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

9

Seva DharshanPresident’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 theIndian community in Kuwait. Our organization has grown in strength in the last five years and in 2007the 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 startingunits in Abbasiya, Salmiya, Fahaheel and Farwaniya. Our members also come from far flung areas. eorganization 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 discardedclothes 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 whohave 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 industrymaking 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 usmake this project a great success.

We hope you accept this programme as a token of our appreciation and enjoy the day.

Krishnakumar

Kottayam Nazeer is a versatile mimicry artist and movie star who has imitated a large number of personalities. ese include politicians, actors likeJayan, 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 theAmrita 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’, wasa chart buster.

10

1111

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.

13

MARAYOOR SCHOOL PROJECTKerala, 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 oen 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”.

N. Vasudevan

15

saovaadSa-na

सेवा ह� िशवपूजा

भाव भ��से तू करता जा

सेवामे उपकार नह� है

अहंकार को �थान नह� है

ई�र क� यह सहज अच�ना

िनज जीवनमे अपनाते जा १

किलया �खलती सुगंध देने

न�दया बहती �यास बुझाने

अ�न �खलाती धरती मा का

�वाथ� नह� है दजूा २

पर�हत ह� हो धम� तु�हारा

यह� तप�या यह� साधना

पावनतम इस य� कम� मे

आहुित अपनी तू देता जा ३

धूप द�प नैवे� आरती

नह� मांगती आज भारती

पी�डत शो�षत ब�धुजन�का

तू �वन� सेवक बन जा ४

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

Dr. Shankar V. Tatwawadi

“The state could do good to society only so long as it remained as theupholder of dharma - the higher law of the good life -

and not as an end in itself.”

17

“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 whobecomes 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 ourunhidden, 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? Letme turn to Indian parents abroad.

On close observation, we come across five types of them who sent their beloved children to residentialinstitutions, 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 aer 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 socalled 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.”

18

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?

*sI. ]n \mcmbW ]njmcSn

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¸ Xm Ê bo’ 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?

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

19

amXm]nXT¡Ä¡pÅ ktµiw

$ 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¯n 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¡bn Ccp¶v {]mÀ°n¡m³ Ip«nIsf ioen¸n¡Ww.

$ PohnX¯n kpJw, ZpJw, Nncn, Ic¨nÂ, Pbw, ]cmPbw, DbÀ¨ Xmgv¨. F¶nhsbÃmw Dsʶv 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.

Dr. N. Gopalakrishnan

21

$ 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 a¡fn hfÀ¯phm³ amXm]nXm¡fpsS PohnX coXn DXIWw.hnZymÀXvYnIÄs¡mcp amÀ¤tcJ

“\mkvXn hnZymkaw N£pÀ

\mkvXn kXykaw X]: \mkvXn cmKkaw Zp:Jw

\mkvXn XymKkaw kpJw”

hnZyv¡v XpÃyamb I® Ã. n\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 IqSpX 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 `uXnI k1⁄4¯v t\Sm³ am{XapÅ D]m[n B¡cpXv. hnZym`ymkw BXy´nIambn Hcp D¯a ]ucs\ hmÀs¯Sp¡m³ DXIp¶XmIWw F¶ `mcXob k¦Â]w amXm]nXm¡Ä¡pw, A²ym]IÀ¡pw, hnZymÀXvYnIÄ¡pw DØmbncn¡s«.

-

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

n

hnZyTÀXvYnIÄs¡Tcp amÀ¤tcJ

“Mother and Motherland are greater than heaven”.“The strength of a nation is derived from the

integrity of its homes”

23

A Guide to Career Development IntroductionCareer 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 a 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,Commerce,Computers & Law along with the Institutions considered to be the Top 10 in the country (ac-cording to the latest ranking) in their respective fields.FLOW CHART OF DIFFERENT COURSES

ENGINEERING:

Agriculture Engineering

Petroleum TechnologyIndustrial Engineering

Bio-Medical Engineering

Textile Technology

Wood Technology

Prospective Branches and Specifications(other than Conventional Branches)

Plastic & Rubber TechnologyPrinting TechnologyMiningAeronautical

Automobile EngineeringLeather TechnologyInstrumentation

Ceramic TechnologySugar Technology

Marine EngineeringShip Buliding & Naval ArchitectureDiary Science & TechnologyProduction EngineeringNuclear Engineering

SSLC

ITI/ITC

10+2(Entrance Exam)

B.Tech/B.E (GATE)M.Tech/M.E Research

VHSC/POLY

Flow Chart of Different CoursesEngineering

FLOW CHART OF DIFFERENT COURSES

ENGINEERING:

Agriculture Engineering

Petroleum TechnologyIndustrial Engineering

Bio-Medical Engineering

Textile Technology

Wood Technology

Prospective Branches and Specifications(other than Conventional Branches)

Plastic & Rubber TechnologyPrinting TechnologyMiningAeronautical

Automobile EngineeringLeather TechnologyInstrumentation

Ceramic TechnologySugar Technology

Marine EngineeringShip Buliding & Naval ArchitectureDiary Science & TechnologyProduction EngineeringNuclear Engineering

SSLC

ITI/ITC

10+2(Entrance Exam)

B.Tech/B.E (GATE)M.Tech/M.E Research

VHSC/POLY

Prospective Branches and Specifications(other than Conventional Branches)

TOP 10 ENGINEERING COLLEGES

Sr.No NAME OF COLLEGE WEBSITE1 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 University,Varanasi

www.itbhu.ac.in

9 Indian Institute of Technology,Guwahati www.iitg.ac.in

10 Vellore Institute of Technology,Vellore www.vit.ac.in

TOP 10 COLLEGES FOR MEDICINENAME OF COLLEGE WEBSITE

Rani Bhaskar

25

Flow Chart of Different Courses- Medicine/AgricultureMedicine/Agriculture

SSLC 10+2 EntranceMBBS/ BDS/ BAMS/ BUMS/ B.Sc. Nursing/ B.Pharma/ B.Sc. Agri/ BV.Sc. & AH/ F.Sc/ BPT/ B.Sc Forestry.

PG Entrance

MD/ MS/ PG Diplomas for Specialization/ DM

ParaMedicalCourses (Nursing/ Lab.Tech./ Pharmacy/ DentalTech./Physiotherapy/ Operation Theatre Assistant/ RadiationTech./ Occupational Therapy/ Speech Therapy/ X_Ray/ Optometry)

Flow Chart of Different Courses- Management/Commerce/Finance

Prospective Specialization

Industrial Relations

Organizational Management

MANAGEMENT/ COMMERCE/ FINANCE

Marketing

Materials Management

Human resources

International Business

Finance Management

Public Administration

SSLC

10+2

Foundation CoursesICWAI/ ICAI/ ICSI/ ICFAI

BBA/BBM/BBS/BHM

B.Com

PGDBA/ MBA/ MBF/ MSW/ MFC/ MHM/ PG Diplomas

M.Com

Research

Prospective Specialization

Industrial Relations

Organizational Management

MANAGEMENT/ COMMERCE/ FINANCE

Marketing

Materials Management

Human resources

International Business

Finance Management

Public Administration

SSLC

10+2

Foundation CoursesICWAI/ ICAI/ ICSI/ ICFAI

BBA/BBM/BBS/BHM

B.Com

PGDBA/ MBA/ MBF/ MSW/ MFC/ MHM/ PG Diplomas

M.Com

Research

Prospective Specialization

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

7 Grant Medical College,Mumbai www.grantmedicalcollege-jjhospital.org

8 Seth GS Medical College,Mumbai www.kem.edu

9 Kasturba Medical College,Manipal www.manipal.edu

10 Lady Hardinge Medical College,Delhi www.lhmc.du.ac.in

TOP 10 COMMERCE COLLEGESNAME OF COLLEGE WEBSITE

1 Shri Ram College of Commerce,Delhi www.srcc.edu

2 St.Xavier’s College,Kolkata www.sxccal.edu3 Loyola College,Chennai www.loyolacollege.edu4 Christ College,Bangalore www.christuniversity.in5 Lady Shri Ram College for Women,Delhi www.lsrcollege.org6 Symbiosis Society’s College of Arts and

Commerce,Pune www.symbiosiscollege.org

7 St.Joseph’s College of Commerce,Bangalore www.sjcc.ac.in8 Stella Maris College,Chennai www.stellamariscollege.org9 Hansraj College,Delhi www.hansrajcollege.com

10 Shri Narsee Monjee College of Commerce and Economics,Mumbai www.nmcollege.in

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.

27

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

HmÀ1⁄2ICneqsS......

HmÀ1⁄2ICneqsS......

31

BbpÀthZhpw BtcmKykwc£Whpwa\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 thZamWvBbpÀthZw. 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¶ \à {]hr¯nIfneqsS am{XamWpÊmIp¶Xv.

“temImx kakvXmx kpJnt\m ̀ h´q”.

Dr. Reshmi Suresh

“All the time, circumstances are not going to favor us. We shall have toface obstacles and adversities. Fearlessness is the first virtue of a hero, the

starting point of all other noble virtues.”

37

Healthy ageing ‘makes the difference’

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 increasingnumber 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 equallyor 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 themand 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, thegeographical 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 andhappy. 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 DeathFor 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 peopleaged65 and older are chronic lung disease, pneumonia and influenza, diabetes, accidental injuries, Alzhe-imer’s disease, kidney disease and blood disease.DiseasesChronic diseases that are commonly seen in people aged 70 or more are,• Arthritis • High Blood Pressure • Heart Diseases • Diabetes • Lung Diseases • Stroke • CancerMultiple Diseasese 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 TreatmentsUnfortunately, 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. Manualability 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 HospitalizationOlder adults go to the doctor more oen than younger adults. Older adults are also hospitalized morefrequently than younger people.

R. R. Souparnika

“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.”

39

Home Health CareHome-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 LifestyleA healthy lifestyle is an especially important factor in healthy ageing and longevity. ese environmentalfactors 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 lookPreventionDisease 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 OftenDepression(Questionnaire) First visit and periodically

Alcoholism (Questionnaire) First visit and periodically

Mental processes Every yearHeight 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

Cholesterol, triglyceride levels(blood test)

Every year in people with previous heart attack,stroke,peripheral vascular disease, or chest

pain

Glucose level for diabetes(test for blood sugar) Every year(if risk factors,eg high blood pressure)

Mammogram(breast x-rays)Yearly up to age 70,and continue for those who

have reasonable life expectancy.

Pap smear(gynecological/pelvic examination)

At least every 3 years

Not needed in women 65 and older if they have had normal Pap smears up to that age: if never tested before, may stop after 2 normal annual

Pap smearsTest for blood in stool

Sigmoidoscopy,or

colonoscopy

Every year

Every 3 to 5 years

Every 10 yearsProstate specific antigen(PSA blood test and

rectal examination for prostrate cancer) Men, yearly

41

Counseling about;Stop smokingLow fat, well balanced dietAdequate calcium intakePhysical activityInjury preventionRegular dental visits

Every yearEvery yearEvery yearEvery yearEvery yearEvery visit

Immunization(vaccination)Flu shotPneumonia shotTetanus booster shot

Every yearOnce at age 65(If healthy);

repeat every 6-7 yearsEvery 10 years

Medication for;to prevent heart attack and strokePeople with previous heart attack

Omega -3 fatty acids(fatty fish)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.

45

EMERGENCY 112POLICE 199FIRE 100, 105Cargo Office 2471 9395Civil ID Enquiry 1889 988Coast Guard 2574 333Weather Forecast 104

IMPORTANT TELEPHONE NUMBERS - KUWAITTelephone Enquiry 101Flight Information 160KUNA News Service 120Mobile Telecoms 106/7/8Telephone Bills 123Time 113

ABULANCE AND FIRST AIDCentral 2472 2000Emergency 2476 5616Al- Amiri Hospital 2242 2366Al- Adan Hospital 2394 1455Al-Da’iya 2251 0854Al-Fahaheel 2391 9089Al-Faiha 2255 3779Al-Farwaniya 2472 5149Al -Farwaniya Hospital 2488 3000Al-Jahra 2457 0583

Al-Jahra Hospital 2457 5448Al-Nuwaiseeb 2395 0114Al-Sabah Hospital 2481 5000Al-Salmi 2246 7088Al-Salmiya 2573 9011Al-Shuiba 2326 1927Al-Shuwaikh 2481 3535Dasman 2241 9785Mubarak Al Kabir Hospital 2531 1437Jleeb Al Shuyoukh 2431 6983

PUBLIC HOSPITALSEnquiries 2242 2123Amiri (Children) 2245 1442Adan 2394 0620Allergy 2484 9252Amiri 2242 2266Amiri(Causality) 2245 0005Blood Bank 2533 6538Burn Center 2484 0300Cancer Control 2484 9100Chest Diseases 2484 9400Drug Control 2483 7245Farawaniya 2488 8000Gastroenterology 2245 0080Transplant Centre 2484 0300Al Ternative Medicine Center 2472 1227

Al Ansari Medicine Center 2565 8888lbn Sina 2484 0300Infectious Diseases 2487 0351Islamic Medicine 2484 9000Jahra 2457 5300Kidney Center 2484 0027Maternity 2484 8067Military 2472 9911Mubarak Al Kabir 2531 2700Ophtholmology 2484 0300Psychiatric Center 2484 3900Razi 2484 6000Sabah 2481 2000Sanatorium (Women) 2484 8022Orthopedic 2487 4240

INDIAN SCHOOLSBharathiya VidyaBhavan 2434 0881Al Watnieh Indian School(D.P.S.) 2398 6147Al Rashid Indian School 2434 7722Carmel School - Salwa 2562 3674Gulf Indian School- Fahaheel 2391 8214Indian English Academy- Salmiya 2561 2320Indian Central School- Abbasiay 2433 0244

India Int’l School - Mangaf 2372 8724Indian Public School - Salmiya 2563 0342Indian School (Jr.) Salmiya 2562 9583Indian School (Sr.) Salmiya 2561 3344Indian School - Khaitan 2471 1854Jabriya Indian School 2534 0837Modern Indian School - Salmiya 2565 6210United 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.

47

INDIAN EMBASSY IN KUWAIT 2253 0600

AIRLINESAirport - Flight Information 160Aeroflot 2242 8331Air China 2242 6128Air France 2242 2651Air India 2243 8184Air Lanka 2242 4444Alitalia 22541 4403American Airlines 2243 8567British Airways 2242 5635Biman airways 2245 2977Cathay Pacific airways Ltd. 2246 1280Cyprus Airways 2243 5685

Emirates Airlines 2242 5566Gulf Air 2246 0788Indian Airlines 2245 6700KLM 2242 5747Kuwait Airways 2434 5555Luhansa German Airlines 2242 2493Oman Airways 2241 2284Pakistan International Airlines 22421044Qatar Airways 2242 3888Saudi Arabian airlines 2242 6284Singapore Airlines 2242 4320Swiss Airlines 2242 1516

ELECTRICITYKuwait City 2484 7329Fahaheel 2391 5300 2391 1333Hawalli 2265 0702/4Jahra 2457 8380

Kheitan 2272 2935Salmiya 2571 2259 2571 1130Shuwaikh 2483 1781Streetlights 2474 5408

WATEREmergency (Drains) 2483 4044Ahmadi 2398 4755 2398 4926Kuwait City 2483 2933Hawalli 2262 7728/9

Jahra 2455 3640 2455 5231Salmiya 2564 2104Shuwaikh 2483 2933Sulaibikhat 2467 7378 2467 4568

Fax: 22546 958

49

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

develop these powers.”

`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. ChcÊn-

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¯pÊmb (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

]qÊp Fs¶ ]dbm\mhq. `mcXob cwKIebpsS A{KnaØm\¯mWv IYIfn

F¶v ]dbmw. ASp¯ \qämÊnÂ, 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

51

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 DÊmbn«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

DÊmhp¶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 Isʯn

IhnXsbbpw \mSIs¯bpw hmNmeX Hgnhm¡n ckNmXpcn hcp¯m\pÅ

krjvSn]camb bXv\w kwkvIrX¯n am{Xaà kwkvIrXk´m\§Ä F¶v

]dtb Êp¶ `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]dtbÊp¶ 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”

55

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.

t\«amÀ¡pXm\ms« C´y¡p\jvSamb kya´IwBßthZnIÄ ]Êp t\SntbmþcmÀj Nn´m kya´Iwhn¬shfn¨w alnbnse¯n¨hnizhnPvRm\ auànIwarXyphn¶pw acWtaev]n¨a¬ab t{]akmbIwIpäamcpsSXms« C´y¡p\jvSamb kya´Iw

kqcy]nÞw ]nfÀs¶Sp¯Xmþamcykwkv¡mc IµfwCµpXmcmhenIf £cþX´phn tImÀ¯ Iuiew.\nkvXpemav\mb Zo]vXntImafw.\nXy \nÀ1⁄2pà IÖfw.

sI«sX1⁄2«pams« C´ybnÂ]«pt]mbm iam¦pcw.X]vX`qan¡p \oÀsImSp¡p¶Kp]vX kmhÀ° kmKcwhnäXmcpXm\ms« C´y¡p\jvSamb kya´Iw.

Gsd \hy {]tk\cmUw_þtcO aqeam locIw.ImSptIdn¯pe¨p, hoÊpao\mSn\pXvIÀjtaäphm³IrjvW, \osb¶p hosÊSp¡psa³XrjvW XoÀ¯m kya´Iw.

]oX kÔym_wcw [cn¨p ho¬þ]oen NqSpw {]IrXnbnÂI®s\¡Êp I®p\oÀsImÊ vI®pIÄ¡p IÀ¸qcambvt]À¯psas¶gp¶Åp an´yXþ¶mÀ¯nbmäm³ ltc, `hm³?

¥m\n am{XaÃn¶nXm Pohþlm\n [À1⁄2¯nt\äp t]mÂ.IrjvW, \osb¶p hosÊpSp¡psa³XrjvW XoÀ¯m kya´Iw

GhakvamZy iÀs¡gpw ]cnþtZh\w ap§pamdnXmB\IÊÄ apg¡nbpw sIm1⁄4þ\m\sb \SXÅnbpw

Xn³as]ä Icn1⁄4W¯n\mÂkzÀ® tKm]pctaänbpwtImac§sf sh1⁄4pt]mänbpwImaImIfn ]mSnbpwAÃse¯p¶ am{Xbn am{Xþaev]aois\ hmg¯nbpw\nsâ X¯zcXv\§Ä hnäp KÀþhnsâ ImN§Ä hm§nbpwim´n`RvPImcsâ \mSns\_v{`m´mimebmbv amäth

injvS]qÀh[À1⁄2kvarXnIfnÂNp«p \odpamßmhpambv]mSphm\pamImsXb§n§p]mdnamgvIp¶p \nXyhpwIqsSgpw acw sh´ Im«nseImSt]mse³ a\w hnt`m

AÔamw `ànsb§phm, s\§p_ÔpcmZÀi\{aXF§p ]q´m\aocamÀ, \nµyþsc§[nImc ImapIÀ!I«XmcpXm\ms« C´y¡p\jvSambm kya´Iw.

¢njvS ss\ZmLhmbv¸nem\µþhrjvSntbIpw hemlIwXoÀ® tamlÀ¡pamKy cmK§ÄXoÀ¯ ]pÃm¦pgepambvtemIsams¡bpw ]m«nem¡p¶tem`\obkvanXhpambvt]À¯psas¶gp¶Åp, a§sbIm¯p tIgp¶p `mcXw!

kya´Iwbqk^en tIt¨cn

59

Samskritham and Indian Languages

“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.”

SAMSKRITAM AND INDIAN LANGUAGES

. Lsatu saskRtma\ icarma\ gaR*o gaR*o\ ca punarip . N andaKumar P

“ saskRtma\ naama dOvaI vaak Anvaa#yaata mahiYa-iBa: ”

It is commented by the Seers that Sanskrit is the language of God. From the time immemorial it is/was the language of Bharat, in which she spoke always. Vedas , Puranas, Upanishads, Epics , the Shastra texts in Ayurveda, Jyotisha, Ganitha, 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 of India’s soul and wisdom and due to this, Sanskrit can play a major role in the unity of Bharat. It is only Sanskrit that can establish the unity of the Country.

But now a days we are using more than 500 spoken dialects and many regional languages in India. Hence, the Sanskrit and its role in this context is very valuable. Years before Adi Sankaracharya wandered throughout India and communicated with the public only through Sanskrit. The only reason must be this :: Sanskrit is the mother of all Indian languages.

Sanskrit is, not only the mother of all Indian languages, but all European languages. In the words of Will Durant, the great European philosopher and historian - “India was the motherland of our race and Sanskrit the mother of European languages........... mother India is in many ways the mother of us all ”. In India, it is very visible that, all the regional languages are directly connected to Sanskrit , the cultural language of Bharat. As KM Panicker, the noted historian, says – “The idea, the literary forms and even the theme of the literature of our greater regional languages are predominantly derived from sanskrit ” . Ramayanam, Maha Bharatham, Bhagavatham and the stories of Krishna and Rama are the main source of all Indian literature in any tounge.

Mostly all these languages are developed from Sanskrit by

1) Tatsama-words which are same as in Sanskrit. Eg: Raatry, Suryaha, Bhoomi, Pada, Karuna, Dhana, Mahan. OR 2) Tatbhava-words which are drived from Sanskrit. Eg: Bhagini-Bhahen, Janathi-Jantha, He(Hindi), Aaste-Aasantu(Oriya), Aasti-Aase(Bengali&Assami),Ambha-Amma(Malayalam), kinchit-koncham(Tamil),etc....

Words peculiar to the language and region (Desya) and words borrowed from foreign languages (Vaideshika) are negligible.

It is commented by the Seers that Sanskrit is the language of God. From the time immemorial it was the language of Bharat. Vedas , Puranas, Upanishads, Epics , the Shastra texts in Ayurveda, Jyotisha, Ganitha, and all other knowledgeble texts are in Sanskrit only. at is why, we say that Sanskrit is the vehicle of ourknowledge; the voice of India’s soul and wisdom. Hence Sanskrit can play a major role in the unity of Bharat. It is only Sanskrit that can establish the unity of the Country.

But, now a days we are using more than 500 spoken dialects and many regional languages in India. Hence, the Sanskrit and its role in this context are very valuable. Years before Adi Sankaracharya wandered throughout India and communicated with the public only through Sanskrit. Sanskrit is the mother of all Indian languages. Sanskrit is not only the mother of all Indian languages, but all European languages as well. In the words of Will Durant, the great European philosopher and historian - “India was the motherland of our race and Sanskrit the mother of European languages........... mother India is in many ways the mother of us all”.

In India, it is very visible that, all the regional languages are directly connected to Sanskrit , the cultural language of Bharat. As KM Panicker, the noted historian, says – “e idea, the literary forms and even thetheme of the literature of our greater regional languages are predominantly derived from sanskrit”.

Ramayanam, Maha Bharatham, Bhagavatham and the stories of Krishna and Rama are the main source of all Indian literature in any tounge. Mostly all these languages are developed from Sanskrit by 1) Tatsama-words which are same as in Sanskrit. Eg: Raatry, Suryaha, Bhoomi, Pada, Karuna, Dhana, Mahan. OR

2) Tatbhava-words which are drived from Sanskrit.Eg: Bhagini-Bhahen, Janathi-Jantha, He(Hindi), Aaste-Aasantu(Oriya), Aasti-Aase(Bengali&Assami),Ambha-Amma(Malayalam), kinchit-koncham(Tamil),etc....

Words peculiar to the language and region (Desya) and words borrowed from foreign languages (Vaideshi-ka) are negligible.

North Indian languages are with 70% Samskrit words and in South Indian languages 65% words are Sam-skrit. An interesting point to note is that, many of the early Grammars of Kannada, Malayalam and Tel-ungu were written in Sanskrit, with commentary and explanatory notes in Sanskrit and modeled on the Paniniyan systems.

NandaKumar. P

SAMSKRITAM AND INDIAN LANGUAGES

. Lsatu saskRtma\ icarma\ gaR*o gaR*o\ ca punarip . N andaKumar P

“ saskRtma\ naama dOvaI vaak Anvaa#yaata mahiYa-iBa: ”

It is commented by the Seers that Sanskrit is the language of God. From the time immemorial it is/was the language of Bharat, in which she spoke always. Vedas , Puranas, Upanishads, Epics , the Shastra texts in Ayurveda, Jyotisha, Ganitha, 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 of India’s soul and wisdom and due to this, Sanskrit can play a major role in the unity of Bharat. It is only Sanskrit that can establish the unity of the Country.

But now a days we are using more than 500 spoken dialects and many regional languages in India. Hence, the Sanskrit and its role in this context is very valuable. Years before Adi Sankaracharya wandered throughout India and communicated with the public only through Sanskrit. The only reason must be this :: Sanskrit is the mother of all Indian languages.

Sanskrit is, not only the mother of all Indian languages, but all European languages. In the words of Will Durant, the great European philosopher and historian - “India was the motherland of our race and Sanskrit the mother of European languages........... mother India is in many ways the mother of us all ”. In India, it is very visible that, all the regional languages are directly connected to Sanskrit , the cultural language of Bharat. As KM Panicker, the noted historian, says – “The idea, the literary forms and even the theme of the literature of our greater regional languages are predominantly derived from sanskrit ” . Ramayanam, Maha Bharatham, Bhagavatham and the stories of Krishna and Rama are the main source of all Indian literature in any tounge.

Mostly all these languages are developed from Sanskrit by

1) Tatsama-words which are same as in Sanskrit. Eg: Raatry, Suryaha, Bhoomi, Pada, Karuna, Dhana, Mahan. OR 2) Tatbhava-words which are drived from Sanskrit. Eg: Bhagini-Bhahen, Janathi-Jantha, He(Hindi), Aaste-Aasantu(Oriya), Aasti-Aase(Bengali&Assami),Ambha-Amma(Malayalam), kinchit-koncham(Tamil),etc....

Words peculiar to the language and region (Desya) and words borrowed from foreign languages (Vaideshika) are negligible.

61

North Indian languages are with 70% Samskrit words and in South Indian languages 65% words are Samskrit. An interesting point to note is that many of the early grammers of Kannada , Malayalam and Telungu were written in Sanskrit, with commentry and explanatory notes in Sanskrit and modelled on the Paniniyan systems.

In the case of Tamil the early literature , for example the Sangham texts , shows certain

special characteristics that are perhaps unique to Tamil , it is fully within the ambit of Sanskrit . In Tolkaiyum commentry (the oldest extant grammers of Tamil ) Sivajnana munivar says that - “ The nature of Tamil will not be clear to those who have not learnt Sanskrit. ”

This is the picture of Indian languages, it is like one Atma in different forms and names.

Government of India (Sanskrit Commission -1957) said that by after travelling through India - “ We found among the peoples differed in a number of ways , they all felt as one people and were proud to regard 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.

Ambedkar on Sanskrit :

‘The official language of the Union should be Sanskrit’ (The sunday Hindustan Standards 1949 Sep 11) National mottos 1. Government of India - “Styameva Jayate” 2. Supreme Court of India - “Dharmachakra Pravartanaya” 3. Navy - “Shamno Varunaha” 4. Labour ministry - “Shrama Eva Jayate”

Sanskrit enriches Regional languages . It helps languages to flourish and nourish and also to protect and develop the subsidiary for all Indian languages in unique degree is Sanskrit.

Sanskrit is the language of Indian culture and inspiration, the language in which all her past

greatness, her rich thought, and her spiritual aspirations are enshrined. Sanskrit has not only been the treasure-house of our past knowledge and achievements in the realm of thought and art, but it has also been the principal vehicle of our nation's aspirations and cultural traditions, besides being the source and inspiration of India's modern languages. The new generation should take interest in learning Sanskrit, so that it flourishes through their blood.

saskRtma\ vad AaGauinakao Bava

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

“To have a developed intellect is always helpful if one can enlighten it from above and turn it to a divine use.”

In the case of Tamil the early literature, for example the Sangham texts, shows certain special character-istics that are perhaps 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 – “ enature of Tamil will not be clear to those who have not learnt Sanskrit”.

“ is is the picture of Indian languages; it is like one Atma in different forms and names. Government ofIndia (Sanskrit Commission -1957) said that, aer travelling through India - “We found among the peo-ples, differed in a number of ways, they all felt as one people and were proud to regard themselves as par-ticipants in a common heritage and a common nationality.” at heritage empathetically is the heritage ofSanskrit. As the great B.R.Ambedkar’s own words: “e official language of the Union should be Sanskrit”(e Sunday Hindustan Standards 1949 Sep 11). Sanskrit enriches regional languages. It helps languages to flourish and nourish and also to protect anddevelop the subsidiary for all Indian languages in unique degree is Sanskrit. Sanskrit is the language of Indian culture and inspiration, the language in which all her past greatness, her rich thought, and her spiritual aspirations are enshrined. Sanskrit has not only been the treasure-house of our past knowledge and achievements in the realm of thought and art, but it has also been the principal vehicle of our nation’s aspirations and cultural traditions, besides being the source and inspiration of India’s modern languages. e new generation should take interest in learning Sanskrit, so that it will flourish through their blood.

Best Complimentsfrom

Udupi PalaceAbbasiya - 24331519

Udupi Palace Salmiya - 25652556

Jayalekshmi Textiles

Fahaheel - 23910878

63

Hcp Nn{Xw Im¬I,

ISpw \nd¡q«nÂ

hcªXmWnXv

Xncn ªp \n¡pI

Ccp`mK§fpÊnXn¶v;

a²y¯nsemcp \Zn N¯p

Idps¯mgpIp¶p

Hcp Icbnembv

]pIbn ap§nbpw

Idbpw tNmcbpw

aZncbpw hm˦pw

Pbnept]m {`m´mebw

t]m NqghpagnIÄ

]mInb \Kcw s]m§p¶p.

adp`mK¯ev]-aIesb

£aw Hcán ]ÀÆXw

Npa¨p\n¡p¶p!

AXn³ apJs¯mcp

Nph¸p ImWp¶p

AXn³ apcĨsbmþ

¶aÀ¶p tIÄ¡p¶q....

apIfnemImiþ

ancpÊpXmsWt´m

hcpw t]m ImtXmÀ¯p

Npfp§n\n¡p¶p.

\Zn¡cbnepcpt]À;

sIms¨mcp anSp¡\pw,

t\m¡n¨ncn¡pa1⁄2bpw

AhnsSbm a®nÂ

ssXhbv¡Â kpKXIpamcnkpKXIpamcn

XSw]nSn¨1⁄2

aIsâ ssI¿mseþ

sbmcp ssXhbv¡p¶p

AXp Im¬sI, ¨¯

\Zn hnXp1⁄4p¶p.

Ingh\mImiw

Ip\nªpt\m¡p¶p

]dbp¶q IWvTanSdnSmXhÄ,

“acanXp s]m§n

hfÀ¶p \mtf¡p

XWepw ]q¡fpw

]g§fpw Imäpw

agbpw ]¨bpw

\nd¨p \ÂIs«³

aWn¡p«¶1⁄2bv¡XÃtbm tamlw?’’AXp tIÄt¡ {`m´³

\Kcw Iq¡p¶p!

AIse¯o aebaÀ¯n aqfp¶p...

AXns\t´?

sIm¨paIsâ ssI]nSn¨Xn¶p

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.

65

Green Spring GroupParakatCeasars TravelsRainbow MilkTrans AtlanticAl Rasheed TravelsLucky CargoSion villasWarba Insurance Tayota (Al Sayeer)Udupi PalaceWorld Wide TradingSuccessful Projects KalamandirFuture Agencies Jet AirwaysEastern TeaSree RagamMookambicaYoga ClassesCitizen Super MarketKalabhavanMughal MahalHomaziUrogulfRoa TailorsKarate SchoolBeach PalaceKuwait ContinentalNeo ClassicAl Rasheed CargoNiraparaOriental RestaurantAxis EngineeringNational ExchangePasta ManiaGulf MartGulf BankGeepasAction Pest ControlZahra – Scrap & MetalsResponse MediaMaster VisionPraveen RamachandranSasidharan KaringalilT.G.Venu gopalVenkatachalamUnni PandalamSudheer Sree Kumar PandalamBabuSashi Dharan

Sincere ThanksK.R.BijuSureshSree KumarRatheeshN K RamachandranPriyeshRohit MohanEbrayi.R.M.Arjun Aji Jaya RajDarshana MadhuSree Lakshmi AnilParvathy SudheerVasanthan PillaiSharanya & GauriSuresh NairGopa KumarLiju and familySree Kumar - PunaloorSree Kumar - KozhancherySasikumar TKHaridas KottarathilMohandas PPT P RajanTilakan T AVijayan MVJ AjayanRanjithKumar N RSuresh KochadhAdvocate AravindhakshanD RaviK V SugunanKrishna KumarManikandanMohandas MKVijayakumarSalil VarmaVinod KumarRaghavanNisheed BalakrishnanSrenivasJayapalanJayadevanNarayanan KuttySanjith KBalu Bhaskar CRani BhaskarRaghunathVinod Kumar M.TDineshan KBalan nairPrabhakar M

Sathianandan TPSheeja AnandPadmarajanVijayakumarPavan KumarAjith Prasad KSPrathap PillaiSunil PTDileepVinodh KumarSunil Kumar MKRamesh AdiyodiSunojRamachandran MenonBhageeshPraveen VSuresh Kumar SFrancis MendonzaSunil KNSujith ChandraManiBinesh KumarAnil KumarAjay KumarManoj M AppukutanReji KumarJaya KumarSreenivas C. P.MaheendranDr. Raja MoorthyBharath Dharshan Students of BALA DARSHAN Jai Krishnan Murali Arjun. A. BhaskarPranav VijaykumarRohit MohanAyshwarya SuheerAmit HariMithilesh MadhuJayakrishnan.V.NairPranav PratapAnagha.R.NairLekshmi BalachandrenHrishi GopanRahul SantoshRahul Rajendran Sreerag mahadevan Deepak BalachandranmarVaisakh AchudanandanDeepak Balasundran Nair

Anujith AnilkumarAmal SasikumarAkhil Mahendra Sooraj Raju Kailas Krishnanunni MenonArjun Shibu Aiswarya.G.Nair Vivek Venugopal Sanath.S.Kumar Abhishekh Sunil Sreehari Sreekumar Hrithik Sivadas Gaurav Sudheesh Rahul Raj Vimitto Vijayan Arvind Krishnan (mani) Goutham.G.Kumar Shyam Murali Students of RHYTHMSCAPES ACADEMY OF MEDIA & ARTSKirthana Girish Nair Ardra Anil Nikitha Suresh Athulya Mohan Reshmi Ramesh Aiswarya Balagopal Shilpa Poothery Shwetha Poothery Ashitha Tresa George Marina Jacob Avani Sunderason Sharnya Vadakedath Gouri Vadakedath Sowmya Sajo Joseph Catherine Viswaya Biju Aarthi Vazhapulli Shaly Smt. Kalamandalam Sangeetha Prasad. (Dance choreography) Shri. Musthafa Ambady Shri Sateesh Mavelikara Hari Perunna Prathapan and Kottayam Santhosh Kumar (Background score) Shri. Anilkumar AttuvaRajive Menon Shri. Mohankumar (Narration)

69

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

70

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

71

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.

72

End notes

1. Mahatma Gandhi, An Autobiography, Ahmadabad, Second Edition – rpt. 1976, P 1512. Swami Vivekananda, The Future of India, Chennai, May 2004, p 193. Swami Vivekananda, Selections from the Complete Works of Swami Vivekananda, Calcutta,

fifteenth impression, June 1998, p 5064. “Bring light to the ignorant and more light to the educated, for the vanities of education of our time

are tremendous!” Ibid, p 2305. “The ass carrying its load of sandalwood knows only the weight and not the value of the

sandalwood”. Ibid, p 2916. “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 25111. “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 88214. 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 95717. 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 XXXV19. Bipan Chandra, The Epic Struggle, New Delhi, 1992, p 47