Doctrine of double effect :: Ethical Issues :: G.S.

Paper IV
This doctrine says that if doing something morally good has a morally bad side-effect, it's ethically OK to do it providing the bad side-effect wasn't intended. This is true even if you foresaw that the bad effect would probably happen. This might seem counter-intuitive, but the principle is used in serious argument about some important issues in ethics

Euthanasia

This principle is commonly referred to in cases of euthanasia. It is used to justify the case where a doctor gives drugs to a patient to relieve distressing symptoms even though he knows doing this may shorten the patient's life. This is because the doctor is not aiming directly at killing the patient - the bad result of the patient's death is a side-effect of the good result of reducing the patient's pain. Many doctors use this doctrine to justify the use of high doses of drugs such as morphine for the purpose of relieving suffering in terminally-ill patients even though they know the drugs are likely to cause the patient to die sooner.

However this is not a blanket justification.

War and civilian deaths

In modern warfare it's difficult to ensure that only soldiers get hurt. Despite the effectiveness of precision weapons, civilians are often hurt and killed. The doctrine of double effect is sometimes put forward as a defence, but it does not always apply. For example, if an army base in the middle of a city is bombed and a few civilians living nearby are killed as well, nothing unethical has been done, because the army base was a legitimate target and the death of civilians was not the intention of the bombing (even though their death could be predicted).

The doctrine of double effect can't be used to defend the use of weapons of mass destruction, such as non-precision nuclear weapons, area bombing, or chemical or biological weapons used against a population in general, since these are so indiscriminate in effect that civilian casualties can't be regarded as a secondary result.

Abortions when the mother's life is in danger

In cases when saving the life of a pregnant woman causes the death of her unborn child - for example, performing an abortion

when continuing the pregnancy would risk killing the mother some people argue that this is a case of the doctrine of double effect. By this argument, the death of the foetus is merely the side-effect of medical treatment to save the mother's life.

Other people take the more traditional view that this is a case of selfdefence against a threat (albeit a threat that is innocent and unaware that it is a threat).

Criticisms of the doctrine of double effect

We are responsible for all the anticipated consequences of our actions If we can foresee the two effects of our action we have to take the moral responsibility for both effects - we can't get out of trouble by deciding to intend only the effect that suits us.

Intention is irrelevant

Some people take the view that it's sloppy morality to decide the rightness or wrongness of an act by looking at the intention of the person who carries it out. They think that some acts are objectively

right or wrong, and that the intention of the person who does them is irrelevant. But most legal systems regard the intention of a person as a vital element in deciding whether they have committed a crime, and how serious a crime, especially in cases of causing death.

Contribution of Thinkers from India and the World (1) :: Ethics :: GS Paper 4
Following are the thinkers taken into account in this post. 1) 2) 3) 4) 5) 6) 7) 8) 9) 10) Plato Aristotle Nicclo Machiavelli Voltaire Jean Jacque Rousseau Ram Mohan Roy Periyar Vivekanand Gandhi Ambedkar

Plato:
Was disciple of Socrates(although not confirmed,but they must have met as they were in the same city) Influenced by Socrates Idea In dialogue form the thought of Socrates emerges as we dont have any written text by Socrates. Blended Ethics, Political Philosophy, moral psychology, Epistemology and Metaphysics. Academy in Athens Philosophical System-Platonism-quality of goodness is universal.

 Central work Republic

v Deals with Idea of Justice- i.e. Justice is universal Value and the foundation of the best political order. v Discussed happiness,virtue, Platonic love.

v Three Parts of Soul : 1. 2. 3. Reason Desire truth and the good of Individual Spirit- Preoccpied with honour and competitive behavior. Appetite- Direct in satiating base tastes and desires.

v In favour of Philosopher King who would maintain justice and virtue. v Felt democracy could lead to demagoguery and anarchy. Argued for body of knowledge-possible to heal political problems like factionalism, Corruption of Moral .

Aristotle:
Father of logic and reason. Disciple and Contemporary of Plato. Defined fundamental principal of rational view of existence of man s consciousness.

 His school called Lyceum- his research student known as Peripatetics. Logic and reasoning tools for conduct of Scientific Invention. His logic= verbal reasoning> lies Syllogism. Defined soul =perfect expression or realization of a natural body. Ethics is means to find chief end or highest good, in Greek eudaimonia(actually more than happiness). Happiness = activity of rational soul in accordance with Virtue. Virtue are subset of good qualities that people have that is not innate and acquire by Practice and lost by disuse.

Niccolo Machiavelli
Expressed the idea that political realism in essence gets boiled down to the political-ethical principle, that might is right. Presented the pragmatic point of view that moral imperatives have no place in political arena. Cynical about human nature - advocate rise of strong leader who must be cunning and ruthless enough to keep a resistive population in check and maintain political order but such strong leader must rule by establishing a republic in a vibrant and free political culture in which dissent is tolerated. Criticized moralistic view of political Power. Morality and Polity are two different facets.

 Legimate & illegitimate power can not be judged on the basis of morality. Princei.e. ruler, must visualize political power as an end in them. Prime concern of ruler should be the acquisition and maintenance of power. Maintaining power and retaining order is more important than sticking to the philosophy morality and virtue. Advocate fear among people to make them adherent to the law, Instead of love.

Voltaire:
Advocacy for civil liberties including the freedom of religion and free trade. His conception irreverent towards establishing tradition(thats why his ideal state was England where he experience much liberty than his native France) Crusading against tyranny, bigotry and superstitions. Natural science defender Embraced Natural religion Aim of life is not to reach heaven through penitence, but to achieve happiness & fulfillment through progress in the fields of Science & Arts.

Rousseau:
He marked end of the age of reasons. Progression in Science and arts causes corruption of virtue and morality + also created jealousy,fear and suspicion. Material progress made govt more powerful which crushed individual liberty + make it difficult for individual to forge sincere friendship. Ridiculed Private Property Social Contract Theory -Legitimate govt. is the one which is the result of contract between men..... if any govt. does not have this contract then it has no right to rule. As musician philosopher, placed melody above the harmony. Point out that human beings in the state of nature, are amoral creature ,neither virtuous nor vicious ,and one society get formed vices began to develop Man is born free but everywhere he is in chain- favors liberty for human being. Liberty can be fostered only through a system of obedience to a self imposed law. Defined society as an artificial person united by a general will.

Rammohan Roy:
His favorite maxim true way of serving god was to do good to man.

 To abridge the gap between percept (The British liberal ideology) and Practices followed in India, -Pro Active Response to change. Attempt to locate the right and socially useful source of knowledge Critique of Mughal Polity, and in favor of the providential nature of British Rule. Modernization of India not only by material development but also intellectual - tried to transform medieval literati to modern intelligentsia. For him reform is struggle between liberty and tyranny, justice and injustice and between right and wrong throughout the world. Made distinction between law and morality-strived for codification of law,(but also maintained that person having high social standard should be treated differently ) Was a modern man- tradition to him not rigid but flexible enough to be reinterpreted and revalidated in the light of new experiences.

Periyar(Erode Venkatanaicker Ramasamy):

Firebrand leader of anti-Brahminism movement in Madras Presidency. Mounted heavy attack on Brahminism.... not on Brahmin. Message of egalitarians and scientific temper. Humanism is Supreme , said forget God, think man.

 His movement ended Brahmin hegemony. 1924- Vaikkom Satyagrah inKerala. Founded his non politicaloffshoot DravidarKazhagam (Parent organization of:)

DMK AIDMK MDMK

Launched self respect movement to change what appears to be adverse to man feeling of respect -Chengalpattu in Feb 1929. Propagation of nationhood combined with civilization mission of selfredemption of the human. Relied on the faculty of reason possessed by everyone. His battle was to fought within the minds of the individuals and their collective consciousness, to let them free from their subjugative or second class mind. He wanted from people redemptive of their humanity. Rejected trio of God, religious scripture (as they sanction casteism),and God in totality. Man obstruction from enquiry & rationality lead to chaos & deterioration. Asked people not to accept anything with ratiocination.

Ambedkar:
Forerunner in political arrival of dalit citizens. Cause bahujan-dalit identity formation- radical assertion of dalit Advocated free social order recognizing individual as end in itself-by association between individual s in society founded on liberty equality and fraternity Most importantly focused on Political rights- that can lead to social and Economic rights. Equitable and just distribution of political power as means of social development- balanced through political reservation for different section of people For Indian democracy to flourish laid three condition

A. hold fast to constitutional method of achieving our social & economic objective. B. nation is greater than hero,So Bhakti and hero-worship is a sure road to degradation and eventual dicatatrship,reject heroism C. Make political democracy as road to social democracy

Vivekanada :

 Adopted the revivalist approach to traditional Hinduism. Propagated spiritual awakening-which restore self belief in man and made him aware of his potentiality, gave the call back to Veda,for the Hindus. For him spiritual awakening was never removed completely from the social The edification of the soul and self are two dimension but of the same human revolution. He interpreted tradition afresh with new new social and historical requirement. Attacked on the traditional Hinduism. Knowledge (both secular + spiritual) needed + the emphatic understanding of others,Which broadens the social base of nationalism. Want to strengthen the manhood of his countrymen, was strictly against the mendicancy of Congress + the general unpreparedness of his countrymen for an effective political revolution. Favor constructive borrowing from western ideals and bred it with our spiritual awakening. He has said to have given the individual identity to his fellow countrymen. Given new impulses to old message

Gandhi:

 Given the concept of "Swaraj and Ramrajya (an ideal imagined village). In this village, mode of conduct point out men on the path of their duty, control of desires and the path of mastery over mind & Passion. Knowledge of self & living within bounds. Favors in village democracy in which power moves from base to the top, rather than from the top to bottom. His devised Satyagraha which is different from the passive resistance. It means truth + insistence, postulate the conquest of adversary by self suffering.

A satyagrahi pre supposed Self discipline Self purification Recognized social status of satyagrah Should know the distinction between evil and evil doer Free from addiction

ETHICS v/s MORALS :: Understanding the CRUX of it :: GS PAPER IV

Ethics What are The rules of conduct Morals Principles or habits with

Ethics they?: recognized in respect to a particular class of human actions or a particular group, culture, etc. It defines how thing are according to the rules. Social system - External

Morals respect to right or wrong conduct.It defines how things should work according to an individuals' ideals and principles. Individual - Internal

Where do they come from?: Why we do it?:

Because society says it is the right thing to do.

Because we believe in something being right or wrong. Doing something against one's morals and principles can have different effects on different people, they may feel uncomfortable, remorse, depressed etc. Usually consistent, although can change if an individuals beliefs change.

What if we don't do it?:

We may face peer/societal disapproval, or even be fired from our job.

Flexibility:

Ethics are dependent on others for definition. They tend to be consistent within a certain context, but can vary between

Ethics contexts. The "Gray": A person strictly following Ethical Principles may not have any Morals at all. Likewise, one could violate Ethical Principles within a given system of rules in order to maintain Moral integrity. Greek word"ethos" meaning"character"

Morals

A Moral Person although perhaps bound by a higher covenant, may choose to follow a code of ethics as it would apply to a system. "Make it fit"

Origin:

Latin word "mos" meaning "custom"

When considering the difference between ethics and morals, it may be helpful to consider a criminal defense lawyer. Though the lawyers personal moral code likely finds murder immoral and reprehensible, ethics demand the accused client be defended as vigorously as possible, even when the lawyer knows the party is guilty and that a freed defendant would potentially lead to more crime. Legal ethics must override personal morals for the greater good of upholding a justice system in which the accused are given a fair trial and the prosecution must prove guilt beyond a reasonable doubt. The prosecution and court must also deal with the difference between ethics and morals. In some cases past actions of the accused might resonate with the current charge, but are kept out of evidence so as not to prejudice the jury. In a sense, the prosecutor lies by omission in representing the case, never revealing the prejudicial evidence. The same prosecutor, however, would likely find it reprehensible to fail to tell a friend if her date had a potentially dangerous or suspect history. Another area in which ethics and morals can clash is at the workplace where company ethics can play against personal morality. Corporate greed that blurs its own ethical lines coupled with unreasonable demands on time can lead to having to chose between a stressful, demanding and consuming work ethic, and family obligations seen as moral obligations to spouse and children. Conversely, people lose jobs every day because of poor personal morals, employee theft being a common reason for dismissal.

In society, we are all faced with the butting heads of ethics and morals. Abortion is legal (in India partially) and therefore medically ethical, while many people find it personally immoral. Fundamentalists, extremists, and even mainstream theists all have different ideas about morality that impact each of our lives, even if indirectly through social pressures or legal discrimination. In the case of homosexuality, many believe it is morally wrong, yet some of the same people also believe it is unethical to discriminate legally against a group of people by disallowing them the same rights afforded heterosexuals. This is a plain example of ethics and morals at battle. Ethics and morals are central issues as the world strives to overcome current challenges and international crossroads. Hopefully, in the coming years, a growing understanding will lead to peaceful and productive solutions.

CONTRIBUTIONS OF MORAL THINKERS AND PHILOSOPHERS FROM INDIA & THE WORLD --"Part 2"-

---- >>>> G.S. PAPER-IV (ETHICS, INTEGRITY AND APTITUDE)

Major Philosophers from the world:

PLATO :

He was Socrates prized student. Divided reality into two forms.

reality

ONTOS = Ultimate reality, spiritual and eternal. Ideals are available to us through THOUGHT. PHENOMENA = Manifestation of the ideal, appearances and are inferior to ideal. Phenomena are available to us through SENSES. Similarly, BODY= material, mortal and moved; whereas SOUL=ideal, immortal and unmoved.

Talks about 3 levels of pleasure.

1. 2.

3.

Physical or sensual pleasure- mortal eg: sex. Sensuous or esthetic pleasure- like admiring someones beauty, enjoying ones marital relation. Ideal pleasure- Highest level of pleasure= the pleasure of mind, eg: Platonic love i.e. intellectual love for another person unsullied by physical involvement. Plato views women as mens equals.

ZENO OF CITIUM:

Founder of school of STOICISM. Stoicism = anything which causes suffering in life is a result of an error in our judgement. Rage, depression etc are flaws in a persons reason. It argues that mental peace must be acquired out of your own will not to let anything upset you.

Solution to all problems is SHUN DESIRE= you may strive to achieve what you need, but only that & nothing more.

JOHN LOCKE:

Responsible for life, liberty and estate. Referred to as the FATHER OF LIBERALISM. Penned the phrase- govt. with the consent of being governed. Man responsible for absence of nobility in America. Popular for the development of his priniciples of humanism and individual freedom.

ROUSSEAU:

Emphasized mans natural goodness. A critic of civilization-it is to be seen as a history of decay rather than progress. Divided religion into three forms-

Religion of man is his personal religion. Religion of citizen is PUBLIC. Third category has two competing systems of lawstate and religion.

IMMANUEL KANT:

Proposed critical philosophy whose fundamental idea is human autonomy. Argues that human understanding is the source of all the general laws of nature that structure all our experience. Major book- Universal Natural History and Theory of Heavens, in which he developed, what later came to be known as the Nebular Hypothesis about the formation of the solar system.

HEGEL:

Developed the ideas of psychiatry based on the concept of

DIALECTICS.

THESIS

The synthesis becomes a new idea in itself, leading to another antithesis, giving rise to a new synthesis & the process goes on.

KARL MARX:

Outlined a humanist concept of communism. Discovered the law of development of human history. Real mission in life- to contribute to overthrow the capitalist society and the state institutions which such society had brought into being, to contribute to liberate the modern proletariat. He was most hated man of his times. Governments deported him from their territories, bourgeois vied with one another in heaping slanders upon him. According to Marx, synthesis is always better than thesis and antithesis, antithesis is more advanced than thesis. Order of change-

FEUDALISM CAPITALISM SOCIALISM

MACHIAVELLI:

Credited for formulating for the first time modern concept of state. He was in direct opposition to the moralistic theory of politics & said that the only real concern of the political ruler should be maintenance of power. Power

characteristically defines political activity. Only by means of proper application of power, can a ruler be able to maintain the safety & security in his state. He analysed POWER in his famous work- The Prince & demonstrated that politics can only coherently be defined in terms of coercive power and authority as a right to command, has no independent status.

i.e.

POWER>AUTHORITY.

WOMEN REFORMERS & RECENT PERSONALITIES

ANNIE BESANT:

Her National Secular Society preached FREE THOUGHT. She, along with Charles Bradlaugh edited the weekly National Reformer. Became the president of Theosophical Society of India which was based on Hindu ideas of karma and reincarnation.

She established the Indian home rule league, of which she became president.

ARUNA ASAF ALI:

Referred to as Queen of Quit India Movement. Elected as Delhis FIRST mayor. Awarded LENIN PRIZE for peace. Won Jawahar Lal Nehru award for International understanding. Honored with BHARAT RATNA in 1998. Carried on secret activities during quit India movement and unfurled the national flag at Gowalia Tank maidan to signify the commencement of the Quit India Movement.

SAROJINI NAIDU

The NIGHTINGALE OF INDIA. First Indian woman to become the president of INC. First woman to become the Governor of Uttar Pradesh state. Her birthday is celebrated as WOMENS DAY. Got recognition as Bul Bule Hind for collection of her poems under the title- Golden Threshold.

Vijayalakshmi pandit:

First Indian woman to hold a cabinet portfolio local self government & public health. Active worker in Indian nationalist movement & was arrested thrice by the british authorities. Led the Indian delegation to U.N. serving as Indias ambassador to Moscow, Washington & Mexico. First woman to become the president of U.N. General Assembly.

MALALA YOUSUFZAI

(just recent coverage) => won Amnesty Internationals AMBASSADOR OF CONSCIENCE Award-2013. The award recognizes individuals who have promoted and enhanced the cause of human rights through their life and by example.

ANGELIQUE NAMAIKA:

Won U.N.s NANSEN REFUGEE award 2013 for helping to rehabilitate women who had been raped and tortured at the hands of rebels LRA (Lords Resistance Army) in Democratic Republic of Congo by training them to start a new business or to go back to school. Popularly known as Sister Namaika.

DAYAMANI BIRLA:

Iron lady of Jharkhand. Won Ellen L.Lutz Indigeneous rights award for her fearless opposition to adivasi rights of tribal people of Jharkhand.

Kant's concept of "an end-in-itself" :: His relevance to issues like Euthansia , Animal Rights and Religion :: GS IV
The word "end" in this phrase has the same meaning as in the phrase "means to an end".

The philosopher Immanuel Kant said that rational human beings should be treated as an end in themselves and not as a means to something else. The fact that we are human has value in itself.

If a person is an end-in-themself it means their inherent value doesn't depend on anything else - it doesn't depend on whether the person is enjoying their life, or making other people's lives better. We exist, so we have value.

Most of us agree with that - though we don't put it so formally. We say that we don't think that we should use other people, which is a plain English way of saying that we shouldn't treat other people as a means to our own ends.

This idea applies to us too. We shouldn't treat ourselves as a means to our own ends; instead we should respect our inherent worth.

This can be used as an argument against euthanasia, suicide and other behaviours that damage ourselves. The idea also shows up in discussions of animal rights, with the idea that if they have rights, animals must be treated as ends in themselves.

Relevance of Kant on the debate of Euthansia.

Relevance of Kant as far as Animal Rights are concerned

Animal and human rights boil down to one fundamental right: the right to be treated with respect as an individual with inherent value. Philosophers have a traditional way of expressing this: Animals with rights must be treated as ends in

themselves; they should not be treated by others as means to achieve their ends.

Kant on Religion

Under influence of 'understanding'; Kant makes the choice to BELIEVE in two independent realities: a

physical outer reality AND an inner reality of the dreams of our 'understanding ('preprogrammed' as 'moral' structure in our 'mind').

And not to see reality as an all the time mutating system with internal reality as part of this realitysystem . To realize why Kant believes in an 'understanding' 'mind' apart from body it is enlightening to consider Kant's opinion about the existence of 'god'.

In Kant's view a 'god' is unexpendable as an internal moral lawgiver. Kant sincerely believes that humans can't survive without following the moral directives of some 'god' in a connected religion.

Immanuel Kant believed that humans need religious addiction although and they the survived inherent awfully isolation long, are of not 'understanding', because in Kant's opinion humans, equipped to make sense of the physical reality of their environment. And in addition to that belief in the necessity of religion, Kant was sure that humans are ESSENTIALLY different from apes.

Yogah Karmasu Kaushalam -->> Ethics

Lord Krishna talks to Arjuna in Bhagavad Gita Chapter 2 Verse 50 about Yogah Karmasu Kaushalam Yoga is excellence at work.

This verse advices us to perform our allocated duty in an excellent manner. Kaushalam signifies doing work with devotion and without attachment i.e. without becoming a workaholic. Such detached attitude enhances its values and improves the concentration and skill of the worker. If we work with elegance, fortitude, and skill our Body-Mind-Soul will co-operate with our hands. By becoming a tool in the hands of Supreme one has to perform the work.

Any work becomes valuable if carried out with full concentration, dedication, and abilities and also helps us to become valuable to others as well as to society. We should never yearn over the fruits of action. The extrinsic incentives e.g., money, other bonus, etc. play a very minor role as motivators. The reward of a thing well done is to have done it says Ralph Waldo Emerson.

*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-**-*-*-*

Yogah Karmasu Kaushalam and Civil Services !!!

We have failed to convert knowledge into wisdom. To convert knowledge into wisdom, so essential for obtaining a dynamic personality, it is essential to rise to the level of Buddhi. At this level, it is possible to combine executive efficiency with social efficiency and transform brute efficiency into humanized efficiency. This requirement of the two-fold efficiency persuaded the founding fathers of the Indian Administrative Service to adopt another powerful concept of Gita, Yogah Karmasu Kaushalam, as the motto of the service. It means that yoga should be the technique of doing work.

What is Yoga? Yoga literally means Yukta (united) with self. To understand the implication of the motto, we have to see the full verse along with the two preceding verses:

Yogastha kuru karmani sangang tyaktva Dhananjaya Sidhyasidhyoh samo bhutva samatvang yoga uchyate ll 2/48

Be steady in yoga, Arjun, do whatever you must do; give up attachment, be indifferent to failure and success. This stability (samatva-buddhi) is yoga. (P. Lal's translation)

Durena hyabarang karma buddhiyogat Dhananjaya Buddhau saranamanviccha kripana phalahetaba ll 2/49

Selfish work is inferior to the work of a balanced uncoveting mind; shelter yourself in this mental stability (samatva-buddhi), Arjuna. Harassed are the seekers of the fruits of action. (P. Lal)

Buddhiyukto jahatiha ubhe sukritadushkrite Tasmadyogaya yujyaswa yogah karmasu kaushalam ll 2/50

With this mental poise, you will free your self from good deeds and ill deeds. Devote yourself to this yoga; it is the secret of success in work. This mental poise is buddhi. This buddhi or 'intelligent will' as Sri Aurobindo calls it, is not affected by good work or bad work or with their result. Buddhi is indifferent to results. Here, there is no desire of fruits or desire for power. Buddhi is samabuddhi - looking at everyone and everything with the same eye. That is Yoga and that is the technique that is to be adopted for doing work. Buddhi guides one to be united with the higher self. And therefore this buddhi is yoga and yoga is the skill of performing, remaining united with yoga. Meaning of yoga is made clear by Krishna in verse 48. The samatva-buddhi or stability is yoga. Swami Ranganathananda describes yoga as 'the path to achieve a fullness of personality development. That, when transferred to work, helps one to achieve all-round excellence in performance.' Elsewhere he says, 'Yoga is the philosophy of life and action capable of ensuring individual and collective welfare. It makes one work without discrimination and with equality achieving samatva (Justice). Yoga gives

one the power of concentration, single-minded devotion, full control of mind and body and increases insight and understanding.' Dr. S. Radhakrishnan says, ' He is rid of selfishness and therefore is incapable of evil' yoga is evenness of mind in success or failure, possessed by one who is engaged in the performance of his proper duties, while his mind rests in God.' Work is also explained in verse 49. Any work is not work. Selfish work is inferior to the work of a balanced and uncoveting mind (buddhiyoga or buddhiyukta mind). Therefore, one must take shelter in this mental stability. Work therefore is not as important as the buddhi of the worker. If the worker is endowed with buddhi then whatever he does is bound to be relevant. Buddhi is intellect, which is capable of making a choice between, relevant and irrelevant and chooses self-realization as the only guiding factor determining action. It makes a person wise enabling him to shed both sukrita (good deeds) and duskrita (ill deeds), leaving only one alternative with man, i.e., self-realization. Therefore the buddhiyukta, hopefully, our civil servant, will have the capacity to shed choices, adopt yoga which will make him incapable of taking evil action and enable him to strive for self-realization by doing his duties successfully through yoga. It becomes obvious why these few words were chosen as the motto of the service. The founding fathers dreamt that they were laying the foundation of a public service for independent India, which would be able to combine work efficiency with insight and social awareness by working through yoga. That would ensure justice for all and maximum concern for people. And it was perhaps also expected that these Yogastha people, the civil servants, would also not hanker for possessions and power! What finally is aimed at is the concept of Rajarshi, enshrined in Chapter 4 of Gita. A public servant should be like Gita's Rajarshi. A Rajarshi is a combination of the qualities of a Raja, a King and a Rishi, a sage. Raja is one who shines in responsibility, Ranjate Virajate. He also pleases, ranjate. Mahabharata (Shantiparva) describes the king

thus: Ranjitascha prajah sarvastena rajeti shabdayate (one who pleases his subjects is called a Raja). His qualities are power and efficiency. On the other hand, the principal quality of a sage is his wisdom. A Rajarshi therefore has the power and efficiency of a king and the wisdom of a Rishi. His efficiency and energy enables him to perform and his wisdom, his darshan, guides him in that performance of duties. The civil servant must be able to become a Rajarshi ' a combination of power, efficiency, professionalism and wisdom to achieve welfare of people. If the administrator has a small darshan, he becomes static, a burden. With a large darshan, he is Rajarshi, a dynamic force with wisdom and the sense and capability of taking responsibility of the masses. Obviously extraordinary effort is required to achieve this extraordinary energy and this synthesis of power with responsibility, strength of character, clear thinking, dedication and practical efficiency. And the secret of secrets, the essence, is in the last verse of Gita:

Yatra yogeshwara Krishno yatra Partho dhanurdharah Jatra srirvijayo bhutirdhruba nitirmatirmama ll 18/78
'Where Krishna, lord of Where Arjun, wielder of the Are victory, success, prosperity I am convinced of this.' (the P. Lal transcreation) yoga, bow, and

is, is, law,

We too are convinced of this: if the civil servant can transform himself into a Rajarshi, then doubtless he will have the qualities of both Krishna, the master of yoga, with the energy of vision and calm spirituality and Arjun, wielder of the bow, with the energy of intense action and efficiency. This will also ensure the achievement of lokasangraha of which Gita says in chapter III

Sakta karmayavidyanso yatha kurvanti Bharata Kuryatvidvangstathasaktaschikirshulokasangraham ll 3/25

The wise man must act even as the work-obsessed fool does But shedding selfishness and pursuing knowledge ll (P. Lal)

Lokaraksha implies that people without wisdom work for self. Wise people work for others. Lokasamgraha is holding together of people in
the way of dharma. How does one do that? Just before this verse Krishna speaks about setting an example ' 'I do not need to work but still I do just to set an example for other people to follow, because people will always imitate a superior, following the example set by his action.' (21-23/3). Therefore, the civil servant must set an example for people that increases his credibility and while doing work uses statepower for the fulfillment of the desires of the people thereby pleasing them. All this will work towards the achievement of the ideal of lokasamgraha, which is in any case one of the responsibilities of the civil servant. The civil servant therefore has an onerous task before him. He has to prepare himself for a very difficult but a very significant role in society. He has the politician to handle. He has various lobbies and vested interests to face. Above all, he has his own shortcomings, weaknesses and inhibitions to handle. Who will prepare him for all this? Who will bell the cat? Buddha, while lying on his deathbed, was asked by Ananda, his disciple, 'Lord, after your departure who should we go to clear our doubts?' Buddha said, 'Atmano Deepo Bhava' (Be like a lamp; be a light unto thyself). Thus, the responsibility of training the civil servant lies with the civil servant himself. He has to strengthen himself and empower himself with such energy of the inner self that he can rise above all adversities and crisis of conscience and be of great ability and help to society. *-*-*-*-*-*-*-*-*-*-*.*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-**-*-*-*-*

Civil Society :: An Essay Defining "Civil Society"

The term civil society has a range of meanings in contemporary usage. It is sometimes considered to include the family and the private sphere, and referred to as the "third sector" of society, distinct from government and business.

The term civil society was used by writers such as Locke and Rousseau to describe civil government as differentiated from natural society or the state of nature. The Marxist concept derives from Hegel. In Hegel civil or bourgeoise society as the realm of individuals who have left the unity of the family to enter into economic competition is contrasted with the state or political society. Marx uses the concept of civil society in his critique of Hegel. It is used as a yardstick of the change from feudal to bourgeoisie society. Civil society arose, Marx insists from the destruction of medieval society. Previously individuals were part of many different societies such as guilds or estates each of which had a political role so that there was no separate civil realm. As these partial societies broke down, civil society arose in which the individual became all important. The old bonds of privilege were replaced by the selfish needs of atomistic individuals separated from each other and from the community.

Contemplorary Civil societies: A pluralistic

Civil society is not a colourless or odourless gas. Civil society is not an abstract academic concept anymore. Civil societies have colours and cultures, contexts and contours, gender and grounds, and politics and passion. Civil society is plural. The theory and practice of civil society is plural in concept, genealogy, history, form, locations, content and politics. Its validity is partly due to this plurality at its conceptual core and the sheer diversity in its praxis. There is no single theory of civil society. And no single politics of civil society. This fluidity and fuzziness of the term is, paradoxically, what makes it significant.

Civil society signifies diverse arenas and spaces of contested power relations. So the contradictions and contestations of power, culture and economy are reflected in the civil society discourse of a particular country or political context. Civil society has now become an arena of praxis wherein theory is continually negotiated and re-negotiated based on the evolving practice in multiple social, economic and cultural contexts. The idea of civil society is used for political subversion, political reform as well as political transformation. Proponents of various ideological streams from conservatism to neo-liberalism and from liberal reformists to radical socialists have been using the idea and practice of civil society to legitimise their respective political projects and programmes. This dynamism, pluralism and diversity to a large extent shape the emerging civil society discourse across the world. In South Asia, civil society may reflect the feudal and post-colonial tendencies within its own power spaces. In many countries of Africa, community differentiations based on tribal identities may influence and shape civil society discourse as well.

How civil society has changed the world

If we consider civil society discourse as a pluralist network of citizens and associational spaces for social and political action, then one can begin to appreciate the contribution of such discourse in shaping and influencing the politics and policy processes in many countries and the world.

There are five specific areas where civil society discourse and initiatives have made very important political and social contributions. These are: a) womens rights b) ecological justice and environment protection c) human rights of ethnic,religious, race, and sexual minorities d) movements for citizens participation and accountable governance and e) resistance and protest against unjust economic globalisation and unilateral militarisation. In fact, even in these specific areas there is a multiplicity of civil society discourse. However, over the last 30 years, if womens rights and green politics are at the centre of all political and policy discourse, it is indeed due to the consistent mobilisation and advocacy by thousands of organisations and millions of people across the world. On February 15, 2003, more than 11 million people across the world marched against the war in Iraq and unilateral militarisation. In fact, the unprecedented, coordinated global mobilisation happened on the same day largely due to digital mobilisation and partly due to the rather spontaneous coordination among social movements and civil society actors who met during the World Social Forum in Porto Alegre in January 2003. In India too, in the last 25 years, most of the innovative policy framework and legislation happened due to consistent campaigning and advocacy by civil society organisations. It is the people-centred advocacy, campaigning and mobilisation by hundreds of civil society organisations in India that prompted the Indian government to enact the Right to Information (RTI) Act, the National Rural Employment Guarantee Act, Right to Education, the new Act to stop domestic

violence, and the one aimed at protecting the land rights of tribal communities. It is due to the efforts of womens rights organisations and civil society initiatives that womens political participation and 33% reservation for women in Parliament are at the centre of political discourse in India. In many countries of Asia and Africa, civil society activism has become a countervailing political force against authoritarian governments. It has also sought to challenge unjust economic globalisation. This was evident in the citizens and civil society struggle against monarchy in Nepal and authoritarian regimes in many parts of the world. In many countries of Latin America, civil society became the common ground for diverse interest groups and political formations to act together to challenge authoritarian regimes. In fact, civil society played a key role in shaping the political process in Brazil, where social movements, progressive NGOs, progressive factions of the church, trade unions and public intellectuals came together for political and policy transformation. The World Social Forum process originated in Brazil partly due to these historical and political conditions, and it helped the transformation of state power in Brazil.

With the advent of the Internet, digital mobilisation and relatively cheap air travel there is an increasing interconnectedness between civil society initiatives and movements across the world. The unprecedented mobilisation and campaigns against the unjust WTO regime and for trade justice and fair trade demonstrated the power of citizens action and mobilisation beyond the state and market. The diverse range of mobilisation against the World Trade Organisation in Seattle, Cancun, and Hong Kong influenced the political and policy choices of many countries and the G20 process. The Jubilee campaign for cancelling the unjust debt of poor countries attracted the support of millions of people both in rich and poor countries and in remote villages and megacities. The successful campaign against landmines proved to be another example of civil society mobilisation and action across the world. The World Social Forum emerged as an open space and platform for the exchange of ideas, coordination of action, and collective envisioning beyond narrow ideological and political divides. The emergence of a global

justice solidarity movement influenced the political process countries in many ways.

in many

A time for change: Civil society and international relations

In the last 15 years, there has been a resurgence of political consciousness in civil society. A whole range of new associations, citizens formations, new social movements, knowledge-action networks and policy advocacy groups have emerged at the national and international level. This was partly due to the shift in international politics in the aftermath of the Cold War and a consequent shift in the aid-architecture, with a stress on local ownership in the development process. The new stress on human rights in the aftermath of the Vienna Human Rights Summit, in 1993, gave new spaces and international legitimacy to new human rights movements, integrating civil, political, economic, social and cultural rights. A series of United Nations conferences, starting with the Rio Summit in 1992, created an enabling global space for civil society processes and organisations. The Beijing Summit in 1995 on womens rights, the Copenhagen Summit on social development in 1996, and the Durban Summit on racism provided a global platform for civil society movements to advance a new discourse on politics and public policy. The exchange of knowledge, linkages and resources began to create a new synergy between countries and communities in the South as well as in the North. In fact, the United Nations became a key mediating ground between civil society and various governments. Such a mediating role between civil society and state provided a new legitimacy and role for the United Nations. The new stress on human

development, human rights and global poverty created a legitimate space for global action and campaigns for civil society. New technological and financial resources helped international networking and a new trend of globalisation from below. As the new hegemony of power politics driven by unilateral militarism, conservative politics and a neoliberal policy paradigm began to dominate the world, the new social movements and consequent civil society process became the arena for a new politics of protest and resistance against unjust globalisation. Such a new civil society process was driven by communities, communications and creativity. New modes of communication, networking, campaigning and mobilisation made civil society discourse one of the most influential political and policy discourses in the 21st century. There is a significant difference between the civil society discourse of the 1980s, 1990s and that of the last 10 years. Unless we understand and appreciate the multiple political shifts at the national and international levels, it might be difficult to understand the consequent shifts in the practice and theory of civil society. In the 1980s, civil society was more of a conceptual tool to legitimise and organise the protest movement against authoritarian governments in Latin America and Central Europe. In the 1990s, the term civil society became an instrument of policy and politics at the international level, supported by both aid and trade. And in the last 10 years, the idea of civil society has been increasingly contextualised to become a plural arena of political praxis for transformative politics in multiple contexts. The old civil society discourse was submerged in new movements for radical democratisation, feminist politics, and ecological, social and economic justice. It is the new emerging discourse on civil society that seeks to address the issue of democratic deficit, and crisis of governance.

So it is important to reclaim civil societies -->> as plural and diverse spaces for collective human action -- as an arena for transformative politics. The reclaiming of civil societies would mean a reassertion of the dignity, sovereignty and human rights of all peoples.

The ethics and politics of the idea of civil society need to be reclaimed to humanise the state, market and the political process. There is the need to reclaim a new political consciousness driven by freedom -- freedom from fear and freedom from want; freedom of association and freedom of beliefs. The idea of civil society needs to be reinforced by new civil values and virtues: the values of equality and justice; values that would help us fight all kinds of injustice and discrimination -based on gender, race, caste or creed. Civil society can be transformative when it combines the politics of protest and the politics of proposal. Civil society will become an arena that can help combine the politics of people and the politics of knowledge. Civil society becomes a transformative space when it can help to create the politics of dissent, politics of association and citizens action against monopoly of power and spaces for counterdiscourse and counter-hegemony.

State of Civil Society in India

Civil society in India seems defined by exclusion. It is crowded with human rights lawyers and activists, NGO leaders, academics and intellectuals, high-profile journalists, celebrities and think tank-hirelings. Mass media debates never see landless labourers, displaced people, nurses, trade union workers, bus conductors being asked to speak for civil society.' Though, indeed they should.

Human Rights kya hai? (watch out the ABC of Human Rights)

Declaration of human rights

What are Human Rights?

Human Rights are moral claims which are inalienable and inherent to all individuals by virtue of their being humans alone. History Throughout history, there has been a conflict between ruling elite and ruled. e.g. Magna Carta-England 1215. French Declaration of Rights of Man and of Citizen-1789. American Bill of Rights. Since First World War, League of Nations took some initiative. ILO was created in 1919. International Slavery Convention was signed in 1926 But during 1920s and 30s massive abuse of human life and dignity based on race, religion and nationality were there. UNO was established after World War II. Art I of UN Charter: 'To achieve international co-operation in promoting and encouraging respect for human rights and for fundamental freedom for all without distinction as to race, sex, language or religion.'

Universal Declaration of Human Rights

General Assembly of United Nations adopted and proclaimed Universal Declaration of Human Rights on December 10, 1948. Art 1: All human beings are born free and equal in dignity and rights.

 Art 2: Everyone is entitled to all rights and freedoms set forth in this declaration without distinction of any kind such as race, colour, sex, language, religion, nation, property, birth or other status. Art 3: Everyone has right to life, liberty and security of person. Art 4: Slavery and slave trade is prohibited. Art 5: No one shall be subject to torture. Art 7: All are equal before law and are entitled to equal protection of law. Art 9: No one shall be subject to arbitrary arrest, detention or exile. Art 15: Everyone has right to a nationality. Art 18: Freedom of thought, conscience & religion. Art 23: Right to work. Art 26: Right to education.

Indian Constitution and Human Rights

Art 13: Boldly declares that all laws in so far they are inconsistent with Fundamental Rights, be void, to extent of inconsistency, and further State shall not make any law which takes away or abridges these rights and any law made in contravention, shall be void. Art 14: Secures equality before law to all persons. Art 15: Prohibits discrimination among citizens on ground of religion, race, caste, sex or place of birth. Art 16: Ensures equal opportunity to them in matters of public employment. Art 19: Assures freedom of speech and expression, right to assemble peacefully and without arms; to form association and unions; to move freely throughout territory of India; to reside and settle in any part of country, trade and business etc. Art 21: Guarantees equal protection of law and prohibits deprivation of life and personal liberty. Art 23: Prohibits traffic in human beings and forced labour. Art 24: Prohibits child labour. Art 25-30: Assures freedom of conscience and right to manage religious institutions; as well as makes provisions for protection of minorities and their places of worship and educational institutions. Directive Principles of State Policy (DPSP) provides for a lot of social and economic benefits for citizens to be attained in future. In addition to these, there are several laws of a reformative character like Employees State Insurance Acts, Dowry (Prohibition) Act, Bonded Labour (Abolition) Act, Minimum Wages Act, Workmen Compensation Act, Protection of Civil Rights Act, Environmental Protection Act, etc. which try to ensure safety and security against various evils.

National Human Rights Commission

 In keeping with spirit of human rights movement all over world, National Human Rights Commission (NHRC) came into existence in India through an Ordinance promulgated on 28th September 1993 by President of India. However, soon Ordinance was replaced by a statute called Protection of Human Rights Act, 1993 which came into force in 1994. This Act provides for setting up NHRC at Centre as well as one Commission each at State level. National Human Rights Commission is designed to protect human rights, defined as "rights relating to life, liberty, equality and dignity of individual guaranteed by Constitution or embodied in International covenant and which are enforceable by Courts in India" (Protection of Human Rights Act, 1993).

Composition
NHRC consists of a Chairperson and four members, all of them being full-time members. Apart from these full-time members, Commission also has its deemed members as Chairpersons of National Commission for Minorities, National Commission for SCs & STs and National Commission for Women. multi-membership is intended to reinforce independence and impartiality of Commission. Of five members including Chairperson, three are to possess high level judicial background and remaining must have knowledge of or practical experience in matters relating to Human Rights. Chairperson must be no less than a former Chief Justice of India.

Functions
It can intervene in any legal proceedings involving an allegation of violation of Human Rights. It can also, visit, with prior approval of State Government, any jail to study living conditions of inmates and make recommendations. It can review safeguards provided by or under Constitution or any law for protection of Human Rights and recommend measures for their effective implementation. Commission also reviews factors, including acts of terrorism, that inhibit enjoyment of Human Rights and recommends remedial measures. It also undertakes and promotes research in field of Human Rights. Finally, it encourages NGOs working in field of Human Rights.

Autonomy of Commission
autonomy of Commission is derived from method of appointment of its members, their fixity of tenure, and statutory guarantees.

 Chairperson and members of Commission are appointed by President on basis of recommendations of a committee comprising Prime Minister as chairperson, Speaker of Lok Sabha, Home Minister, leaders of Opposition in LS and RS and Dy. Chairperson of RS as members.

Working of Commission
Commission has all powers of a Civil Court. It has its own investigating staff for investigation into complaints of Human Rights violations. It is open to Commission to utilise services of any officer or investigation agency of Central Government or any State Government. Commission while inquiring into complaints of violations of human rights may call for information or report from Central Government or any State-Government, or any other authority or organisation subordinate thereto within such time as may be specified by it. Commission may take any of following steps upon completion of an enquiry: 1. Where enquiry discloses Commission of violation of Human Rights or negligence in prevention of violation of Human Rights by a public servant, it may recommend to concerned Government or authority initiation of proceedings for prosecution or such other function. 2. Approach SC or HC concerned for such directions, orders, or writs as that court may deem necessary. 3. Recommend to concerned Government or authority for grant of such immediate interim relief to victim or members of his family. authority or State Government or Some of Programmes and Human Rights issues taken up by Commission include: Review of Child Marriage Restraint Act, 1929 Protocols to Convention on Rights of Child Preventing Employment of Children by Government Servants: Amendment of Service Rules Abolition of Child Labour Guidebook for Media on Sexual Violence against Children Trafficking in Women and Children : Manual for Judiciary for Gender Sensitization Sensitization Program on Prevention of Sex Tourism and Trafficking Maternal Anaemia and Human Rights Rehabilitation of Destitute Women in Vrindavan Combating Sexual Harassment of Women at Work Place Harassment of Women Passengers in Trains Abolition of Manual Scavenging Dalits issues including atrocities perpetrated on them Problems faced by Denotified and Nomadic Tribes Rights of Disabled Right to Health . HIV/AIDS Central Government to whom Commission recommends for action has to indicate its comments/ action taken on report/recommendations of Commission within a period of one month in respect of general complaints and within a period of three months in respect of complaints relating to Armed Forces.

Related articles by Zemanta

UN rights body approves US-Egypt free speech text (seattletimes.nwsource.com) Top authors donate stories for human rights anthology (guardian.co.uk) Water Should Be a Human Right (wired.com) A well-spring of human rights (guardian.co.uk)

Rashtriya Madhyamik Shiksha Abhiyan?

What is Rashtriya Madhyamik Shiksha Abhiyan?
Like Sarva Shiksha Abhiyan (SSA), the Department of School Education and Literacy of the Ministry of Human Resource Development (MHRD) under Government of India is launching Rastriya Madhyamic Shiksha Abhiyan (RMSA) with an aim to achieve Universal Access and Quality Secondary Education. Under Rashtriya Madhyamik Siksha Abhiyan, the responsibility to develop Secondary-Education Management Information system (SE-MIS) is given to the

Department of Educational Planning, National University of Educational Planning and Administration (NUEPA), New Delhi.

Rashtriya Madhyamik Shiksha Abhiyan (RMSA) ==========================

Sponsored By: Central State Implemented by - Ministry of Human Resource and Development Funding Pattern: sponsored by Centre as well as states.(The sharing pattern

between the Centre and the States is 75:25, while for the north-eastern States, the ratio is 90:10) **This scheme was launched in March, 2009 with the objective to enhance access to secondary education and to improve its quality. **The implementation of the scheme started from 2009-10. **It is envisaged to achieve an enrollment rate of 75% from 52.26% in 2005-06 at secondary stage within 5 years of implementation of the scheme by providing a secondary school within a reasonable distance of any habitation. **The other objectives include

improving quality of education imparted at secondary level through making all secondary schools conform to prescribed norms, removing gender, socio-economic and disability barriers, providing universal access to secondary level education by 2017, i.e., by the end of 12th Five Year Plan and achieving universal retention by 2020.

Beneficiaries: Children Foot Notes ---

India and World Bank Signed 500 Million Dollar Deal for Shiksha Abhiyan
World bank and the Government of India on 5 October 2012 signed a loan agreement of 500 Million US Dollar for Secondary Education Project named Rashtriya Madhyamik Shiksha Abhiyan(RMSA).

SEBI
do you know about SEBI? The government of India created the Securities and Exchange Board of India (SEBI) with a view to control and regulate the foreign investment in the capital markets, new issues of capital brought out by the companies and grievances of the companies and the investors. In addition, SEBI has been created with the broader aim of protecting the interests of the investors in securities and promoting and regulating the securities markets in the country. Based in Mumbai, SEBI has eight divisions and departments which look after several functions to achieve the above mentioned broad objective. The Depositors and Custodians Division looks after the work of registration of depository participants/custodians, as well as their renewal of registration or cancellation of registration. Foreign Institutional Investors Division, on the other hand, deals with registration/renewal of registration of such investors. FII Division looks after the FIPB proposals and the government correspondence connecting with this function. While Collective Investment Schemes Division deals with registration and renewal of the registration for collective investment schemes, Secondary Market Department is the major department of SEBI which carries out the functions like registration and renewal of registration of the credit rating agencies in the country, in addition to the registration of the brokers and sub-brokers, registration under the Stock Lending Scheme and deposit of various fees by the brokers and refund of fees to them. With a view to protect the interests of the investors, Investors Grievances and Guidance Division has been set up which carries out the registration of the Investors Associations, looks into the grievances of such associations and other investors and carries out the tasks of guiding the investors through the registered Associations or otherwise. Mutual Fund and Venture Capital Division of the SEBI looks into the tasks like registration of trustees for Mutual Funds, processes the applications for foreign securities, ADRs/GDRs, allow changes from closed ended to open ended schemes, observations on offer documents etc. Primary Market Department is also an important department of SEBI and deals with the matters like fresh registration/cancellation of intermediaries, observations on the offer documents and list-related matters pertaining to the new issues. The complete control and regulation by the SEBI has enhanced the confidence of the general public in the securities market of the country.

Zero Inflation
short notes on Inflation and Impact of Zero Inflation on the Economy. Inflation is the measure of rise in general prices in any economy over a given period of time.

Normally inflation is measured every week, but for the policy purposes its annual measure is taken into account. Inflation is measured by the government by considering the changes in wholesale price index and those in the consumer price index over the given period of time. Inflation is of several types and the creeping or walking inflation of upto 5 per cent per annum is called functional inflation and considered good for the health of growing economies. Running, galloping and hyper inflation is bad for the economy as it also erodes the real income level of the poorer sections of the emerging economies, thereby making their livelihood even more difficult. Hence, in a developing economy, the government policies aim at keeping the inflation rate within the functional limits. Due to increased prices of the food items, India, along with most parts of the world, faced high inflation rate in double digits during the middle of 2008, which could be termed as running inflation. The government took several monetary and fiscal policy measures to control it and succeeded to bring it down. But in early 2009 a peculiar phenomenon was experienced. In March 2009, the inflation rate in the country went down as low as 0.44 per cent, a sudden drop from 2.43 per cent during the week prior to that. This has given rise to the speculation that the country may experience zero inflation rate. The apprehensions are that zero rate of inflation would act as discouragement to the new investors, who are likely to put on hold their new projects, which would affect the growth rate of the economy. Zero inflation reduces the level of profits drastically. Such a situation, though may be cheered by the consumers and benefit the poorer sections spending most of their earnings on consumption, yet may actually reduce the economic activity in the economy to the minimum. This may be harmful to the economy in the medium and long run

Khilafat and Non-Cooperation Movement

note on the Khilafat and Non-Cooperation Movement. After the agitation against the government decision to partition Bengal, the most important national level movement against the British Empire was the Non-Cooperation Movement (1919-22), also called the Khilafat Movement. The unique feature of this movement was the united action by the Hindus as well as Muslims. Muslim community was attracted to the Khilafat Movement because of the shabby treatment meted out by the British to the Ottoman Empire and the Caliph of Turkey. The position of the Sultan of Turkey, who was regarded as head of the Muslim community (Caliph) all over the world, was also undermined to a great extent. The Khilafat Committee formally launched the Khilafat Movement on August 31, 1920. Immediately after this, the Indian National Congress convened a special Session in September 1920 in Calcutta,

where Gandhi presented a plan for non-cooperation with the government till the wrongs in Punjab and those in Turkey were mended by the British. Congress agreed with the plan of Gandhi and gave a call for boycotting the government educational institutions, offices and law courts. Call was also given to boycott the foreign cloth and adopt Khadi. The programme included the actions like resigning from the government jobs, surrendering the government conferred titles etc. Gradually, the movement also included mass civil disobedience and refusal to pay taxes. Nagpur Session of the Congress held in December 1920 endorsed the decision of the Congress and decided to reach the villages with the message against the imperial British rule. The Movement took off with a lot of euphoria and turned into a catalyst for national struggle against foreign rulers. After the Chauri Chaura violence incident in 1922, the Movement was suspended by Gandhiji. But despite this, the Movement could achieve several positives. It provided a platform for all the religious communities to come closer and jointly oppose the foreign rule in a united voice. Further, it provided to the nationalist movement the required impetus and mass support for future agitations and movements. The people of the country, who were otherwise scared of the might of the British became fearless and lost their sense of fear against the mighty British. The Movement gave tremendous self-confidence to the common men and filled them with the feeling of self-respect and self-esteem. Muslim community which was not fully represented in the nationalist movement received the required representation and the community became fully involved in the struggle for independence.

A date of Modern Science with Ancient India !!!

Work Author Fact file

Vedanga Jyotisha

Lagadha (1st c. BCE)

Describes rules for tracking motion of sun and moon

Yavanajataka

Sphujidvaja 1st-2nd c. CE)

Translated it mean Nativity as per the Greeks It is a collection of

astrology-related ideas borrowed from Greek world Gives rules for building horoscopes

Surya Siddhanta

Establishes rules to determine motions of stellar objects

Paulisa Siddhanta (Doctrine of Paul)

Based on works of Paul of Alexandria (c. 378 CE)

Romaka Siddhanta (Doctrine of the Romans)

Based on works of Rome It is the only Indian work based on the tropical system

Vasishta Siddhanta
Attributed to sage Vasishta

Panchasiddhantika

Varahamihira (c. 550 CE)

Work that compares five treatises on astronomy viz. Surya Siddhanta, Paulisa Siddhanta, Romaka Siddhanta, Vasishta Siddhanta and Paitamaha Siddhanta

Baudhayana (c. 800 BCE),

Sulba sutras
Apasthamba (c. 600 BCE), Katyayana (c. 200 BCE)

Baudhayana enumerated the Pythagoras theorem. He also described square root of 2 and geometric shapes such as squares and rectangles Apasthamba and Katyayana developed these principles further

Chandahsastra
Pingala (4th-2nd c. BCE) First known description of binary numeral system in the world Also describes Pascals triangle, binomial theorem and Fibonacci numbers

Aryabhatiya

Aryabhata (c 522 CE

Introduced decimal value notation

Describes heliocentric model of solar system

Explained lunar and solar eclipses Gave duration of one year as 365 days 6 hrs 12 min 30 sec Gave value of pi (3.1416) Correctly calculated earths circumference as 24,835 miles Aryabhatas principles are still in use for fixing the Hindu calendar Panchanga

Bhaskara I

Mahabhaskariya

(c. 600 680 CE)

Representation of numbers in positional system Solved Wilsons theorem and Pell equation Describes solution of linear equation Solve system of simultaneous indeterminate equations

Brahmasputasiddhanta

Brahmagupta (c. 630 CE)

Sum of series Introduced the concept of zero Formula for cyclic quadrilaterals Rebutted the idea that moon is farther from earth than the sun

Understanding the existence of River Saraswati ...historically,geographically and literaturally

River Sarasvati (Factfile)

Mother of all Rivers (Sarawati,Sapthati,Sindhumata) Partly survives flowing between Satadru and Yamuna Identified with Harakhwati of Avesta or Halmand or with Hakra rivers In Rigveda,three epithets used Ambitame,Devitame and Naditame

Dhrisadvati No connection with rivers of Indus group Described as Southern and Eastern boundries of the region what was known as Brahmavarta ( Brahmavarta of the early Vedic times was an area
bounded by two rivers. Saraswati and Drisadwati. both now invisible..)

It has been identified with Chautang

Missing of a prominent river from the map is not a mystery; it is quite natural and is attributable to environmental changes. Judged in the broader perspective of geological evolution; disappearance of rivers, shifting of their courses, capture of one river by another, slow drying up of river beds, are all normal responses to tectonism, earthquakes, climatic changes and other natural events. Some recent examples are; Oxus river in central Asia has disappeared, Jordan river no more flows through Jordan as it dries up before entering Jordan, Jhelum changed its course in 1552-55 AD and Beas changed its course during 1996 flash floods. However, upto the middle of 20th century, in the absence of any credible scientific research reports, history of India was being written on the basis of linguistic theories and guesswork and our historians just presumed that Sarasvati river was only mythical, a mere imagination. However, methods based on linguistics and politics are progressively giving way to methods based on science and technology e.g. satellite imagery, archaeology, geology, geophysics, glaceology and oceanography etc. and the role of ecology in the rise and fall of civilizations/ creation and disappearance of rivers is being increasingly accepted and appreciated.

The results of scientific research carried out during last 40 years have proved, fairly beyond doubt, that Sarasvati River was not a myth but a reality and that it was a mighty river which originated from the Himalayas and met the Arabian Sea in the Runn of Kuchchh after flowing through Haryana, Punjab, Rajasthan & Gujarat states of India and Bahawalpur & Sind districts of Pakistan. These scientific evidences gathered include: -

1. Study of global climatic changes Ecological dynamics model, which gives ecological reasons for origin, development and decay of Sarasvati river. 2. Pictures taken by LANDSAT(USA), Indian Remote Sensing Satellites [IRS-1C], French SPOT Satellites and Radar imagery from European Remote Sensing Satellites (ERS ), which provide evidence about the flow, migration and decay of Sarasvati River. 3. References in most ancient Sanskrit manuscripts indicating different phases of development, migration and disappearance of Sarasvati River, which corroborate the satellite imagery. 4. Geological and hydrological evidences gathered by the geologists listing the palaeochannels reflecting different stages of migration and decay of Sarasvati river. 5. Research reports from geophysicists, geomorphologists,

climatologists, oceanographers and glaciologists etc. 6. Archaeological reports including marine archaeology reports. 7. Research carried out by the Rajasthan State Groundwater Board for assessing groundwater potential in Rajasthan through Hydrological drilling and dating.

Mention of River Saraswati in Literature :

These different stages in the northwest migration of River Sarasvati do get broadly reflected in the hymns of Vedas and other ancient manuscripts the early stages agree with the description in Rigveda, Middle stages with the hymns of Yayurveda/Atharvaveda whereas the last stages coincide with the description in Mahabharata.

In Rig Veda, Sarasvati is described as the mightiest river Seven sistered, sprung from three-fold sources [6:61:12]. Again it is described as Saptathi Sindhumata i.e., mother of seven rivers strongly flowing and swelling in volumes (7:36:6). Prayers are offered to ten rivers including Sarasvati, the names are mentioned sequentially O Ganga, Yamuna, Sarasvati, Sutlej, Ravi, Chenab, Marudvrudha, Jhelam, Sohana and Vyas and other rivers listen to our eulogy (10:75:5).

In later part of Rig Veda, Sarasvati, Sarayu and Sindhu are worshipped as three mighty rivers [10:64:9].

Therefore, it does not appeal to reason that only one out of seven rivers, one out of ten rivers or one out of three rivers would be imaginary and mythical whereas others were and are a reality. It is

true that the descriptions of Sarasvati river in vedic literature are intervined with mythological events but so are the descriptions of Ganges. Therefore, instead of denying the existence of Sarasvati river, we should separate the poetic imagination from hard facts.

In Yayurveda, it is said that five equally celebrated rivers merged with the mighty Sarasvati. The same Sarasvati got divided into five glorified flows Satudri in the country. Five tributaries (chenab), were Vipasa Drishadvati, (Sutlej), Chandrabhaga

(Vyas) and Iravati (Ravi). The five distributaries are named in Skanda
Purana as Harini, Vjrini, Hyunk, Kapila and Sarasvati. Thus, whereas Sarasvati had 7 tributaries, including Yamuna, during Rigveda era, it was left with only 5 tributaries (minus Yamuna) by the time Yayurveda was compiled.

Mahabharata gives a clear geographical account of Sarasvati becoming a non-perennial river vanishing and re-appearing in the deserts [3:80:118 & 9:36:1], surviving in the form of a number of lanes e.g. Brahmasar, jyotisar, Kaleswar (in Haryana), Katasar, Pandusar & Ravisar (in Rajasthan). Kurukshetra is described as located in the south of Sarasvati and north of Drishadvati [Mbh. 3:81:115]

Thus, pictures taken by Remote Earth Sensing Satellites Corroborate the references to location and course of Sarasvati River in ancient Vedic literature.

Additional Reading -- Geographical Evidence of

various topographics in the Vedas !!!

The geographical evidence as to be found in the hymns of Vedas throws some light on the course of Indo-Aryan migration and the origin of Hinduism. Whether the IndoAryans came from Central Asia or not depends largely on the interpretation of the geographical allusions in the Rig and Yajur Vedas. The hymns in praise of rivers in the 10th blcok are interesting. The author while singing the greatness of the Sindhu enumerates at least 19 rivers including the Ganges. The fifth Stanza gives a list of 10 streams, small and great-Ganges, Yamuna, Saraswati, Satluj, Ravi, Chenab, Jhelum, Maruwardwan (in J&K), Sushoma (Rowalpindi District) and probably Kanshi in the same district. This system of rivers did not remain the Saraswati. The existing delta of the Indus has been formed since the time of Alexander the Great. The Vedic hymns reveal the initial Aryan settlements in India : western tributaries of the Indus, the Gomti (modern Gomal) the Krumu (modern Kurram) and the Kubha (modern Kabul). The one river mentioned in the North of Kabul is Suvastu (modern swat).

But the main focus of the Rig Vedic settlements was in the Punjab and the Delhi region. When the Rig-Vedic hymns were compiled the focus of Aryan settlement was the region between the Yamuna and the Sutlaj, south of modern Ambala and laong the upper course of river Saraswati. The most frequently mentioned rivers are the Sindhu (Indus), the Sarasvati (modern Sarsuti), the Drishadvati (modern Chitang), and the five streams of the Punjab.
Regarding the other geographical features, the Vedic poets knew the Himalayas but not the land south of Yamuna, since they did not mention the Vindhayas, In the east also the Aryans did not expand beyond Yamuna; for the river Ganga is mentioned only once in one late hymn. And possibly, the Aryans had no knowledge of the oceans since the word 'samudra' in the Vedic period meant a pool of water. But the later Vedic knowledge shows that the Aryans knew the two seas, the Himalayas and the Vindhyan mountainas and generally the entire Indo-Gangetic plain. The Aryans used various kinds of pottery and the sites where the painted grey were are found, confirm the Aryan settlements. The Vedic texts show that the Aryans expanded from the Punjab over the whole of western Uttar Pradesh covered by the Ganga-Yamuna Doab. The Bharatas and Purus known as Kuru people first lived between Sarasvati and Drishadvati just on the fringe of the Doab. Soon the Kurus

occupied Delhi and the Upper portion of the doab, that is the area called Kurukshetra, After this event, the Kurus joined with the people called Panchalas who occupied the middle portion of the Doab or the moder districts of bareilly Dadaun and Farrukabad. It was the Kuru-Panchalas who had set up their capital at Hastinapur situated in the district of Meerut. Later the Kauravas and the Pandavas belonging to the same Kuru clan fougth out a battle which led to the extinction of the Kuru clan. And by 600 B.C. the Aryans spread from the Doab further east to Kosala in Eastern U.P. and Vedeha in north Bihar. The former town is associated with the story of Ramchandra, but it is not mentioned in Vedic literature.

--------------------------------------------------------------------------------

Exploration of Saraswati River

Ministry of Water Resources has no plans to explore the underground flowing river Saraswati and exploit its water. However, Oil & Natural Gas Corporation (ONGC) has taken up a project named ONGC Project Saraswati for exploration of deep ground water resources in drought prone arid/semi arid regions of India with the objective to investigate (a) Existence of situations akin to Libyan Great Manmade River Project and their exploitation in drought prone arid/semi arid regions of India. (b) Alternatively, identification of deeper aquifers for exploitation of groundwater in drought prone arid/semi arid regions otherwise not tapped by agencies such as State Groundwater Boards and central ground water bodies. ONGC has informed that based on vertical electrical sounding survey result, one of the locations identified was taken up for drilling and the well (Saraswati-1) near Jaisalmer town has been drilled up to 554 m and produced reasonably less saline water (3050 milligrams per litres ) at the rate of 76000 litres per hour.