Ancient Indian Vision and Cognitive Science

A COGNITIVE SCIENCE CORRELATION OF THE MEANING OF PADAARTHA AS ENVISAGED IN VARIOUS INDIAN PHILOSOPHICAL SYSTEMS: IN RELATION TO HUMAN CONSCIOUSNESS, MIND AND THEIR FUNCTIONS Dr. Varanasi Ramabrahmam K.M. Center for P.G. Studies, Lawspet Pondicherry, India e-mail: rbvaranasi@gmail.com The word Padaartha, used as a technical term by different Indian schools of thought with different senses will be brought out. The meaning and intonation of the word Padaartha, as used in the Upanishads, Brahmajnaana, Advaitha Philosophy, Sabdabrahma Siddhanta (Vyaakarana), the Saddarshanas will be discussed. A comprehensive gist of this discussion will be presented relating to human consciousness, mind and their functions. The supplementary and complementary nature of these apparently "different" definitions will be conformed from cognitive science point of view in understanding and a modern scientific model of human cognition, communication, language acquisition and communication in terms of brain wave modulation and demodulation will be presented. Concepts of Ahara and Vihara in Madhumeha from Ancient Science Ayurveda W S R to Diabetes Mellitus Type II Dr. Goverdhanam Vani*1 and Dr. J. S. R. A. Prasad** Dept. of Sanskrit Studies, University of Hyderabad, Hyderabad Vani_mudumba@yahoo.com ABSTRACT: Madhumeha, the commonest endocrine disorder affects entire biological system. It is similar to Diabetes Mellitus Type II. With the changing life style, lack of exercise, faulty food habits and sedentary habits of Modern era, incidence of Madhumeha (Diabetes Mellitus Type II) is increasing throughout the world. It has turned out to be the biggest silent killer today in the world. Madhumeha is basically a disease of metabolic derangement of carbohydrate metabolism. The food we eat is broken down into glucose, which is then used by the cells to produce energy. Insulin, a hormone produced by the pancreas, is essential for glucose to be taken to the cells from the blood. When there is a deficiency in insulin production or when fat cells, liver cells or muscle cells dont respond to insulin, the glucose is not transferred to the cells. This glucose remains in the blood and builds up to high levels. This is called hyperglycemia. This condition harms both the cells
1

* Corresponding author

that require glucose and do not obtain it, as well as the organs and tissues that are damaged by exposure to high blood sugar levels. This disruption in the functioning of insulin, in turn, causes derangement of other systems involved in maintaining equilibrium in the body. Thus, Diabetes mellitus is a manifestation of the disruption of various regulatory mechanisms in the body and not just a condition of elevated blood sugar levels. It has the potential to damage the kidneys, eyes, heart, vascular system, nervous system, the skin and other organs. Faulty food it self is a cause of the diseases. The drastic disease diabetes can be controlled by giving suitable Ahara (Diet), Vihara (life style modifications) and Oushdha (medicine). The role of Ahara & Vihara is more important than Oushdha in diabetes to control blood sugar level as well as to prevent complications of this disease. In a patient with suspected type 2 diabetes mellitus, the first line of therapy involves advice about Ahara (dietary) & Vihara (life style) modifications. Exercise training increases the proportion of insulin sensitive fibers in muscle as also increases fat oxidative enzyme activity, and both these changes favor the utilization of fat as the fuel, thus controlling blood sugar elevations. The information regarding Ahara (dietary) & Vihara (life style) is available in scattered form in the ancient science of Ayurveda. In the present day scenario there is a need to collect the scattered information and it is to be reproduced with a scientific base in front of the modern world. Hence Concepts of Ahara and Vihara in Madhumeha W S R to Diabetes Mellitus Type II from Ancient Science Ayurveda topic is chosen to explore the ahara and Vihara for the management of the Madhumeha (diabetes Mellitus Type II). These concepts were applied for 15 diagnosed patients of Madhumeha and observational study was done by taking case study. Results showed significant improvement. In 8 patients out of 15, hyperglycemic condition was managed by the prescribed Ahara & Vihara. The rest required Oushdha in addition to Ahara & Vihara to manage their hyperglycemic condition. ASHTANGA YOGA AND INDIAN CLASSICAL MUSIC: A SYNTHETIC VIEW manjiri vaidya magicalmanjiri@gmail.com The Indians have pursued the study of philosophy with enthusiasm; it is the key to the map of life and means of attaining its goal. Indian philosophy is not regarded primarily as a mental gymnastic but with deep religious conviction as our salvation from the ignorance which forever hides the vision of reality from our eyes. Yoga philosophy popular among the Indian tradition roots about 5000 years back as described in Vedic philosophy and Tantras. Sage Patanjali composed this path into a philosophy in his book Patanjal Yog Sutra. : :

(yoga-stha kuru karmani sanyugam tyaktv dhananjay siddhy-asiddhyo samo bhutv samatvam yoga ucyate) - Bhagavad Gita 2.48 In the Bhagavad-Gita Lord Krishna explains Arjuna that perform your duty, abandon all attachments to success or failure. Such evenness of mind is called yoga. The stability of mind eventually helps in uniting the soul with the absolute. Yoga philosophy deals with the Ashtanga Yoga, the eight fold path in yoga which helps in controlling and channelizing the thoughts, feelings and emotions arising in the mind which are nature. The Ashtanga yoga consists of eight components namely: 1. Yama ( moral code) 2. Niyam ( personal discipline) 3. Asana( yogic postures) 4. Pranayaam( yogic breathing) 5. Pratyahaar( withdrawal of senses) 6. Dharana( concentration on object) 7. Dhyan( meditation) 8. Samadhi( salvation) Within the arts music may be classified as a performing art, a fine art and auditory art. Indian classical music is based on melody of notes or swaras. Music is often perceived as a manifestation of the divinity. It is often quoted by the Indian musicians that emotional experience is depicted through sound and rhythm (swar and taal). The artist thus blend with these components to unite with the ultimate i.e the naadbrahma. The ashtanga yoga and Indian music would thus help in developing a contact with the ultimate power where individuals would naturally move towards a more harmonious and stable mind. This research paper shall throw some light on ancient Indian yogic concepts with Indian performing arts with special reference to Indian music. Essentially every artist is a yogin at their highest level of art.

Salient Features of Health and Disease in yurveda and Taoism Monica K Rathore Ph.D, SCSS, JNU, New Delhi (India) monicarathorejnu04@gmail.com Health is a dynamic state of complete physical, mental, spiritual and social well-being and not merely the absence of disease and infirmity. This definition is given by WHO. So WHO promotes integration of Traditional Medicine. yurveda and Traditional Chinese Medicine (TCM) are the most ancient yet living traditional medicine systems. Both aim to endorse health and improve quality of life, with therapeutic tactics.

Amazingly, this definition of health, given by WHO in present era, was actually talked about 2,000 years ago in yurveda. According to yurveda, balance in doas, agnis, dhatus, proper elimination of malas, blissful senses, mind and bliss at the deepest level of tman is health. This is a holistic description of health which includes not only physical aspect but mental, social and spiritual aspect also. yurveda is based on the laws of nature. The individual human being is the miniature replica of the universe. So the individual and the universe both are essentially made up of five physical elements ( k a, vyu, teja, ap and pthv). This theory of loka-purua smya (macrocosm-microcosm continuum) is the most important principle of yurveda. If the functional aspect of the body is governed according natures principles, creates balance and health; an imbalance manifests as a sign or symptom of disease. In the same manner, Traditional Chinese Medicine (TCM) is a healing system based upon the Chinese Philosophy of correspondence between nature (Tao) and human beings. Taoists main focus was on the natural laws of the universe and implications for human beings relationship with universe. The principal of microcosm-macrocosm says that nature has a vital effect upon the health.TCM accepts the human at the centre of the universe as an antenna between celestial and earthly elements. According to Chinese Philosophy, from the Void Tao (wu) arose the one or supreme ultimate Tao ( tai yi) that generates the primal duality known as yin and yang. A third force, qi, emerges from the tension generated by the yin-yang polarity. Creation is seen as a result of the interplay between yin-yang and qi which give birth to five phases as wood, earth, fire, metal and water. Proper formation, maintenance and circulation of these yin-yang energies are essential for health. When the two energies fall out of harmony or balance, disease develops. Both systems have natural healing methods to treat illness and maintain health according natures law. These systems establish that this universe and our body are made up of same elements. Both remain in constant interaction with each other and also derive and draw materials or drugs from each other in order to remain their normalcy and homeostasis. Thus these systems heal naturally and completely like physically, mentally, socially and spiritually as well. Sri Aurobindo model for psychology: The encounter between ancient wisdom and modern thought Suneet Varma Department of Psychology University of Delhi, Delhi

Abstract: Indian perspectives on psychological functioning have almost no place in the Psychology curriculum of Indian universities. From a consciousness perspectives, contemporary western formulations of the psyche which pervade the academia, have almost entirely focussed on lower levels of consciousness. Indian treatises on human existence and psychological functioning, while acknowledging the lower levels, focus much more on higher levels of consciousness and the means to raise consciousness from lower to higher levels. It is held, in the Indian view, that human functioning on the higher levels is more effective, reveals a more complete knowledge accompanied with greater feelings of oneness, harmony, joy and love. This paper outlines a theory of personality based on Sri Aurobindos conceptualization of the human being. Starting with the basic notion of self and personhood in contemporary academic psychology largely located in the lower levels of psychological functioning, the field of Transpersonal Psychology is used as a stepping stone to access the higher reaches of humanity. A brief outline of the Advaita Vedantic perspectives on personality then paves the way for Sri Aurobindos depiction of the person. It is the authors contention that Sri Aurobindos system contains a comprehensive framework of psychology, which allows for both western as well as Indian conceptualization of the psyche and provides a synthesis, which is far more than a mere sum of parts, giving a most optimistic vision for the future of humankind.

The unconditioned state of mind: In Krishnamurtis view Sharda Kusum Mishra Deptt. Of Philosophy B.H.U. India This paper will explore Krishnamurtis teaching to indicate how the mind is freed from the dominating effects of its conditionings. The term conditional (limiting) is not, a simple negative term conveying (darkness) mere absence of light; it has the positive power to lead us to an unnamed positive, devoid of conditionings Conditioned leads the mind to its positive unconditioned, which though negative in form is (like unlimited or infinite) is positive in meaning. Consciousness of a conditioned mind therefore leads one to the discovery of new workings of the mind, its working as unconditioned, undisturbed, or a silent mind, a mind which works totally and has not yet been dragged into partial ways. Our interest is in the unconditioned mind, it is variously named as the total mind, the religious mind, or the silent mind, mind in revolution.

The unconditioned mind cannot be verbalized or described at all. 2 A mind that is capable of understanding what truth is, what reality is, if there is such a thing as reality-must be completely free of all the human tricks deceptions and illusions. And this takes a lot of work. It means an inward discipline; a discipline which is not imitation, conformity or adjustment. Discipline comes in the observation of what is and learning about it, this learning about itself is its own discipline. Therefore there is order and with it the end of disorder in oneself. All this form the beginning of is part of meditation. We do not destroy our conditioned mind but place it beside the intimations of the unconditioned mind. This is complete selfKnowledge, of the whole mind, of the conditioned as well as the unconditioned parts and of their relations to one another. The conditioned is the divided whole, where as unconditioned is the undivided whole. The whole is ever the whole and indivisible. We can describe it better in this verse of Brihadaranyak Upanishad In the words of Krishnamurti: To observe actually what is to see the whole significance of what-is the mind must be fresh clear undivided. 3 A conditioned mind acts to realize what is in the mould of what should be, it is merely an idea, a sensation, a condition of what was modified and projected in the future. So essentially, the actions of the conditioned mind are conflicts between ideas of what was projected as what should be and what is, there are conflicts between the static identification with known and the living, dynamic unknown. Therefore, our challenge is to learn how to free the mind from conditionings, without strengthening them further.

PRECOGNITION IN DREAMS AN INTRODUCTORY PHILOSOPHICAL HYPOTHESIS Surabhi Verma Ph.d. Student, Department of Sanskrit, Punjab University, Chandigarh.

J. Krishnamurti, Beyond vijolence, p. 9 J. Krishnamurti, Beyond violence, p. 9

ABSTRACT The remarkable point of philosophy is the achievement of the realities from much closer point of view that cannot be obtained by the materialistic aptitude and so called scientific attributes. Whatever is easily recommended by the philosophical doctrines takes a long duration of materialistic sight to reach to that. Indian Philosophy is rich in the advancements towards the Ultimate Reality. The path of yoga and meditative techniques were in practice in India from a long time back. The secrets revealed by the yogic seers and compiled into a form of Philosophical System show a relevant evidence of the actions of the consciousness which are in the present day world known as ESP (Extra Sensory Perceptions), Para-normal, super-normal etc. Precognition, Premonition and Retro cognition are also included sub terminologies. Precognition in dreams is the phenomenon that has been claimed by many people and told by many ones to be believed but unfortunately when this phenomenon becomes unable to be deduced through instrumental methodology or when the results or conclusions demand a new thinking about a very well stabilised theory about something, or when some scientific views gets challenged, it takes a long time to be converted into a shaped hypothesis or theory. But the realm of philosophy especially Indian Philosophy and Indian Intellectual Tradition has a space to deduce the new hypothetical concepts on the basis of previously laid Doctrines of Philosophy and also to present their views in favour or against of them. Using this Philosophical Research Methodology, a new or we can say as- a new but pre-settled or pre existing Reality about the Precognition in Dreams has been shaped out in this paper. This hypothesis is based on the two Indian Philosophical Systems. One is Monistic and the other Dualistic.

Study of personality from Indian tradition

Shilpa. S., PhD., 19/1, Bellary Road, Sadashivanagar, Banagalore 560080 Prof. C. G. Venkatesha Murthy, Professor, Regional Institute of Education (NCERT), Manasagangotri, Mysore Department and Institution: Department of Education, Regional Institute of Education (NCERT), Manasagangotri, Mysore. Personality and its study has always fascinated man from times immemorial. This paper attempts to trace the study of personality in the Indian tradition. The authors have attempted to analyze different methods and domains of study of personality that has shaped our common perception of psyche and how we understand it. In the process the complexity of understanding psyche and personality is delineated and the need for further study in the area is highlighted.

Effect of SKY Exercise and Surya Namaskara & SelectIive Physiological Variation among the college Students
Mrs.M. Saradha M.A.,(Ph.D) Asst. Professor, Department of Human Excellence (saradhamurugaswamy@gmail.com) Abstract Yoga is an ancient Indian way of life, which includes changes in mental attitude, diet, and the practice of specific techniques such as yoga asanas (postures), breathing practices (pranayamas), and meditation to attain the highest level of consciousness. Since a decade, there has been a surge in the research on yoga, but we do find very few reviews among SuryaNamashkara Practice with Simplified Kundalini Yoga practices in health and disease. Keeping this in view,Select ive Physiological Variation among college Students. Data were constructed; issues were reviewed and found that there were considerable health benefits, including improved cognition, respiration, reduced cardiovascular risk, body mass index, blood pressure, and diabetes. Yoga also influenced immunity and ameliorated joint disorders. Keywords: Health, Obesity, Pranayama, Simplified Kundalini yoga, Simplified Physical Exercise, Surya Namashkara.

SLEEP AND DREAMS

DR. HANSA S. SHAH MUMBAI 400092 (M) 09819720398 022-65249313 hansajainology@gmail.com

The scope of wisdom buried in the ancient literature produced by the Indian savants, especially in Jain manuscripts in Prakrit ( ArdhaMagdhi) and Sanskrit, is unlimited. Without this literature, the treasures of Indias unique heritage is bound to remain incomplete and truncated. Students of Jainology unanimously admit that many problems of human interest would remain unresolved in the absence of the study of this literature. It is however, to be regretted that the interpretation, in the modern scientific terms of this vast treasure is only in its initial stage, as is even now in a scrappy and haphazard form.

The chasm between religion / philosophy and science is both deep and well established. This is because scientific mind does not accept anything that cannot be experimentally proved while the religious mind needs no proof for anything laid down in the sacred canonical manuscripts books. According to Jainism, one of the oldest living religions and philosophies, Karma is a psychophysical force of cyclic nature i.e it is the past karma which causes the bondage of new karma. Neuroscience explains how we go about in pursuit of our particular aims in life. The Jain Doctrine of Karma explains why we do so. One of the topics discussed here is SLEEP AND DREAMS. Since there are eight innate qualities of the soul, there are eight primary types ( Mula Prakriti) of karman. It is obvious that karman obscures, obstructs, cripples and distorts the innate characteristic quality of the pure soul. But all the eight main species do not possess the same degree of potency of definement. The eight species are thus divided into two groups. A) Destroying ( Ghatin) karma and b) Non destroying ( aghatin) Karman.The former group cripples and distorts the innate qualities of the soul while the latter one, though unable to obscure any fundamental quality of the soul, compels it to continue its worldly existence. Out of four ghatin karman, second is Intuition obscuring i.e darsanavarana karman. There are nine subtypes of intuition covering karman which includes five types of sleep. Atleast once a day we cease to be conscious the mind does not operate and only the brain remains partly active as guardian of our personality and the guarantee of its noncontinuance. When we wake up, we are still the same person as before. At intervals, the programme wakes us up for a period of conscious mental activity. There is, therefore, an opportunity to study the paralled changes in brain and mind as we fall asleep each night and in the morning wake again. According to science, there are two main types of sleep : REM ( Rapid eye movement) and NREM (Non Rapid eye movement) ; also known as Active sleep (AS) and quiet sleep (QS).There are four stages of sleep and in the fourth stage which is deepest stage of sleep, it would be extremely difficult to wake the sleeper. Sleep talking , sleep walking etc. occur only in this stage. According to the doctrine of Karman, extreme rise of intuition obscuring ( Darsanavarna) karman called styana-grddhi-nidra in which the sleeper may even go to the extent of performing such extraordinary feasts as are impossible during wakeful states, remaining totally unaware of them. It is found that systematic relaxation achieved by proper technique can replace sleep much more efficiently. Many human beings have learned to do far less sleep and generally found energetic, cheerful and self-confident and less inactive than long sleepers. Thus, this article is an endeavour to synthesize the ancient wisdom and modern scientific approach.

ANCIENT INDIAN WISDOM KAYAKALPA YOGA AND MAHARASANA THROUGH VETHATHIRI MAHARISHI`S KAYA KALPA TECHNIQUE AND SIMPLIFIED PHYSICAL EXERCISE (MAHARASANA) PROGRAM FOR THE MANAGEMENT OF TYPE-2 DIABETES MELLITUS- A PILOT TRIAL. Presentation By Dr.V.M.Rajasekaran,B.S.M.S (SIDDHA MEDICINE), M.A(Yoga for Human Excellence), Ph.d(Yoga for Human Excellence) Scholar at Bharathiar University, Coimbatore, Tamilnadu INTRODUCTION: It is the rejuvenating technique which was discovered by our ancient Indian siddhars and lost during the course of time. This was once again brought back by our swamiji in an easily understandable way. Let us analyse each of these in a systemic and scientific way through kayakalpa science. KAYA - BODY KALPA - IMMORTAL The science of kayakalpa delineates the manner in which the human body can be immortalised.vethathiri maharishi a qualified physician of indigenous medicine has developed kayakalpa yoga which is a wonderful rejuvenation practise of the siddha yogis of south india.kayakalpa yoga is a complete science which integrates physics, biology, physiology, philosophy, genetics and yoga. This philosophy of kayakalpa yoga delineates the manner in which the human being can be enhanced by proper integration of physical body,mind,bio-magnetism ,life force ,sexual vital fluid. kayakalpa yoga regulates sensual feelings enhances mental maturity,and strengthens one`s character and personality. "By sublimating and recycling The sexual vital fluid Kaya kalpa frees you from A variety of earth bound ills Your mind develops strength And Contentment comes to stay Charity,Compassion And chastity-Consciousness patience,Forgiveness. And acuity of intellect, All these become part Of your nature and being Yours thought gets oriented To the absolute directly And fears of death withers

In the effulgence of wisdom" - Value of kayakalpa yoga -(Yogiraj Vethathiri Maharishi). . swamiji vethathiri maharishi founded the simplified kundalini yoga for the benifit of humanity, and he recommended the kaya kalpa(Kaya means body and Kalpa means immortal of physical body) technique and simplified physical exercises (maharasana) for better health. Diabetes will create an additional financial and social burden on the public health sector. Literature reviews revealed that exercises help to reduce the blood sugar level and high blood pressure; hence, yogic exercises may be useful to combat various diseases.The purpose of this study were to assess the signs and symptoms of type II diabetes i.e., BP, and HbA1C, blood glucose levels, among diabetic patients through a 12 week VETHATHIRI MAHARISHI`S kaya kalpa technique and simplified physical exercises (maharasana) program. DIABETES Diabetes Mellitus is metabolic cum vascular syndrome of multiple etiologies characterized by chronic hyperglycemia with disturbance of carbohydrates, fat and protein metabolism resulting from effects in insulin secretion, insulin action or both. This disorder is frequently associated with long term damage, which can lead to failure of organs like eyes, kidneys, nerves, heart and blood vessels. Most affected patients (90%) have type II diabetes, a chronic progressive disease characterized by insulin resistance due to abdominal obesity and relative insulin deficiency due to progressive deterioration of pancreatic beta-cell function. Many years of pre-diabetes or impaired glucose tolerance precede the onset of the disease, and intensive lifestyle modification or pharmacotherapy may prevent the progression to type II diabetes. Conclusion: -----------------The findings conclude that this vethathiri maharishi yoga program could potentially be a reduction option for hyperglycemia on type 2 diabetes patients and many patients reported a feeling of well being, more relaxed and satisfied, and a sense of relief from anxiety. The detailed discussion will be presented in my full paper Thanking you Dr.v.m.rajasekeran. THE YOGA IN SCHOOL Presentation By C. Jagadambal

Ph.D Research scholar Bharathiyar university Coimbatore(dt) Tamilnadu. Throw away all weakness. Tell your body that it is strong, tell your mind that it is strong, and have unbounded faith and hope in yourself. Swami Vivekananda Yoga has been an integral part of Health and Physical Education that has been a compulsory subject up to the secondary school stage since 1988. The National Curriculum Framework (NCF) 2005 adopted a holistic definition of health in which yoga is an integral part of it. Both yoga and physical education contribute to not merely the physical development of the child but have a positive impact on psychosocial and mental development as well. Playing group games have a positive impact on individual self esteem, promotes better interaction among children, imparts values of co-operation, sharing and to deal with both victory and defeat. Similarly yoga practice contributes to the overall development of the child and various studies have shown that it contributes to flexibility and muscular fitness and also corrects postural defects among school children. There is also a growing realization that the health needs of adolescents, particularly their reproductive and sexual health needs, require to be addressed. Since these needs predominantly relate to sex and sexuality, which is culturally a very sensitive area, they are deprived of opportunities to get appropriate information. There is a need to provide children accurate and authentic information and help them to construct knowledge and acquire life skills, so that they cope up with the concerns related to the process of growing up, counter stress and strains and cope up with examination stress. Within this overall framework both yoga and physical education are seen as routes for achieving overall development of children. However, up till now both yoga and physical education have not been given the due importance and neither has their contribution to the health and overall development of the child been adequately acknowledged. The constraints faced by yoga and physical education are related to a number of factors that affect the quality of school education in general and health and physical education in particular. This is the right time for making health and physical education to be considered as one of the important components of introduction of yoga in schools. In order to make this subject as a subject at par with other subjects of school education, the project can help in advocating the area of health and physical education to be treated not merely an instructive area but also having strong experiential learning component. The project, therefore, should focus on preparing/training teachers in yoga focusing on the comprehensiveness of

the area of health and physical education. The focus of preparation of teacher training programme need to be based on the stipulations made in the National Curriculum Framework (NCF) 2005 and the syllabus of Health and Physical Education prepared for various classes of school education. The selected proposals under the scheme, therefore, should complement on achieving the objectives of Health and Physical Education in schools. The scheme, therefore, is revised keeping the above objectives in view. The Following techniques can lead to a effective yoga base curriculum 1. The precondition for all development is healthy physical growth of all children. This requires that the basic needs in terms of adequate nutrition, physical exercise and other psycho-social needs are addressed. Participation of all children in free play, informal and formal games, yoga and sports activities is essential for their physical and psycho-social development. The range of abilities as a result of games, sports and yoga will improve stamina, fine and gross motor skills and dexterities, self-awareness and control, and coordination in team games. Simple adaptation of playgrounds, equipment and rules can make activities and games accessible to all children in the school. Children can achieve high levels of excellence in sports, athletics, gymnastics, yoga and performing arts such as dance. When the emphasis shifts from enjoyment to achievement, such training can make demands of discipline and practice that can create stress at this stage. Whereas all students must be involved in health and physical education activities, those who choose to excel in games and sports need to be provided adequate opportunities. 2. This curricular area adopts a holistic definition of health within which physical education and yoga contribute to the physical, social, emotional and mental development of a child. 3. The entire group (Health and Physical Education and yoga) must be taken together as a comprehensive health and physical education curriculum, replacing the fragmentary approach current in schools today. As a core part of the curriculum, time allocated for games and for yoga must not be reduced, or taken away under any circumstances. 4. Recognizing this subject as a core subject, Health and Physical Education must continue to be a compulsory subject from the primary to the secondary stages and as an optional subject at higher secondary stage. However, it needs to be given equal status with other subjects, a status that is not being given at present. 5. In order to transact the curriculum effectively, it is essential to ensure that the minimum essential physical space and equipments are available in every

school. Teacher preparation for this area needs well planned and concerted efforts. This subject area consisting of health education, physical education and yoga must be suitably integrated into the elementary and secondary pre-service teacher education courses. The potential of the existing physical education training institutes should be reviewed and utilized adequately. Similarly, their appropriate syllabi and teacher training for transaction of yoga in schools need to be reviewed and reformulated. 6. Yoga could be introduced from the primary level onwards in informal ways, but formal introduction of yogic exercises should begin only from class sixth onwards. All interventions including even health and hygiene education must rely on the practical and experiential dimensions of childrens lives. -------------YOGA FOR MODERN AGE FORMULATED BY VETHATHIRI MAHARISHI ------------------------------------------------------------------------------------------------------------------------------------Presentation By Sangetaa Professor & Program CoOrdinator, Temple of Consciousness, Aliyar M.A (Yoga for Human Excellence), PhD (Yoga for Human Excellence) at Bharathiar University, Coimbatore, Tamilnadu. WISDOM: is the judicious application of knowledge. It is a deep understanding and realization of people,things, events or situations, resulting in the ability to apply perceptions, judgments and actions inkeeping with this understanding. It often requires control of one's emotional reactions so that universal principles, reason and knowledge prevail to determine one's actions. INTRODUCTION: --------------------------In the modern world we have become quite successful in our external achievements--we have created powerful technologies and a variety of products, we are obsessed with accumulating power, wealth, property and objects--and yet we have not been able to create either individual or social peace, wisdom, or happiness. We have only to look around and see the destructiveness of our weapons, the emptiness of our pleasures and entertainments, the misuse of our material and personal resources, the disparities between rich and poor, and above all, the loneliness and violence of our modern world. We see that amid all our success in the external world, we have accomplished little of lasting value. These problems will not be solved through new technological developments. Instead, the resolution to

these human problems will come only when we discover within ourselves that for which all of mankind is searching--inner peace, tranquility, and wisdom. Many Seers of the ancient land called India have spent their lives in developing a science that would ensure this harmonious existence of human beings. This science of harmonious living within, with others and the nature is called Yoga. Today we find that there are several systems of yoga, each one with its own method of approach. But the aims of all these different systems is the same viz., that man should realize his real Self and live in harmony and peace with himself and the society in which he is born. But, the old method of learning the Yoga is a very difficult one and almost impossible for the common man to Practice. The restrictions imposed and the conditions prescribed were so many that the ordinary individual, especially the normal family-man, could never think of practicing this Yoga. To overcome these intricacies and to help everybody to enjoy the benefits of yoga vethathiri maharishi has formulated a set of techniques called SKY (Simplified Kundalini Yoga) The philosophy and teachings of Yogiraj Vethathiri Maharishi provide humanity a spiritual, scientific, simple and practical way of living without conflicts within one's own mind and guidance to resolve the conflicts in the society and in the community of nations. Maharishi's thought is based on sustained research of traditional Tamil Siddha philosophy, meditation on the Self and his concern for mankind. He asserts that training of the mind, introspection and reformation of negative habits are absolutely necessary for achieving success, health, peace, happiness and wisdom. SKY (Simplified Kundalini Yoga): -------------------------------------------- PHYSICAL EXERCISE KAYA KALPA YOGA SIMPLIFIED KUNDALINI YOGA MEDITATION INTROSPECTION ACHIEVEMENTS OF SKY YOGA: ----------------------------------------------------- 50 LAKHS OF PEOPLE HAVE BEEN BENEFITTED KARMA YOGA STYLE OF LIVING HAS ENABLED THE SKY SYSTEM TO PRODUCE 6200 MASTERS IN INDIA AND 180 MASTERS ABROAD TO TEACH THE TECHNIQUES. NEARLY 20,000 STUDENTS ARE STUDYING THE PHILOSOPHY OF MAHARISHI IN COLLABORATION WITH 12 MAJOR UNIVERSITIES OF TAMILNADU, KARNATAKA AND ANDHRA. MAJOR EDUCATIONAL INSTITUTIONS, PUBLIC/PRIVATE UNDERTAKINGS, BANKING SECTORS, GOVERNMENT/ QUASI GOVERNMENT ORGANIZATIONS HAVE TRAINED THEIR STUDENTS AND STAFFS WITH THE SKY SYSTEM

8,977 PEOPLE LIVING IN VILLAGES OF TAMILNADU HAVE BEEN FREELY TRAINED IN THE SKY SYSTEM.

A STUDY OF PRTHIVA CATEGORY IN NANDAKANDA AND OTHER RASASTRA TEXTS Siva Panuganti4 Dr. J.S.R.A. Prasad5 ABSTRACT Rasastra is one of the important branches of Ayurveda. It is a part of Ayurvedic Pharmaceutics and deals with substances of mineral origin, wherein prada is the prime element. Literally 'Rasa' means mercury and it has numerous synonyms such as rasendra (king of Rasas), sta (Yellow in color) and so on. Rasa and other substances of mineral origin are called dravya in Ayurveda. In Ayurveda, dravya is mainly classified into three types as 1. Audbhid (Plant origin), 2. Jgama (Animal origin), 3. Prthiva (mineral origin). The Prthiva category consists all earthly things like metals, minerals and precious stones. One can notice a detailed account of dravyas of prthiva category in nandakanda and it is one of the available 300 Rasastra texts. It is a commendable work in Rasastra. The text has been divided into two Virntis namely Amtkaraa Virnti and Kriykarana Virnti. In the first Virnti, prada has been defined as 'Rasa'. In the second Virnti, prthiva category has been described in detail. Rasastra texts, describe various Prthiva categories such as 'aktirasa', 'rasa', 'mahrasa', 'uparasa', 'sdhraarasa', 'loha', 'ratna', 'uparatna' etc. the prthiva category broadly consists of five substances as 'rasa', 'mahrasa', 'uparasa', 'loha', 'ratna', and 'uparatna'. These sub categories have significant role in Ayurvedic Pharmaceutics. This paper discusses these categories from nandakanda and an attempt has been made to compare this information with five other important Rasastra texts.

Siva Panuganti, Research Scholar, Dept. of Sanskrit Studies, University of Hyderabad, Hyderabad500046, (panugantisiva@gmail.com)

J.S.R.A. Prasad, Corresponding author

Asst. Professor, Dept. Of Sanskrit Studies, University of Hyderabad, Hyderabad-500046 (jsraprasad@gmail.com)