optometry)
MD/ MS/ PG Diplomas for
Specialization/ DM

1 AIIMS,Delhi www.aiims.edu
2 Christian Medical College,Vellore www.cmch-vellore.edu
3 Armed Forces Medical College,Pune www.armedforces.nic.in
4 JIPMER,Puducherry www.jipmer.edu
5 Maulana Azad Medical College,Delhi www.mamc.ac.in
6 Madras Medical College,Chennai www.mmc.tn.gov.in
MANAGEMENT/ COMMERCE/ FINANCE
7 Grant Medical College,Mumbai www.grantmedicalcollege-jjhospital.org
8 Seth GS Medical College,Mumbai www.kem.edu
9 Kasturba Medical College,Manipal SSLC www.manipal.edu
PGDBA/ MBA/ MBF/ MSW/ MFC/ MHM/ PG
10 Lady Hardinge Medical College,Delhi www.lhmc.du.ac.in Diplomas
TOP 10 COMMERCE COLLEGES
NAME OF COLLEGE 10+2 WEBSITE
1 Shri Ram College of Commerce,Delhi www.srcc.edu

MANAGEMENT/ COMMERCE/ FINANCE

Flow Chart of Different Courses- Management/Commerce/Finance
SSLC PGDBA/ MBA/ MBF/ MSW/ MFC/ MHM/ PG
Diplomas
B.Com M.Com
BBA/BBM/BB Foundation Courses
S/BHM 10+2 ICWAI/ ICAI/ ICSI/ ICFAI

Research

B.Com M.Com
BBA/BBM/BB Foundation Courses
S/BHM ICWAI/ ICAI/ ICSI/ ICFAI

Research

Prospective
Prospective Specialization
Specialization
Marketing Human resources Finance Management Industrial Relations
Prospective Specialization
Materials Management International Business Public Administration Organizational Management
Marketing Human resources Finance Management Industrial Relations

Materials Management International Business Public Administration Organizational Management

2 St.Xavier’s College,Kolkata www.sxccal.edu
3 Loyola College,Chennai www.loyolacollege.edu
4 Christ College,Bangalore www.christuniversity.in
5 Lady Shri Ram College for Women,Delhi www.lsrcollege.org
6 Symbiosis Society’s College of Arts and
www.symbiosiscollege.org
Commerce,Pune
7 St.Joseph’s College of Commerce,Bangalore www.sjcc.ac.in
8 Stella Maris College,Chennai www.stellamariscollege.org
9 Hansraj College,Delhi www.hansrajcollege.com
10 Shri Narsee Monjee College of Commerce and
www.nmcollege.in
Economics,Mumbai

Hoping that the above data may be of some help to the young generation in making their career decision.
“Your attitude determines your altitude” - This motto should be remembered on whatever course of action
taken for career development.
We wish you all the very best in all your future endeavours.

25
 tkhm hr¯m´w
\nkzmÀ° `mht¯msS kÀÆNcmNc§sfbpw tkhn¡pI F¶Xv `mcXob kamP¯nsâ PohnX
kz`mhamWv. “]tcm]Imcmb ]pWyw ]m]mb ]c]oU\w” F¶ B]vXhmIy¯neqsS, aäpÅhÀ¡v
_p²nap«pÊm¡p¶ {]hÀ¯nIÄ ]m]amsW¶pw, A\y\v D]Imc{]Zamb {]hÀ¯nIÄ sN¿p¶Xv
(tkh\w) ]pWyamsW¶pw \1⁄2psS kwkvIrXn hyàam¡p¶p. Zmln¡p¶h\v Pew, hni¡p¶h\v
A¶w \ÂIpI, AXnYnsb BZcn¡pI ChsbÃmw \mw \qämÊpIfmbv A\pjvTn¨phcp¶ tijvTamb
BNmc§fmWv.
]£n arKmZnIÄ¡v `£Ww, Pew, kwcw£Ww F¶nh \ÂIphm\pÅ hyhØIÄ Htcm {Kma§fnepw
DÊmbncp¶p. hgntbmc§fn XW hr£§Ä \«p]nSn¸n¡pI, hgnbm{XIÀ¡v hn{ia tI{µ§Ä
([À1⁄2ime) \nÀ1⁄2n¡pI, AhÀ¡v Blmcw, NnInÕm kuIcy§Ä GÀs¸Sp¯pI ChsbÃmw ]pWyambn
IcpXn kaql¯nse km[mcW¡mÀ XpS§n [\nI·mÀamÀ hsc bYm iàn tkh\{]hÀ¯\§Ä
sN¿p¶Xv ChnsS kÀÆkm[mcWamb ImcyamWv, PohnX coXnbmWv...
\nch[n almßIfpsS XymK\nÀ`camb PohnX¯n {]IminXamb `mcXob ZÀi\§fmWv temI P\
X¡v F¶pw shfn¨ambn amdp¶Xv. alm]pcpj³amÀ, kmaqly ]cnjvIÀ¯m¡³amÀ ChscÃmw X§fpsS
hm¡pIfneqsSbpw Fgp¯pIfneqsSbpw, {]hÀ¯nIfneqsSbpw C¯cw [mÀ1⁄2nI {]hÀ¯\§Ä
sN¿phm\pÅ amÀ¤ZÀi\§fmWv \ÂInbncp¶Xv.
kaql¯nse A]mcym]vXIfpw, {]iv\§fpw ]cnlcn¡phm³thÊn X§fpsS PohnXw Xs¶ Hgnªph¨
alÀjn A®m kl_v ImÀth, {io cmPmdmwtaml³ tdmbv, `Kn\n \nthZnX, {io cmaIrjvW³ ]calwkÀ,
I_oÀZmkv, tUm. Awt_ZvIÀ, {io \mcmbW Kpcp, Xp¡mdmw, almXvaKmÔn XpS§nbhcpsS BZÀi
PohnX§Ä \1⁄2psS ap¶n DÊv. ChbmWv tkh\ {]hÀ¯\§Ä sN¿m³ t{]cW \ÂInhcp¶Xv.
\mSnsâ \m\m`mK¯mbn hyXykvX PmXnIfn P·saSp¯ C¯cw alm]pcpj³amcmWv \1⁄2psS t{]cW
t{kmXÊv. CXp Xs¶bmWv \1⁄2psS kamP¯nsâ {]tXyIXbpw khntijXbpw.
`mcXob ZÀi\§fpw, ]mc1⁄4cyhpw {]hmkPnhn¯n\nSbn Im¯p kq£n¨vsImÊv IpsshänÂ
{]hÀ¯n¡p¶ kmkv¡mcnI kmaply k¶² kwLS\bmb tkhZÀi³, Ipsshänepw, `mcX¯nepS
\ofhpw tkhm {]hÀ¯\§Ä sNbvXphcp¶p.
\nÀ²\cpw \ncmew_cpamb ktlmZcn ktlmZc³amÀ¡v tkh\w \ÂIn Ahsc kapl¯nsâ
apJy[mcbn sImÊphcpI F¶ e£yt¯msS hnZym`ymkw, BtcmKyw, PohImcpWyw F¶ncwK¯v
hninjy, aetbmcw, IStemcw, apXemb ]nt¶m¡ taJeIfn klmb lkvXhpambv F¯pIbmWv
tkhZÀi³.
{]mYanI BtcmKytI{µ§Ä, sam_ Unkv]³kdn, Bw_pe³kv, Bip]{XnIÄ, hr²kZ\§Ä, _
menI _mekZ\§Ä, hnZymeb§Ä XpS§n \nch[n sNdpXpw hepXpamb Øm]\§Ä¡v tkhZÀi³
klmbw \evInhcp¶p.
IgnªhÀjw sN¿m³ km[n¨ {it²bamb tkh {]hÀ¯\§fn NneXv ChnsS Ipdn¡s«.
$ tIcf¯nse ]me¡mSv Nm¯]pc¯v AÔcmbhÀ¡v Xmakn¨v D]Poh\amÀ¤w t\Sp¶Xn\mbn
\nÀ1⁄2n¨v \ÂInb ]p\c[nhmktI{µw.
$ a[y{]tZinse Nw] (hnemkv]qÀ) IpjvTtcmKwþsImÊv IjSvs¸Sp¶ ktlmZc³amsc
]p\c[nhkn¸m¡m\pÅ klmb\n[n.
\nemew_cmb, AicWcmb ktlmZcnamcpsS hnhml¯n\pÅ awKey\n[n.
{]hmk PohnX¯nsâ tPmen Xnc¡n\nSbnepw \1⁄2psS ss]XrIhpw kwkv¡mchpw Im¯pkq£n¡p¶Xn\
mbv A1⁄2amÀ¡mbv amXrZÀi³, Ip«nIÄ¡mbn _meZÀi³, XpS§nb sshhn[yamÀ¶ ]cn]mSnIfpambv
{]hmk PohnX¯n hgnhnf¡mbpw hgnbmbpw tkhmZÀi³ apt¶m«pt]mIp¶p.
a\pjy \nÀ1⁄2Xnhpw, {]IrXnP\yhpamb hn]¯pIfnÂ, IjvS]mSpIfnÂ, cmPyw, kwØm\w, `mjm, aXw
Chsbm¶p t\m¡msX tkhZÀi³ tkh\w \S¯p¶p.
tkhm{]hÀ¯\§fn ]¦mfnbmIphm³ hn\b]qÀÆw BZc ]qÀÆw £Wn¡p¶p. AtXmsSm¸w Xs¶
Ignª Ime§fnse Nne HmÀ1⁄2 Nn{X§Ä Xmsg\ÂIp¶p.
sI. ctaiv
27
HmÀ1⁄2ICneqsS.. . .
BbpÀthZhpw BtcmKykwc£Whpw Dr. Reshmi Suresh
a\pjyP·¯nsâ s]mcpfv ]pcpjmÀ°§fmb([À1⁄2w, AÀ°w, Imaw, tam£w _rlXv
XXz§fmsW¶v `mcXob auenI knÔm´§Ä hnh£n¡p¶p. BbpÊnsâ thZamWv
BbpÀthZw. hnÚm\w AYhm Adnhns\ {]mZm\w sN¿p¶Xv thZw. tcmKnbpsS tcmKia\
¯n\pw, tcmKanÃmsX kzØ\mbncn¡p¶hsâ kzmØykwc£W¯n\pw Xpey{]m[m\yw
sImSp¡p¶ Hcp imkv{XimJbmWv AYÀÆthZ¯nsâ D]thZamb BbpÀthZw.
[À1⁄2NypXn A\hcXw kw`hn¨psImÊncp¡p¶ C¡me¯v BbpÀthZ sshZyimkv{Xw
A\pimkn¡p¶ kZmNmc§sf¡pdn¨dnªv Ah ssZ\wZn\ PohnX¯n {]mhÀ¯nI
am¡p¶XneqsS a\pjy\v kpJhpw, kzØXbpw, kam[m\apÊmIpw. HcmÄ Hcp Zn-
hkw {]`mX¯n DWÀ¶tijw, cm{Xn Dd§p¶Xphsc A\pjvTnt¡Ê {]hr¯nIsf
AjvSmwKlrZbwþkq{XØm\w ‘Zn\Ncy’ F¶ A²ymb¯nepw, EXptZZ§fn A\
pjvTnt¡Ê IÀ1⁄2§sf AjvSmwKlrZbwþkq{XØm\w ‘EXpNcy’ F¶ A²ymb¯nepw
hmKv`SmNmcy³ {]Xn]mZn¡p¶p. tcmKanÃm¯hs³d (kzØsâ) kzmØykwc£W¯n\mbn,
‘kzØhr¯w’ F¶ Hcp imJXs¶ BbpÀthZ¯nepÊv. “ImemÀ°IÀ1⁄2Wmw tbmtKm
lo\anYymXnam{XIx kayIv tbmKÝ hntÚtbm tcmKmtcmssKyI ImcWw”. (AjvSmwK
kw{Klw kq{XØm\w)
Imew (DjvW, ioX, hÀj§Ä), AÀ°w (]t©{µnbmÀ°§Ä), IÀ1⁄2w (icocw, hm¡v,
a\Êv F¶nh sImÊpÅ {]hr¯nIÄ) F¶nhIfpsS lo\hpw, anYybpwamb tbmK§Ä
tcmK¯n\pw, kayKvtbmKw (icnbmb D]tbmKw) BtcmKy¯n\pw ImcWamIp¶p. Blmcw, \
n{Z, ssaYp\w F¶nh a\pjys\ \ne\nÀ¯p¶ {Xtbm]kvXw`§Ä Bbn hnh£n¡p¶p. C¶v
\mw ImWp¶ kmaqlnIhpw, BtcmKy]chpw, hyàn]chpamb FÃm {]iv\§Ä¡pw B[mcw
ChbnepÅ hyXnbm\§fmWv.
Imew sNÃpwtXmdpw ]pXnb ]pXnb tcmK§Ä DÛhn¡pIbpw a\pjyÀ AXn\Snas¸SpIbpw
sN¿p¶p. AXn\pZmlcWamWv \mw C¶v tIÄ¡p¶ hnhn[ Pzc§Ä AYhm ]\nIÄ. Ahsb
XSbp¶Xn\pÅ amÀ¤§fpw, ipNnXz¯nsâ {]m[m\yhpw Cs¶ÃmhÀ¡pw AdnhpffXmWvv.
‘Hu]kÀ¤nI tcmK§Ä’ F¶ t]cn {]mNo\ Imew ap1⁄4v Xs¶ kp{ipXmNmcy³ \nZm\
Øm\¯n C¯c¯nepÅ kmw{IanI tcmK§sf¸änbpw, Ah kw{Ian¡p¶ coXnIfpw,
XSbphm\pÅ D]mb§fpw hnhcn¡p¶pÊv.
]eh«apÅ k1⁄4À¡w, (Crowded Places) Km{Xkwkv]Àiw (close contact with the patient),
\nizmkw (izmkw, Npa, Xp1⁄2Â, tIm«phmb) kli¿, klmk\w (Htc Ccn¸nSw, hkv{Xw,
D]tbmKn¡p¶ te]\§Ä) F¶nhIÄ sImÊv IpjvTw, Pzcw, timjw (TB), t\{XmZnjyµw
(sN¦®v) F¶nh ]Icp¶p. taev]dª Imcy§Ä Hgnhm¡pIbmsW¦n Hcp ]cn[nhsc
Chsb XSbmhp¶XmWv.
H«\h[n P\§Ä¡v Hcpan¨v tcmKtam, acWtam kw`hn¡p¶ AhØbmWv ‘P\]tZm²zwkw’
CXn\v {][m\tlmXphmbn NcImNcy³ hnhcn¨ncn¡p¶Xv, hmbp, Pew, tZiw, Imew
F¶o \mev LSI§fpsS aen\oIcWamWv. P\]tZm²zwk\¯nsâ aqe-
ImcWw A[À1⁄2ambXn\mÂ; P\§fpw `cWm[nImcnIfpw [À1⁄2mNcW
hn[nIÄ IÀi\ambn ]men¡Ww. AXn\mbn {]Úm]cm[w (icocw,
a\Êv, hm¡v Ch sImÊpÅ Zpjv {]hr¯nIÄ) Hgnhm¡n kXzKpWw hÀ²n¸n¡m³ {]bXv\
n¡Ww. Zihn[ ]m]IÀ1⁄2§Ä ( sIme]mXIw, tamjWw, GjWn, hy`nNmcw, ITn\hm¡p
]dªpÅ iImcw, \pW]dbpI, Akw_Ôw hnfn¨p]dbpI, aäpÅhsc t{Zmln¡pI, A\
ycpsS km[\§Ä ssI¡mem¡p¶Xn\pÅ AXntamlw, Cuizc hnizmkanÃmbva) XyPn¡Â,
icnbmb coXnbnepÅ D]kvXw`§fpsS D]tbmKw, kZmNmcioew F¶nhbneqsS
BtcmKyapff a\Êv hmÀs¯Sp¡mw. C{]Imcw BtcmKyw sFizcyw kXvIoÀ¯n
F¶nh CltemI¯n¯s¶ A\p`hn¡p¶p. kpJsa¶Xv, [mÀanIambnsNbp¶ \Ã
{]hr¯nIfneqsS am{XamWpÊmIp¶Xv.
“temImx kakvXmx kpJnt\m `h´q”.

“All the time, circumstances are not going to favor us. We shall have to
face obstacles and adversities. Fearlessness is the first virtue of a hero, the
starting point of all other noble virtues.”

31
 Healthy ageing ‘makes the difference’
R. R. Souparnika
Imagine a world of silence, a world without ……imagine a world without smiles, a world where no one
wants to talk with you…..
Imagine yourself lying sick in bed with nobody to call for help. is is the world of the fast increasing
number of elders in India today, as their age advances.
Today we are climbing the ladder of success and realizing our dreams. We try to provide maximum facili-
ties to our children in terms of health care and education. But have we le behind someone who is equally
or more important? Our parents! Are we able to provide them with the care that we are supposed to give
them? ey are the ones who have spent their whole life to make us what we are. Are we taking care of them
and giving them the care and attention that they have given us?

Traditionally elder care has been the responsibility of family members and was provided within the extend-
ed family home. Increasing in modern days, the care of the elderly is becoming an issue of social concern.
e reason for this changes include decreasing family size, the greater life expectancy of older people, the
geographical dispersion of families, and the tendency for family member to be well educated and work
away from home.
ough we are away from home, we could do many things to make our parent’s life more healthy and
happy. Here we are trying to discuss about the ageing process, the diseases of old age, how we could prevent
those diseases and what health check ups we could do to make our parents healthier.
Causes of Death
For many decades, heart disease, cancer, and stroke have been the leading causes of death among the eld-
erly, accounting for 70% of all deaths in this age group. e next most common causes of death in people
aged65 and older are chronic lung disease, pneumonia and influenza, diabetes, accidental injuries, Alzhe-
imer’s disease, kidney disease and blood disease.
Diseases
Chronic diseases that are commonly seen in people aged 70 or more are,
• Arthritis • High Blood Pressure • Heart Diseases • Diabetes • Lung Diseases • Stroke • Cancer
Multiple Diseases
e likelihood of more than one disease also increases as we age. Among people aged 65 and older, 30%
have three or more chronic diseases. Having more than one disease complicates care in several ways.
Multiple Treatments
Unfortunately, sometimes treatment for one illness can cause a problem with another illness. Another
reason to be alert is the medication that may aggravate other conditions since older people appear to have
greater risk of adverse reactions to drugs.
Disability and Activities of Daily Living (ADLs)
e word function, as used in the health field, refers to your ability to manage your daily routine. Manual
ability is closely associated with the ability to live independently. As age advances and with chronic diseases
elderly population needs assistance with routine ADLs.
In fact, knowledge of the disability, rather than the underlying disease, can be more important in getting
help. e functioning can be improved without even having a specific diagnosis.
Doctor Visits and Hospitalization
Older adults go to the doctor more oen than younger adults. Older adults are also hospitalized more
frequently than younger people.

“We have not taken this pledge with our eyes shut. We have chosen
this path of struggle keeping the history in mind. With great
determination to burn in the fire we have taken the pledge to sacrifice
our lives for the nation.”

37
Home Health Care
Home-health care, including medical treatment, nursing care, physical therapy and home maker services,
is an alternative to institutional care for older adults.
Behaviors of a Healthy Lifestyle
A healthy lifestyle is an especially important factor in healthy ageing and longevity. ese environmental
factors can significantly extend lifespan.
• Not smoking • Drinking alcohol in moderation • Exercising • Getting adequate rest • Eating a diet
high in fruits and vegetables • Coping with stress • Having a positive out look
Prevention
Disease prevention is even more important in older people than in younger people. Several important
preventive activities can help older people stay healthy as long as possible. With good, preventive health
care on routine basis, they can remain functioning normal and extend their life span.
Below listed are some Preventive services recommended for the elderly and should be undertaken by the
recommendation of a Geriatric specialist. e frequency of visits will vary according the medical condi-
tions of the elderly.
Preventive Services Recommended for People Aged 65 and Older
Screening For How Often
Depression(Questionnaire) First visit and periodically
Alcoholism (Questionnaire) First visit and periodically
Mental processes Every year
Height and weight At least every year
Blood pressure At least every year
Vision testing Every year
Hearing testing Every year
Bone density measurement Women at least once after the age of 65
Thyroid function blood test Women, every year
Every year in people with previous heart
Cholesterol, triglyceride levels
attack,stroke,peripheral vascular disease, or chest
(blood test)
pain
Glucose level for diabetes(test for blood sugar) Every year(if risk factors,eg high blood pressure)
Yearly up to age 70,and continue for those who
Mammogram(breast x-rays)
have reasonable life expectancy.
At least every 3 years
Not needed in women 65 and older if they have
Pap smear(gynecological/pelvic examination) had normal Pap smears up to that age: if never
tested before, may stop after 2 normal annual
Pap smears
Test for blood in stool Every year
Sigmoidoscopy,or Every 3 to 5 years
colonoscopy Every 10 years
Prostate specific antigen(PSA blood test and
Men, yearly
rectal examination for prostrate cancer)

39
 Counseling about;
Stop smoking Every year
Low fat, well balanced diet Every year
Adequate calcium intake Every year
Physical activity Every year
Injury prevention Every year
Regular dental visits Every visit

Every year
Immunization(vaccination)
Once at age 65(If healthy);
Flu shot
repeat every 6-7 years
Pneumonia shot
Every 10 years
Tetanus booster shot

Medication for;
to prevent heart attack and stroke Omega -3 fatty acids(fatty fish)
People with previous heart attack One aspirin everyday(Opinion)

On average, a person who is 65 years old can expect to live another 16 years. A person who is 75 can
expect to live another 10 years, and a person who is 85 years can expect to live another 6 years. People 75
to 85 years old can also expect to be able to function independently for at least half of the period. In these
groups health care goals shift from extending life span to postponding dependency. While preventing
disease is still important, maintaining good health for older adults focuses on preventing loss of function
and supporting the abilities they need to be independent. In other words the focus changes to vitality,
function and quality of life, rather than just to preventing diseases and surviving.

41
 IMPORTANT TELEPHONE NUMBERS - KUWAIT
EMERGENCY 112 Telephone Enquiry 101
POLICE 199 Flight Information 160
FIRE 100, 105 KUNA News Service 120
Cargo Office 2471 9395 Mobile Telecoms 106/7/8
Civil ID Enquiry 1889 988 Telephone Bills 123
Coast Guard 2574 333 Time 113
Weather Forecast 104
ABULANCE AND FIRST AID
Central 2472 2000 Al-Jahra Hospital 2457 5448
Emergency 2476 5616 Al-Nuwaiseeb 2395 0114
Al- Amiri Hospital 2242 2366 Al-Sabah Hospital 2481 5000
Al- Adan Hospital 2394 1455 Al-Salmi 2246 7088
Al-Da’iya 2251 0854 Al-Salmiya 2573 9011
Al-Fahaheel 2391 9089 Al-Shuiba 2326 1927
Al-Faiha 2255 3779 Al-Shuwaikh 2481 3535
Al-Farwaniya 2472 5149 Dasman 2241 9785
Al -Farwaniya Hospital 2488 3000 Mubarak Al Kabir Hospital 2531 1437
Al-Jahra 2457 0583 Jleeb Al Shuyoukh 2431 6983
PUBLIC HOSPITALS
Enquiries 2242 2123 Al Ansari Medicine Center 2565 8888
Amiri (Children) 2245 1442 lbn Sina 2484 0300
Adan 2394 0620 Infectious Diseases 2487 0351
Allergy 2484 9252 Islamic Medicine 2484 9000
Amiri 2242 2266 Jahra 2457 5300
Amiri(Causality) 2245 0005 Kidney Center 2484 0027
Blood Bank 2533 6538 Maternity 2484 8067
Burn Center 2484 0300 Military 2472 9911
Cancer Control 2484 9100 Mubarak Al Kabir 2531 2700
Chest Diseases 2484 9400 Ophtholmology 2484 0300
Drug Control 2483 7245 Psychiatric Center 2484 3900
Farawaniya 2488 8000 Razi 2484 6000
Gastroenterology 2245 0080 Sabah 2481 2000
Transplant Centre 2484 0300 Sanatorium (Women) 2484 8022
Al Ternative Medicine Center 2472 1227 Orthopedic 2487 4240
INDIAN SCHOOLS
Bharathiya VidyaBhavan 2434 0881 India Int’l School - Mangaf 2372 8724
Al Watnieh Indian School(D.P.S.) 2398 6147 Indian Public School - Salmiya 2563 0342
Al Rashid Indian School 2434 7722 Indian School (Jr.) Salmiya 2562 9583
Carmel School - Salwa 2562 3674 Indian School (Sr.) Salmiya 2561 3344
Gulf Indian School- Fahaheel 2391 8214 Indian School - Khaitan 2471 1854
Indian English Academy- Salmiya 2561 2320 Jabriya Indian School 2534 0837
Indian Central School- Abbasiay 2433 0244 Modern Indian School - Salmiya 2565 6210
United Indian School - Abbasiya 2433 1460

To strengthen the unity and spirit of identity in our society is a

duty born with our birth, our sahaja karma.

45
 INDIAN EMBASSY IN KUWAIT
2253 0600 Fax: 22546 958
AIRLINES
Airport - Flight Information 160 Emirates Airlines 2242 5566
Aeroflot 2242 8331 Gulf Air 2246 0788
Air China 2242 6128 Indian Airlines 2245 6700
Air France 2242 2651 KLM 2242 5747
Air India 2243 8184 Kuwait Airways 2434 5555
Air Lanka 2242 4444 Luhansa German Airlines 2242 2493
Alitalia 22541 4403 Oman Airways 2241 2284
American Airlines 2243 8567 Pakistan International Airlines 22421044
British Airways 2242 5635 Qatar Airways 2242 3888
Biman airways 2245 2977 Saudi Arabian airlines 2242 6284
Cathay Pacific airways Ltd. 2246 1280 Singapore Airlines 2242 4320
Cyprus Airways 2243 5685 Swiss Airlines 2242 1516
ELECTRICITY
Kuwait City 2484 7329 Kheitan 2272 2935
Fahaheel 2391 5300 Salmiya 2571 2259
2391 1333 2571 1130
Hawalli 2265 0702/4 Shuwaikh 2483 1781
Jahra 2457 8380 Streetlights 2474 5408
WATER
Emergency (Drains) 2483 4044 Jahra 2455 3640
Ahmadi 2398 4755 2455 5231
2398 4926 Salmiya 2564 2104
Kuwait City 2483 2933 Shuwaikh 2483 2933
Hawalli 2262 7728/9 Sulaibikhat 2467 7378
2467 4568

47
 `mcXob Iem]mc1⁄4cyw
]n. \mcmbWIpdp¸v
temI¯v GXv `mK¯pw C¶pw GähpwIqSpXÂ P\{]oXnbpfvfXv,
hnev¡s]Sp¶Xv cmPmchnhÀ1⁄2 (1846--þ1906) bpsS Nn{X§fmWv. km[mcW
P\§Äs¡¶t¸mse henb IemaÀ1⁄2ÚÀ¡pw Gsd ]Tn¡m³ hIb-
pÅXmWv Cu Nn{X§Ä. `mcXob Ie¡v “_mlycq] kq£va kuµcyw
k¶nthiw” \ÂIn F¶XmWv Cu IebpsS {]tXyIX. kzman hnthIm\µ³
chnhÀ1⁄2 Nn{X§sfIpdn¨pÅ A`n{]mbw Ncn{XImc\mb BÀ._n. aPqwZmÀ
tcJs]Sp¯nbn«pÊ v. `mcX¯nse NpaÀNn{X§Ä, inev]NmXpcn XpS§nbh
]pcmX\ImewapX¡v Xs¶ P\{i² BIÀjn¡pIbpw AXnsâ kzm[o\w
temIIemcwK¯v C¶pw A\kyqXw XpSÀ¶psImÊncn¡pIbpw sN¿p¶p.

cwKIebpsS ImcysaSp¯m ‘t]mg¯\mSIw’ (absurd drama) apX AXn

kq£vaambn Nn«s]Sp¯nb kmXznIm`n\b¯nsâ km[yXIÄ hsc `mcXob
cwKthZnbnepÊ v. t]mg¯¯nsâ DZmlcWw ‘Im¡cnÈn’ F¶ tIcfob
\mSIhpw ‘Xami’ F¶ admTn Km\ \mSIhpamWv. H¸w hfÀ¶ ¢mknIv
]mc1⁄4cyw hn{IamZnXy kZÊnepw, ImfnZmk\nepw F¯n\n¡p¶p. ChcÊ n-
sâbpw hnNn{Xamb tNcphIÄ NmIymÀIp¯nepw IqSnbm«¯nepw ImWmw.

IebpsS GXv cwK¯pw `mcX¯n\pÅ t\XrØm\w hyàam¡p¶XmWv

`cXsâ ‘\mSyimkv{Xw.’ CuizcZ¯w F¶v hnizkn¡s¸Sp¶ Cu
‘\mSythZw’ FÃm temI`mjbnepw ]IÀ¯pIbpw {]mtbmKnIhÂIcn¡pIbpw
sNbvXn«pÊ v. kwkvIrX \mSIhpw IqSnbm«hpw X1⁄2nepÅ _Ôw sI.]n.
\mcmbW ]njmcSnbpsS ‘\mSyimkv{X¯nepw’, Fw. ]n. i¦p®n \mbcpsS
‘\mSyaÞ]¯nepw’ ImWmhp¶XmWv. IqSnbm«¯n\v kmt¦XnI Abhp hcp¯n
P\{]oXnIcamb Hcp \mSIcq]am¡nbXmWv IYIfn. AXv`qXIcamb Hcp
IemNcn{XamWv XmcXtay\ ASp¯Ime¯pÊ mb (17þmw iXIw) IYIfnbpsS
cwK`mh\. CXneqsS \mSyimkv{Xs¯ ZmÀi\nIamb cwKthZnbm¡pIbmWv
sIm«mc¡c X1⁄4qcm³, tIm«bw X1⁄4qcm³ F¶o {]Xn`IÄ. IYIfnbn \
r¯amtWm, kwKoXamtWm, \mSIamtWm IqSpXepÅXv F¶v C¶pw BÀ¡pw
XoÀ¨s]Sp¯pIh¿. aq¶pwtNÀ¯p Hcp ]pXnsbmcpaqibn ]pXnb cq]w
]qÊ p Fs¶ ]dbm\mhq. `mcXob cwKIebpsS A{KnaØm\¯mWv IYIfn
F¶v ]dbmw. ASp¯ \qämÊ nÂ, D®mbn hmcycpsS \fNcnXw B«IYsb
‘Imhr\mSIw’ F¶ cq]¯n F¯n¨Xpw \1⁄2psS IemNcn{X¯nse
Hcp A²ymbamWv. H¸w Xs¶ P\IobXbpsS \nÀ_ÔImcWw
]ucmWnI IYIÄXs¶ \mS³ Npäp]mSn kaImenI PohnX ]Ým¯e¯nÂ

God, our Creator, has stored within our minds and personalities,
great potential strength and ability. Prayer helps us tap and
develop these powers.”

49
hmNnIm`n\b¯n\v {]m[m\yw sImSp¯pw, F¶m \r¯s¯bpw, ]m«ns\
bpw hnkvacn¡msXbpw AhXcn¸n¡pIbmWv Ip©³ \1⁄4ymÀ. temI
IemNcn{X¯n CXphsc C§s\sbm¶v DÊ mbn«nÃ. Ihn Xs¶ thjwsI«n
\r¯w Nhn«n Xsâ IhnX \mSIob NSpeXtbmsS AhXcn¸n¡pIsb¶
Ahniz\ob {]Xn`mkw.
\mSyimkv{X {]amW§fpsS ASnØm\¯n cq]wsImÊ aäp IeIÄ `cX
\mSyw, Ip¨n¸pSn, `mKhXtaf, aWn]qcn, tamln\nbm«w F¶nhbmWv. tamln
\nbm«w F¶Xv IYIfnbpsS ssIinIohr¯nbmWv (kv{Xo]£w). Cu Iq«¯nÂ
XmÞh{][m\hpw _rl¯mb A`n\bhpwsImÊ v hiyX GdnbXpw,
IYIfnImWv.
`mcXob cwKIe Cu ¢mknIv kw]qÀ¯nbn h¶v \ne¨pthm? CÃ. ]ebnS¯pw
{]tXyIn¨v admT, _wKmÄ, tIcfw F¶nhnS§fn ]pXnb \mSImhXcW§Ä
DÊ mhp¶p. AXnsâ km[yX sXfnbn¨vsImSp¯Xv \mSyimkv{XwXs¶;
AXn\v P\kzoImcrX \ÂIp¶Xv \mS³ Iem]mc1⁄4cyhpw. cwK]co£Ww
`mcX¯nset¸mse asä§pw CÃm¯Xn\v ImcWw \mSyimkv{X¯nsâ
{]mWhmbp \1⁄2psS ss]XrIambXv Xs¶bmWv. ]ucmWnI t{kmXÊnÂ
\n¶psImÊ ,v B[p\nIXsb kap²cn¸n¡pIbmWv ChnsS. CXn\v D¯a
DZmlcWamWv Imhmew \mcmbW]Wn¡cpsS ‘tkm]m\w’ \mSIthZnbpsS
cwKmhnjv¡mc§Ä.
Nn{XþinÂ]Iebpw, cwKthZnbpw Ignªm enJnX kmlnXyamWv ]dbm\pÅXv.
ckmßIXbpw, [z\nbpamWv kmlnXy¯nsâ Ahiy LSIw F¶v IsÊ ¯n
IhnXsbbpw \mSIs¯bpw hmNmeX Hgnhm¡n ckNmXpcn hcp¯m\pÅ
krjvSn]camb bXv\w kwkvIrX¯n am{Xaà kwkvIrXk´m\§Ä F¶v
]dtbÊp¶ `mcXob `mjIfnseÃmw Xs¶ IhnIÀ1⁄2¯n ZrjvSm´amWv.
`ànImew, B[p\nIw XpS§nb hnt`Z§Ä¡v ChnsS {]kIvXnbnÃ. Nn{Xw,
inev]w, kwKoXw, OµÊv, IhnX F¶v thÊ GXv kuµcymßItemIhpw
hnkvXcn¡p¶ alm`mcXw, cmambWw F¶o CXnlmkIrXnIÄ `mcXob
kmlnXy ]mc1⁄4cy¯nsâ aIptSmZmlcW§fmWv. `mcX¯n FÃmbnS¯pw
CXnsâ kzm[o\w ka{Kambncp¶p F¶Xn\v ‘Nne¸XnImcw’ F¶ Xangv
almImhyhpw ‘l\pa¶mSIw’ XpS§nb Dt¯c´y³ cq]hpw, tIcf¯nsâ
IYIfnbpw km£yw hln¡p¶p.
`mcXob IeIfpsS FSp¯p]dtbÊ p¶ kz`mhw, AXv \1⁄2psS PohnX
ZÀi\¯nsâ t\cn«pÅ D]e_v[nbmWv F¶Xs{X. kXyw (k\mX\Xzw)
inhw (PohnXt{ibÊv), kpµcw (ck\obamb kuµcy t_m[ in£Ww) F¶Xv
Iebnembmepw, `mcXX¯zimkv{X¯nembmepw AwK{]XywKw {]kcn¡p¶p.
‘k¨nZm\µw’ F¶ `mcXob PohnX e£yw Xs¶bmWv kXyw inhw, kpµc§fmbn
Iem]mc1⁄4cy¯n ]men¨pt]mcp¶XþCXv Xs¶bmWv `mcXob IeIfpsS
Pohiàn.

“If I were asked under what sky the human mind has most fully developed some
of its choicest gifts, has most deeply pondered on the greatest
problems of life, and has found solutions, I should point to India”

51
 ]oX kÔym_wcw [cn¨p ho¬þ
]oen NqSpw {]IrXnbnÂ
I®s\¡Ê p I®p\oÀsImÊ v
I®pIÄ¡p IÀ¸qcambv
t]À¯psas¶gp¶Åp an´yXþ
¶mÀ¯nbmäm³ ltc, `hm³?
¥m\n am{XaÃn¶nXm Pohþ
lm\n [À1⁄2¯nt\äp t]mÂ.

kya´Iw bqk^en tIt¨cn

IrjvW, \osb¶p hosÊ pSp¡psa³
XrjvW XoÀ¯m kya´Iw
GhakvamZy iÀs¡gpw ]cnþ
tZh\w ap§pamdnXm
B\IÊ Ä apg¡nbpw sIm1⁄4þ
\m\sb \SXÅnbpw
Xn³as]ä Icn1⁄4W¯n\mÂ
kzÀ® tKm]pctaänbpw
t\«amÀ¡pXm\ms« C´y¡p tImac§sf sh1⁄4pt]mänbpw
\jvSamb kya´Iw ImaImIfn ]mSnbpw
BßthZnIÄ ]Ê p t\Sntbmþ AÃse¯p¶ am{Xbn am{Xþ
cmÀj Nn´m kya´Iw aev]aois\ hmg¯nbpw
hn¬shfn¨w alnbnse¯n¨ \nsâ X¯zcXv\§Ä hnäp KÀþ
hnizhnPvRm\ auànIw hnsâ ImN§Ä hm§nbpw
arXyphn¶pw acWtaev]n¨ im´n`RvPImcsâ \mSns\
a¬ab t{]akmbIw _v{`m´mimebmbv amäth
IpäamcpsSXms« C´y¡p
\jvSamb kya´Iw injvS]qÀh[À1⁄2kvarXnIfnÂ
Np«p \odpamßmhpambv
kqcy]nÞw ]nfÀs¶Sp¯Xmþ ]mSphm\pamImsXb§n§p
amcykwkv¡mc Iµfw ]mdnamgvIp¶p \nXyhpw
CµpXmcmhenIf £cþ IqsSgpw acw sh´ Im«nse
X´phn tImÀ¯ Iuiew. ImSt]mse³ a\w hnt`m
\nkvXpemav\mb Zo]vXntImafw.
\nXy \nÀ1⁄2pà IÖfw. AÔamw `ànsb§phm, s\§p
_ÔpcmZÀi\{aX
sI«sX1⁄2«pams« C´ybn F§p ]q´m\aocamÀ, \nµyþ
]«pt]mbm iam¦pcw. sc§[nImc ImapIÀ!
X]vX`qan¡p \oÀsImSp¡p¶ I«XmcpXm\ms« C´y¡p
Kp]vX kmhÀ° kmKcw \jvSambm kya´Iw.
hnäXmcpXm\ms« C´y¡p
\jvSamb kya´Iw. ¢njvS ss\ZmLhmbv¸nem\µþ
hrjvSntbIpw hemlIw
Gsd \hy {]tk\cmUw_þ XoÀ® tamlÀ¡pamKy cmK§Ä
tcO aqeam locIw. XoÀ¯ ]pÃm¦pgepambv
ImSptIdn¯pe¨p, hoÊ pao temIsams¡bpw ]m«nem¡p¶
\mSn\pXvIÀjtaäphm³ tem`\obkvanXhpambv
IrjvW, \osb¶p hosÊ Sp¡psa³ t]À¯psas¶gp¶Åp, a§sb
XrjvW XoÀ¯m kya´Iw. Im¯p tIgp¶p `mcXw!

Family life allows us to conquer our vasanas. Don’t drown in the vasanas;
understand what they are and go beyond them. We will reach our goal only if
we become completely detached from the vasanas.

55
 SAMSKRITAM AND INDIAN LANGUAGES
Samskritham
. Lsatu saskRand Indian
tma\ icarma\ gaR*o gaR*o\ Languages
ca punarip .
SAMSKRITAM AND INDIAN LANGUAGES N andaKumar P P
NandaKumar.

. Lsatu saskRtma\ icarma\ gaR*o gaR*o\ ca punarip .

N andaKumar P
“ saskRtma\ naama dOvaI vaak Anvaa#yaata mahiYa-iBa: ”
It is commentedIt by the Seers that
is commented by theSanskrit
Seers that is the language
Sanskrit is theoflanguage
God. From the From
of God. time theimmemorial it was the
time immemorial
languageit is/wasof the
Bharat. “
language
Vedas of, Bharat,
saskR tma\ naama
Puranas, whichdOvaI she
in Upanishads, vaakspoke always.
Anvaa#yaata
Epics Vedas
, the Shastra ”
mahiYa-,texts
iPuranas, Upanishads,
Ba: in Ayurveda, Epics ,Ganitha,
Jyotisha, the
Shastra texts in Ayurveda, Jyotisha, Ganitha, etc which are our own
and all other knowledgeble texts are in Sanskrit only. at is why, we say that Sanskrit is the vehicle of our knowledge are in Sanskrit only,
whateverthe
knowledge; It itisisvoice
available
commented now.
of India’s by theThat
soul is why
Seers
and that, we
wisdom. say
Sanskrit that
is the
Hence Sanskrit
language
Sanskrit iscan
the vehicle
ofplay
God.a Fromof our
major the knowledge
time
role , the of
in immemorial
the unity voice
Bharat.
of
itIt is/was India’s
the soul
language and wisdom
of Bharat, and indue
whichto this,
she Sanskrit
spoke can
always. play a
Vedas major
, role
Puranas, in the unity
Upanishads, of Bharat.
Epics ,It is
the only
is only Sanskrit that can establish the unity of the Country.
Shastra textsthat
Sanskrit in can establish
Ayurveda, the unityGanitha,
Jyotisha, of the Country.
etc which are our own knowledge are in Sanskrit only,
whatever it is available now. That is why , we say that Sanskrit is the vehicle of our knowledge , the voice
But, now a days we But are usingamore than
we 500 arespoken dialects and many regional languages in India. Hence,
of India’s soul and wisdomnow and due daysto this, Sanskrit using canmore
play athanmajor500 spoken
role dialects
in the unity and many
of Bharat. regional
It is only
the
Sanskritlanguages
Sanskrit
that can andinestablish
India.
its roleHence,
theinunitytheofcontext
this Sanskrit
the Country. and very
are its role in this context
valuable. Years is very valuable.
before Years before
Adi Sankaracharya Adi
wandered
Sankaracharya wandered throughout India and communicated
throughout India and communicated with the public only through Sanskrit. Sanskrit is the mother of all with the public only through Sanskrit. The
Indian onlylanguages.
reason must be this
ButSanskrit
now ::days
a is Sanskrit
not we isthe
only themother
are mothermore
using ofall
of allthan
Indian500
Indian languages.
spoken dialects
languages, and manylanguages
but all European regional as well.
languages in India. Hence, the Sanskrit and its role in this context
In the words of Will Durant, the great European philosopher and historian - “India was the motherland is very valuable. Years before Adi of
Sanskrit
Sankaracharya is, not only
wandered the mother
throughout of all
India Indian
and languages,
communicated but all
with European
the public languages.
only through In the words
Sanskrit. of Will
The
our Durant,
race and Sanskrit the mother of European languages........... mother India is in many ways the mother
only reason the mustgreat European
be this :: Sanskritphilosopher
is the motherand historian - languages.
of all Indian
of us“India
all”. was the motherland of our race and Sanskrit the mother of European
languages...........
Sanskrit is, not only the mother motherof allIndia
Indianislanguages,
in manybut ways the mother
all European of us all
languages. ”. words of Will
In the
In India, it is very visible that, all the
Durant, the great European philosopher and historian - regional languages are directly connected to Sanskrit , the cultural
“India
language was
In India, itthe
of Bharat. motherland
is very visible
As that,ofallour
KM Panicker, the race
the andhistorian,
regional
noted Sanskritsays
languages arethe– mother
directly of the
“econnected
idea, European
to Sanskrit
literary , theand
forms cultural
even the
themelanguage
of the of
languages........... Bharat. mother
literature As KM Panicker,
of our greater the
in nmany
India isregional oted ways the
languages
historian, says
are –
mother of us allderived
predominantly ”. from sanskrit”.
“The idea, the literary forms and even the theme of the literature of our greater
regional
In India,
Ramayanam, it is very languages
Maha visible that,are
Bharatham, predominantly
all the
Bhagavatham andderived
regional languages theare from of sanskrit
directly
stories connectedand
Krishna ”to. Sanskrit
Rama are , the
the cultural
main source of
language of Bharat. As KM Panicker, the noted historian, says –
all Indian literature in any tounge. Mostly all these languages are developed from Sanskrit by
“The
1) idea, the literary
Ramayanam,
Tatsama-words whichforms
Maha Bharatham,
are sameand aseven
Bhagavatham the and
theme
in Sanskrit. Eg: of theofliterature
the stories
Raatry, Suryaha, of
Krishna and Rama our greater
Bhoomi,
are the main source
Pada, Karuna, Dhana,
of all Indian
regional literature inare
languages anypredominantly
tounge. derived from sanskrit ” .
Mahan. OR
Mostly allMaha
Ramayanam, theseBharatham,
languages are developed from
Bhagavatham Sanskrit
and the storiesbyof Krishna and Rama are the main source
2) 1) Tatsama-words
Tatbhava-words whichwhich
are are same
drived
of all Indian literature in any tounge. fromas in Sanskrit.
Sanskrit.Eg: Bhagini-Bhahen, Janathi-Jantha, He(Hindi), Aaste-
Eg: Raatry,
Aasantu(Oriya), Suryaha, Bhoomi, Pada, Karuna, Dhana, Mahan. OR
Aasti-Aase(Bengali&Assami),Ambha-Amma(Malayalam), kinchit-koncham(Tamil),etc....
2) Tatbhava-words which are drived from Sanskrit.
Mostly all these languages are developed from Sanskrit by
Words Eg: Bhagini-Bhahen,
1) Tatsama-words
peculiar which
to the areJanathi-Jantha,
language same
andas He(Hindi),
in Sanskrit.
region (Desya) andAaste-Aasantu(Oriya),
words borrowed from foreign languages (Vaideshi-
Eg: Aasti-Aase(Bengali&Assami),Ambha-Amma(Malayalam),
Raatry, Suryaha, Bhoomi, Pada, Karuna, Dhana, Mahan. kinchit-koncham(Tamil),etc....
OR
ka) are negligible.
2) Tatbhava-words which are drived from Sanskrit.
Words peculiar to theJanathi-Jantha,
Eg: Bhagini-Bhahen, language andHe(Hindi),
region (Desya) and words borrowed from foreign languages
Aaste-Aasantu(Oriya),
North Indian
(Vaideshika) languages
are are
negligible.with 70% Samskrit words and in South Indian languages 65% words are Sam-
Aasti-Aase(Bengali&Assami),Ambha-Amma(Malayalam), kinchit-koncham(Tamil),etc....
skrit. An interesting point to note is that, many of the early Grammars of Kannada, Malayalam and Tel-
ungu
Wordswere written
peculiar in Sanskrit,
to the language with
and commentary
region (Desya)and andexplanatory notes infrom
words borrowed Sanskrit andlanguages
foreign modeled on the
(Vaideshika)systems.
Paniniyan are negligible.

“When the veil of intellectual knowledge, of avidya, is swept aside,

a flood of light breaks upon the awakened soul and a Universal
Self is achieved.”

59
themselves as participants in a common heritage and a common nationality. ” That heritage empathetically
is the heritage of Sanskrit. And again said - This great inheritance of Sanskrit is the golden link joining up
all the provincial languages and literature and cultures and it should not be allowed to be neglected and to
go waste, if we did not want to imperial the concept of a United Indian Nation. Here in Sanskrit has its own
place in Indian Education.
In the case of Tamil the early literature, for example the Sangham texts, shows certain special character-
istics thatonare
Ambedkar perhaps
Sanskrit : unique to Tamil. It is fully within the ambit of Sanskrit. In Tolkaiyum commentary
(the oldest extant Grammars of Tamil) , the great Saiva Philosopher Sivajnana munivar says that – “ e
nature‘The officialwill
of Tamil language
not be of the to
clear Union
thoseshould be Sanskrit’
who have not learnt Sanskrit”.
(The sunday Hindustan Standards 1949 Sep 11)
“ is is the picture of Indian languages; it is like one Atma in different forms and names. Government of
National mottos
India (Sanskrit Commission -1957) said that, aer travelling through India - “We found among the peo-
ples, differed in a number
1. Government of ways, they
of India all felt as one
- “Styameva people and were proud to regard themselves as par-
Jayate”
ticipants in a common
2. Supreme heritage
Court and -a common
of India nationality.
“Dharmachakra ” at heritage empathetically is the heritage of
Pravartanaya”
Sanskrit. As the great B.R.Ambedkar’s
3. Navy - own words:Varunaha”
“Shamno “e official language of the Union should be Sanskrit”
(e Sunday Hindustan
4. Labour ministryStandards 1949 Sep 11). Eva Jayate”
- “Shrama
Sanskrit
Sanskrit enriches
enriches regional
Regional languages.
languages It helps
. It helps languages
languages to flourish
to flourish and nourish
and nourish and alsoand also toand
to protect protect and
develop
develop thethe subsidiary
subsidiary for allfor all Indian
Indian languages languages
in uniquein unique
degree isdegree is Sanskrit. Sanskrit is the language of
Sanskrit.
Indian culture and inspiration, the language in which all her past greatness, her rich thought, and her
Sanskrit
spiritual is the are
aspirations language of Indian
enshrined. culture
Sanskrit hasand
notinspiration,
only been thethe language in which
treasure-house of all
ourher past
past knowledge
greatness, her rich thought, and her spiritual aspirations are enshrined. Sanskrit has not
and achievements in the realm of thought and art, but it has also been the principal vehicle of our nation’sonly been the
treasure-house of our past knowledge and achievements in the realm of thought and art, but it has also
aspirations and cultural traditions, besides being the source and inspiration of India’s modern languages.
been the principal vehicle of our nation's aspirations and cultural traditions, besides being the source and
e newofgeneration
inspiration should
India's modern take interest
languages. in learning
The new Sanskrit,
generation should so thatinterest
take it will flourish through
in learning their
Sanskrit, so blood.
that it flourishes through their blood.

saskRtma\ vad AaGauinakao Bava

********************************

Udupi Palace
Abbasiya - 24331519
Udupi Palace
Best Compliments Salmiya - 25652556
from Jayalekshmi
Textiles
Fahaheel - 23910878

“To have a developed intellect is always helpful if one can

enlighten it from above and turn it to a divine use.”

61
ssXhbv¡Â kpKXIpamcn
Hcp Nn{Xw Im¬I,
ISpw \nd¡q«nÂ
hcªXmWnXv
Xncnªp \n¡pI
Ccp`mK§fpÊ nXn¶v;
a²y¯nsemcp \Zn N¯p
Idps¯mgpIp¶p
Hcp Icbnembv
]pIbn ap§nbpw
Idbpw tNmcbpw XSw]nSn¨1⁄2
aZncbpw hmÀ¶pw aIsâ ssI¿mseþ
Pbnept]m {`m´mebw sbmcp ssXhbv¡p¶p
t]m NqghpagnIÄ AXp Im¬sI, ¨¯
]mInb \Kcw s]m§p¶p. \Zn hnXp1⁄4p¶p.
Ingh\mImiw
adp`mK¯ev]-aIesb
Ip\nªpt\m¡p¶p
£aw Hcán ]ÀÆXw
]dbp¶q IWvTanSdnSmXhÄ,
Npa¨p\n¡p¶p!
“acanXp s]m§n
AXn³ apJs¯mcp
hfÀ¶p \mtf¡p
Nph¸p ImWp¶p
XWepw ]q¡fpw
AXn³ apcĨsbmþ
]g§fpw Imäpw
¶aÀ¶p tIÄ¡p¶q....
agbpw ]¨bpw
apIfnemImiþ
\nd¨p \ÂIs«³
ancpÊpXmsWt´m
aWn¡p«¶1⁄2bv¡XÃtbm tamlw?’’
hcpw t]m ImtXmÀ¯p
AXp tIÄt¡ {`m´³
Npfp§n\n¡p¶p.
\Kcw Iq¡p¶p!
\Zn¡cbnepcpt]À;
AIse¯o aebaÀ¯n aqfp¶p...
sIms¨mcp anSp¡\pw,
AXns\t´?
t\m¡n¨ncn¡pa1⁄2bpw
sIm¨paIsâ ssI]nSn¨Xn¶p
AhnsSbm a®nÂ
s]ä1⁄2 IpSn\oÀ hogv¯p¶q.....

Stand up, be bold, be strong. Take the whole responsibility on your

own shoulders, and know that you are the creator of your own
destiny. All the strength and succor you want is within yourselves.
Therefore, make your own future.

63
 Sincere Thanks
Green Spring Group K.R.Biju Sathianandan TP Anujith Anilkumar
Parakat Suresh Sheeja Anand Amal Sasikumar
Ceasars Travels Sree Kumar Padmarajan Akhil Mahendra
Rainbow Milk Ratheesh Vijayakumar Sooraj Raju
Trans Atlantic N K Ramachandran Pavan Kumar Kailas Krishnanunni Menon
Al Rasheed Travels Priyesh Ajith Prasad KS Arjun Shibu
Lucky Cargo Rohit Mohan Prathap Pillai Aiswarya.G.Nair
Sion villas Ebrayi.R.M. Sunil PT Vivek Venugopal
Warba Insurance Arjun Aji Dileep Sanath.S.Kumar
Tayota (Al Sayeer) Jaya Raj Vinodh Kumar Abhishekh Sunil
Udupi Palace Darshana Madhu Sunil Kumar MK Sreehari Sreekumar
World Wide Trading Sree Lakshmi Anil Ramesh Adiyodi Hrithik Sivadas
Successful Projects Parvathy Sudheer Sunoj Gaurav Sudheesh
Kalamandir Vasanthan Pillai Ramachandran Menon Rahul Raj
Future Agencies Sharanya & Gauri Bhageesh Vimitto Vijayan
Jet Airways Suresh Nair Praveen V Arvind Krishnan (mani)
Eastern Tea Gopa Kumar Suresh Kumar S Goutham.G.Kumar
Sree Ragam Liju and family Francis Mendonza Shyam Murali
Mookambica Sree Kumar - Punaloor Sunil KN Students of
Yoga Classes Sree Kumar - Kozhanchery Sujith Chandra RHYTHMSCAPES
Citizen Super Market Sasikumar TK Mani ACADEMY OF MEDIA
Kalabhavan Haridas Kottarathil Binesh Kumar & ARTS
Mughal Mahal Mohandas PP Anil Kumar Kirthana Girish Nair
Homazi T P Rajan Ajay Kumar Ardra Anil
Urogulf Tilakan T A Manoj M Appukutan Nikitha Suresh
Roa Tailors Vijayan MV Reji Kumar Athulya Mohan
Karate School J Ajayan Jaya Kumar Reshmi Ramesh
Beach Palace RanjithKumar N R Sreenivas C. P. Aiswarya Balagopal
Kuwait Continental Suresh Kochadh Maheendran Shilpa Poothery
Neo Classic Advocate Aravindhakshan Dr. Raja Moorthy Shwetha Poothery
Al Rasheed Cargo D Ravi Bharath Dharshan Ashitha Tresa George
Nirapara K V Sugunan Students of Marina Jacob
Oriental Restaurant Krishna Kumar BALA DARSHAN Avani Sunderason
Axis Engineering Manikandan Jai Krishnan Murali Sharnya Vadakedath
National Exchange Mohandas MK Arjun. A. Bhaskar Gouri Vadakedath
Pasta Mania Vijayakumar Pranav Vijaykumar Sowmya Sajo Joseph
Gulf Mart Salil Varma Rohit Mohan Catherine Viswaya
Gulf Bank Vinod Kumar Ayshwarya Suheer Biju
Geepas Raghavan Amit Hari Aarthi Vazhapulli Shaly
Action Pest Control Nisheed Balakrishnan Mithilesh Madhu Smt. Kalamandalam
Zahra – Scrap & Metals Srenivas Jayakrishnan.V.Nair Sangeetha Prasad.
Response Media Jayapalan Pranav Pratap (Dance choreography)
Master Vision Jayadevan Anagha.R.Nair Shri. Musthafa Ambady
Praveen Ramachandran Narayanan Kutty Lekshmi Balachandren Shri Sateesh Mavelikara
Sasidharan Karingalil Sanjith K Hrishi Gopan Hari Perunna
T.G.Venu gopal Balu Bhaskar C Rahul Santosh Prathapan and
Venkatachalam Rani Bhaskar Rahul Rajendran Kottayam Santhosh Kumar
Unni Pandalam Raghunath Sreerag mahadevan (Background score)
Sudheer Vinod Kumar M.T Deepak Balachandranmar Shri. Anilkumar Attuva
Sree Kumar Pandalam Dineshan K Vaisakh Achudanandan Rajive Menon
Babu Balan nair Deepak Balasundran Nair Shri. Mohankumar
Sashi Dharan Prabhakar M (Narration)

65
 The Question of Education in India: An Overview
Prof. C. I. Issac,

[Bharteeya Vichara Kendram Research Centre, Thiruvanthapuram]

The question of education is a much debated topic in contemporary India. The founding fathers
of modern India had realized the need of an education system which reflects the value of Indian
social life through millenniums. Much water had flown under the bridge after 1947. Unfortunately
we forgot the true spirit of our national movement. That is why we are still destined to practice and
popularize Macaulay’s programme of the production of ‘brown Englishmen’. After the introduction
of colonial education in India, Macaulay opined that: “Indian in blood and colour, but English in
tastes, in opinions, in morals and in intellect”. The present education system - both elementary and
higher - that we follow is formulated on the guidelines of Wood’s Despatch of 1854, which tagged
on to Macaulay’s Minute of 2nd February 1835 on Future Education of Indians. The ultimate object
of Sir Charles Wood was to extend “the racial superiority of English people” as a paradigm to all
over the possible world. The very foundation of our present education system thus is much indebted
to his recommendations.

Consequently, it is an established factor that our present system of education is not fit to serve
the national aspirations. Arjun Singh, former HRD Minister, while inaugurating the National
Conference of Vice-Chancellors on 14th November 2007 commented that “higher education today is
the sick child of education and is not serving the cause of young people of India”. In the light of the
above, it is genuine to peep into the big lapses in the design and operation of man-making process
in independent India. In the light of the above statement, it is genuine to make an enquiry into the
failure of the education system of India to serve its designated purpose.

Mahatma Gandhi, father of the nation, during the early phase of his struggle for national
freedom, ably identified education as the prime villain of our servitude. “The youths whom I called
out in 1920 from those citadels of slavery – their schools and colleges – and whom I advised that it
was far better to remain unlettered and break stones for the sake of liberty than to go in for literary
education in the chains of slaves will probably be able now to trace my advice to its source”1. Long
before Gandhiji, Swami Vivekananda in the 19th century itself identified the anachronistic character
of Indian educational system. Thus he portrays the colonial education as not man-making but
cultivating negativism in the minds of the adolescents. So he sarcastically comments that: “The child
is taken to school, and the first thing that he learns is that his father is a fool, the second thing that
his grand father is a lunatic, the third thing that all his teachers are hypocrites, the fourth that all the
sacred books are lies!”2. He was very particular about an education for the future India that enables
to make a complete man in youths. He believed that “education is the manifestation of the perfection
already in man”3. To him education and learning are inherent in the spiritual tradition of India. The
education that prevalent then India was sufficient to cater egotism amongst the youth4. According
to Swamiji the purpose of education must be life-building, man-making, character-making and
assimilation of ideas. If the education is intended for mere acquisition of material knowledge; it is
not much differed from the [weight] consciousness of the ass that carrying sandalwood5.

Education of the masses was not in the agenda of British in India. The target group of the
Macaulay’s scheme of education was the upper classes of India. Similarly they were very eager to
destroy the traditional education that catered the social demands of the natives6. This was really a
calculated effort from the part of the British. Similarly the ‘infiltration’ technique was experimented
by which the English educated natives in turn enrich vernacular language with the Western
knowledge. Thus the Hunter Education Commission [1882-83] recommended for the popularization

69
of primary instruction through vernaculars7. So it endowed with a wide canvas for the infiltration
technique. In short the British anticipated a total de-Indianization of this land. Keeping this intention in
mind thus Macaulay wrote to his father: “Our English schools are increasing leaps and bounds and now
the condition has reached to apposition that it has become difficult to accommodate the students. Hindus
are much influenced with education. There is no Hindu, whom may keep real faith in his religion after
studying English. I have full confidence that, if our education policy succeeds, then no idolater will be
left in Bengal. All this will be done naturally without any religious preaching and interference”8.

But in a short while enlightened Indians sensed the need of a new education with humane touch.
Gandhiji was more for spiritual training. His spiritual concept was not confined to a particular religion
and he stood for the training of the youth in his own religion9. He also insisted for manual vocation
of the students. He was against the vanities of the Colonial Education. “I regarded character building
as the proper foundation for their education and, if the foundation was firmly laid, I was sure that the
children could learn all other things themselves or with the assistance of friends”10. Thus the architects
of modern India were well aware of the setbacks of the Colonial Education System. Gandhiji here
shares Swami Vivekananda’s observation; the teacher is more important than the text books11. The urge
for a man making patriotic education felt among the rank and file of the Nationalist Movement.

Several wise men came forward with educational designs which appropriated to the need of
the time and space. For instance, the birth of Deccan Education Society [DES] 1884 was taken place
under the inspiration of Justice M. G. Ranade12. DES functioned as a new model to Indian-education. “It
started with the idea that the education of the young should be remodeled so as to fit them for the service
of the country, a task which the existing system of education had failed to perform”13. Gopal Krishna
Gokhale was one of the life workers of this society. Further this society started Fergusson College,
Poona; Willington College Sangli [Maharashtra] and a number of preparatory schools.

Thus the question of education fermented amongst all men of social concern. Mrs. Annie Besant
[1847-1933] started Central Hindu School in Benares [1898] for revival and reintroduction of India’s
ancient ideals and institutions14. She was able to realize inherent danger of the Colonial Education.
That is why her new institution imparted Hindu religion and Western scientific knowledge together.
This school subsequently developed into a College and in finally into The Hindu University, Benares in
1916.

Rbindranath Tagore started Visvabharati [23rd December 1921]15 with a unique cosmopolitan
outlook. “It represents a happy blending of the East and the West, and of Old and New India”16.
He took the motto of his institution form the Yajur Veda: “Yatra visvam bhavatyekanidam”17. Thus
he introduced our age old practice of brahmacharya pedagogical structure and employed gururs
to provide individualized guidance to pupil in his new educational endeavour. All these were the
proposed substitutes for the future India and for the manifestation of “his prayer”18. So the founding of
Visvabharati directed to revolutionary efforts in many directions, including models for characteristically
Indian higher education and mass education and South Asian as well as global cultural exchange.
According to him “Visvabharati represents India where she has her wealth of mind which is for all.
Visvabharati acknowledges Indian’s obligation to offer to others the hospitality of her best culture and
India’s right to accept from others”. Besides, Tagore through the establishment of Visvabharati ventures
to the fulfillment of the divine mission of “making the world a home in a single nest”. [“Yatra visvam
bhavatyekanidam”].

Another hero came forward with the idea of education which differs from Macaulay’s was Sri
Aurobindo. He was a potent advocate of a home-grown system of National Education. Through his
news paper ‘Karmayogin’ he expounded the philosophy of education through a series of article titled
“A System of National Education”. As a professor of Baroda University he was well aware of the

70
limitations of the colonial education. As a freedom fighter and member of Indian National Congress
his views on national education were frequently brought him in conflict with the moderates groups of
the Congress. The educational institutions of India during the Bengal partition of 1905 became the fire
pit of nationalism. In order to extinguish the national feeling in the campus Risley Circular was issued.
This Circular banned the study or mention of politics from government aided educational institutes.
Aurobindo considered it as a straight challenge to his program of youth-nationalism. Thus he thought
of self-reliance on the front of education. He has written several articles against the Circular and its
implications. Thus he came forward with the idea of setting up an institution that would challenge
British rule by offering education to the masses ‘on national lines and under national control’. Hence
under his principal-ship a college was started in the name Bengal National College.

The above cited movements and events are self-evident to Indian intellectual response to
Macaulay’s schema. Therefore Indian National Congress moved towards for an alternative model
of education in 1937 on the basis of the suggestions of Gandhiji. It is popularly known as Wardha
Scheme of Basic Education. In 1937 Gandhiji published a series of articles in the paper The Harijan
about education. It was the outcome of his ‘experiments with truth’. The centre of his findings was
‘learning through activity’ and ‘spiritualism’. Much time had elapsed. Even though the distance from
1937 to 1947 is very short; the education front missed several ideals which conceived during the
freedom movement. The radiance of freedom embraced India while entire nation was in deep sleep
and while England was on its dinner table. That is why still the mist of mystery and controversies
shrouded over our freedom. Consequently all subsequent developments also cloaked in obscurity.
Unending controversies of the ‘midnight’ still haunts New Delhi. So also sincerity behind several of
the Articles and its clauses of the Constitution is still remaining as doubtful. Whilst the constitution
was drafted, the portfolio of education incorporated in the State List of the Constitution. That is why
the question of an education with uniform syllabus for all India became lake of dreams. As a result two
types of education came into being: State and Central Board Syllabus. In fact, in course of time the
state syllabuses diluted and turned as spaces for propagation of political agenda of the ruling parties.
In short there is no space for cultivating patriotism and nationalism among the youths in the state run
syllabi. The story of university and higher education scenario is too pathetic and is over politicized.
Hence in course of time the existing education system miserably failed to cherish the dreams of
freedom fighters.

The new regime of independent India had given least importance to an education with national
character. That is why the portfolio of education put in the basket of State List. Leave it and let us go
to another example of laxity. Nehru, as the Prime Minister of India, selected a pious and nationalist
person, Maulana Abul Kalam Azad [Maulana], as the Minister for Education, Government of India.
Time has proved that the choice of Nehru was not an appropriate one. Maulana remained in the office
until his death on 22nd February 1958. The disaster is that the first minister for education was not
at all an educationist or an educational-visionary. Nobody can question his patriotic commitment.
“Gandhiji and Abul Kalam Azad were deeply religious but they were not at all communal, they were
fully secular”19. Hence he has no vision about the future of our education. So it further crippled the
prospects of an education with national character.

In short, taking advantage of the constitutional provisions, several States in Indian Union
had designed their own systems to fulfill their political and communal requirements. Educational
experiments going on in Kerala like states, at present, is too suicidal and against national aspirations.
Even though Kerala is cent percent literate; those at the forefront of communalism, antinational
activities, crimes, etc are the educated , is the paradox. All these are the impact of an education
designed without any targeted national goal. It is true that the unbridled freedom that enjoyed by the
states and its immature leadership together in the field of education totally spoiled the dreams of the
freedom fighters.

71
End notes

1. Mahatma Gandhi, An Autobiography, Ahmadabad, Second Edition – rpt. 1976, P 151

2. Swami Vivekananda, The Future of India, Chennai, May 2004, p 19
3. Swami Vivekananda, Selections from the Complete Works of Swami Vivekananda, Calcutta,
fifteenth impression, June 1998, p 506
4. “Bring light to the ignorant and more light to the educated, for the vanities of education of our time
are tremendous!” Ibid, p 230
5. “The ass carrying its load of sandalwood knows only the weight and not the value of the
sandalwood”. Ibid, p 291
6. “They were either killed by ill-planned attempts at reform or destroyed by deliberate competition or
allowed to die of sheer neglect”. Nurullah S and J. P. Naik, A History of Education in India, Delhi,
p 50 [Quoted from K. Jayaprasad & G. K. Suresh Babu, Desheeya Vidyabhyasam, Trivandrum,
2004]
7. In 1882 Government of India appointed W. W. Hunter to review the progress of Wood Despatch of
1854 under the pressure of missionaries in England.
8. Quoted from R. N. Sharma & R. K. Sharma, History of Education in India, New Delhi, 1996, p
83
9. “The spiritual training of the boys was much more difficult matter than their physical and mental
training. I relied little on religious books for training of the spirit. O course I believed that every
student should be acquainted with the elements of his own religion and have general knowledge of
his own scriptures and therefore I provided for such knowledge as best I could”. Mahatma Gandhi,
op cit, p 255
10. Ibid, p 251
11. “If education is identical with information, the libraries are the great sages in the world, and
encyclopedias are the Rishis.” Swami Vivekananda, Selections, op cit, p 291; See also Ibid, p 47,
506
12. Justice Mahadev Govind Ranade was a great social reformer. As a social reformer he started
Prarthana Samaj and Poona Sarvajanik Sabha. He was one of the founding members of Indian
National Congress. He served as judge of Bombay High Court. B.R. Ambedkar remarks: “Ranade
never received the honours of apotheosis as these great men of India to day are destined to receive.
…… He performed no miracles and promised no speedy deliverance and splendour. …. He refused
to reap cheap notoriety by playing the part of an extremist. …….. In short, Ranade was like the
wise Captain who knows that his duty is not to play with his ship clever and masterful tricks, just
for effect and show in the midst of the ocean, but to take it safely to its appointed port”.
13. R. C. Majumdar, etc, An advanced History of India, London, III edn. rpt. 1970, p 882
14. Mrs. Annie Besant’s remarks in her autobiography: “The Indian work is, first of all, the revival,
strengthening, and uplifting of the ancient religions. This has brought with it a new self-respect, a
pride in the past, a belief in the future, and as an inevitable result, a great wave of patriotic life, the
beginning of the rebuilding of a nation”. R. C. Majumdar, op cit, pp 881, 882
15. Visvabharati, means the communion of the world with India.
16. R. C. Majumdar, op cit, p 957
17. The meaning of “Yatra visvam bhavatyekanidam” is “Where the world makes a home in a single
nest”.
18. “Where the mind is without fear and the head is held high; ……………………..
Into that heaven of freedom, my Father, let my country awake.” Rbindranath Tagore, Gitanjali,
Stanza XXXV
19. Bipan Chandra, The Epic Struggle, New Delhi, 1992, p 47

72