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Design Education today is being imparted across the globe by varied institutions. We frequently witness new academic approaches, teaching methods, and pedagogies being discussed, and presented at various Design symposiums, and conferences, in the attempt of improving Design Education. While some investigate new strategies via experimentation and imaginative lenses, others investigate past wisdom to identify its relevance in the present context. The paper explores the latter through the teaching methods of ancient Indian teachers (also called Rishis) and seeks to determine its significance in the modern context. Ancient India had a long and illustrious history of learning and education. There are several examples that stand out and have valuable lessons for educators of today and future. The paper incorporates instances from Pt. Sriram Sharma Acharya's ‘Pragya Purana: Devsanskriti Khand (fourth volume)’, which contains references to Indian culture, gurukuls, and the old Indian educational system. The paper discusses three instances of which one presents an intriguing relationship between diet and education as explained by Maharishi Uddalaka. Another instance is Maharishi Uddalaka's description of how he teaches in the absence of any physical infrastructure, while the last instance is from Takshashila, where Acharya Brahaspati employs a novel method of assessing his Ayurvedic pupil before he graduates. The paper goes into additional detail about the instances cited above from the ‘Pragya Purana’, that demonstrate significant takeaways for the Design education.

Background: Due to its highly perishable nature and less shelf life, postharvest losses of fruits result in a high gap between production and availability. Various plant traits which need to be genetically modified for higher shelf life include lowered respiration and ethylene production, less sensitivity to ethylene, lowering ripening rates, reduced browning, decreased chilling sensitivity and increased postharvest disease resistance. Methods: The importance of understanding the biochemical process of softening and the use of such information for retarding the ripening process has been demonstrated in this paper. Result: After reviewing the development made in extending the shelf life of fruits, it becomes evident that although success in this field has been inadequate, there are possibilities that fruit breeders will succeed in the near future in evolving superior cultivars with longer shelf life by adopting conventional and biotechnological approaches. [ABSTRACT FROM AUTHOR]

Agricultural price information needs for decision-making at all levels are increasing due to globalization and market integration. Due to its great reliance on biological processes, agricultural price forecasting is one of the most difficult fields of time series analysis. In this paper, a neural network model based on empirical mode decomposition is used to forecast potato prices. The monthly wholesale price series of potato from Chennai market was decomposed into five independent intrinsic modes (IMFs) and one residual with various frequencies. Then, to forecast these IMFs and residual components independently, an artificial neural network with a single hidden layer was built. Finally, the ensemble output for the original price series is formed by aggregating the forecast outcomes of all IMFs, including residuals. In terms of root mean square error and directional prediction statistics, empirical data show that the suggested ensemble model outperforms a single model. [ABSTRACT FROM AUTHOR]

Squeezing land and increasing population are causing stress on water resource. This is resulting in high ground water development in the areas where available. Command area of Left Bank Canal of Rani Awanti Bai Sagar is such an area where canal water is delivered since last five years and being managed by 90 water users associations. This paper presents an evaluator study of these WUAs. There is an area of 1,28,000 ha fall under these and better management is observed About 70% tail enders are getting water now after introduction of canal ground water use reduced by 30%. Summer moong and vegetables are taken in the area which were earlier irrigated by tube-wells now being irrigated by canal. Users give their demand for summer irrigation and water is released in the canal during summer for this area only gates of minor and distributaries in the upper reach remains closed. The water is applied through flood irrigation only in the entire command area. WUAs. Feel less concern with irrigation method, repairing and maintenance etc. Technical knowhow of irrigation system and official working are lacking in most of the WUAs. There is an immediate need of strong capacity building programmes for these WUAs. [ABSTRACT FROM AUTHOR]

The interrelation between Vedas and music is well established and celebrated. This should not amount to the supposition that the concepts from Vedic/Nigamic lineage are the only source for deriving concepts elucidated in music theory, particularly the theory of Hindustāni Śāstriya Saṅgīta. The paper presents several principles propounded in Kaśmīra Śaivism which correspond to music. The proposal is to accept and recognize the theories of Kaśmīrī Śaivite philosophy into the mainstream study of music and philosophy of music, rather than only resorting to the ongoing narrative. Also, the philosophy may be better suited for a subject like music due to its shared vantage point. [ABSTRACT FROM AUTHOR]

Dev Sanskriti Interdisciplinary International Journal (DSIIJ), published by Dev Sanskriti University, Haridwar, is successfully continuing to serve one of the primary objectives, i.e., to provide a platform for research on interdisciplinary subjects of Vedic Culture (Dev Sanskriti) and to provide a proper blend of science and spirituality. Born out of a unique vision of the groundbreaking scholar and great visionary, Pandit Shri Ram Sharma Acharaya, Dev Sanskriti Vishwavidyalaya is an educational Institution that molds its students into noble and enlightened human beings: selfless, warm-hearted, compassionate, and kind individuals. One of the primary objectives of the University is to provide education and conduct research in the disciplines of Vedic Culture (Dev Sanskriti) and to provide a proper blend of science and spirituality. The present volume of the journal includes contributions from across disciplines covering the interdisciplinary subjects of Ancient wisdom. We are delighted to present the following research articles in this issue: The first research article, by Jekaterina Frolova and Chinmay Pandya, aimed to evaluate the most relaxing audio accompaniment for post-workout relaxation. The study involved ten relaxation sessions with different musical accompaniments, and participants rated their experiences on a relaxation scale. The results showed varying responses among the participants, indicating the influence of audio accompaniment on relaxation. The study highlights the potential of incorporating wind chimes and singing bowls into regular relaxation routines for enhanced well-being. In the second paper, K.S. Tyagi, D.P. Singh, and Rajive K Gupta discuss the solid waste management challenges faced by urban and semi-urban areas in the country. The authors describe the successful initiative taken at Dev Sanskriti Vishwavidyalaya in Haridwar, where bio-degradable solid waste is converted into valuable vermicompost and handmade paper. The paper emphasizes the potential of vermicomposting in solid waste management, employment generation, and organic farming with minimal environmental impact. In the third paper, Priya Patel and Tata Hospital assess the usefulness of mounted display boards of dry human bones as a self-directed learning tool for 1st-year MBBS students studying osteology. The study reveals that the majority of students found the display boards to be interesting and beneficial for various aspects of learning, such as improving presentation skills, thinking ability, and subject comprehension. The paper emphasizes the value of incorporating department-specific display boards into anatomy departments as an educational resource. Ambika Bhatt, Purnima Srivastava, and Pavan Kumar Yadav present the fourth paper, which explores the significance of River Ganga in Indian culture. The authors discuss how River Ganga represents not only a water body but also a source of divinity deeply rooted in Indian culture. The paper highlights the knowledge and wisdom that can be derived from the Ganga and its impact on society, suggesting that the cognitive, affective, and psychomotor properties of the holy river can be inherited into the education process to foster balanced and well-rounded personalities. Finally, Alka Mishra and Vandana Shrivastava present the fifth paper, which delves into Marma Science—an extraordinary gem in the vast treasure of Ayurvedic knowledge. The authors explored its application as a therapeutic procedure (Marma Therapy). Different methods of Marma stimulation, classification, applications of Marmas, and mechanisms for the mode of action of Marma Therapy have been reviewed in the paper concluding as an effective therapeutic procedure. We heartily congratulate and thank the reviewers and all the contributors. We hope this issue of the journal will inspire and generate interest among researchers, educators, policymakers, and professionals to understand the significance of Indigenous Knowledge in the present era. We also thank all the readers and seek your feedback to make the journal a more effective vehicle in the field of Indigenous knowledge. Enjoy reading and enrich yourself.

Solid waste management continue to be a major challenge and permanent problem of urban as well as semi-urban areas of the country. A number of initiatives have been taken by several public and private sector organizations to overcome this serious problem. One such initiative taken at the Dev Sanskriti Vishwavidyalaya (DSVV), Haridwar has successfully turned the bio-degradable part of the solid waste into a thriving and profitable enterprise. DSVV has transferred this technology to a number of entrepreneurs through their on-going capacity development programmes for rural development and organic farming. The paper describes how DSVV continue to manage its solid waste of over 5 MT generated daily in the Campus as well as that of Shantikunj by converting it into valuable vermicompost and handmade paper, after segregation, and thus helping DSVV as well as Shantikunj to become completely organic in managing their total area of over 200 acres lush green campus. The paper also describes how rural entrepreneurship training on vermicomposting at DSVV has helped three entrepreneurs, besides many, to develop large commercial vermicompost units with attractive returns. The paper also highlight potential of vermicomposting in solid waste management, employment generation and organic farming with least damage to environment.

Born out of the unique vision of the groundbreaking scholar and great visionary, Pandit Shriram Sharma Acharya, the Dev Sanskriti Vishwavidyalaya (University) conducts research in different aspects of Yagya including its architect, philosophy, medical and territorial importance of herbal mixture used for obligation in Yagya. With immense pleasure, we are introducing the second issue of Volume 5 of the Interdisciplinary Journal of Yagya Research (IJYR) of Dev Sanskriti Vishwavidyalaya, U.K. In the first paper of this issue, author Divya Shukla et. al studied the effect of Ghee lamp and oil lamp on air and found that there is a reduction in the concentration of the carbon monoxide (CO) in the ghee lamp in comparison to the oil lamp. The author found that there was no significant difference in gaseous concentration like Particular Matter (PM1, PM2.5, PM10), Sulfur Dioxide, Nitrogen Dioxide (N3), Ozone (O3), and Carbon Dioxide (CO2). Ekta Chandel and Shraddha Chintalwar in the second paper studied and compare the herbal fumes extract of Yagya and powder extract of \textit{Tinospora cordifolia} (Giloy). In their investigation, they found that there is no obvious difference in the antimicrobial activity of herbal fumes and herbal power of Giloy. In phytochemical analysis, herbal fumes of Yagya contained alkaloids, cardiac glycosides and tannin while they were absent in herbal powder extract. Manuhar Arya and Balwant Kumar explores the Himalayan region and documented the botanical data of six religious plants that were mentioned in 8 collected folklores. The authors observed that in the last three decades some changes have come in the method of usage of important religious plants in the performance of various rituals and ceremonies of the region. Vandana kumari and Piyush Trivedi in the fourth paper describe importance of maintaining Sanskār (sacredness) in Yagya. The authors describe the sanskār of Yagya as the etiquette, the customary code to be performed before initiation of Yagya for maintaining its spirituality and sanctity which was explained with reference to the process of Yagya. Lastly, Tanushri Pathak documented the Indian scriptural data of Yagya which is responsible for the welfare of the human life. The author studied and mentioned the Vedic references for the welfare of individuals with their importance and philosophy. We thank and heartily congratulate the reviewers and all the contributors. We wish for our readers - may this Dipawali brings you the utmost peace and prosperity and pray may Divinity bless you all a good health. We Hope, this issue of the Journal will inspire and generate interest among researchers, educators, policymakers and professionals to understand the significance of Indigenous Knowledge in the present era. We also thank all the readers and seek feedback to make the journal more effective vehicle in the field of Indigenous knowledge. Enjoy reading and enrich yourself. Have a wonderful year ahead.

Objective:Rasa Ratna Samuchaya is one of the pioneer literature of Rasa Shastra, written during 13th Cen. AD. Acharya Rasa Vagbhat has written this book with utmost care to the practical and applied aspects of Ayurvedic pharmaceutics in the ancient language. The objective of this review article is to explore and critically analyze the trend of development and applied aspects of Ayurvedic pharmaceutics in contemporary language that may help the academicians and Ayurveda industries.Data Sources:The current manuscript is prepared collecting literature from the book Rasa Ratna Samuchhaya, different commentary on it by eminent scholars and from published papers in different journals.Review Methods:The facts and philosophies mentioned in the same book and different commentaries are thoroughly analyzed, reviewed with respect to historical edges, traditional values, and applied aspects and tried to present systematically and affirmatively.Conclusion:The concerned part of the book reviewed is the 11 chapters, of the first part of the book, where the author has tried to describe; the definition of technical terminologies, designing and uses of different types of tools and devices, identification and collection of materials, systematic pharmaceutical processings, and therapeutic uses as well, in concern with metals/minerals. This book acknowledges all the fundamental principles of Rasa Shastra systematically with approaching its future course of development. This manuscript contains all the rational and time needed descriptions with the elimination of impractical and outdated hypothetical materials (carry forwarded by many previous era authors), having no more utility, with the use of available materials and contemporary intellectuals.

A well-preserved body is required for the dissection of a human cadaver in order to examine the entire body, which requires both theoretical and practical understanding of human anatomy. Modern science has developed a number of methods for preserving dead bodies, however Acharya Sushruta only cites one in Ayurveda. This method is known as the "Jalnimajjan Paddhati" of Mritsanrakshana. Numerous directions are given in this paddhati, and one of them mentions some of the munjayadi dravyas from which one dravya is employed to wrap the body. Attending paper is about studying the role of these dravyas in delaying the body decaying process. Each and every Munjayadi dravya contains tannin. Tannin has inherent anti-inflammatory, antiviral, antibacterial, and antifungal properties. Due to above properties tannins containing plants helps in delaying the process of decaying of dead body.

Paryaymuktavali is an ancient Nighantu, composed by Haricharansen, a resident of Utkal (Odisha). In this lexicon, only the synonyms of substances are compiled, not the properties. It is composed on the basis of Amarkosh and Paryayaratnamala. There are 23 Vargas in it, which have been divided on the basis of size, smell, and Rasa (taste). In this, eight fascinating meters have been used along with Anushtupa. Therefore, it is an alluring work from poetic point of view as well. The composition of the scripture cannot be clearly stated; however, based on some external evidence, the approximate period of it has been considered to be the last part of the 16th century. Objective: The objective is to study and analyze the importance and utility of Paryayamuktawali in the present era and its real author. Data Source: Preprinted books of Paryayamuktawali. Apart from this contemporary journal, articles, internet material, and previous research papers related to these subjects have been used. Review Methods: All the published and unpublished literature related to Paryayamuktawali are reviewed by comparing and analyzing the different meanings and thoughts of classical as well as contemporary authors. Result and Conclusion: This article highlights the utility, importance, and originality of Paryayamuktawali.

Objective: Glycosmis pentaphylla (Retz.) A. DC, family Rutaceae, unarmed shrub, known as Asvashakhotah, available in India, has numerous ethnomedical therapeutic claims and is used by many tribes to combat various disease conditions, but these claims are not documented in a single source. Thus, we have made an attempt to compile the available data in a systematic way. Data Source: The data have been compiled from available survey articles related to ethnomedicinal claims, various textbooks related to medicinal plant and research papers related to pharmacological actions. Review Methods: A concerted effort has been undertaken to compile all information from the 117 research articles and 8 books that have been published to conduct the current review. Result and Conclusion: It has been found that nearly 37 tribes in and around India employ the entire G. pentaphylla plant or its various useful parts (leaves, roots, seeds, fruits, and stems) to treat 40 different diseases. The majority of these are recommended for use both internally and externally in the treatment of fever, anemia, jaundice, rheumatism, asthma, eczema, and other conditions. A wide range of pharmacological effects was revealed by G. pentaphylla Retz., including anti-hepatocellular carcinoma, hepatoprotective, antibacterial, antifungal, anthelminthic, antioxidant, antipyretic, anti-tumor, wound healing, anti-inflammatory, insecticidal, and larvicidal activities. With the easy availability of G. pentaphylla Retz. and first-hand knowledge of its potential ethnomedicinal uses, fresh research on this plant may be initiated.

The Ashvamedha Yagya has been hailed as the monarch of rituals in the Indian tradition. Since Vedic times, the Ashvamedha holds a distinguished position among sacrificial rites. The horse symbolizes power. In the Shatapatha Brahmana, potent entities such as the nation, Indra, and the Sun are metaphorically portrayed as horses. The term 'Medha' is synonymous with 'Yagya'. The Nighantu texts provide 15 synonyms for Yagya, one of which is 'Medha'. In the comprehensive meaning of Ashvamedha, in Vedic rhetoric, 'Medha' signifies the awakening of intellect or wisdom. Delving into the philosophical significance of Ashvamedha in scriptural contexts is imperative to grasp this invaluable heritage. This research paper endeavors to understand Ashvamedha in the backdrop of Vedic literature, particularly by deciphering the meanings of the mantras presented in the Vedas. In Rigveda 5/27/4, Ashvamedha signifies the ultimate truth or reality; in Rigveda 5/27/5, it symbolizes the flow of creative power and the bliss represented by the essence of Soma; and in Rigveda 8/68/15 and 8/68/16, Ashvamedha is said to lead to the attainment of strength and the flow of life force. Ashvamedha leads to the enhancement of our intellect, meaning the awakening of wisdom, through which a human is established in the Supreme. The Vedas tell us that the purification of human consciousness through Ashvamedha - the awakening of wisdom - is the reward of Ashvamedha, and that the worship (Medha) of the divine power flow (Ashva) is the expansive, cosmic purpose of Ashvamedha.

Scientific aspects and promising applications of yagya are highlighted in this paper in the light of the recent investigations and findings in some modern laboratories. Potential benefits of the Ashwamedha Yagya in Mumbai are discussed with this backdrop. Importance of the unique confluence of the energies generated by yagya and collective rhythmic chanting of the Vedic Mantras is also highlighted with the scope of path-breaking advanced scientific research.

Currently there are various global issues like natural calamities, economic crisis, political crisis, nuclear waste, epidemics etc. Drastic climate changes have already impacted several societies across the world, providing an uncomfortable preview of an unstable climate in the near future.Only Humans can be held responsible for creating such problems. Economic crisis and natural calamities have increased as a result of our own selfish and greedy instincts, the bad effects of which are suffered not only by human beings but also by every living being on earth. If we are responsible for creating theseproblemsthen, we are the only oneswho have to solve these issues. The Bhagavadgītā and the Brahmākumārīs provide a clearer knowledge and useful solutions to the aforementioned problems. This paper will give highlights on such philosophical aspects which will help us to develop awareness to be involved in socialwelfare through self-realisation.

The Aṣṭādhyāyī, composed by Maharshi Panini in the fifth century BC, is the best in teaching Sanskrit. This text demonstrates the validity of both Vedic and secular Sanskrit words. Aṣṭādhyāyī is formulaic and nature-convincing. The pronoun (word) and the noun (verb) are in nature. The suffixes are sup, tiṅ, verbs, feminine suffixes, adverbial suffixes, and verb suffixes. In the case of tense and special meaning, the ten syllables of the verb are used as contract-specific, six ṭitaḥ and four ṅitaḥ. And hi- laṭ, liṭ, luṭ, lṛṭ, loṭ, leṭ, laṅ, liṅ, luṅ, and lṛṅ. In the deletion of these conjunctions, only l remains. Therefore, in general, these ten are treated as verbs. In general, we know that laṭlakāra in the present, liṭlakāra in the present-past tense, luṭlakāra in the present-past tense, lṛt in the general future, leṭ in the linguistic sense, loṭ in the sense of questions and prayers in the sense of invitation are the āśīliṅlakāra, the luṅlakāra in the common past tense, and the lṛṅlakāra in the future tense in the infinitive of the verb. The Vedas use the leṭlakāra. There is no use of the leṭ verb in the world. However, the special use of these verbs is also mentioned in theAṣṭādhyāyī. For fear of expansion, this paper only presents the experimental method on laṭlakāra.

Poetry destroys the disease of ignorance existing among people with words of advice containing sweet and graceful words like sugar. What is the characteristic of such a poem? Many rhetoricians have expressed their views on this idea in many ways. There, Jagannatha and others discovered their own view by giving priority to the word itself, “Poetry is a word that expresses a beautiful meaning”. Mammata and others have described the characteristics of poetry by giving priority to both the meanings of the words “that these two meanings are adorned with the virtuous forest again somewhere”. But Viswanath refuted the opinion of Mammata and others in a different way and expressed his own poetic characteristics. In this paper I would like to report how Viswanath defined his own poetic characteristics.

The word symbol is derived from the suffix kikach by the formula alika and others from the prefix in by derivation, perceived or known. This tendency of the word in the sense of limb, organ, body. Therefore, a metaphor in which dramatic characters are presented as symbols of basic objects is indeed a symbolic metaphor. Such metaphors are mainly characterized by the embodiment and humanization of abstract emotions. Images of objects and human emotions that have no perception or visibility in the worldly world are seen here as characters in metaphors. such as lust, anger, greed, delusion, ego, and so on. Although these are inanimate, it is the giving of life to them that characterizes such metaphors. These are treated as Allegorical Plays in English. The subject matter here is deep philosophical thinking and a sense of connected life. Although the creation and discussion of such metaphors in the West began long ago, they have also been widely developed and criticized in Sanskrit literature. Prabodhachandradaya, Sankalpasuryodaya, Yatirajavijaya, Chaitanyachandradaya – these are actually examples of this. This paper presents the origin of symbolic metaphors in Sanskrit literature, their extension and a critique of the content of some such metaphors.

It is true that the dignity of India is unique and admirable among many nations in the world. Because the Vedas are the foundation point of the land of India. The Vedas, forgotten as breath from the lotus of the face of Srimad Bhagavatam, rejoice in the entire world. These Vedas are the cause of preservation of Indian culture. These are the oceans of the nectar of knowledge and the teachings of the Apta. All other scriptures appear like branches of a great and vast tree of the Vedas. Therefore it is said - वेदो वृक्षो मूलकान्यत्र विप्रा अङ्गाः शाखाः धर्मकर्माणि पत्रम्। तस्मान्मूलं यत्नतो रक्षणीयं छिन्ने मूले नैव शाखा न पत्रम्॥ इति The great sages who saw the mantras composed the Kalpa Sutra to easily understand the meaning of the Vedas. In those Kalpa Sutras, more than a hundred religious texts devoted to Smarta knowledge shine as illuminators of Indian culture. The history of the importance of human activity to a healthy social order is found in the scriptures. The Smartajnana Tradition (theological tradition) is very widespread and well-known. It also includes very broad topics such as the varnashrama system, rituals, the five great sacrifices, religion and so on. Ritual is one of those human welfare issues and the best. It takes a long time to consider all the smart knowledge. Therefore, I have described the usefulness of rituals in human life in this paper. From Vedic times to modern times, rituals are observed in this globe. For he is all-knowing, according to the words of Manu, and it is accepted that the Vedas are the seed of all knowledge. Although the Vedas are the ocean of knowledge, all eternal subjects are contained therein. But the proper arrangement of all the virtuous behavior required in human life to attain it is available in memory. Therefore, the rituals described in the Smarta Jnana Tradition must be criticized.This will enable us to know what kind of rituals are to be performed at what time and under what circumstances and what is the usefulness of rituals in life. Consequently, the disordered (unchained) human being in modern society strives to attain salvation by keeping his life chained and orderly.

Since ancient times, there is a tradition of composition of lexicons in Ayurveda, which are called Nighantu. The Ayurvedic physicians who do not know the names of drugs, they become suspicious and do not recognize the medicine even after seeing. We gain this knowledge from Nighantu, so the study of Nighantu is essential for Ayurvedic physicians. In the tradition of Ayurvedic lexicons, Madanvinod/Madanpal Nighantu is a sophisticated treatise of Dravya-guna. It is composed by Nrip Madanpal in 1374 A. D. This lexicon has thirteen varga (sections) and at the end Granthakartriprashasti, 14th section is mentioned. In this treatise, along with ancient medicinal substances, new substances like Ahifen are also described. Objective: The objective is to study and analyze the importance and utility of Madanpal Nighantu, in the illumination of the knowledge of handwritten manuscripts. Data Source: Preprinted versions and handwritten manuscripts of Madanpal Nighantu, contemporary journals, articles, internet material, and previous research papers related to these subjects have been used. Review Methods: All the published and unpublished literature related to Madanpal Nighantu is reviewed by comparing and analyzing the different meanings and thoughts of classical as well as contemporary authors. A separate analysis of commentaries on classical texts is done for better understanding. Result and Conclusion: This article highlights the utility and importance of handwritten manuscripts for the sophistication of Madanpal Nighantu. By which the identification, properties and actions of drugs and medical treatment can be made more effective and powerful.

Mind is not by-product of body according to Buddha and Patanjali. Mind is responsible for bondage and liberation. Due to common characteristics between the two religious’ traditions, there is ample scope for comparison. Teaching of Patañjali and Buddha are equally useful even today. We find apparent similarities between jhāna and samādhi. There are important differences between these two. This paper focusses similarities and differences between Buddhist jhāna and yogasamādhi.

It is a known fact that the study of the Kāvyaśāstra would not get its completeness without studying the Kāvyaprakāśa. It is undoubtedly a popular text in the field of Sanskrit literature written by one of the great Kashmirian poets, Mammaṭa, in the 11th century C.E. This monumental work had earned so much popularity that one may find a commentary on it in the nook of each house of Indian scholars. Yet, it remains as difficult as it always had been. Many works have been done in this field, and many more are yet to do. The various commentaries of the Kāvyaprakāśa are still in manuscript forms in various libraries of the country. This paper is an attempt to discuss the commentaries of the Kāvyaprakāśa, particularly the published one, and presents detailed information regarding the commentators, and their other works and contribution to Sanskrit literature.

अपारे संसारे विविधविपदां नित्यनिलये भृशं तप्तान्द्रष्टुं नयनयुगलं पक्ष्मरहितम्। समुधर्तुं बाहु धरसि नहि शिष्टन्वयवान् जगन्नाथ! त्वं मे गतिर्गतिकस्यासि भगवन्॥ Our Country is India and our Culture is called Indian Culture. This Culture is based on all the Cultures. But Indian Culture comes into our human knowledge first. Man is a social animal and tries to fulfill his desires by living in this Society. Dharma, Artha, Kāma, and Mokṣa are called our four puruṣārthas. Among them, Dharma is the only path to getting the blessings of God. Śrī Jagannātha is the Lord of this Universe. The temple of the Lord Jagannātha is one of the dhāma among all four dhāmas. Various Sanskrit Scripture like Skanda Purāṇa, Padma purāṇa, Nārada Purāṇa, Matsya Purāṇa, Garuḍa Purāṇa, Brahma Purāṇa have mentioned Jagannātha Kṣetra. The description of this sacred place is found in the Ṛgveda and Mahābhārata. The present paper describes, in brief, the cult of jagannātha and various descriptions based on different modern Publications and books.

Currently there are various global issues like natural calamities, economic crisis, political crisis, nuclear waste, epidemics etc. Drastic climate changes have already impacted several societies across the world, providing an uncomfortable preview of an unstable climate in the near future. Only Humans can be held responsible for creating such problems. Economic crisis and natural calamities have increased as a result of our own selfish and greedy instincts, the bad effects of which are suffered not only by human beings but also by every living being on earth. If we are responsible for creating these problems then, we are the only ones who have to solve these issues. The root cause of these issues are not only external factors but also factors which are related to human intimacy or the human psyche, which is explicated by several scriptures. The mind is evolving in disorders like sensual pleasure, anger, greed, ego, attachment, aversion etc., which is known to be the basis of all these global disasters. When a human being realises his true identity together with its latent powers and virtues, then these powers and virtues become beneficial for the welfare of the society. It is mentioned in the Bhagavadgītā that, one who is fully controlling all the organs and is always being even–minded and are engaged in the welfare of all beings and attain God alone. Such unique thoughts have been described by various verses of the Bhagavadgītā and these are also explicit by the Brahmakumaris to make it practical for implementation. This paper will give highlights on such philosophical aspects which will help us to develop awareness to be involved in social welfare through self–realisation.

The Pāṇinian system of grammar is an excellent text available presently as Aṣṭādhyāyī. The present study is a humble attempt to discuss the Ancient Indian Educational thoughts from the illustration of Pāṇinian rules. Mainly, the educational manners used in the teacher-pupil relationship can be traceable from the grammatical examples. The behavioral science which has been enshrined in our ancient treaties can be taken as the ideal educational manner for the present-day society. In this connection, the grammatical literature of the Sanskrit language is taken as the primary source to carry out this kind of study. So, this paper has attempted to examine the grammatical example collected from the illustration of rules composed in Aṣṭādhyāyī of Pāṇini.

The rhythmic essence of a set of Metres can be captured and encapsulated in what is called an Adjacency Table which generates not only the Metres on which the Table is based but also other recognized Metres as well as a large number of entirely new rhythmic Metres. Starting from clustering different Metres around a comparatively long common sequence of guru-s and laghu-s the paper proceeds to work out a small set of ‘rhythm-elements’ the stringing of which in different orders as per the Adjacency Table yields different Metres. Results on 4 sets of Base Metres are presented.

In the ancient Vedic literature there are many references to Sun God seeking his grace to provide health, vigour and knowledge. In this article various aspects and powers of Sun God are recapitulated, with focus on Sauram. In these days of unprecedented loss of lives across countries due to Corona Virus, it is imperative to look for alternative medications, like Mantra repetition (Japa), which is a well- established remedial practice, like Homeopathy etc. There are several Mantras to cure many diseases of heart and eyes, cough, breathing problems and others in Mahāsauram – which are discussed in this article. Suggestions on a methodology to scientifically establish the benefits of Japa are also discussed in this paper.

Vidura Nīti is one of the finest creations in Sanskrit Literature. It belongs to the Udyoga Parva of the Sacred Scripture Mahābhārata. And Vidura is one of the Prime characters of the Mahābhārata which suggests many ideal thoughts to Dhṛtarāṣṭra and describes the entire Mahābhārata war in front of him from sitting in the house. He has a divine vision by which he can as know all. In this Modern Era, this Nīti Śāstra of Vidura became one of the guidebooks of sincere persons. Vidura Nīti contains eight chapters from thirty-three to forty of the Udyoga Parva of the Mahābhārata. This paper describes the social aspects of morales of Vidura Nīti in brief.

In this paper the proposed to discussion is the Jaina concept of Śabdapramāņa. As we know many Jaina logicians, right from Umāswāti (1st C A.D.) to till Yaśovijaya (1608-88 A.D) have defined Pramāņa differently.1 Though the definition differs in terms of expression, conceptually they are same. In the tradition of Jaina philosophy the treatment or problem of knowledge can be discussed at two levels. And they are: The treatment, as found in agamic literature and based on agamic classification and the treatment based on later logical literature and the classification based on it. By logical literature, what I intend is the systematic logical texts from Akalaṅka(750 A. D.) downwards or even from Siddhasena Divākara (480-550 A.D.). The treatment where knowledge is divided into mati, śruta, etc., is one, based on the agamic literature and where it is divided into pramāņas like perception, etc., is the second one, based on logical classification. Jaina logicians have divided knowledge into two, viz. pratyakşa and parokşa. Pratyakşapramāņas are five in number, i.e. mati, śruta, avadhi, manaḥparyāya, kevala, and parokşapramāņa is divided into five as smŗti, pratyabhijñāna, tarka, anumāna and śabda. I have discussed elsewhere the Jaina concept of Pramāņa and the concept of parokşapramāņa with special reference to smŗti, pratyabhijñāna, tarka, and anumāna.

Women and men are vital reciprocal factors in the building of a society, a state, and a country. The society in which humans are living has been structured to follow some laws and rules to live cordial lives. They have all rights to live with dignity and humility. Humans should not be thrown into the wilderness. Articles 25 of Human rights and 21, 15(3) of the Indian constitution provide the right to freedom to all human beings irrespective of sex, caste, and creed. But during World War II, the gross violation of human rights was seen. When UNO was formed in its general assembly on 10 December 1948 a chapter of 30 human rights was declared. Years rolled on equal human rights for men and women are yet to be seen in society. The security, identity, and dignity of women are in danger even in the 21st century where women are pursuing the same job and other works as men do. In this paper, a sincere effort shall be made about the views of Manu, Yāñjyavalkya, and Gautama, etc. other Smṛtikāras to unfold the rights of women especially to property. Our ancient texts have expressed a number of propositions over the eligible persons to receive the succession to women’s property and what has been the reason behind to do so. The article will also focus on the several types of Women’s property (Strīdhana). The Conclusion has been focused on the influence of various texts over the Hindu Succession Act of India in the current period.

Today’s life is very fast. A common man does everything mechanically. He either thinks about the past or dreams about the future. He is not giving attention to the present moment. He is not aware. Teachings of pataňjali are useful even today, especially his meditation technique. With help of meditation, we live in the present. Awareness can be developed with help of yoga meditation. This research paper discusses the relationship between yoga meditation and awareness and how the yoga meditation technique is useful in daily life to increase efficiency.

Yagya Mandap is the place where the activities of Yagya take place. Yagya- Mandap is consist of 8 parts which are Mandap base, pillars, Valliya, Ganduk, Vedi, Toran, Dhvaja and Pataka. All these parts play a significant role in Yagya as they represent a particular deity depending upon the type of yagya. There are several variations in the dimensions of all these parts which are believed to be dependent on the Purpose and type of yagya and also the availability of the sources for the construction of yagya Mandap. The Mandap is classified on the basis of category, purpose, size and number of instruments used for its constructions. Yagya Mandap plays a vital role in the procedure of Yagya and its final outcome. The purpose of the present paper is to discuss the mathematical aspect of the construction of the Yagya Mandap i.e. deciding the size of Yagya Mandap, ii) preparing Mandap base, iii) placing Pillars, and iv) preparing the roof. The study summarized scriptural dimensions, types and placements of Mandap Base, pillars, roof for different sizes of Yagya Mandap. Mandap can be classified on the basis of area i.e. adham (small), madhyam (medium) and uttam (large), for upto 20 hast 16 pillars and 32 Valliya ( column creating roof structure) used for creating Mandap, where as big Yagya Mandap can be from 20 hast to 100 hast and required more number of pillars and Valliya depending upon the size of the particular yagya Mandap. Mandap must be at the height of 12 angul or 1 hast from the ground level where base is of square shape and the area varies with a number of kund. Stambh are of two sizes the inner-pillar of 8 hast and outer pillar of 5 hast. Ganduk is the top most portion of roof of Mandap and is situated at the top of the Mandap and consists of 4 valliaya. Summarily, the depth of attention for Yagya kund construction indeed stresses out the need of Yagya Mandap to be very beautiful and systematic with reasonable efforts.

Asthma is a non communicable obstructive lung disease. It is a condition in which a person's airways become inflamed, narrow, swell, and produce extra mucus, making breathing difficult. After being diagnosed with asthma patients not only suffer from physical symptoms but also mental disorders such as prolonged stress, anxiety disorders, depression, PTSD (Post-traumatic stress disorders), and fear and panic disorders also. Mental disorders of asthma in some cases, may lead to a life-threatening attack and damage their quality of life. In addition, people with mental disorders are often physically and emotionally drained, which may limit their ability to self-manage their asthma. Yoga act as a panacea therapy for them. Yoga is not only a group of some asana, pranayama and meditation but, it is a complete mind-body intervention and holistic approach towards life. During yoga, slow and deep breathing calms the mind, increases self awareness and gives stability. Yoga therapy may help to balance the autonomic nervous system and may decrease sympathetic activity and increases parasympathetic arousal, which relaxes the body and mind. So, in this way, yoga helps to decrease the level of stress, anxiety, depression, fear and another kind of mental and behavioural disorders and gives better quality of life. Overall yoga helps to increase mental well being and improve the quality of life among bronchial asthmatic patients in a holistic way. The present paper is a systematic review based on the role of yoga for mental health and the level of Quality of Life among Bronchial Asthmatic Patients.

Life is a full of sufferings according to all philosophical systems. Ignorance is the root cause of suffering and purpose is freedom from suffering. In patañjali yoga system it is known as Kaivalya. Today, life is very fast. In this stressful world man loses peace of mind. Yoga is important for health. This paper discusses how yoga is useful in today’s world. Kaivalya is no doubt spiritual goal in yoga system but with noble eight-fold path man can achieve this goal here and now and experiences mental peace.

The Philosophy and Science of Yagya (Yajóa) lies at the core of the great values, vast expanse, and universal importance of the Indian Culture and the Vedic Science of holistic wellbeing. Yagya was an integral part of the spiritual teachings and research experiments in the Gurukuls in ancient India. It was also prominent in the cultural activities and ethno practices (for the maintenance of good health, and purity and protection of the environment) in the Indian Society till the Medieval Age. Despite substantial cultural devolution and loss of original texts of wisdom in the medieval times of destructive foreign invasions, substantial information on Yagya may still be found in the Indian scriptures available today. Though in distorted form, it is also practiced as an important sacrament (as “fire-ritual”/havan) in many sections of the Indian society till date. However, the wisdom and science of Yagya is completely missing from the streams of science and education. In concordance with the noble objectives of the Dev Sanskriti Vishwavidalaya (DSVV), the “Yagyavalkya Center for Yagya Research” of this university has initiated thorough interdisciplinary research and scientific experiments on Yagya for past three years. Towards advancement and expansion of this research, the centre had organized a one-day national symposium for a brain storming session and interaction among distinguished experts and researchers in different fields of medical, biological, chemical, and mathematical sciences, and engineering/technology. The symposium was held in the DSVV campus at Haridwar on December4, 2021. The present consensus paper outlines the background, purpose, and outcome of the symposium with a focus on the promising scope of advanced research on Yagya for holistic Health and a pure Environment.

प्राचीन काल से धार्मिक अनुष्ठानों में यज्ञ अथवा हवन हिंदू धर्म में शुद्धीकरण की एक पद्धति मानी गयी है। औषधीय धूम्र को यज्ञीय धूम्र के अंतर्गत माना जा सकता है। इस शोध लेख का उद्देश्य औषद्यीय धूम्र की विधि, समय, लक्षण, हानियां, लाभ और यज्ञ धूम्र से समानता का अध्ययन करना है। आयुर्वेद में औषधियों के धूम्र का सेवन (धूम्रपान) विभिन्न प्रकार की औषधियों का प्रयोग कर विभिन्न रोगों के उपचार के लिए किया जाता है। जो औषधीय गुण धूम्र के माध्यम से नासिका द्वारा लेने पर सीधे हमारे रक्त में घुलकर शरीर पर प्रभाव डालते हैं। आयुर्वेद में औषधीय धूम्रपान की अलग अलग विधियां बताई गयी हैं। आयुर्वेद के औषधीय वाष्प को जिसे स्वेदन क्रिया कहा जाता है। इसमें भी शरीर के बाहर से विभिन्न औषधियों का प्रयोग कर विजातीय तत्वों को बाहर निकला जाता है। यज्ञ में, अथर्ववेद (3/11/2) में कहा गया है कि अगर किसी व्यक्ति की स्थिति मरने जैसी हो भी गयी हो, उसकी जीवनी शक्ति का ह्रास हो गया हो तो भी यज्ञ उसे मौत के मुँह से बचा लेता है और उसे सौ वर्षों तक जीवित रहने के लिए बलवान, स्फूर्तिवान कर देता है। यज्ञ औषधीय धूम्र से शारीरिक स्वास्थ्य, मानसिक स्वास्थ्य और आध्यात्मिक स्वास्थ्य लाभ की भी प्राप्ति होती है। इस प्रकार, आयुर्वेद विधियों को सूक्ष्मता की द्रष्टि से यज्ञोपचार प्रक्रिया के अंतर्गत समझा जाना चाहिए। यज्ञीय धूम्र और औषधीय धूम्र में समानता को समझते हुए इस अध्ययन के माध्यम से यह कहा जा सकता है की औषद्यीय धूम्रपान को यज्ञीय चिकित्सा के अंतर्गत ही समझा जाना चाहिए। Yagya or Havan has been considered a method of purification in Hindu religion since ancient times in religious rituals. Herbal fumes can be considered similar to Yagya fumes. The purpose of this research article is to study the method, timing, symptoms, harms, benefits, and similarities of Yagya fumes with herbal fume. In Ayurveda, the fumes of herbal medicines (Dhoompana) are used for the treatment of various diseases by using different types of herbs. The medicinal properties of herbal fumes, when taken through the nostrils, directly dissolve in our blood and affect the body. Different methods of Dhoompana have been described in Ayurveda. The herbal vapor in Ayurveda treatment is called Swedana Kriya, in which the foreign elements are removed outside from the body by using various herbal vapors. Similarly, the physical health, mental health, and spiritual health benefits from Yagya fumes are also obtained. Regarding Yagya fumes, in Atharvaveda (3/11/2), it is said that even if a person's condition has become like death, his vitality has diminished, yet Yagya saves him from the mouth of death and makes him strong to live and invigorates for a hundred years. In this way, all these methods of Ayurveda should be understood from the point of view of the process of Yagya. The present paper through understanding the similarities between Yagya fumes and herbal fumes concluded that treatment of Herbal Dhoompana should be understood under Yagya Therapy.

आज समाज में अनेकों भौतिक साधन उपलब्ध हैं, परन्तु उसके उपरांत भी हर तरफ उद्विग्नता, अशांति और असंतोष का अन्धकार ही व्याप्त है। यह आवश्यक हो गया है कि मनुष्य जीवन में यज्ञ के महत्व को समझकर अपने जीवन जीने की विधि में उसका समावेश करे अन्यथा वह कितने भी साधन उपार्जित कर ले, उसे सुख और संतोष नहीं मिल सकेगा और समाज में अनाचार ऐसे ही पनपता रहेगा। यज्ञ हमारी संस्कृति का आराध्य इष्ट रहा है तथा यज्ञ के बिना हमारे दैनिक जीवन की कल्पना भी नहीं की जा सकती। यज्ञ की महिमा का वेदों में, उपनिषदों में, गीता में, रामायण में, श्रीमद्भागवत आदि में प्रमाण सहित विस्तार से बताया गया है। परन्तु यज्ञ शब्द मात्र मंत्रों के माध्यम से आहुति देना ही नहीं है, अपितु यज्ञ जीवन जीने की एक श्रेष्ठतम विज्ञानसम्मत पद्धति है। जीवन रुपी समाधि को समाज रुपी कुंड में होम करना ही वास्तविक आहुति है। अर्थात जीवन को यज्ञमय बनाने की विधा ही वास्तविक यज्ञ है। यज्ञमय जीवन वास्तव में क्या होता है? यह जानने के लिये निम्न बातें समझना आवश्यक है- यज्ञ क्या है? यज्ञ का वस्तविक स्वरूप कैसा होता है? यज्ञ की क्या आवश्यकता है? यज्ञ के महत्व क्या हैं? यज्ञ वास्तव में कर्मकांड तक ही सीमित नहीं है, अपितु यज्ञ का विस्तार जीवन दर्शन तक है। यदि यज्ञ को इसके व्यापक अर्थों में समझ लिय जाए, तो जीवन की सभी कलाएँ और विज्ञान इसके अन्तर्गत आ जाते हैं। यज्ञ का व्यापक अर्थ मनुष्य के जीवन का ही रूप हैI यदि दूसरे शब्दों में कहा जाए, तो मनुष्य का सम्पूर्ण जीवन एक यज्ञ है, और प्रत्येक श्वास उसकी आहुती। जहाँ कोई व्यक्ति अपनी विशेषताओं का उपयोग करके अनेक व्यक्तियों को ऊँचा उठा रहा हो, वहीँ यज्ञ हुआ समझना चाहिए। इस शोध पत्र के माध्यम से विस्मृत हुई यज्ञमय जीवन पद्धति के प्रत्येक महत्वपूर्ण पहलु का विवेचन करके, उसके सभी तथ्यों पर प्रकाश डालने का प्रयास किया जा रहा है। There are many material resources available in society today, but even after that, the darkness of anxiety, unrest, and dissatisfaction prevails everywhere. It has become necessary that a person should understand the importance of Yagya in life and include it in the method of living life; otherwise, no matter how many means one acquires, there won’t be happiness and contentment. Yagya has been a core of Indian culture and daily routine in Indian life cannot be imagined without Yagya. The glory of Yagya has been described in detail in the Vedas, Upanishads, Gita, Ramayana, Parana etc. The word Yagya is not only to offer sacrifices through mantras, but Yagya is the best scientific method of living life. What exactly is a sacrificial life? To know this it is necessary to understand the following things- What is Yagya? What is the actual form of Yagya? What is the need of Yagya? What is the importance of Yagya? In fact, Yagya is not limited to rituals, but the extension of Yagya extends to philosophy of life. If Yagya is understood in its broadest sense, then all the arts and sciences of life come under it. The broad meaning of Yagya is the form of man's life. Where a person is elevating many people by using his specialties, there should be considered a sacrifice, a Yagya. Through this research paper, an attempt is being made to shed light on all the facts by discussing every important aspect of the forgotten Yagya life method.

किसी राष्ट्र की सच्ची सम्पत्ति वहाँ के आदर्श चरित्र वाले महान व्यक्ति होते हैं, जो राष्ट्र की प्रगति एवं कार्यशक्ति का आधार माने जाते हैं। मानव के वैचारिक पतन ने नकारात्मक दृष्टिकोण, असंतुलित जीवनशैली और विनाशकारी कार्य पद्धति को जन्म दिया है, फलस्वरूप वातावरण की विषाक्तता पनपी है और मानवता को खतरा उत्पन्न हो गया है । भारतीय एवं वैश्विक मनुष्य समुदाय में आधुनिक समय में उनकी परवरिश में शारीरिक विकास एवं स्वास्थ्य पर ही ध्यान दिया जाता है । उनके मानसिक, भावनात्मक एवं नैतिक विकास पर ध्यान न दिये जाने के कारण भावी पीढ़ी दिशा विहीन, तरह-तरह के अपराधों में लिप्त, भावनात्मक एवं नैतिक मूल्यों से वंचित होती जा रही है, जिसके कारण उच्चशिक्षा प्राप्त करने पर भी बच्चे संस्कारों के अभाव के कारण चिन्तन, चरित्र और व्यवहार में उत्कृष्टता, शालीनता, आदर्शवादिता एवं दैवी गुणों से वंचित हो रहे हैं, जिसका परिणाम परिवार, समाज एवं राष्ट्र में भ्रष्टाचार, पापाचार के रूप में आ रहा है । अखिल विश्व गायत्री परिवार के संस्थापक युग ऋषि पंडित श्रीराम शर्मा आचार्य जी के साहित्य में भावी पीढ़ी के निर्माण के सूत्र छिपे पड़े हैं। उनमें यह निर्देशित है कि बच्चों के गिरते मानवीय एवं नैतिक मूल्यों तथा समस्त सामाजिक, सांस्कृतिक एवं नैतिक पतन की जड़ गर्भ से प्रारम्भ होती है । गर्भ से ही बच्चों में व्यक्तित्व (शरीर एवं मन ) की नींव पड़ जाती है, अतः इस ज्ञान को प्रामाणिक और वैज्ञानिक आधार के साथ न केवल व्यक्ति, परिवार वरन राष्ट्र एवं विश्व हित के लिए जन-जन तक पहुँचाकर एक सभ्य, संस्कारित, सद्गुणी पीढ़ी के निर्माण का प्रयास आवश्यक है । इन प्रेरक प्रयासों के अंतर्गत पिछले ~5 सालों से भावी पीढ़ी के निर्माण में लगे प्रयासों को ‘आओ गढ़े संस्कारवान पीढ़ी’ आंदोलन के नाम से व्यवस्थित स्वरुप दिया गया है जिसका विवेचनात्मक अध्ययन इस शोध पत्र में प्रस्तुत है । The real wealth of a nation is the great people with ideal character, who are considered to be the basis of progress and work power of the nation. The ideological degradation of human has given rise to negative attitude, unbalanced lifestyle and destructive working practices, resulting in poisoning of the environment and threatening humanity. In modern times in Indian and global human community, the focus is only on physical development and health in their upbringing. Due to lack of attention to their mental, emotional and moral development, the future generation is becoming directionless, indulged in various types of crimes, deprived of emotional and moral values, due to which the children, even after getting higher education, are suffering from lack of values. Due to this, excellence in thinking, character and behavior, decency, idealism and divine qualities are being deprived, which results in corruption, sinfulness in the family, society and nation. In the literature of the founder of All World Gayatri Parivar Yug Rishi Pandit Shriram Sharma Acharya Ji, the sources of creation of the future generation are hidden. It is directed in them that the root of the declining human and moral values ​​of children and all social, cultural and moral degradation starts from the womb. From the very womb, the foundation of personality (body and mind) is laid in children, so by taking this knowledge with authentic and scientific basis, not only for the benefit of the individual, the family but also for the nation and the world, a civilized, cultured, virtuous person is born. With these inspirations, for the creation of the future generation, for past 5 years, the systematic efforts are made through 'Aao Gadhe Sanskarwan Generation' movement to awaken Indian society and pregnant mothers social welfare which are presented in this research paper.

The objective of this paper is to identify suitable rural development indicators which are easy to compile and analyze. These indicators can also be presented at the village level depicting their current status of rural development. With increasing emphasis on local governance, Gram Panchayats will be playing a key role in the rural development process. These indicators will help the elected representatives and Panchayat officials to track their progress as well as compare the outcome of their efforts with that of other Gram Panchayats in the area of rural development. The suggested indicators have been grouped in seven broad headings such as basic data, social indicators, economic indicators, educational indicators, wellness and health indicators, access to public amenities, and natural environment indicators. These indicators will greatly help Gram Panchayats, planners, policymakers to learn and improve upon shortcomings and replicate successes achieved in rural development.