The Wardha Scheme of Education –GANDHI JI POINT OF VIEW


Dr. V.K. Maheshwari, Former Principal

K.L.D.A.V(P.G) College, Roorkee, India

Manjul Lata Agrawal. M.A. (History) B.T.

Former Principal S.K.V, Delhi Cantt. Delhi.


Gandhiji keenly wanted to create a new social order based on truth and non-violence. This can be brought about only through a silent social revolution. He believed that revolutionary change in the educational system can help to bring this silent social revolution. The scheme of Basic Education does not stand for mere technique, it stands for a new spirit and approach to all education

Basic Education is often regarded as inferior type of education meant for the poor villagers. It has nothing to do with the urban people, who usually sent their children to modern type of schools. The general public had no confidence in basic schools because of the degraded social value accorded to it. Thus Basic education failed to become an integral part of our national system of education.

Education should be so revolutionized as to answer the wants of the poorest villager, instead of answering those of an imperial exploiter

Basic Education can in no way help in the progress of modern scientific and technological development of the society, which was the need of the day. Rapid changes and modernisation of our society can only be possible through the application of modern science and technology in the fields and factories.

Lack of finance and the absence of sound administrative policy was also responsible for the failure of Basic Education. Practically there was no coordination between the official and non-official agencies engaged in the organisation and development of Basic education.

Teacher occupies the central position in Basic Education. Lack of adequate supply of efficient, trained and sincere teachers was one the most important cause for the failure of this scheme of education. Suitable orientation and training of teachers of basic schools was highly needed, which was rare. The majority of the teachers had no faith in this system.

Thus, it is quite justified to say that the fundamental principles of basic education are still valid and fruitful in the context of our present educational reform. They are relevant to be used as guiding principles of modern education. In fact, it needs to be reformed on modern lines then it may serve as one of the most interesting and fruitful techniques of instruction at elementary stage.


Education is backbone of society and is largely responsible for is upliftment. Gandhi was a critic of traditional education and viewed

Literacy in itself is no Education. Literacy is not the end of Education or even the beginning. By Education  I mean the drawing out  of the best in child and man ,body mind and spirit

His Wardha scheme was pointer in this direction. Accordingly, these should be the basic tenets of Gandhian education.

A love for manual work will be injected in the mind of children. This is not a compulsion but the child will learn it by doing. Being free from mere bookish knowledge, a student should resort to manual work. He, thus, put emphasis on vocational and functional education.

“Earning while learning” was the motto of this education. This wills increase the creativity in a student. As Gandhi wanted to make Indian village’s self-sufficient units, he emphasised that vocational education should increase the efficiency within the students who will make the village as self-sufficient units.

The Wardha Scheme of Education is also known as Nai Talim/Basic Education/Buniyadi Talim (Shiksha)/Basic Shiksha The scheme was the outcome of sound thinking of Ghandiji. who initiated and strengthened several constructive programmes for the economic, educational and social development of the people. He considered education as an effective instrument of national reconstruction.

Origin of the Scheme

At Round Table Conference in London (1931) he pointed out the ineffectiveness of the system of primary education in India and the alarming low percentage of literacy among Indian people. He held the policy of the British Government responsible for this painful situation in the field of mass education Ghandiji found the main defects of the system of education as, “I am fully convinced that present system of education is not only wasteful but positively harmful. They would pickup evil habits. English has created a permanent bar between the highly educated few and the uneducated many.” He further said, “let us now cry a halt and concentrate on educating the child properly through manual work not as a side activity but as a prime means of intellectual activity.”

In July 1937, Ghandiji wrote in the Harijan, “By education, I mean an all-round drawing out of the best in child and man – body, mind and spirit… Literacy itself is not education, I would, therefore, begin the child’s education by teaching it a useful handicraft and enabling it to produce from the moment it begins its training. Thus every school can be made self-supporting, the condition begin that the state takes over the manufacture of these schools.”

Wardha Education Conferance

For the purpose of discussing different aspects of the proposed new scheme of education, an All India Education Conference was held in Wardha on 22nd and 23rd October, 1937. The eminent educationists, congress leaders and workers alongwith the Education Ministers of the seven states had attended the conference. Gandhiji himself presided over it. After serious discussions the following four resolutions were passed.

1)     That in the opinion of this Conference, free and compulsory education be provided for seven years on a nation-wide scale;

2)     That the medium of instruction be the mother-tongue;

3)     That the conference endorses the proposal, made by Mahatma Gandhi, that the process of education throughout this period should centre around some productive form of manual work, and that all other abilities to be developed or training should be given, as far as possible, be integrally related to the central handicraft chosen with due regard to the environment of the child.

4)     That the conference expects that the system of education will be gradually able to cover the remuneration of the teachers.

Appointment of a Committee

The conference appointed a committee of distinguished educationists under the chairmanship of Dr. Zakir Hussain,  the Committee consisted of nine members.

Prof. K. G. Saiidain

Arya Nayakam,

Vinova Bhave,

Kaka Kalelkar,

J. C. Kumarappa,

Kishori Lal,

Prof. K. T. Shah etc.

The report of the committee published in March 1938, has come to be known as the Wardha Scheme of Education. It was approved by Mahatma Gandhi and was placed before the Indian National Congress at its Haripura Session held in March 1938. The Congress accepted the scheme.

The first report included the basic principles of the Wardha Scheme of education, its aims, teachers and their training, organisation of schools, administration, inspection and inclusion of craft centred education regarding handicrafts like spinning, weaving etc. The second report dealt with Agriculture, Metal work, Wood craft and other basic handicraft. An elaborate curriculum of all those subjects and ways and means to establish their correlation with other subjects was also suggested.

In course of time more conferences were held, more committees were formed on this important subject. As a result more new features were added to this aspect of education which later on took the final shape. The conference of 1945 at Sebagram characterized Basic Education as “education for life”. The conference considered it as a radical and important revolution in social and economic structure of the Indian society, i.e., creating a new way of life.” Since then Basic education came to be known as ‘Nai Talim’. A conference of education ministers and educational workers was called by B.G. Kher in 1946, that took some important resolutions which affected the quality of Basic Education in different provinces. Basic Education has finally emerged after a decade of experimentation and discussion

Significance of the word ‘Basic’

One. The word ‘Basic’ is derived from the word ‘Base’ which means the bottom or the foundation of a thing upon which the whole things rests or is made. It is basic because it is based on ancient Indian culture. It is basic because it lays down the minimum educational standards which every Indian child is entitled to receive without any distinction of caste and creed. It is basic because it is closely related to the basic needs and interests of the child. It is basic because it make use of native potentialities of the child. It is basic because it is intimately related to the basic occupations of the community. It is basic because it is for the common man of the country, who is the foundation and backbone of our national life. It is basic because it comes first in time, i.e., it is the primary period of one’s education.

As the word ‘Basic’ is derived from the word ‘base’ which means the bottom or the foundation of a thing upon which the whole thing rests or is made o stand Mahatma Gandhi wanted to make the foundation of the educational edifice strong. It is with this objective that he put forward this scheme. This scheme of education is based on the national culture and civilisation of India. It aims at making a child self-reliant by enabling him to use his acquired knowledge and skills in practical affairs of life. Basic education has close relationship with the basic needs and interest of the education as the child is the focal point of education. The central point of this scheme is some handicraft, whose teaching will enable the student to solve the problems of his livelihood and at the same time develop qualities of good citizenship. In Gandhiji’s view, sound education must be rooted in the culture and life of the soil and therefore he strongly pleads for relating education to the environment.

Basic education links the children, whether of the cities or the villages, to all that is best and lasting in India.”

Meaning and Philosophy of Basic Education

Gandhiji was a practical educational philosopher and an experimentalist to the core. His experiments with truth and education were the instrument for the realisation of his ideal in life. In several of his educational experiments he tried to translate his philosophy-into achieving the reality of the evolution and establishment of an ideal society. His educational system is the dynamic side of his entire philosophy. . For Gandhi mere literacy is not the end of education not even the beginning. It is only one of the means by which man and woman can be educated. Therefore, he attaches little value to literacy in his scheme of education

Main Features of Wardha Scheme

“What is really required to make democracy function is not knowledge of facts, but right education.” The fundamental features of the scheme which was evolved in due course are as follows:

Free and Compulsory Education:

Gandhiji wanted education to be free and compulsory for all boys and girls between the ages of seven to fourteen. He evolved a scheme of education which would be in harmony with the culture and civilisation of the Indian people and which would solve the problem of mass education in a practical way. )     Free and compulsory education to be given for 8 years ( from 6 to 14 years) in two stages, instead of 7 to 14. the junior stage covering 5 years and the senior 3 years.

Craft Centred Education :

The basic idea of this scheme is to impart education through some craft or productive work. Craft work helps the child to acquire sensor and motor co-ordination and to appreciate the value of honest labour. Gandhiji was of the opinion that the method of training the mind through village handicraft from the beginning as the central focus would promote the real, disciplined development of the mind. The advantages of making craft as the centre of education as listed by the Zakir Hussain Committee are as follows—

•             “Psychologically, it is desirable, because it relieves the child from the tyranny of a purely academic and theoretical instruction against which its active nature is always making a healthy protest.”

•             “Secondly, the introduction of such practical productive work in education, to be participated in by all children of the nation will tend to break down the existing barriers of prejudice between manual and intellectual workers harmful alike for both.”

•             “Economically, carried out intelligently and efficiently, the scheme will increase the productive capacity of our workers and will also enable them to utilise their leisure advantageously.”

•             “From educational point of view, greater concreteness and reality can be given to the knowledge acquired by children through craft as knowledge will be related to life.”

Self Supporting aspect of the Scheme:

The self supporting aspect of the scheme may be interpreted in two ways—

(a) Education that will help one to be self supporting in later life,

(b) Education which in itself is self supporting.

The basic idea of Gandhiji was that if the craft chosen is taught efficiently or thoroughly, it would enable the school to pay the cost of salaries of teachers. At the same time his aim was to accord dignity of labour and ensure modest and honest and livelihood for the student after leaving school.

Medium of Instruction:

One of the resolutions that was adopted at the All India National Conference at Wardha was that education must be imparted through the mother tongue. In this connection, the Zakir Hussain Committee’s observation was that the proper teaching of the mother tongue is the foundation of all education. Without the capacity to speak effectively and to read and to write correctly and lucidly, no one can develop precision of thought or clarity of ideas. Moreover, it is a means of introducing the child to the rich heritage of his people’s ideas, emotions and aspirations.

Ideal of Citizenship:

Another important feature of the basic scheme is the ideal of citizenship which is implicit in it. It aimed at giving the citizens of the future a keen sense of personal growth, dignity and efficiency and social services in a cooperative community. The Zakir Hussain Committee envisaged that the new generation must at least have an opportunity of understanding their own problems and rights and obligations. A completely new system is necessary to secure the minimum of education for the intelligent exercise of the rights and duties of citizens.

Flexible Curriculum and Free Environment :

The flexibility of the curriculum and free environment for the child to perform according to his own capacity are another remarkable features of basic education. Under this scheme the teachers and students are free to work according to their interest and there is no compulsion for completing a prescribed portion due to fear of examinations. Necessary changes may be introduced in the curriculum if a situation demands. Thus, whatever the child learns according to his interest and capacity is permanently remembered by him. The teacher is also free to organise necessary environment for the development of the child.

The basic education is designed for children between seven and fourteen years of age and accordingly curriculum has been suggested. For the boys general science and for girls home science have been emphasized. The various subjects  are —

1. Basic Craft.

The craft chosen must not be taught mechanically, but systematically and scientifically keeping in view the social significance.

(i) Spinning and Weaving,

(ii) Carpentry,

(iii) Agriculture,

(iv) Fruit and Flower Cultivation,

(v) Leather work,

(vi) Culturing Fish,

(vii) Pottery,

(viii) Any handicraft according to the local need,

(iv) Home Science for girls.

2. Mother tongue.

3. Mathematics.

4. Geography, History and Civics to be combined as Social Studies.

5. Painting and Music.

6. P.T., Drill and Sports etc.

7. General Science comprising Physics Chemistry, Botany, Zoology ,Hygiene and Nature Study etc.

8. Hindi for that area in which it is not the mother tong

9) English has not been included as a subject of study.

10) Although the medium of instruction is mother tongue, all students must learn Hindi language.

11) There is no place for religious and moral education in the curriculum

12)     A school of say 5 ½ hours could roughly be divided on the following basis:

Physical activities…                                                             20 minutes

Mother Tongue…                                                                  20 minutes

Social Studies & General Science                                     60 minutes

Art                                                                                           40 minutes

Arithmetic                                                                               20 minutes

Craft work including study of correlated subjects…                      2 ½ hours

Thus the craft work will have 2 ½ hours instead of 3 hrs & 20 min.

13)     External examinations are to be abolished. The day-to-day work of the student is to be the determining factor.

14)     Text books to be avoided as far as possible.

15)     Cleanliness and health, citizenship, play and recreation are to be given sufficient importance.

Merits of Wardha Scheme

India is a democratic country and success of democracy depends upon the enlightened citizens. Our great leaders like Gokhale worked for the introduction of compulsory education for long time. In his historic speech, Gokhale said that if elementary education was to spread in India, it must be made compulsory and if it was to be compulsory it must be free.

Ghandiji dream of classless society, free of exploitation — economic and social—can be realized only if everyone is educated

“…You have to start with the conviction that looking to the need of the villages of India our rural education ought to be made self-supporting if it is to be compulsory. This education ought to be for the kind of insurance against unemployment.

Psychologically, it is desirable, because it relieves the child from the tyranny of a purely academic and theoretical instruction against which its active nature is always making a healthy protest. It balances the intellectual and practical elements of experience, and may be made an instrument of educating the body and the mind in coordination.

Socially considered,   It is also  productive as it is based on the principle of work. Work occupies the central place in basic education. The system is production oriented and helps in the programme of national  reconstruction the introduction of such practical productive work in education, to be participated in by all the children of the nation, will tend to break down the existing barriers of prejudice between manual and intellectual workers, harmful alike for both. It will also cultivate in the only possible way a true sense of dignity of labor and of human solidarity – an ethical and moral gain of incalculable significance.

The scheme is financially sound and acceptable in a poor country like India, where about half of the total illiterate people of the world reside. It is helpful for rapid expansion of elementary education with less burden on public exchequer  Economically considered, carried out intelligently and efficiently, the scheme will increase the productive capacity of our workers and will also enable them to utilize their leisure advantageously.

From the strictly educational point of view greater concreteness and reality can be given to the knowledge acquired by children by making some significant craft the basis of education. Knowledge will thus become related to life, and its various aspects will be correlated with one another.

Activity Curriculum: In order to work out an effective and natural coordination of the various subjects and to make the syllabus a means of adjusting the child intelligently and actively to his environment, the Wardha Scheme laid stress on three centres, intrinsically inter-connected, as the foci for the curriculum, i.e. the Physical Environ ment, the Social Environment, and Craft Work, which is their natural meeting point since it utilizes the resources of the former for the purpose of the latter.

Basic Education in Rural as well as in Urban areas: It is wrong to assume that basic education is intended to be imparted in rural areas only. “In fact, in one sense there is greater need for basic education in urban areas than in rural areas. In rural areas the children who participate in the life of the farm or allied occupation of their families have certain types of further education. In performing their jobs the children come in to direct contact with actual life and with the experience they get forms the basis of further education. On the other hand in large towns and big industrial cities the children miss the opportunity for rich experiences and direct contact with life”, observed Dr. K.L. Shrimali.

Basic education is not a class education: the ultimate objective of basic education is to create a social order in which there is no unnatural divisions between ‘have’ and ‘have-nots’ and every one is assure of a living wage and the right to freedom.

Craft Work in School: Modern educational thought is practically unanimous in commending the idea of educating children through some suitable form of productive work. This method is considered to be the most effective approach to the problem of providing an integral all-sided education. It is useful on account of the following:

Education through Correlation: Correlation is one of the important feature and crux of basic education. In this scheme of education, Ghandiji wished to give knowledge as a compact whole. The modern educationist also advocated this. The basic education is therefore, an effort to correlate the life of the child with his immediate physical and social environment. It is an effort to make knowledge easier and at the same time more meaningful.

Free and Compulsory Education: Seven years free and compulsory education is one of the fundamentals of his scheme and this cardinal principle has been emphasized due to two reasons:

Greater Freedom for the Teacher and the Student: In basic education, discipline does not mean order and external restraint but an intelligent use of freedom. The teacher gets many opportunity to make experiments, think for himself and put his idea and plan to practice.

Integrated Knowledge: Basic education treats knowledge as an integrated whole. Curriculum is build around three integrally related centers:        (i) Physical environment, (ii) Social environment, and (iii) Craft work.

Learning by Doing: Learning by doing sums up the educational methods of basic education. It is absolutely wrong to think that true education is acquired from books alone. There are other methods and sources which are more helpful in acquiring true knowledge. ‘Chalk’ and ‘Talk’ lessons are also not very useful. All educationists have condemned bookish knowledge. Ghandiji believed that school must be a ‘doing things’. In basic system of education children acquire the knowledge of the formal school subjects as a bye-product of purposeful activities.

Modification of the Views of Mahatma Gandhi on Self-sufficiency; Zakir Hussain Committee pointed out the danger of overdoing of craft work and warned that oral work, drawing and expression work should not be lost sight of. The educative aspect is more important than the economic aspect. It thus shifted the emphasis from complete support to partial self-support. It was felt that with the earnings through sale of craft products, uniform for the students or mid-day meal or purchase of some necessary equipment may be made.

Mother Tongue as a Medium of Instruction: It is now universally recognized that the young child can learn with great facility if the medium of instruction is its mother tongue. Ghandiji asserted that no education is possible through foreign medium and all elementary education must be imparted through the medium of mother tongue.

Not only from economic point of view, must this education be self-sufficient, but also from social and moral point of view. This means that at the end of the period of basic education the individual should become self-reliant and self-supporting.”

Relationship with Life: A basic school must become an active environment where teaching is not cut off from the life of the miniature community of the school and community itself. Education is to be directed to the need of life. It is not to pursue an idea which has no relation with or is totally isolated from the real situations of life.

Self-Sufficiency: Ghandiji felt that the educational system as introduced by the foreigners in India was expensive and it was very difficult for a poor country like India to spread education if it follows that system. So Ghandiji went a step further and declared that New Eduaction must not only be worked centered but must also be self-supporting.

Social Activities and Community Life: The corner-stone of Basic education lies in the activities and the community life of school. Apart from craft, productive activities and occupations find an important place in the curriculum of a basic school. Living together and doing together is the soul of any progressive system of education and basic system fully incorporates this in its curriculum and methods of teaching.

The System was able to remove Class and Caste Distinction. It helps to bring social solidarity and national integration.It also removes the barriers between the educated and the non-educated, between manual work and intellectual work, between the rich and the poor and village and the town.

The Wardha Scheme of Education attempted to draft an ‘activity curriculum’, which implies that our school must be places of work, experimentation and discovery, not of passive absorption of information imparted at second hand. It stressed this principle by advocating that all teaching should be carried on through concrete life situations relating to craft or to social and physical environment, so that whatever a child learns becomes assimilated into his growing activities.

Training in Citizenship: Basic education aims at developing ideas of mutual understanding and habits of cooperative and mutually helpful living among the students through its various practical and constructive programs the new education aims at giving the citizens of future a keen sense of personal warmth, dignity and efficiency. It is likely to strengthen in them the desire of self-improvement and social service in a cooperative community.

Limitations of of Wardha Scheme

1-Unsound Psychological Foundations of Wardha Scheme of Education:

“The delicate but inexorable laws governing the development of the tender mind of the child have been completely ignored. The child is treated just as a policeman or a soldier, merely as a unit in a homogeneous mass. His individuality is ignored. He is viewed merely as a means to an end—the end being earning capacity and citizenship of sorts.

“play is the only means by which creative energy can be released. Enlightened and informed educational opinion all over the civilized world is dedicatedly against forcing the child to learn a craft before he is twelve plus. It is nothing short of cruelty to make the child earn an anna or half an anna per hour during the stage when he ought to be playing and enjoying himself.

“There are three aspect of human nature—cognitive, affective and co native. The Wardha Scheme emphasizes the last aspect piously hoping that the student will wily-nilly get trained in the first through his training in the last. The middle aspect is completely ignored.

1-Undue Emphasis on Craft as the Only Basis of Correlation:

It is impossible to establish any natural association between craft and all the subjects of cultural value which any sane system of education should cover through its curriculum. Teaching should be concrete and should be based on the child’s active experience in his environment. But it is absurd to hang all knowledge from the peg of single craft.

1-No Place for Religious Education:

“Education suited to our national genius should have definite religious basis, with contempt of worldly pursuits in its core. Craft-centered education is decidedly alien to our ancient ideals.

2-Basic Education not Suited in an Age of Industrialization:

As ours is a system of education which claims to produce an integrated individual, the emphasis is out of place in a community which has its face turned towards developing its economy to the full. So far Basic education fails to relate to the economic policy of state. But if this point is ignored, we shall find ourselves burdened with an educational system which turns out misfits even more rapidly than the one with which we are so dissatisfied .With rapid industrialization of India, knowledge of science and mathematics may become more desirable than skill in handicrafts.

1-Neglect of the child:

In a hurry to pay more attention to craft, it has neglected the child. Basic education is looked upon more as a social and economic duty than as a joyful adventure.” An Craft is only a slogan, a fiction, which is practiced on commercial occasions for the benefits of visitors. In a basic school only two-third or half the normal time is given to academic education, the rest being taken up by crafts. And further, since on the time-table academic subjects generally come after the craft work, mostly agriculture, students are sometime too tired to take to academic work kindly .Students spend one-third or half the time for craft work without acquiring any dexterity worth speaking of in any craft.

Reasons for Failure of Basic Education

After the independence Basic scheme of education made good progress for about a decade but gradually due to several difficulties it failed to become a permanent and lasting feature of our educational system . The causes may be —

The self supporting aspect of Basic Education received severe criticism in the academic circle. Teachers, social leaders and educational administrators had shown an indifferent attitude towards it. It was argued that the scheme turns a school into a centre of small scale industry. Moreover, teachers had to depend upon the earnings of the students.This had a demoralising effect on teacher-pupil relationship.

Too much emphasis on craft had led the neglect of liberal education. Very often the craft is not properly selected from the point of view of education and social significance and teaching through craft had become just a slogan.

Another criticism levelled against Basic Education was that a single craft can and should not be the basis of the entire educational process. It may not help in the development of liberal education and thus would create an imbalance in the educational system between vocational and intellectual education.

The method of correlation as technique of instruction was not stressed and sincerely followed. Correlation is no doubt a sound principle of education but correlation of the subjects through craft may appear to be sometimes unusual and time consuming.

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Dr. V.K. Maheshwari, Former Principal

K.L.D.A.V(P.G) College, Roorkee, India

Manjul Lata Agrawal. M.A. (History) B.T.

Former Principal S.K.V, Delhi Cantt. Delhi.


Mankind has always been interested in dreams and many attempts have been made to interpret the meaning of them. The reasons for this interest are not difficult to find Dreams are odd and striking phenomenon similar to waking thought in some ways , but quite dissimilar in others . The objects which enter into the dreams are usually everyday kind of objects, similarly the places where the dream occurs is usually a familiar one.

Factual information is quite scant. When large numbers of dreams of people are examined, the settings in which the dreams occur, the characters appearing in them, the actions through which they go, and the emotions which they betray. Most dreams have some fairly definite setting, where the dreamer is in a conveyance such as an automobile, a train, an airplane, a boat or is walking along a street or road. Few dreams are set in recreational surroundings: amusement parks, at dances and parties, on the beach, watching sports events, and so on. More frequent than any of these settings, however, is the house or rooms in a house; Apparently the living-room is – the most popular, followed in turn by bedroom, kitchen, stairway, basement, bathroom, dining-room, and hall. Another are set in rural and out-of-doors surroundings. Men’s dreams tend to occur more frequently in out-of-door surroundings, women’s more frequently indoors.

Multiple Aspects of Dreams

By taking into account the setting, Psychoanalysts often try to interpret certain aspects of the dream. The dream occurs in a conveyance, for instance, is interpreted in terms of the fact that the dreamer is going somewhere, is on the move; movement represents ideas such as ambition, fleeing from something, progress and achievement, breaking family ties, and so forth. Trains, automobiles, and other vehicles are instruments of power, and are thus interpreted as symbols for the vital energy of one’s instinctual impulses, particularly those of sex.

Recreational settings are usually sensual in character, being concerned with pleasure and fun, and imply an orientation towards pleasure rather than work.

All kinds of emotions are attached to the actions and persons making up the dream, as well as to the settings. Quite generally unpleasant dreams are more numerous than pleasant ones, and apparently as one gets older the proportion of unpleasant dreams increases. The unpleasant emotions of fear, anger, and sadness are reported twice as frequently as the pleasant emotions of joy and happiness. Emotion in dreams is often taken to be an important aid in interpreting the dream. In this it differs very much from color; about one dream in three is colored, but the attempt to find any kind of interpretation whatsoever for the difference between colored and black-and-white dreams has proved very disappointing.

In addition to a setting, the dream must also have a cast. Sometime in dreams no one appears but the Dreamer himself. Sometimes two characters appear. Most of these additional characters are members of the dreamer’s family, friends, and acquaintances. Sometimes the characters in our dreams are strangers; they are supposed to represent the unknown, the ambiguous, and the uncertain ; sometimes they are interpreted as alien parts of our own personality which we may be reluctant to acknowledge as belonging to us. Prominent people are seldom found in dreams ; this may be because our dreams are concerned with matters that are emotionally relevant to us.

As far as actions in dreams are concerned, in dreams some cases are engaged in some kind of movement, such as walking, driving, running, falling, or climbing. Mostly these changes in location occur in his home environment. In another, passive activities such as standing, watching, looking, and talking are indulged in. There appears to be an absence of strenuous or routine activities in dreams – there is little in the way of working, buying or selling, typing, sewing, washing the dishes, and so forth. When energy is being expended in the dream it is in the service of pleasure, not in the routine duties of life. Women, generally speaking, have far fewer active dreams than men.


Probably the most common view of dreams which has been held by mankind is that the , dreams are prophetic in nature ; they warn us of dangers to be encountered in the future, they tell us what will happen if we do this or -that; they are looked upon as guide-posts which we may heed or neglect as we wish.

If we take this hypothesis at all seriously, then a study of the art of dream interpretation clearly becomes of the greatest possible importance. The pattern was set by an Italian scholar called Artemi- dorus, who lived in the second century of the Christian era. His book was called Oneirocritics, which means The Art of Interpreting. Essentially, books of this nature are based on the view that the dream is a kind of secret language which requires a sort of dictionary before it can be understood. This dictionary is provided by the writer of the dream book in the form of an alphabetical list of things which might appear in the dream, each of which is followed by an explanation of its meaning. Thus, if the dreamer dreams about going on a journey, he looks up ‘Journey’ in his dream book and finds that it means death. This may of course be rather disturbing to him, but he may console him- self by the consideration that it need not necessarily be his own death which is being foretold in this fashion.

Few people would take this kind of dream interpretation very seriously; it is obviously analogous to astrology,   and palmistry, in its unverified claims and its generally unlikely theoretical basis.

Theory of Dream Interpretation

Freud’s argument of the meaningfulness of dreams is directly connected with his general theory that all our acts are meaningfully determined; a theory which embraces mispronunciations, gestures, lapses, emotions, and so forth.

The second part of Freud’s doctrine, view that the dream is always a wish fulfillment. – This is linked up with his general theory of personality

According to the Freudian theory dreams do not reveal anything about the future. Instead, they tell us something about our present un resolved and unconscious complexes and may lead us back to the early years of our lives.There are three main hypotheses in this general theory:

The first hypothesis is that the dream is not a meaningless jumble of images and ideas, accidentally thrown together, but rather that the dream as a whole, and every element in it, are meaningful.

The second point that Freud makes is that dreams are always in some sense a wish fulfillment; in other words, they have a purpose, and this purpose is the satisfaction of some desire or drive, usually of an unconscious character.

Thirdly, Freud believes that these desires and wishes, having been repressed from consciousness because they are unacceptable to the socialized mind of the dreamer, are not allowed to emerge even into the dream without disguise. A censor or super-ego watches over them and ensures that they can only emerge into the dream in a disguise so heavy that they are unrecognizable.

The idea that the dream is meaningful is, follows directly from the deterministic standpoint: i.e. from the view that all mental and physical events have causes and could be predicted if these causes were fully known.

Let us look at these three propositions in turn. The idea that the dream is meaningful is very ancient one. For Freud it follows directly from the deterministic point of view, i.e. from that point of view all mental and physical events have causes and could be predicted if these causes are fully known. This cause effect relationship is beyond the limits of time for example Hindus who believe in reincarnation and continuity of consciousness even relates it with previous birth events or experiences.

Freud’s argument of the meaningfulness of dream is directly connected with his general theory that all our acts are meaningfully determined; a theory which embraces mispronunciation, gestures, lapses, emotions, and so forth.

Roughly speaking, Freud recognized three main parts of the brain functioning in the personality : one, which he calls the id, is a kind of reservoir of unconscious drives and impulses, largely of a sexual nature; this reservoir, as it were, provides the dynamic energy for most of our activities. Opposed to it we have the so-called super-ego, which is partly conscious and partly un- conscious and which is the repository of social morality. Intervening between the two, and trying to resolve their opposition, is the ego(like the servant in between the two masters) i.e. the conscious part of our personality.

The Id works in keeping with the pleasure principle, which can be understood as a demand to take care of needs immediately. Just picture the hungry infant, screaming itself blue. It doesn’t “know” what it wants in any adult sense; it just knows that it wants it and it wants it now. The infant, in the Freudian view, is pure, or nearly pure id. And the id is nothing if not the psychic representative of biology.

According to Freud, the Id directs basic drive instincts. It is unorganized and seeks to obtain pleasure, or avoid pain, at times when increased arousal of tension takes place.

Freud described the Id as such: “It is the dark, inaccessible part of our personality, what little we know of it we have learned from our study of the dream-work… and most of that is of a negative character… We approach the id with analogies: we call it a chaos, a cauldron full of seething excitations… It is filled with energy reaching it from the instincts, but it has no organization, produces no collective will, but only a striving to bring about the satisfaction of the instinctual needs subject to the observance of the pleasure principle”.

The Id, according to Freud, “’knows no judgements of value: no good and evil, no morality… [It is] the great reservoir of libido”. From the outset (i.e. birth) the Id includes all the instinctual impulses as well as the destructive instinct.

The ego, unlike the id, functions according to the reality principle, which says “take care of a need as soon as an appropriate object is found.” It represents reality and, to a considerable extent, reason.

The Ego seeks to please the instinctive drive of the Id but only in realistic ways that will benefit in the long term. The Ego, says Freud, “attempts to mediate between id and reality”. The Ego comprises organized structure of one’s personality. In other words, the great majority of the Ego’s operative duties are at a conscious level (e.g. defensive, perceptual, intellectual-cognitive, and executive functions).

There are two aspects to the superego: One is the conscience, which is an internalization of punishments and warnings. The other is called the ego ideal. It derives from rewards and positive models .The conscience and ego ideal communicate their requirements to the ego with feelings like pride, shame, and guilt.

The Super-Ego aims for perfection. Freud said: “The Super-ego can be thought of as a type of conscience that punishes misbehaviour with feelings of guilt. In other words, the Super-Ego, in its role of moral authoritarian, is the opposite of the Id.

Where the Id is entirely about satisfying instinctive need with no regulation over morals to achieve that objective, the Super-Ego operates in accordance with social conformity and appropriateness. Due to these extremes, the Ego  is constantly striving to regulate balance between the two. In all, the Super-Ego regulates our sense of right and wrong. It helps assimilate into the social structure around us via making us act in socially acceptable ways. It acts as our conscience, maintaining our sense of morality.

As stated above, Freud theorized that the Ego is constantly under the strain of causing discontent on two sides (i.e. the Id and Super-Ego). The role of Ego is like a servant in between two masters .Ego has a  role to minimize conflicts whilst simultaneously pretending to care about the said same reality.

The Super-Ego is the Ego’s constant watchdog and if/when it (the Id) steps out of line, the Super-Ego punishes it with feelings of guilt, anxiety, and inferiority. However, the Ego will then employ mechanisms to defend itself such as denial, displacement, intellectualization, fantasy, compensation, projection, rationalization, reaction formation, regression, repression, and sublimation. These mechanisms are not undertaken at a conscious level, they kick in when the Id’s behaviour conflicts with reality .

As  unconscious or Id cannot be probed directly , efforts are made to know about it through indirect or disguised  techniques.

The Freudian concept can very simply linked up with his theory of dream interpretation. The forces of the Id (unfulfilled biological, anti-social desires) constantly trying to express themselves or to say trying to gain control  of the Ego and to force themselves into consciousness . During  the individual waking life , the Super-Ego firmly repress them and keeps them unconscious; during sleep however the Super-Ego is less watchful and consequently some of the desires start up in the Id and are allowed to escape in the form of dreams . However the Super-Ego may nod , but it is not quite asleep and consequently these wish-fulfilling thoughts require to be heavily disguised . This disguise is stage-managed by what Freud calls the dream work. Accordingly, it is necessary to distinguish between the manifest dream, i.e. the dream as experienced and perhaps written down, and the latent dreams ,i.e. the thoughts, wishes, and desires expressed in the dream with their disguises removed.

A dream is a disguised fulfilment of a repressed wish. The interpretation of dreams has as its object the removal of the disguise to which the dreamer’s thoughts have been subjected. It is, moreover, a highly valuable aid to psycho-analytic technique, for it constitutes the most convenient method of obtaining insight into unconscious psychical life. (From: On Psychoanalysis).

According to Freud the dream has two parts.

  • The manifest content
  • The latent content.

The manifest content can be thought of as what a person would remember as soon as they wake – what they would consciously describe to someone else when recalling the dream. Freud suggested that the manifest content possessed no meaning whatsoever because it was a disguised representation of the true thought underlying the dream.

On the other hand, the latent content holds the true meaning of the dream – the forbidden thoughts and the unconscious desires. These appear in the manifest content but will be disguised and unrecognizable.

Connecting the Freud’s theory of personality and his theory of dream interpretation is quite simple: the forces of the id are constantly trying to gain control of the ego and to force themselves into consciousness. During the individual’s waking life, the super-ego strongly represses them and keeps them unconscious; during sleep, however, the super-ego is less watchful, and consequently some of the desires start up in the id and are allowed to escape in the form  of dreams. However, the super-ego may nod, but it is not quite asleep, and consequently these wish-fulfilling thoughts require to be heavily disguised. This disguise is stage- managed by what Freud calls the DreamWorks. Accordingly, it is necessary to distinguish between the manifest dream, i.e. the dream as experienced and perhaps written down, and the latent dream, i.e. the thoughts, wishes, and desires ex- pressed in the dream with their disguises removed.

The process by which the latent content is transformed into the manifest content is known as the “dream work”. The dream work can disguise and distort the latent thoughts in the following four ways:

1: Condensation:

Mechanism acting in the dream work is said to be that of condensation. The manifest content is only an abbreviation of the latent content. As Freud puts it ‘The dream is meager, paltry, and laconic in comparison with the range and copiousness of the dream thoughts.’ The images of the manifest content are said by Freud to be over-determined: i.e. each manifest element depends on several latent causes and consequently expresses several hidden thoughts.

This is the process in which the dreamer hides their feelings or urges by contracting it or underplaying it into a brief dream image or event. Thus the meaning of this dream imagery may not be apparent or obvious. Two or more latent thoughts are combined to make up one manifest dream image or situation. Dreams can put layers of complex meaning within very simple manifest content.

2: Symbolism:

This is characterized when the dreamer’s repressed urges or suppressed desires are acted out metaphorically. Where complex or vague concepts are converted into a dream image. For this, the mind may use the image of a similar sounding (more recognizable) word instead or use a similar looking less intrusive object. According to Freud, dream symbols are for the most part sexual in meaning thus many dreams (but not all) have a sexual correlation. Their translation has to be provided by the analyst, who can himself only discover it empirically by experimentally fitting it into the context. It was later found that linguistic usage, mythology and folklore afford the most ample analogies to dream-symbols.

3: Displacement:

It is a process whereby the emotional content is detached from its proper object and attached instead to an unimportant or subsidiary one. This occurs when the desire for one thing or person is symbolized by something or someone else.   Instead of directing the emotion or desire toward the intended person or object it is transferred onto a meaningless / unrelated object in the manifest dream. Dream content is not used in dream thoughts in the same way it manifests in the dream. “That which is clearly the essential thing in the dream thoughts need not be represented in the dream at all. The dream, as it were, is eccentric; its contents are grouped about other elements than the dream thoughts as a central point”.

Critical Appraisal of Freud’s theory,

The central piece of Freud’s whole theory, the one bit that is original and not derivative, is the notion that symbols and other dream mechanisms are used to hide something so obnoxious, so contrary to the morality of the patient, that he cannot bear to consider it undisguised, even in his dream. This notion seems so contrary to the most obvious facts that it is difficult to see how it can ever have been seriously entertained.

The task of the analyst and interpreter on this view is to explain the manifest dream in terms of the latent dream. Freud uses two methods.

The first  is the method of symbolic interpretation. The other method, – of much greater general interest and importance, is the method of association.

Freud uses the theory of Symbolism, very much like the old dream books, Freud provides whole lists of symbols standing for certain things and certain actions. Freud concentrates almost exclusively on sex and sexual relations. The male sex organ is represented in the dream by a bewildering variety of symbols. Anything that is long and pointed – a stick, a cigar, a chimney, a steeple, the stem of a flower – is so interpreted because of the obvious physical resemblance. A pistol, a knife, forceps, a gun – these may stand for the penis because they eject and penetrate; similarly a plough may become a sex symbol because it penetrates the earth. Riding a horse, climbing stairs, and many, many other common-sense activities stand for intercourse. Hollow objects and containers are feminine symbols: houses, boxes, saucepans, vases – all these represent the vagina.

A more reasonable alternative theory is based on the method of free association. The technique of free association is based on the belief that ideas became linked through similarity or through contiguity and that mental life could be understood entirely in terms of such associations. In other words, what is suggested is this : starting out with certain unacceptable ideas which seek expression, we emerge finally with unintelligible ideas contained in the manifest dream. These, having been produced by the original latent ideas, are linked to them by a chain of associations, and we shall be able to re-discover the original ideas by going back over this chain of ideas. In order to do this, Freud starts out by taking a single idea from the manifest dream and asking the subject to fix that idea in his mind and say aloud any- thing that comes into his mind associated with that original idea. The hope is that in due course a chain of associations will lead to the latent causal idea.

Nevertheless, the idea of using the method of association in exploring the contents of the mind is a highly original and brilliant one, and much credit must go to the man who first introduced it into psychology.

Making use, then, of these methods of symbolic interpretations and of association, both discovered long before his time, Freud proceeded to analyse the nature of the dream. He discusses his discoveries in terms of so-called- mechanisms which are active in the dream. The first of these mechanisms he calls that of dramatization. This simply de- notes the fact, already familiar to most people, that the major part in dreams is played by visual images, and that conceptual thought appears to be resolved into some form of plastic representation. Freud likens this to the pictorial manner in which cartoons portray conceptual problems. The cartoonist is faced with the same difficulty as the dreamer. He cannot express concepts in words, but has to give them some form of dramatic and pictorial representation.


Let us list some of these objections. In the first place, the notion which is expressed symbolically in one dream may be quite blatantly and directly expressed in another.


A second objection is that the symbols which are supposed to hide the dream-thought very frequently do nothing of the kind. Many people who have no knowledge of psycho-analysis are able to interpret the sexual symbols which occur in dreams without any difficulty at all. After all, let us face the fact that there are many slang expressions in use referring to sexual activities and sexual anatomy, and that these slang terms are only too often identical with Freudian symbols.

A last point of criticism has been raised by Calvin S.Hall, He asks why there are so many symbols for the same referent. In his search of the literature he found 102 different dream- symbols for the penis, ninety-five for the vagina, and fifty five for sexual intercourse.

According to C.S.Hall- Plausible theory , , symbols in dreams are not used to hide the meaning of the dream, but quite on the contrary, are used to reveal not only the act of the person with whom the dreamer is concerned, but also his conceptions of these actions or persons.

The same objective fact – say sexual intercourse may have widely different meanings to different people. One conception might be that of a generative or reproductive activity; another one might be that of an aggressive physical attack. It is these different conceptions of one and the same objective fact which are expressed in the special choice of symbolism of the dream. Dreaming of the ploughing of a field or the planting of seeds is a symbolic representation of the sex act as being generative or reproductive. Dreaming of shooting a person with a gun, stabbing someone with a dagger, or running down with an automobile, symbolizes the view of the sex act as an aggressive attack

The use of symbols, then, is an expressive device, not a means of disguise, and it is note-worthy that in waking life, symbols are used for precisely the same reason: a lion stands for courage, a snake for evil, and an owl for wisdom. Symbols such as these convey in terse and concise language abstruse and complex conceptions.

Certain symbols, on this theory, are chosen more frequently than others because they represent in a single object a variety of conceptions. The moon, for instance, is such a condensed and over-determined symbol of woman; the monthly phases of the moon resemble the menstrual cycle ; the filling out of the moon from new to full symbolizes the rounding out of the woman during pregnancy. The moon is inferior to the sun; the moon is changeable like a fickle woman, while the sun is constant. The moon controls the ebb and flow of the tides, again linking it to the family rhythm. The moon, shedding her weak light, embodies the idea of feminine frailty.

This suggests that all theories of dream interpretation may have a certain limited amount of truth in them, but that they do not possess universal significance, and apply only to a relatively small part of the field. There is one further difficulty in accepting the symbolic interpretations presented by so many dream interpreters.

It will be clear that there is practically nothing that we can do or say on our journey which is not a flagrant sex symbol. If, therefore, we wanted to dream of a railway journey, the thing would just be impossible. All we can ever dream about, if we follow the Freudian theory, is sex, sex, and sex again.

The critical thinker may feel at this point that while the discussion may have been quite interesting at times, it has not produced a single fact which could be regarded as having scientific validity. Everything is surmise, conjecture, and interpretation; judgements are made in terms of what seems reasonable and fitting. This is not the method of science, and that is precisely what is missing in all the work we have been summarizing so far.

There is always a necessity of having control groups in psychological investigations. No control group has ever been used in experimental studies of dream interpretation by psychoanalysts, yet the necessity for such a control would be obvious on reflection. According to Freud’s theory, the manifest dream leads back to the latent dreams in terms of symbolization and in terms of free association. This is used as an argument in favour of the view that the alleged latent dream has caused the manifest dream, but the control experiment is missing. What would happen if we took a dream reported by person A and got person B to associate to the various elements of that dream? Having performed this experiment a number of times, I have come to the conclusion that the associations very soon lead us back to precisely the same complexes which we would have reached if we had started out with one of person B’s own dreams. In other words, the starting point is quite irrelevant; so a person’s thoughts and associations tend to lead towards his personal troubles, desires, and wishes of the present moment.

Actually, it would not be quite correct to say that no experimental work on dreams had been done. There are a number of promising leads, but, as might have been expected, these have come from the ranks of academic psychologists and not from psychoanalysts themselves. Of particular interest is the work of Luria, a Russian psychologist who attacked the problem of dream interpretation as part of a wider problem, namely the experimental investigation of complexes. His technique consisted in implanting complexes under hypnosis and observing the various reactions, including dreams, of the subjects after they had recovered from the hypnotic trance.

This method of investigation has considerable promise, but unfortunately very little has been done with it. Realizing, then, that nothing certain is known, can we at least propound a general theory which summarizes what we have said and is not contradicted by any of the known facts? Such a theory might run as follows : The mind tends to be constantly active. In the waking state most of the material for this activity is provided by perceptions of events in the outer world; only occasionally, as in problem-solving and day-dreaming, are there long stretches of internal activity withdrawn from external stimulation. During sleep such external stimulation is more or less completely absent, and consequently mental activity ceases to be governed by external stimulation and becomes purely internal.

In general this mental activity is very much concerned with the same problems that occupy waking thought. Our wishes, hopes, fears, our problems and their solutions, our relationships with other people – these are the things we think about in our waking life, and these are the things we dream about when we are asleep. The main difference is that mental activity in sleep appears to be at a lower level of complexity and to find expression in a more archaic mode of presentation. The generalizing and conceptualizing parts of the mind seem to be dormant, and their function is taken over by a more primitive method of pictorial representation. It is this primitivization of the thought processes which leads to the emergence of symbolism, which thus serves very much the function Hall has given it in his theory.

This symbolizing activity is, of course, determined to a large extent by previous learning. In general, symbols are relative to the education and experience of the dreamer, although certain symbols, such as the moon, are very widely used because they are familiar to almost all human beings.

Until evidence of a more rigorous kind than is available now is produced in favour of this hypothesis, we can only say that no confident answer can be given. If and when the proper experiments are performed, due care being given to the use of control groups and other essential safeguards. At the moment the only fit verdict seems to be the Scottish one of ‘not proven’.

Many other alternative theories could be formulated and would have to be tested before anything decisive could be said about the value of the Freudian hypothesis. In the absence of such work, our verdict must be that, such evidence as there is leads one to agree with the many judges who have said that what is new in the Freudian theory is not true, and what is true in it is not new.

“A dream is a work of art which requires of the dreamer no particular talent, special training, or technical competence. Dreaming is a creative enterprise in which all may and most do participate.” – Clark S. Hall


Fisher, S., & Greenberg, R. P. (1996). Freud scientifically reappraised: Testing the theories and therapy. John Wiley & Sons.

Freud, S. (1900). The interpretation of dreams. S.E., 4-5.

Freud, S. (1915). The unconscious. SE, 14: 159-204.

Freud, S. (1920). Beyond the pleasure principle. SE, 18: 1-64.

Freud, S. (1923). The ego and the id. SE, 19: 1-66.

Freud, S. (1961). The resistances to psycho-analysis. In The Standard Edition of the Complete Psychological Works of Sigmund Freud, Volume XIX (1923-1925): The Ego and the Id and other works (pp. 211-224).

Tulving, E. (1972). Episodic and semantic memory. In E. Tulving & W. Donaldson (Eds.), Organization of Memory, (pp. 381–403). New York: Academic Press.




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Corruption penetration into the Indian education system


Dr. V.K.Maheshwari M.A. (Socio, Phil) B.Sc. M. Ed, Ph.D.

Former Principal, K.L.D.A.V.(P.G) College, Roorkee, India

Manjul Lata Agrawal. M.A. (History) B.T.

Former Principal S.K.V, Delhi Cantt. Delhi, India


Corruption has spread its roots in education system . Modern educational institutions have their primary emphasis on moneymaking and materialism instead on the concept of complete human development. Privatization of education, Teacher appointments, posting, transfer and stay at choice place, Teachers absenteeism form classes and Up-down, Private tutoring, Midday meal, Admission process, Examination process-cheating, unfair means act, practical examinations, result, Affiliation of institute, Student scholarship, fellowship, Purchasing and maintenances in institutes etc are many important means through corruption is clutching the Indian education system.

Keywords:   Privatization of education, Teachers absenteeism, Teacher appointments, Admission process, Affiliation of institute


In ancient India, the education was dedicated to achieve the highest ideals of complete human development that included physical, mental, spiritual development as well as leading to God-realization. On the other hand, modern educational institutions have their primary emphasis on moneymaking and materialism instead of concept of complete human development.  There was a time when corruption was only in Government offices, private institutions, police stations etc. but, now days, corruption has spread its roots in educational system also. Now schools are not a temple of education but they have become the shops of poor-quality education.

Corruption can be generally defined as the misuse of office for unofficial ends. Corrupt acts include but are not limited to bribery, extortion, influence peddling, nepotism, fraud, use of money to bribe government officials to take some specific favour, and embezzlement . Corruption in the education sector can be defined as “the systematic use of public office for private benefit, whose impact is significant on the availability and quality of educational goods and services as a consequence on access, quality or equity in education” “Corruption is a major drain on the effective use of resources for education and should be drastically curbed”

Education System in India currently represents a vast contradiction. There are many institutes like IITs, IIMs, AIIMS, BITS, CSIR, Space Research and Atomic Energy Commission that rank among the best institutes in the world and on the contrary, most of the institutes in the country do not even have the minimum basic infrastructure .In the recent times, many Indian educational institutes are under the clutches of corruption cases. MCI, AICTE, UGC etc which are regulatory or monitoring bodies of Indian educational system are also involved in corruption cases. Corruption is grasping the Indian education system and what are the most important means through which corruption is clutching the education system and their impacts on society. Privatization, Teacher appointments, posting, transfer and stay at choice place, Teachers absenteeism form classes and Up-down, Private tutoring, Midday meal, Construction of building of Hall or Classrooms in SSA, Admission process, Examination process cheating, unfair means act, practical examinations, result, Affiliation of institute, State and local politics, Old examination policy, Fake and money maker institutes, Harassment of research scholar, Declining ethical values, Student scholarship-sc/st, minorities, fellowship, Purchasing and maintenances of institutes etc are many important areas where corruption is clutching the Indian education system.

Affiliation of Institute

All the educational institutes are governed by regulatory bodies like UGC, AICTE, MCI etc. These governing bodies form rules, regulations and guideline from time to time to regulate the functioning of educational institutes. Presently many education institutions do not fulfill eligibility criteria of affiliation to these regulatory bodies because they do not have minimum teaching and non-teaching staff, laboratory, and equipments as prescribed by the regulatory body, even they do not fulfill minimum demands of basic facilities for essentials like water, electricity, ventilation, toilets, sewerage etc. however many corrupt private institutes have been affiliated without following rules, regulations and guidelines of the statutory/ regulatory bodies by means of bribery, nepotism or favoritism.


Privatization of Education – Making shops of poor-quality education

Privatization of education has emerged in several forms in the recent decade in India. Government has allowed to opens self-financing private institutions with recognition, which may be termed as commercial private education institutions. Many private institutions have started courses on many discipline without basic infrastructure and qualified teaching faculties . Similarly mushrooming and practices have been noted in engineering, medical, nursing, pharmacy and management discipline and faculties in many private institutions are compelled to sign on affidavit that they are being paid as per UGC scale, although they are not even paid half of what is recommended by the government Recently in the deemed university status swindle, the status was granted with a massive violation of the University Grant Commission rules with nepotism type of corruption. . Recently the anti-corruption bureau (ACB) found that at least half-a-dozen of them were operating from buildings that house other colleges of different streams including nursing, B. Ed and even schools. Besides, it was found that in records, the address of some colleges is elsewhere, while they are situated at a different location .

The MBBS seats sold in lakhs of rupees by private colleges . The scam gets bigger as the post graduate in medical field that are necessary for a successful career. The price for a postgraduate seats in most leading private colleges across the country is in crores of rupees.

The uncontrolled growth of private education especially in engineering, medical, dental, nursing, pharmacy and management disciplines created a huge unwaged youth and the professional degrees are made into a commodity and are being sold . Due to the mechanical and pragmatic process the private institutes are unable to produce a complete ‘human capital’ with ethical standards. On the contrary every year they are producing thousands of money minded machines and India has the world’s largest number of unskilled, untrained and unpaid professionals .

Admission Process-

Mostly colleges and schools organize Entrance Test for admissions in India. All corrupt educational institutes have started making money through entrance exams. Many coaching institutes are making money in the name of preparation of these entrance examinations. On the other hand most Indian education institutes whether they are college or schools, get donation for admission in their institutes under the name of management seats quota. They are abusing the noble word “donation” to get bribes for the admissions. These institutes also conduct their own entrance test and take admissions according to their own interest. Many students have ability to perform their best but this educational privatization is indirectly depriving the child from taking education. Many reputed institutions demand very high charges for admission fees and hostel fees, saying that this is management quota fee. Talented students or backward class student try to take loans which again create a problem for them. This problem makes their life worse and some who do not find a way out of this problem often ends their life.

Teacher Appointments, Posting, Transfer and stay at choice place-

There was a time when an entire generation of dedicated teachers was present in India, which was motivated by ideals and principles that were embedded in the social value system. The number of such teachers has substantially declined due to the corruption and political interference involved in teachers recruitment and transfer. The policy relating to recruitment, promotion and transfer of teachers in the education system are yet not formed in many states and thus the human resource management in education is not well organized in India. Teachers are always afraid regarding their appointment and transfers. Sometimes teachers pay bribe for their posting and transfers. Mostly Political leaders, high-level bureaucrats and members of the teacher unions also attempt to influence decision-making regarding the recruitment and transfer of teachers. Favoritism, nepotism and bribes are major types of corruption in teacher’s appointment, posting, transfer and stay at a choice place. Finally the moral and ethical commitment of teachers has gradually decreased over the years due to political interference and corruption.

Teachers Absenteeism -

Teacher absenteeism is one of the most serious forms of education corruption, because it appears to be pervasive, it has a lasting effect on students, and it constitutes a large burden on the education budget .The UNESCO’s International Institute of Educational Planning study on corruption in education state that there is 25% teacher absenteeism in India which is among the highest in the world. In Bihar two of every five teachers were reported absent, the figure in UP was reported to be one-third of the total teachers. Ghost Teacher does not just affect quality of education but it is also a huge drain on resources resulting in the wastage of education funds of India.  According to a professor at National University for Education Planning and Administration, “Politics in teacher appointments and transfers is a major reason for teacher absenteeism.” In the teaching profession, most of the teachers are women and their responsibilities are multitasking. Indian women are heartily devoted to their family. If their posting is far away from their family, then the line of work definitely effects. They do not work efficiently and successfully. This is the major reason of teacher’s absenteeism. Mostly teachers are posted in rural areas who do not live in villages with their family, so they settle their family in city areas and go daily to their posting places. This daily up and down tendency also affects their efficiency. In India, where teacher absenteeism is 25 percent on average, only about 8–10 percent of teacher absence can be attributed to annual leave, medical leave, and other officially sanctioned reasons for absenteeism

Certainly, not all teacher absences are indications of corruption; but all absences have a negative impact on student learning.

Examination malpractices -Cheating, Use of unfair means, Practical examinations –

Examinations are the best tool for an objective assessment and evaluation of students, but different kind of malpractices are prevailing in the examination process i.e. unfair means activity, cheating, favoritism in internal assessment or in practical examinations and bribery in result preparations. Examination malpractice is defined as an irregular behavior exhibited by a candidate or anybody, during or after the examination that contravenes the rules and regulations governing the conduct of such examination .

Examination malpractice can also be defined as a deliberate wrong activity by anybody contrary to examination rules with favoritism to any candidate. Some institutes have given ninety to hundred percent marks in internal assessment or practical examinations; however mostly students copy from previous student’s records or books in these examinations. These institutions are always engaged in welcoming of external examiners and never give fair attention to conduct examination in proper manner. Many institutes give Valuable gifts to external examiners through collection made by students after completion of examination. This does not only make the students lazy and corrupt but also suppress their talent. Many times students give bribe in the form of big donation to the teachers and other authorities and get the degree without doing well in the examination from corrupted educational institutes. So examination malpractice is also a kind of corruption in India.

Student Scholarship

The student scholarship system in India suffers highly from corruption and fake nominees poses great threat to the eligible candidates and causes delay and loss in scholarship money. The lack of coordination with Technical Education Department and failure of control by the District Officers of Social Justice and Empowerment department led to payment of fraudulent claims . Schools charged  lakhs worth of scholarship money which was obtained by these schools in the name of students who did not exist .

Midday Meal

The Midday Meal Scheme has been launched in school; it involves provision of free lunch on working days. The main objective of this programme is protecting children from malnutrition, increasing school enrollment and attendance, improved socialization among children belonging to all castes, and social empowerment through provision of employment to women. But with achievement of above objectives, many scams also have been finding place since it was started. The problems started intensifying right from the beginning of scheme. The head of gram panchayat and headmaster shared the responsibility for the same however, the shared responsibility turned into sharing of the funds. The quality of food provided to children was far from being a balanced diet, many times midday meal consists of poor-quality eatables, often insufficient and tasteless.

Private Tuitions –

The curriculum of schools and colleges should be so designed as to pay attention on the overall development of students. It should be emphasized to aim at wide range of goals that may include the development of sporting sprit and sense of music, as well as promotion of courtesy, civic awareness and national pride with academic interests . However in present time, most of curriculums gives more emphasis on academic section which do not fulfill the overall development of the students. Students take private tuitions to complete their syllabus and shrink the overall development of them as in the evening they spend their time in studies instead they should play with their friends and participate in extracurricular activities or spend time with their families. Private tuition institutes are of low intellectual value. It is dominated by memorized answers of past question papers and tips on likely questions to pass the students in their exams. The impact of private teaching is that it causes damage to the student’s overall development and innovative thinking. Private tuition is corrupting the education system because most of the tutors are the mainstream teachers and teaching the students in their schools which destroy the honorable place of the teachers. They are not teaching in the school times. So the tutors are not preparing the students for their future but they are using them as an income source. Private tuitions also increase social inequalities, because it is easily available to the rich than to the poorer. Immediate steps must be taken to eradicate this serious problem as it is harmful to the career of the young children of our nation .

A bird’s Eye View

Corruption can be found at micro, meso and macro level in the education sector in India. Corruption based on magnitude can also be differentiated between ‘grand’ and ‘petty’ corruption, where grand corruption involves high-level officials and politicians for example fraud in public tendering for school building or textbook publication. It usually has a high economic impact. Whereas Illegal fees paid by parents to school to get their children admitted, or to pass their exams are some of the examples of Petty corruption. However, it usually has a limited economic impact, but it can have a severe social impact . The economic impact is higher when corruption involves large government purchases, but the number of people affected is much greater when corruption involves education services.

Corruption in the education system shakes the confidence and reduces the ability and willingness of wide parts of society to become involved in democratic processes . Corrupt practices in the education system have declined the ethical values among students and shatter confidence in the quality and quantities of the education system. When youngsters become familiar with corrupt practices in education system and see that personal success depends not on performance but on bribery, favoritism and nepotism, then they develop unethical behavior, which is passing to next generation in a rapid way.

Corruption is frequently found in recruitment, transfers, posting, promotion, stay at choice places and mostly absent from teaching places. In India, many times recruitment, appointment are not based on the performance but bribe, family links, allegiance with political parties, religious, caste play a major role. Mostly teachers have an association with political parties and thus after elections, transfers are done on the basis of their affiliation with political parties. Teacher absent from the classrooms are favored from the political leaders because they help them in elections. For the prevention of above type of corruption, there is a need of monitoring and evaluation system that should be based on regular achievement by teachers and be related with result of students. Consultancy services can also be hired for the development of criteria and standardization of recruitment, appointments and promotions, also for the development of performance of teachers via training courses, and enforcement of teacher’s code of conducts .

To reduce the rate of absenteeism from classrooms, incentives should be given to regular working, and demoralized those habitual absent from classrooms via parent associations and school administrations. Corruption at the admission level can be controlled through a centralized and online admission process, which may be controlled by state or university level. These committees can organize entrance examination for the admission at state level or through common merit list.

Corruption in examination can be controlled by encoding the identity of examiners and examinees in written examinations for awarding marks. Code of conduct should be reviewed for the students to control unfair means activities in examinations. Unfair means act needs review because courts take time to make decision, which not only causes delay in punishment to students but also puzzle a teacher to file a case or not for unfair means, because teachers are mostly soft hearted and avoid to court cases. Many times teachers feel that court punishment can destroy student career and they free the student with only warning.

There is need for major changes in educational institutes. At present all the management and administration services of these institutes are maintained by the principal alone with help of some clerks.  Principals also use teachers in management and administration of institutes. It is a fact that educational institutes cannot run without teacher’s supports because teachers better know the institute’s atmosphere. Teachers are mostly busy in admissions, scrutiny of examination form, student union election, examination works etc, but these management activities result in loss of academic session of students. There is a need to free teachers from these administrational and management duties and all the management work of educational institutes should be done by professionals as is being done in private hospitals. Institutes should run with the full recommendations of teachers and professionals support as well as with organized facilities for students and teachers. Teachers should always be mentally and physically free for teaching in the classrooms, not for distribution of scholarship, examination form, and maintenance of school buildings.  It can be a good idea to privatize or outsource certain services, such as the maintenance of school buildings, preparationof school meals, school transport systems, etc. To ensure that the privatization of services does not open the door to new corruption, the procedure and policies behind the privatization procedure must be carefully devised and rendered “watertight” in this regard.



  • Abhinav Singh and Bharathi Purohit (2011a): Fracas over Privatisation, Quality Assurance and Corruption in Indian higher education, Journal of Education and Practice, Vol 2, No 11&12
  • Bray, Mark (2011): The Challenge of Shadow Education: Private Tutoring and its Implications for Policy Makers in the European Union. Brussels: European Commission.
  • Chaudhury, N., J. Hammer, M. Kremer, K. Muralidharan, and F. H. Rogers. 2006. “Missing in Action: Teacher and Health Worker Absence in Developing Countries.” Journal of Economic Perspectives 20 (1): 91–116.
  • Corruption in Education-best way to corrode India
  • Deepti Gupta and Navneet Gupta (2012): Higher Education in India: Structure, Statistics and Challenges, Journal of Education and Practice, Vol 3, No 2, pp 17-24
  • Hallak, J., and M.Poisson. 2001. “Ethics and Corruption in Education.” Paris: IIEP-UNESCO.
  • Harry A Patrinos and Ruthkagia (2007): Maximizing the Performance of Education Systems the Case of Teacher Absenteeism Published in the Many Faces of Corruption.
  • Jacques Hallak and Muriel Poisson (2007): Corrupt schools, corrupt universities: What can be done? Published by International Institute for Educational Planning, UNESCO
  • Kanchan Garg and Kamaljeet Kaur (2012): Declining of Ethical Standard in Higher Education System in India presented in Cambridge Business & Economics Conference, Cambridge, UK
  • Pushpa Narayan (2009): Medical scam just got bigger: PG seats for Rs 2cr published in times of India, Chennai on Jun 5, 2009
  • Shelly and Kusum Jain, 2012  Declining Ethical Values in Indian Education SystemJournal of Education and Practice Vol 3, No 12, 2012
  • TOI (2012): Teacher blows whistle on scam: School Authorities Pocket Money In The Name Of Mid-Day Meal Scheme. The Times of India, Bangalore. 2006-12-02.
  • V.K. Maheshwari (2011) : MALPRACTICES IN EXAMINATIONS- The Termites Destroying the Educational Setup published on


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DREAMS- An Indian Point of View


Dr. V.K.Maheshwari M.A. (Socio, Phil) B.Sc. M. Ed, Ph.D.

Former Principal, K.L.D.A.V.(P.G) College, Roorkee, India

Manjul Lata Agrawal. M.A. (History) B.T.

Former Principal S.K.V, Delhi Cantt. Delhi.



In Hinduism dream can provide a window into the future. Objects, characters, and emotions that appear in a person’s dreams all take on symbolic meanings to be analyzed and interpreted. Some symbols are harbingers of great luck or grave danger, while others may predict a mix of fortunes. The Indian dream specialists have continuously worked upon and discovered many mysterious and exciting theories regarding dreams. These theories can aid any person who wishes to unravel the cause and the mechanism of dreams.

Hinduism deal with the state of dream state and it is considered as the play of mind in a very subtle form over a short duration. But despite the shortness, the mind creates a make-belief of even days and years passing too in a dream!

According to them, our awareness exists in three states;

  • jagrat (wakeful state),
  • swapna(dream state)
  • sushupti (dreamless deep sleep state). Normal human beings alternately remain in any one of these states every day, life long.

But our true existence transcends all these 3 states. In absolute reality, we are AtmanJagrat and swapna are simply the plays of mind. The mind functions under the power of atman and the mind is NOT atman. Only when we are in deep sleep state, our mind rests and there is true peace when the mind is totally at rest. That’s why all of us love to have deep sleep. If we miss a good sleep for a few days, we feel miserable.

Hinduism unequivocally believes that the jagrat state itself is in reality a dream. Whatever we see, feel, experience, enjoy and suffer are all just the play of mind. Even the human body is a creation of mind, according to them. While a dream state is a play of mind for a shorter period of time, the Jagrat state is also a play of mind — a dream of longer period of time, with some sort of continuity.

As long as we are in dream state, we believe in all that happens in the dream irrespective of the absurdness that many dreams consist of. Likewise, our wakeful state is another dream where we totally believe whatever happening in that state to be true.

When a man wakes up from dream state to wakeful state, he understands that whatever experience he has been undergoing so far, which looked absolutely real till then, is false and it is just a dream. In a similar fashion, a true Gnyani (the knower of the self) clearly wakes up in a state transcending the three states — which is called turiya, (the 4th state) and in that state, the Gnyani clearly perceives that the wakeful state too is just a dream!

In the philosophical literature of the Hindus we find an elaborate account of the  process of dreams. The different schools of philosophers had different views as to the nature, origin, and functions of the dreams. Their views were based mostly on their systems of philosophy,though they advanced certain facts of experience in support of their views. The Hindu accounts of the dreams are widely different from those of Western physiology, because they are based more on  metaphysical speculation than on scientific observation and experiment.

Kanada defines a dream-cognition as the consciousness produced by a particular conjunction of the self with the central sensory or manas in co-operation with the subconscious impressions of past experience, like recollection.

Prasastapada defines a dream-cognition as an internal perception through the central sensory or mind, when all the functions of the external sense-organs have ceased and the mind has retired within a trans-organic region of the organism. When the internal organ (manas} retires within itself, the peripheral organs cease to operate and consequently cannot apprehend their objects as they are no longer guided by the mind. During this retired state of the mind, when the automatic vital functions of in-breathings and out-breathings profusely go on in the organism, dream-cognitions arise through the central sensory from such causes as sleep, which is the name of a particular conjunction of the self with the mind, and subconscious impressions of past experience ; these dream-cognitions are internal perceptions of unreal objects.

Udayana says that in the dream-state, though the external sense- organs cease to operate, we distinctly feel that we see objects with our very eyes, hear sounds with our very ears, and so on. Udayana distinguishes dream-cognitions from illusory perceptions of waking life and doubtful and indefinite perceptions. Though dream-cognitions are illusory perceptions, since they apprehend objects which are not present at that time and place, and as such resemble illusory perceptions of waking life, they differ from the latter in that they are produced when the peripheral organs are not quite operative, while the latter are produced by the peripheral organs. Then, again, dream-cognitions are not to be identified with doubtful and indefinite perceptions. For dream-cognitions are definite and determinate in character, in which the mind does not oscillate between alternate possibilities, while doubtful and indefinite perceptions are uncertain, because in them the mind is not fixed on a definite object but wavers between two objects without any definite decision.

Samkara Misra also holds that though a dream-cognition is produced by the mind when it has retired, and the external sense-organs have ceased to operate, it is apprehended as if it were produced by the external sense-organs (indrtyadvareneva) .

Sridhara also regards cognitions as presentative in character. He says that dream-cognitions are independent of previous cognitions, and as such are not mere reproductions of past experience ; they are produced through the retired central sensory or mind when the functions of all the peripheral organs have ceased ; they are direct and immediate presentations of a definite and determinate character.  These dream-cognitions arising from sleep and subconscious impressions are direct and immediate presentations (aparoksasanw edema) of objects which have no real existence at that time and place. Thus Sndhara clearly points out that dream-cognitions are presentative in character ; they are not mere reproductions of past experience. But dream-perceptions are not produced by the external organs which cease to function at that time, but they are produced entirely by the mind (manomatraprabhavam). And these dream-perceptions are not indefinite and indeterminate in nature  but they are definite and determinate in character (pariccheda-svabhava}. And these dream-perceptions are not valid but illusory, since they do not represent real objects present to the sense-organs ” here and now “.

Srldhara also holds that dream-cognitions are definite and determinate perceptions as distinguished from indefinite and indeterminate perceptions. And also he clearly shows that dream-cognitions,arising either from the intensity of subconscious traces, or from intra-organic disorders, or from unseen agencies, are purely illusory, since they consist in the false imposition of an external form upon something that is wholly internal, and as such are not essentially different from the illusions of our waking life, the only difference lying in the fact that the former are illusory perceptions in the condition of sleep, while the latter are illusory perceptions in the waking condition.

Sivaditya defines a dream as a cognition produced by the central sensory perverted by sleep. Madhava Sarasvatl points out the following distinctive marks of dream-cognitions as defined by Sivaditya.

  • Firstly, they are produced by the central sensory or mind, and as such are different from the waking perceptions of jars and the like, which are produced by the external sense-organs.
  • Secondly, they are produced by the perverted mind, and as such are different from the waking perceptions of pleasure and the like, which are produced by the unperverted mind.
  • Thirdly, they are produced by the mind perverted by sleep, and as such are different from waking hallucinations which are produced by the perverted mind in the waking condition.

Hallucinations are pure creations of the mind. And some dreams also are pure creations of the mind (manomatraprabhava}. Both are centrally initiated presentations. Both are definite and determinate in character. And both are unreal. So there is a great resemblance between dreams and hallucinations. The only difference between them lies in the fact that the former are hallucinations in sleep, while the latter are hallucinations in the waking condition.This distinction has been pointed out by Madhava Sarasvatl.

Prahistapada, Sndhara, Samkara Misra, Sivaditya and others recognize the central origin of dreams. Though they hold that certain dreams are produced by organic disorders within the body, they do not recognize the origin of dreams from the external sense- organs. But Udayana admits that in the dream-state the peripheral organs (at least the tactual organ which pervades the organism) do not altogether cease to operate ; external stimuli, if not sufficiently intense to awaken the person, may act upon the peripheral organs and produce dream-cognitions. Thus Udayana recognizes both peripherally excited and centrally excited dreams, or in the language of Sully, dream-illusions and dream-hallucinations. Udayana also holds that though drearn-cognitions are generally perceptual in character being produced by the central sensory or mind, sometimes, though very rarely, they assume the form of inference, when, for instance, a person dreams that he sees smoke in a particular place and from the sight of the smoke infers that there must be fire behind it, Thus the Vaisesikas generally advocate the presentative nature of dreams.

Jayasimhasuri holds that dreams are illusions in the condition of sleep. Dreams are illusions because in them things which were perceived in the past and in some other place are perceived here and now.

The earliest references to dreams are found in Rig veda which are mystic than symbolic. It is said that dreams are manifestations of evil spirits. By praying to Lord Varuna, a person can protect himself from the evil dreams.
There are verses on dreams in Atharva veda which speak about Swapna in two-fold characteristics, namely, the state of sleep whose Lord is Yama and what it (sleep) contains.

The second one is about dreams which are in nature of retributive justice done to the dreamer by the Lord of Rta – by praying whom one can get the evil dreams transferred to the evil-doers (how?) But one important verse in Atharva veda found in XIX-57 gives an indication of prophetic nature of dreams. It says, ” Thee that are `harsh’ by name, mouth of the black-bird (shakuni) – thee, o sleep, we thus know completely.’ The term `krishna shakuni’, meaning black-bird is symbolic of omens.

There are many references to dreams in a number of upanishaths. But the core theme of all had been that it is Brahman who creates the dreams.The pramanas for dreams as being the creation of Brahman can be found in Ramanuja Bhashyam to Brahma
sutras 3-2-1 to 3-2-5. But the very next sutra says that dreams serve as omen. Thirijada’s dream in sundara khandam and Andal’s dream are worth mentioning here.

The ancient Naiyayikas also consider dreams as presentative in character. Gautama does not include dream-cognition in recollection. Vatsyayana regards dream as distinct from recollection. Udyotkara and Vacaspati also agree with Gautama and Vatsyayana.

Thus the Naiyayikas and the Vaisesikas generally recognize the perceptual character of dreams. But there are some Nyaya-Vaisesika writers who hold that dreams are representative in character ; they are recollections of past experience due to revival of subconscious  impressions.

We find a crude classification of dreams in Caraka-samhita. Caraka says that a person sees various dreams through the mind which is the guide of the external sense-organs when he is not in profound sleep. Some of these dreams are significant ; others are not. These dreams are of seven kinds, viz. dreams of those objects which have been seen, heard, and felt, dreams of those objects which are desired, dreams awakened by imagination, dreams that are premonitions of future events, and pathological or morbid dreams.

The main book of reference for dream –interpretation is Charaka-samhita by Charaka, part of which is supposed to be based on ValmikiRamayana.Scholars are of the opinion that Charaka has based his interpretations on `consensus of opinion’ on different dream implications that existed at his time .

Role of Dreams in Tamil Saivite Literature

Lord Shiva has played a very active role in the dreams of Saivite saints and Saivite devotees. Those who believe in such dreams will not accept the western interpretation of dreams.

Hindus are the only race in the world who give importance to dreams and good sleep. In the famous Rudram and Chamakam of Yajur Veda, the devotee prays for good sleep (Sayanam Cha Me, Su Dhinam Cha me)! Brahmins are supposed to do Sandhaya Vandhanam (Water oblation and Gayatri Mantra recitation) three times a day in which they pray for the destruction of nightmares (Dus Swapna Nasanam).

Hindus knew about the sleep and dream patterns. They even categorised the dreams as good and bad. The traditional Panchangam (calendar) gives good dreams and bad dreams. Through their scriptures we read the epic characters’ good and bad dreams.

Girls’ names like Swapna, Sapna, English words like Somnambulism, all came from the Sanskrit word for dream: swapna.

In Tamil Sangam Literature over 40 dreams of humans are reported. In the Tamil epic Silappadikaram, we read about the bad dreams of Kannaki just before the execution of her beloved husband Kovalan ( Gopalan). In Tamil Periyapuranam also we come across several dreams in the stories of Nayanars. Periapuranam is a book written in poetry form by poet Sekkizar in 11th century detailing the life history of 63 Saivite saints called Nayanars.

Sweet Dreams

Sundarar was one of the four important Saivite saints. After marrying Paravaiyar, he fell in love with another girl Sangiliyar. She used to make garlands and bring them to the temple. Sundrar prayed to Lord Shiva to make this marriage happen. Lord Shiva appeared in the dreams of Miss Sangiliyar and asked her to marry saint Sundarar. Though Lord fulfils devotees’ requests, it is up to the devotees to bear all the consequences.  Sundarar’s life also took some unexpected turns.

Another important dream is found in Kannappa Nayanar story. He was the first one who did eye transplant ‘operation’ 1500 years ago.When the Brahmin priest who did traditional rituals was very upset with the unconventional rustic puja of Kannappan, Lord Shiva appeared in the dream of priest Sivagochariar and asked him to watch Kannappan the next day from a hiding place.

In the story of Tiru Nalai Povar alias Nandanar, Siva appeared in the dreams of two opposing parties and coordinated his temple visit.  Tiru Nalai Povar who belonged to a lower caste wanted to enter the most sacred shrine of Tamil Saivites—Chidambaram Temple. Lord made a compromise by appearing in the dreams of ‘’Thillai 3000’’ Priests and Mr Tomorrow. He asked  him to undergo a Fire bath like Sita Devi to prove that he was pure. He appeared in the dream of Thillai Priests to arrange a Fire Walking ceremony and then bring him inside the temple. This shows how the fire walking ceremony was started by Sita Devi and spread to Tamil Nadu and practised till today.

Appar and Sambandhar

In the story of Appar, Lord Shiva appeared in the dream of his sister Tilakavathy. Shiva convinced her that her brother would return home and reconvert himself to Hinduism. When Appar started a fast against the removal of Shivalinga by the Jains in Vadathalai temple, Lord Shiva appeared in King’s dream and ordered him to restore order. In the story of Nami Nandi Adikal also we see a similar dream.

Tiru Jnana Sambandar, the boy wonder of Saivism, was given pearl palanquin by the Lord. He revealed the location of the palanquin in the dreams of the town people. Same dream came simultaneously to the devotees. This type of episode cannot be explained by science or psychoanalysts.

In the story of Pusal Nayanar we read about the construction of a temple by two methods. Pusal Nayanar did build a temple mentally. Pallava king built a temple physically. Both of them fixed the same auspicious day for consecration. But God appeared in the dream of Pallava King and asked him to postpone it.

In another story about Tiruneelakanta Yazpanar , God appeared in several peoples’ dreams and asked them to bring him inside the temple so that Lord can hear his sweet songs.

In the story of Pusal Nayanar the construction of a temple by two methods. Pusal Nayanar did build a temple mentally. Pallava king built a temple physically. Both of them fixed the same auspicious day for consecration. But God appeared in the dream of Pallava King and asked him to postpone it.

In another story about Tiruneelakanta Yazpanar , God appeared in several peoples’ dreams and asked them to bring him inside the temple so that Lord can hear his sweet songs.

Classification of Dreams

The Yatiestka Classification

Prasastapada, Srldhara, Udayana, Samkara Misra and others describe four kinds of dreams :

  • Dharmadharma-    Dreams due to the unseen agency (adrsta) i.e. merit and demerit
  • Dhatudosa-   Dreams due to mtra-organic pathological disorders
  • Samskarapatava-    Dreams due to the intensity of subconscious impressions;
  • Svapnantika jnana-  ” Dream-end cognitions ” or dreams-within-dreams

The Buddhist Classification

Mr. S. Z. Aung says that Ariyavansa-Adiccaransi attempted a systematic explanation of dream-phenomena from the Buddhist standpoint nearly a century ago in Burma. He recognized four kinds of dreams :

  • Dreams due to organic and muscular disturbances, e.g. the flatulent, phlegmatic, and bilious humours ; The first category includes the dreams of a fall over a precipice, flying into the sky, etc., and what is called ” nightmare ” ;
  • Recurrent dreams consisting in recurrence of the previous dreams, due to previous experiences The second consists of the ” echoes of past waking experiences ” ;
  • Telepathic dreams due to suggestions from spiritualistic agents The third may include dream coincidences ;
  • Prophetic dreams due to the force of character of clairvoyant dreamers.The fourth is of a clairvoyant character.”

Thus the Buddhists add to the Vaisesika list dreams due to spirit- influence, or telepathic dreams. In addition to these various kinds of dreams, Caraka recognizes dreams which are wish-fulfilments.

Madhusudana and Samkara also recognize the influence of desireson dreams.

Kinds of Dreams

We have seen that according to most Indian thinkers, dream  cognitions are presentative in character. They are felt as perceptions and are aroused by external and internal stimuli. They are sometimes produced by extra-organic stimuli, and sometimes by intra- organic stimuli in the shape of peripheral disturbances and other organic disorders. These dreams may be called dream-illusions. And there are some dream-cognitions which are produced by the strength of subconscious impressions of a recent experience coloured by an intense emotion. These dreams are centrally excited and hence may be called dream-hallucinations. Among the Western psychologists, Spitta, first of all, drew a distinction between these two kinds of dreams, and called the former Nervenreiztraume  and the latter psychische Traume.

(i) Dreams Due to Peripheral Stimulation (Dream-Illusions)

Dream-illusions are those dreams which are excited by peripheral stimulation either internal or external. Udayana has discussed the question of the extra-organic and intra-organic origin of dreams. Udayana says that in dream-cognitions peripheral stimulation is not altogether absent. Dreams are not altogether without external stimuli  they are excited by certain external stimuli in the environment, and certain intra-organic stimuli. In the state of dream, we do not altogether cease to perceive external objects, since the external sense-organs are not entirely inoperative. For instance, we perceive external sounds in dream, when they are not sufficiently loud to rouse us from sleep  and the faint external sounds perceived through the ears even during light sleep easily incorporate themselves into dreams. Even if all other external sense-organs cease to function in dream, at least the organ of touch is not inoperative, as the mind or central sensory does not lose its connection with the tactual organ even in dream, which is not confined to the external skin but pervades the whole organism according to the Nyaya-Vaisesika. This is the peculiar doctrine of the Nyaya-Vaisesika. In dream we can perceive at least the heat of our organism which serves to revive the subconscious traces of past experience. Hence certain extra-organic or intra-organic stimuli serve as the exciting cause of the revival of subconscious traces in dream.

Prasastapada also describes the intra-organic stimulation of dream- illusions, which has been explained and illustrated by Udayana, ridhara, Samkara Misra Jayanarayana   and others. There are some dreams which are due to intra-organic disturbances such as the disorders of the flatulent, bilious, and phlegmatic humours of the organism, which are supposed by the Hindu medical science to be the causes of all organic diseases (dhatudosa).

Those who suffer from disorder of flatulency dream that they are flying in the sky,wandering about on the earth, fleeing with fear from tigers, etc. These are kinesthetic dreams of levitation.  And those who are of a bilious temperament or suffer from an inordinate secretion of bile dream that they are entering into fire, embracing flames of fire, seeing golden mountains, flashes of lightning, meteor- falls, a huge conflagration, the scorching rays of the mid-day sun, etc. And those who are of a phlegmatic temperament or suffer from phlegmatic disorders dream that they are crossing the sea, bathing in rivers, being sprinkled with showers of rain, and seeing mountains of silver and the like.

Dream- Hallucination

There are many dreams which are not excited by peripheral nerve-stimulation but by the intensity of the subconscious impressions left by a recent experience (samskarapatava).^ On the physical side, these dreams are due to central stimulation, and hence may be called dream-hallucinations. These dreams are generally excited by intense passions. For instance, when a man infatuated with love for a woman or highly enraged at his enemy, constantly thinks of his beloved or enemy, and while thus thinking falls asleep, then the series of thoughts produces a series of memory-images, which are manifested in consciousness as immediate sense-presentations owing to the strength of subconscious impressions. These dreams are purely hallucinatory in character.

But Udayana surmizes that even these centrally excited dreams due to the revival of subconscious traces are suggested by extra- organic or intra-organic stimuli.

Dreams as the fulfilment of Desires (Dream- hallucinations)

Caraka says that some dreams are about those objects which are desired (prarthita}.  Madhusudana defines dream as the perception of objects due to the desires (vasana] in the mind (antahkarana] when the external sense-organs are inoperative.  Sarhkara also recognizes the influence of desires (vasana’) on dreams. These dreams also should be regarded as dream-hallucinations, because they are not excited by peripheral stimulation  they are centrally initiated presentations or hallucinations.

Prophetic or Veridical Dreams

Not all dreams are prophetic. The individual who is self- controlled, leads a moral life and is self-surrendered at the feet of the Divine would be relieved of evil dreams. With an increase in his morality and Divine consciousness, he would not dream at all. For him the dreams are of true nature, occurring in real life.
The true dream is said to happen to him at twilight, the sandhya between waking and sleep state when he is receptive (consciously) to Divine manifestation within himself. The impressions as unfolded by the Divine at that time is remembered by him as dreams and they are found to happen in real life.

Most dreams are retributive in nature having an ethical justification. They evoke joy or sorrow or pleasure or pain.
There are dreams in which the dreamer smells or tastes etc. These feelings are in consonance with the nature
of karma that the dreamer is destined to undergo. This is understood by the fact that good dreams have after-results of bodily fitness and bad dreams leave one physically and mentally exhausted and weak. Added to this is the feeling of dis-quiet and fear after a bad dream or a nightmare.

But all dreams cannot be explained by peripheral stimulation, due to the action either of external stimuli or internal stimuli, and by central stimulation. There are certain dreams which are prophetic in character ; they are either auspicious or inauspicious. Auspiciousdreams betoken good and inauspicious dreams forebode evil. The former are due to a certain merit (dharma) of the person, and the latter, to a certain demerit (adharma). Some of these prophetic dreams are echoes of our past waking experiences, while others apprehend entirely novel objects never perceived before. The former are brought about by the subconscious traces of our past experience, in co-operation with merit or demerit, according as they augur good or evil, while the latter, by merit or demerit alone, since there are no subconscious traces of such absolutely unknown objects. But merit and dement are supernatural agents ; so this explanation of prophetic dreams seems to be unscientific. But we may interpret the agency of merit and demerit as ” the force of character of clairvoyant dreamers ” after Mr. Aung.

Prasastapada and his followers recognized only three causes of dreams :

  • Adrsta or merit and demerit of the dreamer.
  • Intensity of subconscious impressions,
  • Intra- organic disorders, and

Telepathic Dreams

And besides the peripherally excited dreams, centrally excited dreams, and prophetic dreams, Ariyavansa-Adiccaransf, a Buddhist writer, has recognized another class of dreams which are due to spirit-influence, or ” due to suggestions from spiritualistic agents “in the language of Mr. Aung ; these may include ” dream- coincidences “. They may be called telepathic dreams.


Besides these dream-cognitions which we do not recognize as dreams during the dream-state, sometimes we have another kind of dream-cognitions which are recognized as dreams. Sometimes in the dream-state we dream that we have been dreaming of something | this dream-within-dream is called svapnantlka-jnana which has been rendered by Dr. Ganganatha Jha as a ” dream-end cognition ”  ; in this ” dream-end cognition ” a dream is the object of another dream. Such a ” dream-end cognition ” arises in the mind of a person whose sense-organs have ceased their operations  so it is apt to be confounded with a mere dream- cognition. But Prasastapada, Sridhara and Samkara Mis’ra rightly point out that our ” dream-end cognitions ” essentially differ from mere dream-cognitions, since the former are representative, while the latter are presentative in character. The ” dream-end cognitions ” are recollections of dream-cognitions, while dream-cognitions resemble direct sense-perceptions. Dream-cognitions are presentative in character, though they arise out of the traces left in the mind by the previous perceptions in the waking condition ; and these presentative dream-cognitions again leave traces in the mind which give rise to ” dream-end cognitions “. Thus dreams-within-dreamers are representative in character.

Morbid dreams

Caraka and Susruta describe various kinds of dreams which are the prognostics of impending diseases and death. Caraka suggests a physiological explanation of the morbid dreams which precede death. These horrible dreams are due to the currents in the manovahmnadis being filled with very strong flatulent, bilious, and phlegmatic humours before death.

From this we may infer that dreams are due to the excitation of the manovaha nadi which, in the language of Dr, B. N. Seal, is ” a generic name for the channels along which centrally initiated presentations (as in dreaming or hallucination) come to the sixth lobe of the Manaschakra “,

Samkara Misra says that dreams are produced by the mind when it is in the svapnavahansdiznd disconnected with the external sense- organs except the tactual organ ; when the mind loses its connection even with the tactual organ and retires into the punt at there is deep dreamless sleep. Thus dreams are produced when the mind is in the svapnavaha nadi}-

Thus, according to Caraka  the manovaha nadl is the seat of dreams  and according to Samkara Misra, the svapnavaha nadi is the seat of dreams. What is the relation between the manovaha nadl and the svapnavaha nadl ? Dr. B. N. Seal says that according to the writers on Yoga and Tantras,  the Manovaha Nadl is the channel of the communication of the Jtva (soul) with the Manaschakra (sensorium) at the base of the brain. It has been stated that the sensory currents are brought to the sensory ganglia along different nerves of the special senses. But this is not sufficient for them to rise to the level of discriminative consciousness(savtkalpaka jnand). A communication must now be established between the Jiva (in the Sahasrara Chakra upper cerebrum) and the sensory currents received at the sensorium, and this is done by means of the Manovaha NadL When sensations are centrally initiated, as in dreams and hallucinations, a special Nadi (Svapnavaha Nadi) which appears to be only a branch of the Manovaha Nadi serves as the channel of communication from the Jtva (soul) to the sensorium

Hindu approach to dreams is entirely different from Western analysts .The western interpretation of dreams is incomplete. Their interpretation could not be applied for all the dreams .If one devotee dreams and it comes true we may consider it a coincidence or a dream come true by luck. But we read in Saivite literature that God appeared simultaneously in several people’s dreams. This is unique. Hindus take dreams seriously. In the olden days, they did what they were instructed to do. Even now they remember them and they approach their close relatives and friends and ask for explanation/interpretation of the dreams.

Dream Interpretation Symbols and Meanings and their Interpretation

Here are some of the dreams that you might have and the Hindu interpretation of them. Many symbols surprisingly indicate the opposite of what you might expect, while others are cognate with what they seem to portend

Abducted-If you are being abducted, then significantly it means that you are being manipulated by someone in reality. it implies the feeling of helplessness.

Abuse- Dreaming of abusing someone indicates that you are victimized in the real life and that you have been taken advantage of by someone.

Accident: These dreams symbolize personal afflictions such as physical pain or emotional hardship.

Accusation: Being accused of something in your dreams can indicate that great misfortune lies in your path.

Adultery: Signal impending troubles, despair, and lost opportunities.

Advancement: This is a sign that you will achieve success in all that you undertake.

Advocate: A dream in which you are an advocate indicates that you will be prominent in the future. You will win universal respect for your efforts.

Affluence: Contrary to what you may think, dreams of affluence actually symbolize poverty of some sort, be it financial or spiritual.

Anger: Dreams containing anger symbolize a conflict with or negative feelings for someone you consider a close friend.

Ass (animal): All your great troubles, in spite of despairing circumstances, will end in ultimate success after much struggle and suffering.

Baby: If you are nursing a baby, it denotes sorrow and misfortune. If you see a baby who is sick, it means that somebody among your relatives will die.

Bachelor: Dreaming of a bachelor indicates that you will shortly meet with a friend.

Balloons- If you are blowing up the balloon, then you are setting your goals and ambitions for something. But to see it ascending, it means that your current life is frustrating and you need to rise above it.

Bankruptcy: Although you may not find yourself financially bankrupt in waking life, dreams of bankruptcy should be viewed as a warning to exercise caution in all business transactions.

Beauty: Like many dream symbols, this represents the inverse of its literal meaning. Dreams of being beautiful suggest that you will become ill or infirm and your physical appearance will deteriorate.

Birth: For unmarried women, to dream of giving birth to children is indicative of inevitable adultery. For married women, it indicates happy “confinement.

Blind: To dream of the blind is a sign that you will have no real friends.

Blood-To dream of blood means that you have a very deep underlying life experience that goes beyond your awareness. It might be the sense of guilt.

Boat: To sail in a boat or ship on smooth waters is lucky. On rough waters, it is unlucky. To fall into water indicates great peril.

Books: To dream of books is an auspicious sign, suggesting your future life will be very agreeable. Women who dream of books while pregnant will give birth to a son who loves to read.

Bread: You will succeed in earthly business pursuits. Eating good bread indicates good health and long life. Burned bread is a sign of a funeral and, thus, is bad.

Bride, Bridegroom: This symbol is an unlucky one that indicates sorrow and disappointment. You will mourn the death of some relative.

Bugs: Bugs indicate illness or that other people intend to cause you harm.

Butter: Butter represents joy, bounty, and good fortune. If you are suffering for any reason, the distress will pass quickly, replaced by feelings of contentment.

Camel: Heavy burdens will come upon you. You will meet with heavy disasters, but you will bear them with heroism.

Cat: Another negative dream symbol, cats represent treachery and fraud. Dreaming of killing a cat suggests your enemies will be discovered.

Chased- it indicates that you have been avoiding alarming issues in your own life. Subconsciously, you have realized that you have been falling behind to address your own issues.

Clouds: Dark clouds indicate that great sorrows lie in your future—but they will pass away if the clouds are moving or breaking away in the dream.

Corpse: Seeing a corpse in a dream indicates a hasty and imprudent engagement in which you will be unhappy.

Cow- Cattle can represent many things in Hindu dream interpretation. Milking a cow represents the arrival of wealth or fortune. But dreaming of being pursued by a cow represents being pursued by an enemy.

Crow: Seeing a crow in a dream indicates a sorrowful funeral ceremony.

Darkness- Darkness signifies failure in work that you are attempting. It also is related to ignorance, subconscious, evil, death, fear of the unknown and many others.

Dead- it might mean that you have some things to resolve with someone who has passed. If the person has been dead for a long time, then it means that your current situation is in some way related to the person’s past situation.

Death: Dreaming of death symbolizes a long, rich life. If you are ill and dream of death, that means your health will improve.

Desert: Traveling across a desert in a dream says that a long and tedious journey is inevitable. If the sunshine is present, your journey will be successful.

Devil: Dreaming of the devil suggests great harm may lie in store for you in the future. The best course of action after such a dream is to lead a virtuous life and avoid temptations.

Dinner: Eating dinner symbolizes a future where food and sustenance may be hard to come by. Your enemies will try to impugn your reputation, and you must be careful when choosing friends.

Disease: If a sick person dreams of disease, it means recovery from illness. To young men, dreaming of disease is a warning against evil company and intemperance.

Dying-This is usually associated with your deep underlying emotional pain in your life, and the dream is a warning for the upcoming danger and risk in your life.

Earthquake: Dreams of an earthquake predict a great loss, either personal, professional, or financial. Family ties may be strained or broken, especially if a death occurs, and fear and heartbreak lie in store.

Eclipse: This is one of the bleakest dream symbols. An eclipse symbolizes death, the loss of hope and pleasure, and friendships that end in betrayal.

Elephant: Dreaming of this animal represents good health, success, strength, prosperity, and intelligence.

Embroidery: This symbol serves as a warning that the persons who love you are not true. They will deceive you.

Falling-This is a very serious dream. It signifies anxiety and your loss of control in your waking life. Alternately, it can indicate abandonment issues.

Famine: In dreams, famine represents prosperity for the many and comfort for the individual. It suggests a time of love and leisure.

Father: In dreams, the image of a father (yours or someone else’s) is a representation of love and well-being. If you dream of your father dying, however, great misfortune may lie in your future.

Fields: To walk in green fields represents great happiness and wealth; it is a time of widespread happiness and contentment. On the other hand, dreaming of scorched fields suggests a future of hardship and famine.

Fighting: Fighting in a dream represents domestic discord, family fights, and misunderstanding between lovers. It bodes ill for merchants, soldiers, and sailors.

Fire: Dreaming of fire predicts health and great happiness, kind relations, and warm friends.

Floods: Successful trade, safe voyage for traders. But to ordinary persons, it indicates bad health and unfavorable circumstances.

Flowers- Dream of flowers signifies the events based on the various development cycle of the flower.

Forest-Forest dreams imply experience, vision, emotion. They also indicate unresolved feelings about something or not being able to see through a problem.

Frogs: Dreaming of frogs indicates that you will achieve success in your endeavors, whatever they may be.

Ghost: Ghosts are a very bad omen, suggesting that your difficulties will be overwhelming and your enemies will overpower you.

Giant: You will meet a person who will pose a tremendous challenge to you or block your ambitions. But if you meet these challenges with determination and courage, you will succeed.

Girl: Dreaming of an unmarried girl represents success and hope for the future.

God: Although this is an uncommon dream symbol, dreaming of encountering a spiritual entity suggests you will have a transformative experience soon.

Grave: This is a harbinger of death, usually of someone close to you.

Hanging: Dreaming of being hanged in a positive omen, predicting that you will rise in society and become wealthy.

Hell: A vision of hell is a prediction of physical suffering or mental anguish in your future, which may be caused by friends or enemies.

Home: A house symbolizes a domestic life that is peaceful and prosperous. You will find contentment with your family.

Husband: Dreaming of a married man indicates that a wish you hold will not come true. If you dream of having an affair with this man, it suggests you are becoming a vicious person.

Injury: Dreaming of being injured by someone suggests that person may be an enemy. But fleeing your home is not the answer; you must courageously confront the person.

Itch: Being itchy suggests that you are unhappy or restless in your life.

Jail: If you dream that you are in jail or otherwise imprisoned, it is a sign that prosperity and good fortune are in your future.

Journey: A journey in a dream indicates that a great change is coming in your life. Dreams of a good journey indicate positive conditions in your future, while a bad journey suggests impending troubles.

Keys-Keys are related to opportunities, access, control, secrets, freedom, knowledge or responsibilities. If you are locking, then it might mean that you are keeping your feelings and emotions inside. If you are unlocking, then it means that you are close to finding the answer to something. In case the key is a skeleton, then it refers to an old memory that you have locked away.

King: To appear before a friendly king is a sign of great success, but if you encounter a cruel king it is a symbol of misfortune.

Lamp: Lamps represent a warm, happy home life.

Learning: Dreams of knowledge and education indicate that you will attain influence and respect.

Leprosy: Dreaming of this disease suggest serious calamity in your future, one that may change your very being. Enemies abound.

Light: To dream of lights is very good. It denotes riches and honor.

Limbs: A broken limb symbolizes broken vows of marriage or fidelity.

Lion: Dreaming of this noble beast suggests that honor and recognition lie in your future. You may accumulate great power or fame, and you will be very happy.

Money: Receiving money in a dream denotes earthly prosperity, while dreams of giving it away suggest a generosity of spirit.

Mother: Dreams of your mother symbolize health and well-being. If you dream of your mother being ill, that represents her own future sickness.

Mountains-Dreams of mountains symbolize a victory of the certain instance.

Mourning- It signifies some disturbing influence in your social construct.

Mouse-To dream of the mouse means that you have fear or lack of assertiveness within you..

Murder: To dream that you have murdered somebody suggests a violent and criminal future await you.

Naked-In case you have a naked dream, it symbolizes insecurity, humiliation, shame or feelings of vulnerability.

Nectar: To drink nectar in a dream indicates riches and prosperity; perhaps you will marry a handsome person who is very wealthy.

Nightmare: You are guided by foolish persons. Beware of such people.

Noises: To dream of hearing noises suggests a future of family quarrels and unhappiness in your life.

Ocean: Dreams of the sea depend on how they appear. If you dream of a calm ocean, then you will have a peaceful life. If the ocean is stormy, your life will be tumultuous.

Office: Your workplace represents negative feelings. If you dream of being fired or laid off, it suggests a future of professional and personal misfortune.

Owl: This animal represents sickness, poverty, disgrace, and sorrow in Hindu dream interpretation.

Palace: To live in a palace is a good omen. You will be elevated to a state of wealth and dignity.

Pigs: A mixed omen, dreams of pigs suggest misfortune will befall you. But you will overcome whatever obstacles appear because you will receive help from others along the way.

Rain: Gentle rain symbolizes a happy and calm life, but heavy rain suggests trouble at home.

River: Much like rain and oceans, dreams of rain have different meanings. A gently flowing river predicts peace ahead, while a river in flood warns of danger.

Ship: This represents good fortune if the sailing is smooth, but a ship navigating stormy waters represents personal peril ahead.

Singing: If you dream of singing, it may suggest a future of sorrow and crying. A loved one may grow ill or pass away.

Slow motion- It indicates your inability to move straight forward or progress towards your waking life. If you feel trapped in it, then there is something that is holding you back.

Snake- It  might symbolize temptation, danger or forbidden sex or that there is someone around you who can’t be trusted. You have sly and dangerous enemies who will injure your character and state of life.

Teeth- It signifies that you are aware of the fact that you have fear of being found unattractive in your dream, but not in reality. If you go deeper, it signifies your loss of power in your conscious life.

Thunder: This ominous symbol suggests that you face great personal danger. Close friends will desert you in your hour of need, and you will be forced to face the danger alone.

Tunnel-Tunnel dream refers to the cycle of death and birth.

Umbrella- Dreams of the umbrella is pointing towards the need to take a closer look at your worries and fears.

Vehicles-Vehicle dreams refer to the control you have in your waking life.

Volcano: Like thunder, this explosive symbol represents a future of upheaval and violence.

Water- Water dreams are related to cleansing and emotional state.

Water: This indicates that a baby will soon be born.

Wedding: This symbol means that you will attend a funeral in the future. If you dream that you are the one who is marrying and you are single, it means you will never wed in real life. Dreams of marrying a sick person mean that person will die.

Young: If you dream that you yourself are young, that means you will soon die. But if you see young people in your dreams, that means you will have a happy life



  1. Caraka Samhita, Indriyasthana, ch. v.
  2. Compendium of Philosophy p. 48.
  3. Encyclopedia of Religion and Ethics, vol. v, p. 29.
  4. English translationof Nyayakandali of Srldhara (V.S.S., Benares, 1895).., p. 388.
  5. Kiranavall of Udayana (Benares, 1885 and 1887, p. 273.
  6. Nyayakandali of Srldhara (V.S.S., Benares, 1895).,p. 185. 2 p
  7. Nyayakandali of Srldhara (V.S.S., Benares, 1895p. 185.
  8. Nyayakusumanjali, ch. iii, p. 9.
  9. Nyayatltparyadipika of Jayasimhasuri (B.I., 1910)., p. 67
  10. Prakaranapancika of alikanatha (Ch.S.S., 1903-1904)., p. 183.
  11. SaptapadarthI of Sivaditya (V.S.S., Benares, 1893).., p. 68
  12. Siddhantabindu, p. 189. 6 S.B., iii, 2, 6.
  13. Umesha Mishra : ” Dream theory in Indian Thought,” The Allahabad University Studies, vol. v, pp. 274, 275.
  14. Upaskara of Samkara Misra (Gujrati Press, Samvat, 1969)., ix, 2, 7.
  15. Vaisesika Siitra (Gujrati Press, Samvat, 1969).., ix, 2, 6-7.
  16. Vedantic thought and Culture y p. 172.




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Dr. V.K.Maheshwari M.A. (Socio, Phil) B.Sc. M. Ed, Ph.D.

Former Principal, K.L.D.A.V.(P.G) College, Roorkee, India.

Manjul Lata Agrawal. M.A. (History) B.T.

Former Principal S.K.V, Delhi Cantt. Delhi.

The first and foremost is to define the concept of beauty. From the lay-man point of view ,beauty is the effect one  feel after receiving or perceiving any stimulus, concrete or abstract. This effect can be pleasing or repulsive.

Actually the above point refers only about the effect of beauty, but” what” aspect of the basic question is still unanswered. Actually beauty is nothing but an equilibrium among the various inherent  components in anything, may it be music. Painting, literary work , a thought in philosophy or anything in nature including biological structure or social and cultural impact factors.



The first and foremost is to define the concept of beauty. From the lay-man point of view ,beauty is the effect one  feel after receiving or perceiving any stimulus, concrete or abstract. This effect can be pleasing or repulsive. We shall answer, briefly and precariously, that beauty is any quality by which an object or a form pleases a beholder. Primarily and originally the object does not please the beholder because it is beautiful, but rather he calls it beautiful because it pleases him.

Any object that satisfies desire will seem beautiful. The pleasing object may as like as not be the beholder himself; in our secret hearts no other form is quite so fair as ours, and art begins with the adornment of one’s own exquisite body. Or the pleasing object may be the desired mate; and then the aesthetic beauty-feeling sense takes on the intensity and creativeness of sex, and spreads the aura of beauty to everything that concerns the beloved one to all forms that resemble her, all colours that adorn her, please her or speak of her, all ornaments and garments that become her, all shapes and motions that recall her symmetry and grace. Or the pleasing form may be a desired male; and out of the attraction that here draws frailty to worship strength comes that sense of sublimate satisfaction in the presence of power which creates the loftiest art of all.

Finally nature herself with our cooperation may become both sublime and beautiful; not only because it simulates and suggests all the tenderness of women and all the strength of men, but because we project into it our own feelings and fortunes, our love of others and of ourselves relishing in it the scenes of our youth, enjoying its quiet solitude as an escape from the storm of life.

Actually the above point refers only about the effect of beauty, but” what” aspect of the basic question is still unanswered. Actually beauty is nothing but an equilibrium among the various inherent  components in anything, may it be music. Painting, literary work , a thought in philosophy or anything in nature including biological structure or social and cultural impact factors.

Another problem area is determining the nature of beauty, is it subjective or object oriented/ objective? The supporters of subjective nature give some significant arguments like,” for the mother, her child is the  most beautiful child” or  “ why we feel attracted towards one person in one situation and for the same person we may feel the opposite in different situation”

The supporters of the object oriented view argue like, “The sculptures of Ajanta cave , paintings of Leonardo ,  classical music, or poetry of Rabindra Nath Tagore are beautiful ,if you fail to appreciate them , it is due to your ignorance . So the fault lies in you not in the object.

Both types of arguments carry weight. So it can be concluded that the nature of beauty is both subjective as well as object- centred/ objective.

The primitive sense of beauty

Primitive man seldom thinks of selecting women because of what we should call their beauty; he thinks rather of their usefulness, and never dreams of rejecting a strong-armed bride because of her ugliness. The Red Indian chief, being asked which of his wives was loveliest, apologized for never having thought of the matter. “Their faces,” he said, with the mature wisdom of a Franklin, “might be more or less handsome, but in other respects women are all the same.” Where a sense of beauty is present in primitive man it sometimes eludes us by being so different from our own.

“All Negro races that I know,” says Reichard, “account a woman beautiful who is not constricted at the waist, and when the body from the arm-pits to the hips is the same breadth ‘like a ladder,’ says the Coast Negro.” Elephantine ears and an overhanging stomach are feminine charms to some African males; and throughout Africa it is the fat woman who is accounted loveliest.

“Most savages says Briffault, “have a preference for what we should regard as one of the most unsightly features in a woman’s form, namely, long, hanging breasts.” “It is well known,” says Darwin, “that with many Hottentot women the posterior part of the body projects in a wonderful manner . . .; and Sir Andrew Smith is certain that this peculiarity is greatly admired by the men. He once saw a woman who was considered a beauty, and she was so immensely developed behind that when seated on level ground she could not rise, and had to push herself along until she came to a slope. . . .According to Burton the Somali men are said to choose their wives by ranging them in a line, and by picking her out who projects furthest a tergo. Nothing can be more hateful to a Negro than the opposite form.”  In Nigeria, says Mungo Park, “corpulence and beauty seem to be terms nearly synonymous. A woman of even moderate pretensions must be one who cannot walk without a slave under each arm to support her; and a perfect beauty is a load for a camel.”If the sense of beauty is not strong in primitive society it may be because the lack of delay between sexual desire and fulfilment gives no time for that imaginative enhancement of the object.



Sculpture is a fine arts discipline that produces artwork in three dimensional forms. Sculpture is the branch of the visual arts that operates in three dimensions and one of the plastic arts. Durable sculptural processes originally used carving (the removal of material) and modelling (the addition of material, as clay), in stone, metal, ceramics, wood and other materials but, since modernism, shifts in sculptural process led to an almost complete freedom of materials and process. A wide variety of materials may be worked by removal such as carving, assembled by welding or modelling.

Sculpture has been central in religious devotion in many cultures, and until recent centuries large sculptures, too expensive for private individuals to create, were usually an expression of religion or politics.Sculpture, like painting, probably owed its origin to pottery: the potter found that he could mold not only articles of use, but imitative figures that might serve as magic amulets, and then as things of beauty in themselves. The Eskimos carved caribou antlers and walrus ivory into figurines of animals and men.  Again, primitive man sought to mark his hut, or a totem-pole, or a grave with some image that would indicate the object worshiped, or the person deceased; at first he carved merely a face upon a post, then a head, then the whole post; and through this filial marking of graves sculpture became an art. So the ancient dwellers on Easter Island topped with enormous monolithic statues the vaults of their dead; scores of such statues, many of them twenty feet high, have been found there; some, now prostrate in ruins, were apparently sixty feet tall.



The first known humans to make clothing, Neanderthalman, survived from about 200, about 30,000B.C.E.During this time the earth’s temperature rose and fell dramatically, creating a series of ice ages throughout the northern areas of Europe and Asia where Neanderthal man lived. With their compact, muscular bodies that conserved body heat, Neanderthals were well adapted to the cold climate of their day. But it was their large brain that served them best. Neanderthal man learned to make crude but effective tools from stone. Tools such as spears and axes made Neanderthals strong hunters, and they hunted the hairy mammoths, bears, deer, muskoxen, and other mammalsthat shared their environment. At some point, Neanderthals learned how to use the thick, furry hides from these animals to keep themselves warm and dry. With this discovery, clothing was born.

Evidence of the very first clothing is mostly indirect. Archeologists (scientists who study the fossil and material remnants of past life) discovered chipped rock scrapers that they believe were used to scrape meat from animal hides. These date to about 100,000B.C.E.Archeologists believe that these early humans cut the hides into shapes they liked, making holes for the head and perhaps the arms, and draped the furs over their bodies. Soon their methods likely grew more sophisticated. They may have used thin strips of hide to tie the furs about themselves, perhaps in the way that belts are used today.

Clothing was apparently, in its origins, a form of ornament, a sexual deterrent or charm rather than an article of use against cold or shame.  The Cimbri were in the habit of tobogganing naked over the snow.  When Darwin, pitying the nakedness of the Fuegians, gave one of them a red cloth as a protection against the cold, the native tore it into strips, which he and his companions then used as ornaments; as Cook had said of them, timelessly, they were “content to be naked, but ambitious to be fine.”” In like manner the ladies of the Orinoco cut into shreds the materials given them by the Jesuit Fathers for clothing; they wore the ribbons so made around their necks, but insisted that “they would be ashamed to wear clothing’” An old author describes the Brazilian natives as usually naked, and adds: “Now already some doe wear apparel, but esteem it so little that they wear it rather for fashion than for honesties sake, and because they are commanded to wear it; … as is well scene by some that sometimes come abroad with certain garments no further than the navel, without any other thing, or others only a cap on their heads, and leave the other garments at home.”” When clothing became something more than an adornment it served partly to indicate the married status of a loyal wife, partly to accentuate the form and beauty of woman. For the most part primitive women asked of clothing precisely what later women have asked not that it should quite cover their nakedness, but that it should enhance or suggest their charms. Everything changes, except woman and man.

The Cosmetic painting of the body-



Body painting is a form of body art where artwork is painted directly onto the human skin. Body painting with a grey or white paint made from natural colors including clay, chalk, ash and cattle dung is traditional in many tribal cultures. Often worn during cultural ceremonies

Body painting is a form of art that followed us from the ancient prehistoric times when human race was born, to the modern times where artist use human body as a innovative canvas that can showcase human beauty like no art style before it. Many believe that body painting was the first form of art that was used by humans, and archaeological evidence is close to support it.

Records of various ancient and modern tribes from Africa, Europe, Asia and Australia show clear records of their body painting heritage. By using natural pigments from plants and fruits, ancient people decorated themselves with ritual paintings, tattoos, piercings, plugs and even scarring. According to many historians, body painting was the important part of the daily and spiritual lives, often showcasing their inner qualities, wishes for future, images of gods, and many natural or war themes. There, body paint was often applied for weddings, preparations for war, death or funerals, showcasing of position and rank, and rituals of adulthood. In addition to temporary body paints, many cultures used face paint or permanent tattooing that could showcase much larger details than paintings made from natural pigments.

Indeed it is highly probable that the natural male thinks of beauty in terms of himself rather than in terms of woman; art begins at home. Primitive men equalled modern men in vanity, incredible as this will seem to women. Among simple peoples, as among animals, it is the male rather than the female that puts on ornament and mutilates his body for beauty’s sake. In Australia, says Bonwick, “adornments are almost entirely monopolized by men”; so too in Melanesia, New Guinea, New Caledonia, New Britain, New Hanover, and among the North American Indians.  In some tribes more time is given to the adornment of the body than to any other business of the day.

Apparently the first form of art is the artificial colouring of the body sometimes to attract women, sometimes to frighten foes. The Australian native, like the latest American belle, always carried with him a provision of white, red, and yellow paint for touching up his beauty now and then; and when the supply threatened to run out he undertook expeditions of some distance and danger to renew it. On ordinary days he contented himself with a few spots of colour on his cheeks, his shoulders and his breast; but on festive occasions he felt shamefully nude unless his entire body was painted.

In some tribes the men reserved to themselves the right to paint the body; in others the married women were forbidden to paint their necks.  But women were not long in acquiring the oldest of the arts cosmetics. When Captain Cook dallied in New Zealand he noticed that his sailors, when they returned from their adventures on shore, had artificially red or yellow noses; the paint of the native Helens had stuck to them.” The Fellatah ladies of Central Africa spent several hours a day over their toilette: they made their fingers and toes purple by keeping them wrapped all night in henna leaves; they stained their teeth alternately with blue, yellow, and purple dyes; they colour their hair with indigo, and pencilled their eyelids with sulphuret of antimony.” Every Bongo lady carried in her dressing- case tweezers for pulling out eyelashes and eyebrows, lancet-shaped hair- pins, rings and bells, buttons and clasps.

Tattooing, scarification



In the past, a woman or man would have scarification marks that will distinguish her/him from anyone else, tell her/his rank in society, family, clan, and tribe, and symbolize her beauty or strength. In some African tribes, it was like wearing your identity card on your face. True, some may hate that, but this was a mark of pride, not shame. In most African cultures, it was a major aesthetic and cultural component as can be seen on sculptures in museums around the world. Scarification patterns on sculptures are not only marks of beauty, but marks of one’s lineage as well, and in some cases protection against evil spirits. Lastly, in Africa like in Polynesia, scarification is more visible on darker skinned people than say, tattoos.

Scarification is a long and painful process, and a permanent modification of the body, transmitting complex messages about identity and social status. Permanent body markings emphasize social, political, and religious roles. Beautiful and complex designs depend on the artist’s skills but also on a person’s tolerance to pain.  Facial scarification in West Africa was used for identification of ethnic groups, families, individuals but also to express beauty; scars were thought to beautify the body.

Scarification is a permanent procedure meant to decorate and beautify the body.Artists used the body as their canvas and the results became socially valuable. The operation of cutting and raising scars was common, as ‘tattooing’ was not an effective way to decorate dark pigmented skins.The process of African scarification involved puncturing ‘or cutting’ patterns and motifs into the epidermis of the skin. Different tools produced different types of scars, some subtle, others profound. Scarification served as a symbol of strength, fortitude and courage in both men and women. Scars were used to enhance beauty and society’s admiration .Ash and certain organic saps might be added to a wound to make the scarring more prominent and or embellished. Climate and custom permitted negligible clothing – which intern promoted body art.

The primitives invented tattooing, scarification and clothing as more permanent adornments. The women as well as the men, in many tribes, submitted to the colouring needle, and bore without flinching even the tattooing of their lips.

In Greenland the mothers tattooed their daughters early, the sooner to get them married off.” Most often, however, tattooing itself was considered insufficiently visible or impressive, and a number of tribes on every continent produced deep scars on their flesh to make them- selves lovelier to their fellows, or more discouraging to their enemies. As Theophile Gautier put it, “having no clothes to embroider, they embroidered their skins.”  Flints or mussel shells cut the flesh, and often a ball of earth was placed within the wound to enlarge the scar. The Torres Straits natives wore huge scars like epaulets; the Abcokuta cut themselves to pro- duce scars imitative of lizards, alligators or tortoises.  “There is,” says Georg, “no part of the body that has not been perfected, decorated, dis figured, painted, bleached, tattooed, reformed, stretched or squeezed, out of vanity or desire for ornament.”” The Botocudos derived their name from a plug (botoque) which they inserted into the lower lip and the ears in the eighth year of life, and repeatedly replaced with a larger plug until the opening was as much as four inches in diameter.  Hottentot women trained the labia mlnora to assume enoromous lengths, so producing at last the “Hottentot apron” so greatly admired by their men.  Ear-rings and nose-rings were de rigueur; the natives of Gippsland believed that one who died without a nose-ring would suffer horrible torments in the next life.

It is all very barbarous, says the modern lady, as she bores her ears for rings, paints her lips and her cheeks, tweezes her eyebrows, reforms her eyelashes, powders her face, her neck and her arms, and compresses her feet. The tattooed sailor speaks with superior sympathy of the “savages” he has known; and the Continental student, horrified by primitive mutilations, sports his honorific scars.



From the beginning both sexes preferred ornaments to clothing. Primitive trade seldom deals in necessities; it is usually confined to articles of adornment or play.” Jewelry is one of the most ancient elements of civilization; in tombs twenty thousand years old, shells and teeth have been found strung into necklaces.” From simple beginnings such embellishments soon reached impressive proportions, and played a lofty role in life. The Galla women wore rings to the weight of six pounds, and some Dinka women carried half a hundred weight of decoration. One African belle wore cop- per rings which became hot under the sun, so that she had to employ an attendant to shade or fan her. The Queen of the Wabunias on the Congo wore a brass collar weighing twenty pounds; she had to lie down every now and then to rest. Poor women who were so unfortunate as to have only light jewellery imitated carefully the steps of those who carried great burdens of bedizenment.”



Pottery tends to arouse strong emotions in archaeologists: they either love it or hate it. For some it has an indefinable fascination, and is potentially full of information, which has to be teased out by careful and painstaking study. At the other end of the scale, it is seen as the most common of archaeological materials, whose main functions are to slow down the real business of digging, fill up stores, and behave as an archaeological black hole for post-excavation resources.

For archaeologists, anthropologists and historians the study of pottery can help to provide an insight into past cultures. The study of pottery may also allow inferences to be drawn about a culture’s daily life, religion, social relationships, attitudes towards neighbours, attitudes to their own world and even the way the culture understood the universe.

The first source of art, then, is akin to the display of colors and plumage on the male animal in mating time; it lies in the desire to adorn and beautify the body. And just as self-love and mate-love, overflowing, pour out their surplus of affection upon nature, so the impulse to beautify passes from the personal to the external world. The soul seeks to express its feeling in objective ways, through color and form; art really begins when men undertake to beautify things. Perhaps its first external medium was pottery. The potter’s wheel, like writing and the state, belongs to the historic civilizations; but even without it primitive men or rather women lifted this ancient industry to an art, and achieved merely with clay, water and deft fingers an astonishing symmetry of form; witness the pottery fashioned by the Baronga of South Africa,  or by the Pueblo Indians.

When the potter applied colour designs to the surface of the vessel he had formed, he was creating the art of painting. In primitive hands painting is not yet an independent art; it exists as an adjunct to pottery and statuary. Nature men made colours out of clay, and the Andamanese made oil colours by mixing ochre with oils or fats.  Such colours were used to ornament weapons, implements, vases, clothing, and buildings. Many hunting tribes of Africa and Oceania painted upon the walls of their caves or upon neighbouring rocks vivid representations of the animals that they sought in the chase.

The Dance



Primitive dance” is a dance which is considered as dance in its purest form because this particular dance form has not been refined, developed, trained, or guided by an artist.

Primitive dance was done mostly for worship. The people worshiped elements of nature or some gods. Another reason why they danced was to keep themselves warm. They didn’t have heated homes, of course and it was pretty cold then as it is now.  Another characteristic of primitive dance was that they imitated their daily activities, like fishing or hunting. Their entire life evolved around these activities so of course that would show in the dances they did. The dances were also wild like another person said in here. They had jerky and animal like movements. They also imitated the sounds and movements made by animals and birds. The primitive dance was not done for social interaction and it was performed by men alone. They had a leader who would give the calls. The leader was called a shaman and he was respected by everyone in the tribe.

Even in early days, and probably long before he thought of carving objects or building tombs, man found pleasure in rhythm, and began to develop the crying and warbling, the prancing and preening, of the animal into song and dance. Perhaps, like the animal, he sang before he learned to talk,” and danced as early as he sang. Indeed no art so characterized or expressed primitive man as the dance. He developed it from primordial simplicity to a complexity unrivalled in civilization, and varied it into a thousand forms. The great festivals of the tribes were celebrated chiefly with communal and in-

Individual dancing; great wars were opened with martial steps and chants; the great ceremonies of religion were a mingling of song, drama and dance. What seems to us now to be forms of play were probably serious matters to early men; they danced not merely to express themselves, but to offer suggestions to nature or the gods; for example, the periodic incitation to abundant reproduction was accomplished chiefly through the hypnotism of the dance.

Spencer derived the dance from the ritual of welcoming a victorious chief home from the wars; Freud derived it from the natural expression of sensual desire, and the group technique of erotic stimulation; if one should assert, with similar narrowness, that the dance was born of sacred rites and mummeries, and then merge the three theories into one, there might result as definite a conception of the origin of the dance as can be attained by us today.



Prehistoric music (previously primitive music) is a term in the history of music for all music produced in preliterate cultures (prehistory), beginning somewhere in very late geological history.Prehistoric music is followed by ancient music in different parts of the world, but still exists in isolated areas.

Prehistoric music, sometimes called primitive music, covers the first cultural periods of the human species particularly the Paleolithic and Neolithic eras, from its birth to the Ancient Music era that started around 2000-3000 BC, generally considered to coincide with the first appearance of written materials. These eras cover the birth of human cultures comprising chants and instrumental music.

The music probably started with vocal sound experimentation and playing (basic voice playing ie. primitive singing, shouting, crying, murmuring…) that were then structured and used for children’s lullabies, rituals, funerals, celebrations and other kinds of ceremonies. The first wind instruments and percussion instruments appeared during the Paleolithic eras. Some of them were discovered and have been reconstructed. They consist of: bone flutes, ivory flutes, wooden and bamboo flutes; bone whistles like whistling phalanx; bone or wooden rhombus, also named bullroarer, a weighted aerofoil consisting of a rectangular thin slat of bone or wood attached to a cord that is rotated vigorously above self; primitive string instruments like musical bows; primitive percussion instruments like wooden or bone scraper artefacts used with a wooden stick or small bone, seeds, shells, primitive drums with recipients, and other kind of wooden or bone tools hit or knocked over different stones, shells, bones, horns or wood pieces.

From the dance, we may believe, came instrumental music and the drama. The making of such music appears to arise out of a desire to mark and accentuate with sound the rhythm of the dance, and to intensify with shrill or rhythmic notes the excitement necessary to patriotism or procreation. The instruments were limited in range and accomplishment, but almost endless in variety: native ingenuity exhausted itself in fashioning horns, trumpets, gongs, tamtams, clappers, rattles, castanets, flutes and drums from horns, skins, shells, ivory, brass, copper, bamboo and wood; and it ornamented them with elaborate carving and colouring. The taut string of the bow became the origin of a hundred instruments from the primitive lyre to the Stradivarius violin and the modern pianoforte. Professional singers, like professional dancers, arose among the tribes; and vague scales, predominantly minor in tone, were developed.”

With music, song and dance combined, the “savage” created for us the drama and the opera. For the primitive dance was frequently devoted to mimicry; it imitated, most simply, the movements of animals and men, and passed to the mimetic performance of actions and events. So some Australian tribes staged a sexual dance around a pit ornamented with shrubbery to represent the vulva, and, after ecstatic and erotic gestures and prancing, cast their spears symbolically into the pit. The northwestern tribes of the same island played a drama of death and resurrection differing only in simplicity from the medieval mystery and modern Passion plays: the dancers slowly sank to the ground, hid their heads under the boughs they carried, and simulated death; then, at a sign from their leader, they rose abruptly in a wild triumphal chant and dance announcing the resurrection of the soul.  In like manner a thousand forms of pantomime described events significant to the history of the tribe, or actions important in the individual life. When rhythm disappeared from these performances the dance passed into the drama, and one of the greatest of art-forms was born.

Art is the creation of beauty; it is the expression of thought or feeling in a form that seems beautiful or sublime, and therefore arouses in us some reverberation of that primordial delight which woman gives to man, or man to woman. The thought may be any capture of life’s significance, the feeling may be any arousal or release of life’s tensions. The form may satisfy us through rhythm, which falls in pleasantly with the alternations of our breath, the pulsation of our blood, and the majestic oscillations of winter and summer, ebb and flow, night and day; or the form may please us through symmetry, which is a static rhythm, standing for strength and recalling to us the ordered proportions of plants and animals, of women and men; or it may please us through colour, which brightens the spirit or intensifies life; or finally the form may please us through veracity because its lucid and transparent imitation of nature or reality catches some mortal loveliness of plant or animal, or some transient meaning of circumstance, and holds it still for our lingering enjoyment or leisurely under- standing. From these many sources come those noble superfluities of life song and dance, music and drama, pottery and painting, sculpture and architecture, literature and philosophy.



BRIFFAULT, ROBERT: The Mothers. 3V. New York, 1927

GEORG, EUGEN: The Adventure of Mankind. New York, 1931

GROSSE, ERNST: Beginnings of Art. New York, 1897.

LOWIE, R. H.: Primitive Religion. New York, 1924.

LOWIE,R. H.: Are We Civilized? New York, 1929.

LUBBOCK, SIR JOHN: The Origin of Civilization. London, 1912.

MASON, W. A.: History of the Art of Writing. New York, 1920.

MULLER-LYER,F.: History of Social Development. New York, 1921.

PI JOAN, JOS.: History of Art. 3V. New York, 1927

PRATT, W. S.: The History of Music. New York, 1927.

RATZEL, F.: History of Mankind. 2v. London, 1896.

RENARD, G.: Life and Work in Prehistoric Times. New York, 1929.

SPENCER, HERBERT: Principles of Sociology. 3V. New York, 1910.

SUMNER, W. G. and KELLER, A. G.: Science of Society. 3V. New Haven, 1928.

SUMNER, W. G.: Folkways. Boston, 1906.





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Carvaka-The Ancient Indian Rebel Philosophy


Dr. V.K.Maheshwari, M.A(Socio, Phil) B.Sc. M. Ed, Ph.D.

Former Principal, K.L.D.A.V.(P.G) College, Roorkee, India

Manjul Lata Agrawal. M.A. (History) B.T.

Former Principal S.K.V, Delhi Cantt. Delhi.

“Fire is hot, water cold; refreshingly cool is the breeze of morning By whom came this variety? They were born of their own nature This also has been said by Brihaspati: There is no heaven, no final liberation, nor any soul in another world, Nor do the actions of the four castes, orders, or priesthoods produce any real effect. If he who departs from the body goes to another world, how is it that he comes not back again, restless for love of his kindred? Hence it is only as a means of livelihood that Brahmans have established here all these ceremonies for the dead, — there is no other fruit anywhere.”


Atheists and  and materialists were apparently common in ancient India, for the Hindu scriptures found it necessary to respond to the arguments of non-believers on many occasions. The materialist systems were often called “Lokayata,” or ”Carvakas” which means “that which is found among people in general.”

The word ‘Carvaka’ is associated with the word ‘materialist’. Thus it is connected with materialism. According to materialism matter is the only reality. According to ‘Carvaka’ matter is the only reality of this world andeverything of this world including mind and consciousness is the product of matter. Accounts of the ‘Carvaka’ system are found inSarvadarsanasamgraha and saddarsana-samuccaya.

Carvaka is a heterodox or non-vedie systems of Indian philosophy. They are known as hedonists, atheists, positivists and materialists.  It does not believe in the authority of the Vedas nor also in God. Regarding the founder of this system many opinions are there. According to some thinkers, there was a sage named ‘Carvaka’ who first propounded this philosophy and the followers of that sage are called the Carvakas. According to others,

Brhaspati, is the founder of this system. This system is known as Lokayata Darsana. Again some conclude that Brpaaspati is the teacher of the gods,founded this philosophy with a view to deceiving the giants, the enemies of the god. The Carvaka philosophy is a philosophy of free-thinking. There is no law of Karma, no permanent soul, nor any future life, nor transmigration. Hell, Heaven, merits, demerits everything are meaningless.

The earliest known Indian materialist was Brhaspati,. He had no positive system to advance, but merely denied orthodox views of theology, ethics, and dualism. He said: “The whole Hindu system is a contrivance of the priesthood to secure a means of livelihood for themselves.” Because of him, earliest Indian materialism was sometimes called “Brhaspatya.”

Out of the aphorisms of Brihaspati came a whole school of Hindu materialist, named, after one of them, Carvakas. They laughed at the notion that the Vedas were divinely revealed truth; truth, they argued, can never be known, except through the senses. Even reason is not to be trusted, for every inference depends for its validity not only upon accurate observation and correct reasoning, but also upon the assumption that the future will behave like the past; and of this, as Hume was to say, there can be no certainty,perception as the only means of valid knowledge, and they reject the validityof inference. They also reject the authority of the Vedas and the supremacy of the Brahmanas. They are known as naturalists and accidentalists and rejectfinal causes and universality of causation.

Another early materialist was Ajita Kesakambali (6th century B.C.), who lived as an ascetic despite denying the afterlife, karma and morality. Ideas like generosity are the concepts of a stupid person. He who speaks of their existence, his words are empty and confused; a cry of desperation.

Payasi Suttanta (6th century B.C.). denies dualism, reincarnation, and karma. Payasi says he has known some very evil men and some very good men, and he made them promise to tell him of their experiences if they died and were reincarnated. But many of them have died, and Payasi has not heard from any of them. So he doubts reincarnation.

Carvakas hold that some objects are eternal, some are non-eternal, and some are in mixed nature. The special characters of these objects are controlled by their natures which in inherent in them.  The Carvaka also denies any causal relation between two events. One event cannot produce another event, to produce means to exert a power. But as no such power is perceived as existing objects, the reality of productive power is inadmissible. It cannot also be established by perception that there is any invariable and unconditional relation between two events.

The Carvaka thinks that whatever happens in the world, that is accidentally. There is no existence of conscious purpose behind the world. The two events are found together on numerous occasions, and therefore produce an expectation in the mind that they will always go together. This accidental conjunction of an antecedent and a consequent can not ensure vyapti, which is the ground of inference.

Carvaka theology

Carvaka theology tries to explain the world only by nature. It is sometimes called naturalism and sometimes called mechanism (Svabhavavada and yadrecha vada) because it denies the existence of conscious purpose behind the world and explains it as a mere mechanical combination of elements. The Carvaka theory on the whole may also be called positivism, because it believes only in positive facts or observable phenomena.

According to Carvaka, material elements produce the world, and the supposition of a creator is unnecessaiy. The objection may be raised : can the material elements by themselves give rise to this world ? It is seen that at the time of production of an object like an earthen jar requires, in addition to clay which is its material cause, a potter who is the efficient cause, that shapes the material into the desired form. The four elements supply only the material cause of the world. Like the efficient cause of the jar, there should be an efficient cause behind the world who turns the material elements into this wonderful world. In that case, the Carvaka states that the material elements themselves have got each its fixed nature. It is by the natures and laws inherent in them that they combine together to form this world. There is thus no necessity for God. There is no proof that the objects of the world are the products of any design.

What is not perceived by the senses, said the Carvakas, does not exist; therefore the soul is a delusion and Atman is humbug. We do not observe, in experience or history, any interposition of supernatural forces in the world. All phenomena are natural; only simpletons trace them to demons or gods. Matter is the one reality; the body is a combination of atoms; the mind is merely matter thinking; the body, not the soul, feels, sees, hears, and thinks. “Who has seen the soul existing in a state separate from the body?” There is no immortality, no rebirth.

The Charvaka opine that there is no such rebirth of a so called permanent soul. The body-soul perishes and disappears with death. They argue that if there was such a ‘live’ soul which transmigrates to another body, in that case, the soul of elephant and a horse will be one and the same, but it is not. Moreover, if such a soul existed at all, every child would have remembered the activities of his past life which is never seen.

Charvaka as Materialism:


The germs of materialism are found in the hymns of the R.g. Veda. According to Carvaka, there are four gross material elements these are earth, water, air and fire. Carvakas reject ether because ether is not perceptible. Man is composed of these four elements. Radhakrishnan in his book. Indian philosophy vol. – II refers that “Man is composed of four elements. When man dies, the earthly element returns and relapses into the earth; the watery element returns into the water; the fiery element returns into the fire, and airy element returns into the air, the senses pass into space. Wise and fool alike, when the body dissolves, are cut off, perish, do not exist any longer.” Manu also refers two types of materialists i.e. riastikas (nihilists) and Pasandas (heretics). The classic authority on the materialist theory is known as the sutras of Brhaspati.

Carvakas accept that body is the combination of material elements. Carvakas believe in the existence of atoms. The sense- organs are produced by the atomic arrangement of the elements. Consciousness is produced by the material elements, (earth, water, air and fire) by a chemical process these elements produces consciousness in the body. Consciousness is found in the body due to the modifications of the gross elements just like, when betel, ariea nut and lime are chewed combindly then the red colour is produced.

Carvakas believes that the sense organs and other objects are the mere aggregates of earth, water, fire and air. These are foundby” our perception. According to carvakas there is an invariable relation between two things and they are causally connected with each other, one is the material cause of the other which is known as effect. Lamp and light are always found together. Lamp is the material cause of the light. There is an invariable relation between lamp and light similarly there is an invariable relation between body and consciousness. So body is the material cause of consciousness.

According to the Carvakas, matter is the only reality because it alone is perceived. The Carvaka Theory of reality follows from the epistemological conclusion just discussed. It rationally asserts only the reality of perceptible objects. God, Soul, Heaven, Life before birth or, after death, and any unperceived law (like adrsta) cannot be believed in, because they are all beyond perception, Material objects are the only objects whose existence can be received and whose reality can be asserted, They assume that the soul is the body,and deny pre-existence, future life, Law of Karma, Heaven and Hell bondage and release and the existence of God. According to them only gross matter isthe reality of this world,

Religion is an aberration, a disease, or a chicanery; the hypothesis of a god is useless for explaining or understanding the world. Men think religion necessary only because, being accustomed to it, they feel a sense of loss, and an uncomfortable void, when the growth of knowledge destroys this faith. Morality, too, is natural; it is a social convention and convenience, not a divine command. Nature is indifferent to good and bad, virtue and vice, and lets the sunshine indiscriminately upon knaves and saints; if nature has any ethical quality at all it is that of transcendent immorality. There is no need to control instinct and passion, for these is the instructions of nature to men. Virtue is a mistake; the purpose of life is living, and the only wisdom is happiness.


In their ethics, the Carvakas upheld a kind of hedonism: the only goal people ought to pursue is maximizing sensual pleasure in life while avoiding pain—the kind that proceeds from over-indulgence and instant gratification. As is common with confrontational schools of thought, they were accused of “immoral practices” and depicted as “hedonists advocating a policy of total opportunism; they are often described as addressing princes, whom they urged to act exclusively in their own self-interest, thus providing the intellectual climate in which a text such as Kautilya’s Arthashastra a text that elevated the material wellbeing of both the nation and its people and favored an autocratic state to realize it.  In accordance with the dictates of policy and enjoyment, the mass of men consider wealth and satisfaction of desire the only ends of man. They deny the existence of any object belonging to a future world, and follow only the doctrine of Carvakas. Hence another name for that school is Lokayata—a name well accordant with the thing signified [that only the material world, loka, exists].

Carvakas is often depicted as denying spiritual values and is accordingly “represented as discarding morality, and preaching what is reproachfully described as the principle of ‘good digestion and no conscience”. However, some scholars believe, however, that this is a misunderstanding of the Carvakas position since “no serious thinker could have included such a teaching” .Carvakas believes not in the notion of stringent philosophy, but in liberal beliefs. Hence, they refute most of the already-established rules in the context of Indian philosophy. The prime importance is laid on the likes and dislikes of humans. As a result, Carvakas believe in the perceived knowledge of the present life, and not in rebirth and past life. According to them good deed is not much necessary to perform in one’s lifetime, as is instructed by the crafty priests. The basic thought of the Carvakas is to obtain worldly pleasure by making merry, as there is no hell where one can be hurled. Pleasure and pain are the central facts of life. Virtue and vice are not absolute but mere social conventions. The Carvakas suggested,

While life is yours, live joyously;

None can escape Death’s searching eye:

When once this frame of ours they burn,

How shall it ever again return?

One scholar writes about the Carvakas belief system as, “Of the four ‘purusdrthas’, the Carvakas reject ‘dharma’ (virtue) and ‘moksa’ (spiritual freedom). They regard only wealth (artha) and pleasure (kdma) as the rational ends of man. Of these too, wealth is not the ultimate end; it is good only as a means to pleasure. Pleasure, then, is the ‘summum bonum’. The wise man should squeeze the maximum pleasure out of life. He should not let go a present pleasure in the hope of a future gain. These are the maxims which the Carvakas give: “Rather a pigeon to-day than a peacock tomorrow”;” A sure piece of shell is better than a doubtful coin of gold.” These are in the spirit of the saying – a bird in the hand is worth two in the bush”.

The Carvakas have emphasized that pleasure and pain are the central themes of life and it is not possible to separate life from all these. They have also claimed that virtue is nothing more than a delusion and enjoyment is the only reality. The Carvakas School of Thought believed that life is the end of life. Unlike the Upanishads the Carvakas or the materialist philosophy asserts the doctrines of uncontrolled-energy, self-assertion and reckless disregard for authority. Carvakas believe not in the notion of stringent philosophy, but in liberal beliefs. Hence, they refute most of the already-established rules in the context of Indian philosophy.

The prime importance is laid on the likes and dislikes of humans. As a result, Carvakas believe in the perceived knowledge of the present life, and not in rebirth and past life. According to them good deed is not much necessary to perform in one’s lifetime, as is instructed by the crafty priests. The basic thought of the Carvakas is to obtain worldly pleasure by making merry, as there is no hell where one can be hurled. What is meant by heaven is the pleasure we have in eating, drinking, singing and in the company and embrace of women. And hell is the pain we experience in this world itself. There is no point in trying to obtain salvation and a life of eternal quietude; there is an end to life at death and all will be quietude then. The differences between castes and their distinctive duties are falsely laid down by interested persons. There are no objective ethical laws, so one can do what one likes, provided he is careful that his actions do not bring pain as a consequence. The Carvakas do not seem to have advocated pleasures of the moment, because pleasures of the moment and over-indulgence may result in pain and pain has to be avoided. It is also said that, because pleasure is associated with fine arts like music, they encouraged them and contributed much for their development. And because they were unwilling to kill animals, some of the Charvakas are also believed to be vegetarians.

But the peculiar contribution, which this philosophy seems to have made to the philosophy of life, was the philosophical justification it tried to furnish to any kind of action for the sake of pleasure. Of course, pleasure is not possible in the absence of wealth (artha). By spending money one can obtain pleasure (kama). The value of dhartna (duty) and the value of salvation (moksha) were firmly rejected by the Carvakas School. The Carvakas denied the validity of dhartna (self-dharma, righteous duty) in any form. Action when completed, the Carvakas would say, ends there. Apurva or the latent potential form which action takes, or merit and demerit cannot be perceived by anyone atall. They are therefore not real. It is foolish to think that past actions become a kind of unseen force (adrsta) and determines one`s future births. In fact, according to the Carvaka way of life, there is no rebirth. Humans have only one birth and that is the present one. If there is rebirth, one ought to remember it; no one remembers his/her previous births

Nothing is recognized by this school as a duty. A man can do anything – beg, borrow, steal or murder – in order to accumulate more wealth and more pleasure. But the state laws prevent a man from doing whatever he desires and punish him when he disobeys them. If he is clever enough to outsmart them, then his action is justified. Otherwise, he should follow them to avert the pain of punishment. Kings, who have the power over the state’s laws, themselves can do whatever they like and do anything for increasing their wealth, power, pleasure and dominion.

Asvaghosa elaborately discusses the Svabhiva vada .Accordingly all good and bad things originate due to their own nature. The same is the case of life and death.

Madhava also says in his sarvadarsanasamgraha that common people follow the well known view that a person should live a happy life so long as he is alive. He regards that the common people always hanker for material property and material enjoyment and follow only the doctrine of carvaka as a result of which, this doctrine has become very popular

The Carvakas believed there was nothing wrong with sensual indulgence, and that it was the only enjoyment to be pursued. That the pleasure arising to man from contact with sensible objects, is to be relinquished because accompanied by pain— such is the reasoning of fools. The kernels of the paddy, rich with finest white grains, what man, seeking his own true interest, would fling them away because of a covering of husk and dust?

The only end of man is enjoyment produced by sensual pleasures. Nor may you say that such cannot be called the end of man as they are always mixed with some kind of pain, because it is our wisdom to enjoy the pure pleasure as far as we can, and to avoid the pain which inevitably accompanies it. Thus the man, who desires fish takes the fish with their scales and bones, and having eaten the parts he wants, desists. Or the man, who desires rice, takes the rice, straw and all, and having taken that which he wants, desists. It is not therefore for us, through a fear of pain, to reject the pleasure which our nature instinctively recognizes as congenial. Men do not refrain from sowing rice because there happen to be wild animals to devour it; nor do they refuse to set the cooking-pots on the fire, because there happen to be beggars to pester us for a share of the contents. if any one were so timid as to forsake a visible pleasure, he would indeed be foolish like a beast,

Carvaka ethics urged each individual to seek his or her pleasure here and now. “As long as you live, live life to the fullest,” said Carvaka. “After death, the body is turned to ashes. There is no re-birth.” These words, so full of love for humanity and life, are strikingly reminiscent of the life-enhancing philosophy of EpicurusWhat is meant by heaven is the pleasure one has in eating, drinking, making merry and singing. And hell is the pain one experiences in this world itself. There is no point in trying to obtain salvation and a life of eternal quietude; there is an end to life at death and all will be quietened then.

While life remains, let a man live happily, let him feed on butter though he runs in debt; when once the body becomes ashes how can it ever return again?.

The Carvakas way of life speaks that the differences between castes and their distinctive duties are laid down misleadingly by interested people. There are no objective ethical laws, so one can do what one wishes to, provided he is careful that his actions do not bring pain as an outcome.

Saint Brihaspati, pioneer of materialism, during the age of the Rig Veda, believed that fire worship, ritualism, practising the Vedas, smearing ashes all over the body, etc., were antics performed by those who considered themselves powerful and learned

The three authors of the Vedas were buffoons, knaves, and demons. All the well-known formulae of the pandits, jarphari, turphari, etc. and all the obscene rites for the queen commanded in Aswamedha, these were invented by buffoons, and so all the various kinds of presents to the priests, while the eating of flesh was similarly commanded by night-prowling demons.

This revolutionary philosophy of the Carvakas put an end to the age of the Vedas and the Upanishads. It weakened the hold of the Brahmans on the mind of India, and left in Hindu society a vacuum which almost compelled the growth of a new religion. But the materialists had done their work so thoroughly that both of the new religions which arose to replace the old Vedic faith were, anomalous though it may sound atheistic religions, devotions without a god. Both belonged to the Nastika or Nihilistic movement; and both were originated not by the Brahman priests but by members of the Kshatriyas warrior caste in a reaction against sacerdotal ceremonialism and theology. With the coming of Jainism and Buddhism a new epoch began in the history of India.

The Carvakas mocked religious ceremonies, calling them inventions of the Brahmins to ensure their own livelihood. The authors of the Vedas were “buffoons, knaves, and demons.” Those who make ritual offerings of food to the dead, why do they not feed the hungry around them?

The Agnihotra, the three Vedas, the ascetic’s three staves, and smearing oneself with ashes, these are but means of livelihood for those who have no manliness nor sences Like the other two heterodox schools, Jainism and Buddhism, they criticized the caste system and stood opposed to the ritual sacrifice of animals. When the Brahmins defended the latter by claiming that the sacrificed beast goes straight to Swarga Loka (an interim heaven before rebirth), the Carvakas asked why the Brahmans did not kill their aged parents to hasten their arrival in Swarga Loka. “If he who departs from the body goes to another world,” they asked, “how is it that he comes not back again, restless for love of his kindred?

If a beast slain in the Jyothishtoma rite will itself go to heaven,

why then does not the sacrificer forthwith offer his own father?

If the Sraddha produces gratification to beings that are dead,

then why not give food down below to those who are standing on the house-top?

Dharmakirti, a 7th century philosopher deeply influenced by  carvaka philosophywrote in Pramanvartik.  Believing that the Veda are standard (holy or divine), believing in a Creator for the world,Bathing in holy waters for gaining punya, having pride (vanity) about one’s caste,Performing penance to absolve sins,Are the five symptoms of having lost ones sanity.

Carvakas thought also appears in the Ramayana. In the epic, Rama is not the god that he later became, but an epic-hero, who, as Sen. Notes, has “many good qualities and some weaknesses, including a tendency to harbor suspicions about his wife Sita’s faithfulness.” In the epic, a pundit named Jabali “not only does not treat Rama as God, he calls his actions ‘foolish’ (‘especially for’, as Jabali puts it, ‘an intelligent and wise man’)”. Echoing Carvakas doctrine, Jabali even asserts that “there is no after-world, nor any religious practice for attaining that … the injunctions about the worship of gods, sacrifice, gifts and penance have  …

The Carvakas denounced the caste system, calling it artificial, unreal and hence unacceptable. “What is this senseless humbug about the castes and the high and low among them when the organs like the mouth, etc in the human body are the same?”

The Carvaka way of life speaks that the differences between castes and their distinctive duties are laid down misleadingly by interested people. There are no objective ethical laws, so one can do what one wishes to, provided he is careful that his actions do not bring pain as an outcome..

Hence, it can be concluded saying that the materialist philosophy had a lot to do with regard to the repudiation of old system of religion and custom of magic. The Carvakas Philosophy is in fact a man’s return to his own spirit and rejection of all those which are external and foreign. It also says that nothing needs to be accepted by an individual which do not find its place in the way of reason.

Lokayata’s skepticism about karma, reincarnation, and theology came from its epistemology. Lokayata held that perception is the only valid source of knowledge, for all other sources like testimony and inference are unreliable. Perception revealed only the material world, made of the four elements: air, fire, water, and earth. Minds and consciousness were, too, the products of matter. Souls, gods, and the afterlife could not be perceived, and thus could not be said to exist. Religious rituals were useless, and scriptures contained no special insight.

Thus, the only purpose of life was to enjoy pleasure and avoid pain. Critics described the ethics of the Lokayata as egoistic, hedonistic, or even nihilistic.

Some Lokayata were accidentalists, in that they thought the world was ruled by chance: fire may come from fire or from flint, so there is no fixed cause-effect relation.

But most Lokayata were naturalists. They believed things moved and transformed because of their inherent natures, according to lawful necessity. Their fundamental principle was nature (svabhava).

The Carvaka philosophy is similar to the Epicureans Philosophy of Greece. Both of them include hedonism which concludes that pleasure is the ultimate goal of human life. Through this principle they only earned hate. Skepticism occupies an important place in the history of philosophy. The Carvaka philosophy, saved Indian Philosophy from falling into the pitfalls of dogmatism. Carvaka rids us of the blind fascination for the past, and paves, on the otherhand, the way for the establishment of critical philosophy by opening the flood-gate of free and rational thinking.

The Carvaka was that explosive force. Every system of India  thought tried to meet the Carvaka objections. In this way. every India I system has got ihe opportunity to rid itself of traditions and establish itself 01 the sound rock of reason and criticism. The value of Carvaka Philosophy therefore, lies in supplying new philosophical problems and in compelling other philosophers in giving up dogmatism, and become more critical and careful in speculation and statement of their own views.

The Carvaka philosophy in India, like the Epicureans of Greece, ha^ been more hated than understood. ‘Carvaka’ in the mind of people at large  a term reproach. Indian philosophy owes something from the carvaka Specially the germ of skepticism or agnosticism is found in the carvaki philosophy

References and Bibliography

             Chattopadhyaya, Debiprasad (1976). What Is Living and What Is Dead in Indian Philosophy. New Delhi: People’s Pub. House

             Debiprasad(1959). Lokayata: A Study in Ancient Indian Materialism. New Delhi: People’s Pub. House Monier-Williams (1899); the name literally means “speaking nicely”, from cāru “agreeable” and vāk “speech”

             Jayarāśi Bhaṭṭa was an 8th or 9th century Indian philosopher (dated to ca. 770-830 by Franco 1994), author of the Tattvopaplavasimha (tattva-upa.plava-simha “The Lion that Devours All Categories”/”The Upsetting of All Principles”). The manuscript of this work was discovered in 1926 and published in 1940 (eds. Sanghavi and Parikh). ..

             Madhavacharya, the 14th-century Vedantic philosopher from South India starts his famous work The Sarva-darsana-sangraha with a chapter on the Carvaka system with the intention of refutation

             R. Bhattacharya, Carvaka Fragments: A New Collection, Journal of Indian Philosophy, Volume 30, Number 6, December 2002, pp. 597-

             Radhakrishnan, Sarvepalli; and Moore, Charles A. A Source Book in Indian Philosophy. Princeton University Press; 1957. Princeton paperback 12th edition, 1989.

             Riepe, Dale. The Naturalistic Tradition of Indian Thought (Motilal Banarasidas, Varanasi) p.7



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BHARTYA DARSHAN (Indian Philosophy) – An Introduction


Dr. V.K.Maheshwari M.A. (Socio, Phil) B.Sc. M. Ed, Ph.D.

Former Principal, K.L.D.A.V.(P.G) College, Roorkee, India

Manjul Lata Agrawal. M.A. (History) B.T.

Former Principal S.K.V, Delhi Cantt. Delhi.

In Sanskrit, the philosophy is referred to as  ‘darshana’.    From the Indian viewpoint, Philosophy or ‘darshana’ is concerned with the vision of ‘truth and reality’.

The Sanskrit word ‘darshana’ has its root in the word ‘drs’ that means ‘to see’, ‘to look’ or ‘to view’. “Seeing” or “viewing” the reality and the facts of experience forms the basis of philosophy. Senses, mind and even consciousness are involved in this ‘seeing’. “Seeing” also encompasses “contemplation”. Seeing is not simply a sensory activity. ‘Seeing’ may primarily be a perceptual observation. But it may also concern the conceptual knowledge or an intuitional flash.

All systems of Indian philosophy are ranged by the Hindus in two categories:

The History of Indian Philosophy

The philosophies develop over long spells of time.  We can outline the history of Indian philosophies, as per Dr. Radhakrishnan,  as follows:

(1)    The Vedic Period: (1500 B.C. to 600 B.C.) This period can be regarded as the dawn of civilization in the world.  The literature of the Vedic period is considered to be the most ancient in the world. It consists of the four Vedas, namely, Rig Veda, Yajur  Veda, Sama Veda and Atharva Veda. Each of the Vedas is divided into four parts: The Samhitas (the Mantras) , the Brahmanas, the Aranyakas and the Upanishads.

(2)    The Epic Period: (600 B.C. to 200 A.D.) It is the period of the development of the early Upanishads and the darshanas and is concerned with the enriching of intellect of man. The darshanas paved the way for the growth of the systems of philosophies in India. The invaluable dharma -shastras, the great treatises on ethical and social philosophy, are the gifts of this period.  The period is very significant because it witnessed the rise and early development of Shaivism and Vaishnavism as well as that of Jainism and Buddhism.

(3)    The Sutra Period: (200 A.D. to 1700 A.D.) The  scholars made efforts to safeguard the rich heritage. That is how the illustrious Sutras were written. The Sutras are, mostly, epigrammatic sentences in the verse-form. The Sutras laid the foundation of the different systems of philosophies in India. The six orthodox systems based on the Sutras are Vaisheshika, Nyaya, Samkhya, Yoga, Purva-Mimamsa and Uttar-Mimamsa.

(4)    The Scholastic Period: ( From Sutra Period to 17th century ) With the passage of time, the ancient literature became nearly incomprehensible.. Thus a number of commentaries were written. Chief among them were Shamkaracharya, Ramanujacharya and Madhavacharya. Incidentally, three schools of Vedanta were developed: Shamkaracharya’s Advaita Vedanta, Ramanujacharya’s Vishishtadvaita Vedanta and Madhavacharya’s DvaitaVedanta.


Three  Approaches of Darsanas

There are three different approaches that these Darsanas follow: Arambha Vada- holds that the universe is created, Parinama Vada- holds that the universe is not created or destroyed but it only transforms. Particularly, it is transformation of the manifesting form of the immutable absolute and Vivarta Vada- holds that the Universe as it appears is but because of the limitation of observer and it appears so, because of Maya.

The Samkhya Darshan

Samkhya, also Sankhya, Sāṃkhya, or Sāṅkhya (Sanskrit: सांख्य, : sāṃkhya – ‘enumeration’) is one of the six schools of classical Indian philosophy. Sage Kapila is traditionally considered as the founder of the Samkhya school, although no historical verification is possible. It is regarded as one of the oldest philosophical systems in India.This is the most significant system of philosophy that India has produced.”  Professor Garbe, who devoted a large part of his life to the study of the Sankhya, consoled himself with the thought that “in Kapila’s doctrine, for the first time in the history of the world, the complete independence and freedom of the human mind, its full confidence in its own powers, were exhibited.”

Its earliest extant literature, the Sankhya-karika of the commentator Ishvara Krishna,dates back only to the fifth century A.D., and the Sankbya-sutras once attributed to Kapila are not older than our fifteenth century; but the origins of the system apparently antedate Buddhism itself.

Kapila is  once a realist and a scholastic. He rejects as inadequate the attempt to elude suffering by physical means; he refutes, with much logical prestidigitation, the views of all and sundry on the matter, and then proceeds to construct, in one unintelligibly abbreviated sutra after another, his own metaphysical system. It derives its name from his enumeration of the twenty-five Realities (Tattivas, “Thatnesses”) which, in Kapila’s judgment, make up the world.

The Samkhya philosophy combines the basic doctrines of Samkhya and Yoga. However it should be remembered that the Samkhya represents the theory and Yoga  represents the application or the practical aspects.

The Sankhya system is based on Satkaryavada. According to Satkaryavada, the effect pre-exists in the cause. Cause and effect are seen as different temporal aspects of the same thing – the effect lies latent in the cause which in turn seeds the next effect.

The Sankhya system is  an exponent of an evolutionary theory of matter beginning with primordial matter. In evolution, Prakriti is transformed and differentiated into multiplicity of objects. Evolution is followed by dissolution. In dissolution the physical existence, all the worldly objects mingle back into Prakriti, which now remains as the undifferentiated, primordial substance. This is how the cycles of evolution and dissolution follow each other.

Samkhya is dualistic realism. It is dualistic because it advocates two ultimate realities: Prakriti, matter and Purusha, self (spirit). Samkhya is realism as it considers that both matter and spirit are equally real.  According to Samkhya the cause is always subtler than the effect.

Prakriti is the non-self.  It is devoid of consciousness Prakriti is unintelligible and gets greatly influenced by the Purusha, the self.  It can only manifest itself as the various objects of experience of the Purusha

Prakriti is constituted of three gunas, namely sattvarajas and tamas. The term guna, in ordinary sense means quality or nature. But here, it is to be understood in the sense of constituent (component) in Samkhya. Sattva is concerned with happiness. While rajas is concerned with action, tamas is associated with ignorance and inaction.

Sattva is the guna whose essence is purity, fineness and subtlety. Rajas is concerned with the actions of objects.

Tamas is the constituent concerned with the inertia and inaction. In material objects, it resists motion and activity.

Samkhya maintains that the three gunas of Prakriti are also associated with all the world-objects. Prakriti is the primordial and ultimate cause of all physical existence. Naturally the three gunas which constitute Prakriti also constitute every object of the physical world. Prakriti is never static. Even before evolution, the gunas are relentlessly changing and balancing each other. As a result, Prakriti and all the physical objects that are effected or produced by Prakriti, are also in a state of constant change and transformation. This is further confirmed by the scientists today.( It is now proved beyond doubt that ultra-minute particles of objects – like electrons – are in a state of incessant motion and transformation.)

According to Samkhya, the efficient cause of the world is Purusha and the material cause is the Prakriti. Here Purusha stands for the ‘Supreme spirit’ and Prakriti stands for ‘matter’. Purusha (spirit) is the first principle of Samkhya. Prakriti is the second, the material principle of Samkhya.

Prakriti is the material cause of the world. Prakriti is dynamic. Its dynamism is attributed to its constituent gunas. The gunas are not only constituents, nor are they simply qualities. The gunas are the very essence of Prakriti. Gunas are constituents not only of Prakriti but also of all world-objects as they are produced by Prakriti. Prakriti is considered homogeneous and its constituent gunas cannot be separated. The gunas are always changing, rendering a dynamic character to Prakriti. Still a balance among three gunas is maintained in Prakriti. The changes in the gunas and in the Prakriti may take two forms: Homogeneous and Heterogeneous. Homogeneous changes do not affect the state of equilibrium in the Prakriti. As a result, worldly objects are not produced.  Heterogeneous changes involve radical interaction among the three gunas. They disturb the state of equilibrium. This is the preliminary phase of the evolution. As the gunas undergo more and more changes, Prakriti goes on differentiating into numerous, various world-objects. Thus it becomes more and more determinate. This is what is termed as evolution.

In evolution, Prakriti is transformed and differentiated into multiplicity of objects. Evolution is followed by dissolution. In dissolution the physical existence, all the worldly objects mingle back into Prakriti, which now remains as the undifferentiated, primordial substance. This is how the cycles of evolution and dissolution follow each other.

The evolution  results in 23 different categories of objects. They comprise of three elements  of  Antahkaranas or the internal organs as well as the ten Bahyakaranas or the external organs.

Among all these, the first to evolve is Mahat(the great one). Mahat evolves as a result of preponderance of sattva. Since it is an evolute of Prakriti, it is made of matter. But it has psychological, intellectual aspect known as buddhi or intellect. Mahat or intellect is a unique faculty of human beings. It helps man in judgment and discrimination. Buddhi can reflect  Purusha owing to these qualities.

The second evolute is ahamkara (ego). It arises out of the cosmic nature of Mahat. Ahamkara is the self-sense. It is concerned with the self-identity and it brings about awareness of “I” and “mine”.

According to the Samkhya there emanates two sets of objects from ahamkara. The first set comprises of the manas (mind), the five sense-organs and the five motor organs. The second set consists of the five elements which may exist in two forms, subtle and gross.

The five subtle elements are also called tanmatras. These five subtle elements or tanmatras are: elemental sound, elemental touch, elemental colour, elemental taste and elemental smell. They are shabda, sparsha, rupa, rasa and gandha respectively. The gross elements  arise as a result of combination of the subtle elements.

The five gross Elements are Space or Ether (Akasa), Water, Air, Fire and Earth.

It should be noted here that the manas or the mind is different from Mahat or the buddhi. Manas or the mind in co-ordination with the sense-organs, receives impressions from the external world, transforms them into determinate perceptions and conveys them to the experiencer or the ego. Thus manas is produced and is capable of producing also. But though Mahat is produced, it can not produce.

As we have seen ahamkara produces both the subtle and the gross elements. These gross elements are produced by various combinations of subtle elements The five gross elements combine in different ways to form all gross objects. All the gross elements and the gross objects in the world are perceivable.

The evolution obeys causality relationships, with primal Nature itself being the material cause of all physical creation. The cause and effect theory of Sankhya is called Satkaarya-vaada (theory of existent causes), and holds that nothing can really be created from or destroyed into nothingness – all evolution is simply the transformation of primal Nature from one form to another.

The evolution of matter occurs when the relative strengths of the attributes change. The evolution ceases when the spirit realizes that it is distinct from primal Nature and thus cannot evolve. This destroys the purpose of evolution, thus stopping Prakrti from evolving for Purusha.


Samkhya and the Theory of Knowledge

Samkhya accepts three sources of valid knowledge: Perception, inference and testimony.

According to Samkhya, the manas(mind), the Mahat (intellect = buddhi) and the purusha play a role in ‘producing’ knowledge. When the sense-organs come in contact with an object, the sensations and impressions reach the manas. The manas processes these impressions into proper forms and converts them into determinate percepts. These percepts are carried to the Mahat. By its own applications, Mahat gets modified. Mahat takes the form of the particular object. This transformation of Mahat is known as vritti or modification of buddhi. But still the process of knowledge is not completed.Mahat is a physical entity. It lacks consciousness so it can not generate knowledge on its own. However, it can reflect the consciousness of the Purusha(self). Illumined by the consciousness of the reflected self, the unconscious Mahat becomes conscious of the form into which it is modified (i.e. of the form of the object.

Samkhya cites out two types of Perceptions:

Indeterminate (nirvikalpa) perceptions and determinate  (savikalpa) perceptions.

Indeterminate perceptions are sort of pure sensations or crude impressions. They reveal no knowledge of the form or the name of the object. There is vague awareness about an object. There is cognition, but no recognition.

Determinate perceptions are the mature state of perceptions which have been processed and differentiated appropriately. Once the sensations have been processed, categorized and interpreted properly, they become determinate perceptions. They can lead to identification and also generate knowledge.

Samkhya and God

Kapila, the proponent of the Samkhya School, rules out the existence of God. He asserts that the existence of God can not be proved and that God does not exist. Samkhya argues that if God exists and if God is eternal and unchanging as is widely claimed, then he can not be the cause of the world. A cause has to be active and changing.

Bondage and Salvation

Like other major systems of Indian philosophy, Samkhya regards ignorance as the root cause of bondage and suffering.  According to Samkhya, the self is eternal, pure consciousness.  Due to ignorance, the self identifies itself with the physical body and its constituents. Once the self becomes free of this false identification and the material bonds, the salvation is possible.

The Yoga

The Yoga system of philosophy was founded by Patanjali. He authored the Yoga Sutras or the aphorisms of Yoga. Samkhya  system is based on atheism but Yoga believes in God.

The Yoga system of philosophy accepts three fundamental realities, namely, Ishwara, Purusha and Prakriti or the primordial matter. Patanjali says that scriptures are the sources of the existence of Ishwara. Ishwara is omniscient and is free from the qualities inherent in Prakriti. Patanjali defines Yoga as ‘Chittavriitinirodha’. Yoga is the restraint of the mental operations. Patanjali names some obstacles to the path of Yoga. They are called ‘Antarayas’ and they include Vyadhi (illness), styana (apathy), Samsaya (doubt), Pramada (inadvertence), Alasya (laziness), Avirati (incontinence), Bhrantidarshana (wrong understanding), Alabdha Bhumikatva (non-attainment of mental plane) and Anavasthitatva (instability). In addition to the obstacles mentioned above, Patanjali accepts five more obstacles called Dukha (pain), Daurmanasya (frustration, Angamejayatva (fickle limbs), Svasa (spasmodic breathing in) and Prasvasa (spasmodic breathing out). Patanjali speaks about Jatyantara Parinama or the phenomenon of the evolution of one species or genus into another species or genus.

Matter is the root of ignorance and suffering; therefore Yoga seeks to free the soul from all sense phenomena and all bodily attachment; it is an attempt to attain supreme enlightenment and salvation in one life by atoning in one existence for all the sins of the soul’s past incarnations.

Such enlightenment cannot be won at a stroke; the aspirant must move towards it step by step, and no stage of the process can be understood by anyone who has not passed through the stages before it; one comes to Yoga only by long and patient study and self-discipline.

The Stages of Yoga are Eight:

I. Yama, or the death of desire; here the soul accepts the restraints of ahmsa and Brahmacharia, abandons all self-seeking, emancipates itself from all material interests and pursuits, and wishes well to all things. Yama means restraint. One must turn to ethics by refraining himself from immoral activities. This is the first step towards self–discipline. Niyamameans observance. It refers to the cultivation of values and virtues in life. These two anga –Yama and Niyama – protects the aspirant from irresistible temptations and desires and offer a protection from the distractions.


II. Niyama, a faithful observance of certain preliminary rules for Yoga: cleanliness, content, purification, study, and piety.

The next two steps, asana and pranayama, prepares the physical body for the Yogic practice.

III. Asana, posture; the aim here is to still all movement as well as all sensation; the best asana for this purpose is to place the right foot upon the left thigh and the left foot upon the right thigh, to cross the hands and grasp the two great toes, to bend the chin upon the chest, and direct the eyes to the tip of the nose.

IV. Pranayama, or regulation of the breath: by these exercises one may forget everything but breathing, and in this way clear his mind for the passive emptiness that must precede absorption; at the same time one may learn to live on a minimum of air, and may let himself, with impunity, be buried in the earth for many days.

V. Pratyahara, abstraction; now the mind controls all the senses, and with- draws itself from all sense objects. Pratyahara is concerned with the withdrawal of the senses. The senses, by their inherent nature, remain focused on the external world. Pratyaharahelps to detach the sense organs from the objects of the world. The isolation from the world objects facilitates the concentration of the mind on any particular object.

VI. Dharana, or concentration the identification or filling of the mind and the senses with one idea or object to the exclusion of everything else. The fixation of any one object long enough will free the soul of all sensation, all specific thought, and all selfish desire; then the mind, abstracted fromthings, will be left free to feel the immaterial essence of reality .

VII. Dhyana, or meditation: this is an almost hypnotic condition, resulting from Dharana; it may be produced, says Patanjali, by the persistent repetition of the sacred syllable Om.

VIII. Samadhi, or trance contemplation; even the last thought now disappears from the mind; empty, the mind loses consciousness of itself as a separate being;  it is merged with totality, and achieves a blissful and god- like comprehension of all things in One. Samadhi is the ultimate stage of Yogic practice. Now all self-awareness of the mind disappears The illusion is gone. This is the ultimate, nirbeej Samadhi. There is the unification of the subject and the object. Now there is no object at all.  The duo, the subject and the object, mingles into unity. They are no separate entities. There is only one, but it is not an object.  There is oneness devoid of material existence; it is pure Consciousness.

Nevertheless it is not God, or union with God, that the yogi seeks; in the Yoga philosophy God (Ishvara) is not the creator or preserver of the universe, or the rewarder and punisher of men, but merely one of several objects on which the soul may meditate as a means of achieving concentration and enlightenment. The aim, frankly, is that dissociation of the mind from the body, that removal of all material obstruction from the spirit, which brings with it, in Yoga theory, supernatural understanding and capacity.

To the extent to which the soul can free itself from its physical environment and prison it becomes Brahman, and exercises Brahman’s intelligence and power. Here the magical basis of religion reappears, and almost threatens the essence of religion itself the worship of powers superior to man.

Vaisheshika Darshan

Kanada, a learned sage, founded this system. This system is believed to be as old as Jainism and  Buddhism.  Kanada presented his detailed atomic theory in Vaisheshika-Sutra. Basically, Vaisheshika is a pluralistic realism. It explains the nature of the world with seven categories:

Dravya (substance), guna (quality), karma(action), samanya(universal), vishesha (particular), amavaya(inherence) and abhava (non-existence).

Vaisheshika contends that every effect is a fresh creation or a new beginning. Thus this system refutes the theory of pre-existence of the effect in the cause. Kanada does not discuss much on God. But the later commentators refer to God as the Supreme Soul, perfect and eternal.  This system accepts that God (Ishvara ) is the efficient cause of the world. The eternal atoms are the material cause of the world.

Vaisheshika recognizes nine ultimate substances : Five material and four non-material substances.

The five material substances are: Earth, water, fire, air and akasha.

The four non-material substances are: space, time, soul and mind.

Earth, water, fire and air are atomic but akasha is non-atomic and  infinite.

Space and time are infinite and eternal.

The concept of soul is comparable to that of the self or atman. This system considers  that  when the soul associates itself to the body, only then it ‘acquires’ consciousness. Thus, consciousness is not considered an essential quality of the soul.

The mind (manas) is accepted as atomic but indivisible and eternal substance. The mind helps to establish the contact of the self to the external world objects.

The soul develops attachment to the body owing to ignorance. The soul identifies itself with the body and mind. The soul is trapped in the bondage of  karma, as a consequence of actions resulted from countless desires and passions.

Nyaya Darshan

The term “nyāya ( Sanskrit: “Rule” or “Method”)  traditionally had the meaning “formal reasoning,” though in later times it also came to be used for reasoning in general, and by extension, the legal reasoning of traditional Indian law courts. Opponents of the Nyāya school of philosophy frequently reduce it to the status of an arm of Hindu philosophy devoted to questions of logic and rhetoric. While reasoning is very important to Nyāya, this school also had important things to say on the topic of epistemology, theology and metaphysics, rendering it a comprehensive and autonomous school of Indian philosophy.

The founder of this school is the sage Gautama (2nd cent. C.E.)—not to be confused with the Buddha, who on many accounts had the name “Gautama” as well. He is also called Akshapada

The metaphysics that pervades the Nyāya texts is both realistic and pluralistic. On the Nyāya view the plurality of reasonably believed things exist and have an identity independently of their contingent relationship with other objects. This applies as much to mundane objects, as it does to the self, and God. The ontological model that appears to pervade Nyāya metaphysical thinking is that of atomism, the view that reality is composed of indecomposable simples (cf. Nyāya-Sūtra IV.2.4.16).

The Nyāya’s acceptance of both arguments from analogy and testimony as means of knowledge, allows it to accomplish two theological goals).

Its most famous text is the Nyaya Sutra. The sutras are divided into five chapters, each with two sections.  , 10 ahnikas and 528 sutras. It accepts 4 pramanas and 16 padarthas. According to Nyaya, midhya jnana (nescience) causes sansara and tatva jnana (gnosis) brings liberation.The work begins with a statement of the subject matter, the purpose, and the relation of the subject matter to the attainment of that purpose. The ultimate purpose is salvation—i.e., complete freedom from pain—and salvation is attained by knowledge of the 16 categories: hence the concern with these categories, which are means of valid knowledge (pramana); objects of valid knowledge (prameya); doubt (samshaya); purpose (prayojana); example (drishtanta); conclusion (siddhanta); the constituents of a syllogism (avayava); argumentation (tarka); ascertainment (nirnaya); debate (vada); disputations (jalpa); destructive criticism (vitanda); fallacy (hetvabhasa); quibble (chala); refutations (jati); and points of the opponent’s defeat (nigrahasthana).

Nyāya is often depicted as primarily concerned with logic, but it is more accurately thought of as being concerned with argumentation.

The words knowledge, buddhi, and consciousness are used synonymously. Four means of valid knowledge are admitted: perception, inference, comparison, and verbal testimony. Perception is defined as the knowledge that arises from the contact of the senses with the object, which is nonjudgmental, or unerring or judgmental. Inference is defined as the knowledge that is preceded by perception (of the mark) and classified into three kinds: that from the perception of a cause to its effect; that from perception of the effect to its cause; and that in which knowledge of one thing is derived from the perception of another with which it is commonly seen together. Comparison is defined as the knowledge of a thing through its similarity to another thing previously well-known.

It is called Nyaya because it is constituted of five “laws” – Pratijna, Hetu, Udaharana, Upanaya, Nigamana. Nyaya includes formal logic and modes of scientific debate. It explains the logical constructs like antecedent and laws of implying. It expounds various modes of scientific debate and methods for debate, like tarka, vitanda, chala, jalpa and so on.

Nyaaya is greatly concerned with logic and elaborates on the principle of inference based on syllogism, of course logic is only one of the many subjects it deals with. Nyaaya preaches that a statement should only be accepted if it passes the test of reason. So according to it, error and ignorance are the causes of pain and suffering. The road to wisdom is to develop the process of logical thinking.

Of the four main topics of the Nyaya-sutras (art of debate, means of valid knowledge, syllogism, and examination of opposed views), there is a long history. There is no direct evidence for the theory that though inference (anumana) is of Indian origin, the syllogism (avayava) is of Greek origin. Vatsayana, the commentator on the sutras, referred to some logicians who held a theory of a 10-membered syllogism (the Greeks had three). The Vaisheshika-sutras give five propositions as constituting a syllogism but give them different names. Gautama also supports a five-membered syllogism with the following structure:

1.            This hill is fiery (pratijna): a statement of that which is to be proved).

2.            Because it is smoky (hetu)statement of reason.

3.            Whatever is smoky is fiery, as is a kitchen (udaharana) statement of a general rule supported by an example.

4.            So is this hill (upanaya:) application of the rule of this case.

5.            Therefore, this hill is fiery (nigamana) drawing the conclusion.


As far as the question of epistemology, the Nyāya-Sūtra recognizes four avenues of knowledge: these are perception, inference, analogy, and verbal testimony of reliable persons. Perception arises when the senses make contact with the object of perception. Inference comes in three varieties: pūrvavat (a priori), śeṣavat (a posteriori) and sāmanyatodṛṣṭa (common sense) (Nyāya-Sūtra I.1.3–7).

According to the first verse of the Nyāya-Sūtra, the Nyāya school is concerned with shedding light on sixteen topics: pramāna (epistemology), prameya (ontology), saṃśaya(doubt), prayojana (axiology, or “purpose”), dṛṣṭānta(paradigm cases that establish a rule), Siddhānta (established doctrine), avayava(premise of a syllogism), tarka (reductio ad absurdum), nirnaya (certain beliefs gained through epistemic ally respectable means), vāda (appropriately conducted discussion), jalpa (sophistic debates aimed at beating the opponent, and not at establishing the truth), vitaṇḍa(a debate characterized by one party’s disinterest in establishing a positive view, and solely with refutation of the opponent’s view), hetvābhāsa (persuasive but fallacious arguments), chala (unfair attempt to contradict a statement by equivocating its meaning),jāti (an unfair reply to an argument based on a false analogy), and nigrahasthāna (ground for defeat in a debate) (Nyāya-Sūtra and Vātsyāyana’s Bhāṣya I.1.1-20).

Among the Navya-Nyaya philosophers, Raghunatha Shiromaniin Padarthatattvanirupana undertook a bold revision of the traditional categorical scheme by

(1) identifying “time,” “space,” and “ether” with God,

(2) eliminating the category of mind by reducing it to matter,

(3) denying atoms (paramanu) and dyadic (paired) combinations of them (dvyanuka),

(4) eliminating “number,” “separateness,” “remoteness,” and “proximity” from the list of qualities, and (5) rejecting ultimate particularities (vishesha) on the grounds that it is more rational to suppose that the eternal substances are by nature distinct. He added some new categories, however, such as causal power (shakti) and the moment (kshana), and recognized that there are as many instances of the relation of inherence as there are cases of it (as contrasted with the older view that there is only one inherence that is itself present in all cases of inherence).

Nyayas most important contribution to Hindu thought is its elucidation of the pramanas (tools of epistemology). Nyaya Metaphysics¢ It developed a system of logic adopted by other Indian schools of philosophy.

Purva Mimamsa

The first major orthodox philosophical system to develop was Purva Mimamsa. The other one to follow was the Uttar Mimamsa. The orthodox systems accept the authority of the Vedas. Jaimini is credited as the chief proponent of the Mimamsa system. His glorious work is Mimamsa-Sutra written around the end of the 2nd century A.D.  Mimamsa-Sutra is the largest of all the philosophical Sutras. Divided into 12 chapters, it is a collection of nearly 2500 aphorisms which are extremely difficult to comprehend.

The Sanskrit word ‘mimamsa means a ‘revered thought’. The word is originated from the root ‘man’ which refers to ‘thinking’ or ‘investigating’. The word ‘mimamsa’ suggests “probing and acquiring knowledge” or  “critical review and investigation of the Vedas”.

Each of the Vedas is considered to be composed of four parts: The Samhitas, the Brahmanas, the Aranyakas and the Upanishads. The first two parts are generally focused on the rituals and they form the Karma-kanda portion of the Vedas. The later two parts form the Jnana-kanda (concerned with knowledge) portion of the Vedas.

Purva-Mimamsa is based on the earlier (Purva = earlier) parts of the Vedas.

Uttar-Mimamsa is based on the later (Uttar = later) parts of the Vedas.

Purva-Mimamsa is also known as Karma Mimamsa since it deals with the Karmic actions of rituals and sacrifices. Uttar-Mimamsa is also known as Brahman Mimamsa since it is concerned with the knowledge of Reality. In popular terms, Purva-Mimamsa  is known simply as Mimamsa and Uttar-Mimamsa as Vedanta.

This system out rightly accept the Vedas as the eternal source of ‘revealed truth. Mimamsa system attaches a lot of importance to the Verbal testimony which is essentially the Vedic testimony. Jaimini accepts the ‘Word” or the ‘Shabda’ as the only means of knowledge. The ‘word’ or the ‘Shabda’ is necessarily the Vedic word, according to Jaimini. This system strongly contends that the Vedas are not authored by an individual. Since they are ‘self-revealed’ or ‘apaurusheya’, they manifest their own validity.

The system is a pluralistic realist. It endorses the reality of the world as well as that of the individual souls. The soul is accepted as an eternal and infinite substance. Consciousness is an accidental attribute of the soul. The soul is distinct from the body, the senses and the mind. The earlier mimamsakas do not give much importance to the deities. Hence they do not endorse God as the creator of the universe. But later mimamsakas show a bent towards theism.

The system supports the law of karma. It believes in the Unseen Power or ‘apurva’. Apart from accepting the heaven and the hell, the system supports  the theory of liberation.

Uttar Mimamsa/ Vedanta

Uttar Mimamsa is the Vedanta, one of the most significant of all Indian philosophies.

The word ‘Vedanta’ usually refers to the Upanishads. The word is a compound of ‘Veda’ and ‘Anta’.  It means the ending portion of the Vedas. However, the word ‘Vedanta’, in a broad sense, covers not only the Upanishads but all the commentaries and interpretations associated with the Upanishads. All these works constitute the Vedanta philosophy.

The great scholar Badarayana(?500-200 B.C) initiated the efforts to simplify the Upanishadic philosophy. Badarayana is also known as Ved Vyasa. Badarayana’s work is known as Brahma-Sutra or Vedanta-Sutra. It is also referred to as Uttar-Mimamsa-Sutra. ”. Baadaraayan claims that he has not put anything new – all was only the summary of Upanishadik teachings – but the claim does not seem to be totally justified. Complicating the matters further, there have been three Aachaarya, famously known for three systems of metaphysics, are known consecutively as A-Dwait, Vishisht A-Dwait and Dwait, explaining the relationship between man and God.

The Brahma-Sutra has 555 sutras. Most of them are aphoristic and almost unintelligible at first sight. Thus, we have three major schools of Vedanta based on the philosophy of the distinguished trio: Advaita(non-dualism) of Shamkaracharya, Vishishtadvaita (qualified non-dualism) of Ramnujacharya andDvaita(dualism) of Madhvacharya.

The Vedanta philosophy is focused on the Jagat(the universe), the Jiva(individual soul) and the Brahman (the Supreme Being). Brahman is the repository of all knowledge and power. Jivas are trapped in the Jagat. Attached to the physical world and driven by passions and desires, they remain chained to ceaseless actions (karma). As a result, they subject themselves to countless births in various forms. Their transmigration from this birth (life) to the next depends on the karma (the quality of action). Moksha or  mukti (liberation) is the goal of life. This philosophy, in general, is accepted by all the three schools. Now let us understand the basic difference among the three schools.

Dvaita refers to ‘two’. Dvaita school is based on the concept of dualism. Madhavacharya emphasizes the distinction between God and individual soul (Jiva). In addition, the school differentiates God from matter as well as the soul from matter. The school maintains that the God, Jiva and the Jagat are three separate and everlasting entities. God governs the world and has control over the souls. The souls in its ignorance remains shackled in the world. By devotion and God’s mercy, the soul can migrate to the Heaven above. It can obtain Mukti from the cycle of life and death and live with God forever in the Heaven.

Vishishtadvaita literally means “qualified non-dualism”. Ramanujacharya stresses that God alone exists. He says that Brahman is God. He is not formless. The Cosmos and the Jivas form his body. When the Jiva (soul) realises that he is a part of Paramatman (God), the soul is liberated. On liberation, his soul enjoys infinite consciousness and infinite bliss of God. The soul is in communion with God, but it does not share the power of the creation or destruction.

Advaita means “non-dualism”. Brahman is the sole Supreme Reality. Brahman, Jagat and Jiva are not different, separate entities.

Advaita philosophy denies the reality of the truth of name and form as presented by the sense organs, and so it cannot rely upon the knowledge acquired through-senses nor can it make any use of it in support of its contentions, however helpful such knowledge may be in every-day life. Thus according to Samkara, all means of knowledge and all knowledge acquired through them, are unreal from the transcendental standpoint. But one cannot deny their importance in the practical world from the practical standpoint.

In Vedanta, ‘prama’ means the valid knowledge which is uncontradicted. Prama does not include knowledge through memory. It is that knowledge only which has never been attained before. question of the antecedent and subsequent.

According to Vedanta, there are three pramanas,

1. Perception: The identity of the subject and object consciousness by chitta concomitance adopting the form of external object and the object become identi­cal, because in fact both are the same consciousness. The subject and the object remain separate due to the covering of ignorance.

2. Tark or inference: Inference is the knowledge which results from the past impressions based upon the awareness of concomitance between two terms. The awareness of concomitance leaves the impressions on the chitta and when these impressions are awakened by perceiving that object again, the result is inference.  Samkara admits only three premises of an inference. These are as follows:

(1) Pratijna:Everything different from Brahman is unreal.

(2) Hetu:Because all things are different from Brahman.

(3) Udaharana:So all things are unreal as seeing of silver in nacre.

(4) Sruti or Scripture:In Advaita, Agama or Veda has been admitted as an independent testimony and source of knowledge. The Vedas are impersonal and eternal. According to Advaita philosophy, the Vedas begin with the beginning of the creation and disappear with its disappearance. Advaita philosophy does not admit any need to prove the absoluteness of the Vedas. The Vedas are self-proved. Memory is true only when it is based upon scriptures.

The Advaita Vedanta focuses on the following basic concepts:

Brahman, atman, vidya (knowledge), avidya (ignorance), maya, karma and  moksha.

(1)            Brahman is the Ultimate, Supreme Reality. 

In Vedanta philosophy, the svaroop of Brahman is referred to as Sachchidananda. Brahman is Sachchidananda i.e. Sat-Chitta-Ananda(Pure Existence-Pure Consciousness-Pure Bliss.
(2)       Atman is the inmost Self or Spirit of man but different from the ‘empirical ego’. Atman is the fundamental, ultimate, eternal, immutable pure consciousness.
(3)       Maya is the unique power (shakti) of BrahmanMaya is trigunatmika; it has three gunas or attributes.

(4) Brahman manifests itself in the world with the help of Maya. Maya has created the world of appearances. So the world is illusion.

(5)       Avidya (ignorance) has its seat in the human intellect. Avidya means not only absence of knowledge, but also erroneous knowledge.

(6)       Moksha is freedom from bondage of ignorance. Man suffers in the grip of incessant desires and ignorance.  Upon realization of the self, one becomes free from the shackles of desires, aspirations, passions, karma and avidya. This is Moksha (kaivalya) or liberation

(7)       Knowledge and truth are of two kinds: the lower one and the higher one. The lower, conventional knowledge and truth is referred to asvyavavahrika satya. It is a product of the senses and the intellect. The higher one is referred to the paramarthika satya. It is absolute. It is beyond words, thoughts, perception or conception.

(8)       Advaita  Vedanta recognizes the six  pramanas (sources and criteria of valid knowledge) on the basis of the  Mimamsa school of Kumarila Bhatta. They are as follows:

(1) Perception (pratyaksha) (2) Inference (anumana)


(3) Testimony(shabda)


(4) Comparison(upamana)


(5) Postulation(arthapatti)


(6) Noncognition(anupalabdhi)



In short it can be said that Classical Indian philosophy extends from approximately 100 BC to AD 1800, which marks the beginning of the modern period. Ancient Indian thought, which is also philosophic in a broader sense, originated as early as 1200 BC and appears in scriptures called Veda. Ancient Indian philosophy also includes the mystical treatises known as Upanishads (700 to 100 BC), early Buddhist writings (300 BC to AD 500), and the Sanskrit poem Bhagavad-Gita (Song of God, about 200 BC). Classical Indian philosophy is less concerned with spirituality than ancient thought; rather, it concentrates on questions of how people can know and communicate about everyday affairs.

In ancient Indian philosophy (before 100 BC), philosophy and religion cannot be meaningfully separated, primarily because of the cultural integration of religious practices and mystical pursuits. For example, ceremonies celebrating birth, marriage, and death, performed with recitations of Vedic verses (mantras), were important for bonding within ancient Indian societies. Later in classical Indian philosophy, different social practices developed. Thus, the orthodox classical schools of thought are distinguished from nonorthodox classical schools by their allegiance to established forms of social practice rather than to the doctrines of the Veda. Buddhism, for example, constitutes much more of a break with Vedic practices than with the ideas developed in Vedic traditions of thought. In fact, the Upanishads, mystical treatises continuous with the Vedas, foretell many Buddhist teachings. In ancient India, religion did not entail dogma, but rather a way of life that permitted a wide range of philosophic positions and inquiry.



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Metaphysics – The What Aspect

Dr. V.K.Maheshwari, M.A(Socio, Phil) B.Se. M. Ed, Ph.D

Former Principal, K.L.D.A.V.(P.G) College, Roorkee, India

“Dubito ergo cogito; cogito ergo sum.”

( I doubt, therefore I think; I think therefore I am )

Rene Descartes

French Mathematician, Philosopher and Scientist

Philosophy is the systematic inquiry into the principles and presuppositions of any field of study.  From a psychological point of view, philosophy is an attitude, an approach, or a calling to answer or to ask, or even to comment upon certain peculiar problems.  Philosophy is a persistent attempt to gain insight into the nature of the world and of ourselves by means of systematic reflection.

Philosophy starts with bewilderment, astonishment, amazement about the world, life, and ourselves. Philosophy arises from the workings of an inquisitive mind which is bewildered by seemingly common things or by those that appear to be entirely impractical. It emerges out of readiness to follow the call of human intellectual curiosity beyond common sense acquaintanceship with the world

Philosophy does not stay by pure bewilderment and amazement. Philosophers articulate their initial amazement by formulating questions (mostly what- and why-questions and what ought to be) that guide their curiosity toward comprehension of the problem.

“The great virtue of philosophy is that it teaches not what to think, but how to think. It is the study of meaning, of the principles underlying conduct, thought and knowledge. The skills  are the ability to analyze, to question orthodoxies and to express things clearly

When we speak of philosophy we use a term which may be viewed in two senses. The first of  these is that of  the word itself which literally means  “ love of wisdom” .But to love wisdom does not necessarily make one a philosopher .Today, we think of philosophy in a more limited sense as man’s attempt to give meaning to his existence through the continued search for a comprehensive and consistent answer to basic problems .It is this second sense of the word which makes the philosopher an active person; one who seeks answers, rather than one who simply sits around engaging in idle and frivolous speculation. Nowadays, most philosophers are actively concerned with life. THEY SEEK ANSWERS TO BASIC PROBLEMS. Thus we find that philosophers are doing as well as thinking, and it is their thinking which guides their doing .What they do is rooted in the search for answers to certain types of problems and the tentative answers they have formulated.

Philosophy is a persistent attempt to gain insight into the nature of the world and of ourselves by means of systematic reflection. The three great problems of philosophy are the problems of reality, knowledge, and value-Philosophy deals with these in three aspects. The three great problems of philosophy are the problems of reality, knowledge, and value-

This way philosophy deals with three basic areas

  1. .Area related with what aspect ,it is METAPHYSICS
  2. .Area related with how aspect ,it is EPISTOMOLOGY
  3. Area related with what ought to be aspect, it is AXIOLOGY


Metaphysics: The Study of Reality

Metaphysics (derived from the Greek words “ta meta ta physika biblia”) – meaning ‘the book that follows the physics book’. Metaphysics is the branch of philosophy that goes beyond the realms of science and is    concerned with the study of “first principles” and “being” . Meta means above; this is the study of the nature of things above physics.(What comes after Physics) Metaphysics covers the kinds of things most people probably think of if asked what philosophy covers

Metaphysics is the branch of philosophy that goes beyond the realms of science. It is concerned with answering the questions about identity and the world. The name is derived from the Greek words, Meta which means beyond or after, and Physika which means physics. Aristotle, one of the most well-known philosophers, acknowledged Thales as the first known meta physician. The main branches of metaphysics are ontology, natural theology and universal science.

In popular parlance, metaphysics has become the label for the study of things which transcend the natural world — that is, things which supposedly exist separately from nature and which have a more intrinsic reality than our natural existence. As a result, the popular sense of metaphysics has been the study of any question about reality which cannot be answered by scientific observation and experimentation.

The branch of philosophy which deals with the problem of reality what is the nature of the universe in which we live? Or in the last analysis, what is real? Is termed as Metaphysics Metaphysics as a disicpline was a central part of academic inquiry and scholarly education even before the age of Aristotle, who considered it “the Queen of Sciences.” Its issues were considered no less important than the other main formal subjects of physical science, medicine, mathematics, poetics and music. Since the beginning of modern philosophy during the seventeenth century, problems that were not originally considered within the bounds of metaphysics have been added to its purview, while other problems considered metaphysical for centuries are now typically subjects of their own separate regions in philosophy,.

In popular parlance, metaphysics has become the label for the study of things which transcend the natural world — that is, things which supposedly exist separately from nature and which have a more intrinsic reality than our natural existence. This assigns a sense to the Greek prefix meta which it did not originally have, but words do change over time. As a result, the popular sense of metaphysics has been the study of any question about reality which cannot be answered by scientific observation and experimentation.

Questions Asked in Metaphysics:

  • Do abstract concepts (like numbers) really exist?
  • Does Free Will exist?
  • Is there such a process as cause and effect?
  • What is out there?
  • What is reality?

Branches of Metaphysics:

Metaphysics covers  those ‘big questions’, such as, is there God, why are we here, what is the ultimate nature of the universe, and so on. Another important area of metaphysics is the nature of substance, that is, what is the universe really made of,

Aristotle’s book on metaphysics was divided into three sections: ontology, theology, and universal science.

Theology, of course, is the study of gods — does a god exist, what a god is, what a god wants, etc.

“Universal science” is a bit harder to understand, but it involves the search for “first principles” — things like the origin of the universe, fundamental laws of logic and reasoning, etc.


Because of this, these are the three traditional branches of metaphysical inquiry there, what are its properties, etc.


The word is derived from the Greek terms on, which means “reality” and logos, which means “study of.”

Ontology deals with the study of the nature of reality: what is it, how many “realities” are. Ontology is the branch of philosophy which deals with the study of the nature of reality: what is it, how many “realities” are there, what are its properties, etc. The word is derived from the Greek terms on, which means “reality” and logos, which means “study of.” Atheists generally believe that there is a single reality which is material and natural in nature.

Ontology features in the Samkhya school of Hindu philosophy from the first millennium BCE. The concept of guṇa which describes the three properties (sattva, rajas and tamas) present in differing proportions in all existing things, is a notable concept of this school.

It is the theory of reality, the inquiry into what is real as opposed to what is appearance, either conceived as that which the methods of science presuppose, or that with which the methods of science are concerned; the inquiry into the first principles of nature; the study of the most fundamental generalizations as to what exists, and the meaning of existence as such. and the questions relating,

  • Space-time or Nature as identical with existence.  to explain reality in terms of  matter or physical energy. (e.g., naturalism and physical realism).
  • Explanation regarding Spirit or God as identical with existence. To explain Existence in terms of Mind or Spirit, or to be dependent upon Mind or Spirit. (Especially true of idealism.)
  • To evaluate Existence as a category and its  validity. As held by those, especially the pragmatists, who insist that everything is flux or change and there is nothing which fits into the category of existence in any ultimate sense.

Types of Ontology

Philosophers can classify ontologies in various ways, using criteria such as the degree of abstraction and field of application:

  • Domain ontology: concepts relevant to a particular topic, domain of discourse, or area of interest, for example, to information technology or to computer languages, or to particular branches of science
  • Interface ontology: concepts relevant to the juncture of two disciplines
  • Process ontology: inputs, outputs, constraints, sequencing information, involved in business or engineering processes
  • Upper ontology: concepts supporting development of an ontology, meta-ontology


The word “theology” comes from two Greek words that combined mean “the study of God.” Theology is derived from the Greek theologia (θεολογία), which derived from Τheos (Θεός), meaning “God“, and -logia (-λογία),[4][5]meaning “utterances, sayings, or oracles” (a word related to logos [λόγος], meaning “word, discourse, account, or reasoning“) which had passed into Latin as theologia and into French as théologie. The English equivalent “theology” (Theologie, Teologye) had evolved by 1362.[6] The sense the word has in English depends in large part on the sense the Latin and Greek equivalents had acquired in patristic and medieval Christian usage, although the English term has now spread beyond Christian contexts.

Augustine of Hippo defined the Latin equivalent, theologia, as “reasoning or discussion concerning the Deity”;[7] Richard Hooker defined “theology” in English as “the science of things divine.

Theology is the study of deities or their scriptures in order to discover what they have revealed about themselves. Theology, of course, is the study of gods — does a god exist, what a god is, what a god wants, etc. Every religion has its own theology because its study of gods, if it includes any gods, will proceed from specific doctrines and traditions which vary from one religion to the next. Since atheists don’t accept the existence of any gods, they don’t accept that theology is the study of anything real. At most, it might be the study of what people think is real and atheist involvement in theology proceeds more from the perspective of a critical outsider rather than an involved member.

search for “first principles” — things like the origin of the universe, fundamental laws of logic and reasoning, etc. For theists, the answer to this is almost always “god” and, moreover, they tend to argue that there can be no other possible answer. Some even go far as to argue that the existence of things like logic and the universe constitute evidence of the existence of their god.

Universal science-

niversal science (GermanUniversalwissenschaft; Latinscientia generalis, scientia universalis) is a branch of metaphysics. In the work of Gottfried Wilhelm Leibniz, the universal science is the true logic. Plato‘s system of idealism, formulated using the teachings of Socrates, is a predecessor to the concept of universal science. It emphasizes on the first principles which appear to be the reasoning behind everything, emerging and being in state with everything.

The branch of “universal science” is a bit harder to understand, but it involves the search for “first principles” — things like the origin of the universe, fundamental laws of logic and reasoning, etc. For theists, the answer to this is almost always “god” and, moreover, they tend to argue that there can be no other possible answer. Some even go far as to argue that the existence of things like logic and the universe constitute evidence of the existence of their god

Originally, the idea of Universal Science came from Plato’s system of idealism, formulated using the teachings of Socrates.  it -  moves beyond the compartmentalization of standard science, and seeks to provide a bigger picture, even a complete picture, of the cosmos and all it’s component realities.  As such Unified Science tends towards grand theories of metaphysics, and estoteric world- views.  It would however be simplistic and incorrect to call theories of universal science ” esoteric” and conventional science ” exoteric”.  Rather universal paradigms of science are more strongly intuitive based, and in many cases are science-inspired systems of metaphysics.

Theories of Metaphysics-

Theories of the nature of reality-

( Cosmology )

Theories of the nature of the cosmos and explanations of its origin and development. It deals with the origin and structure of the universe. It accepts the principles of science and attempts to find the principles of existence, in whatever form they may take.

Some considerations in cosmology are:


a . Causality.

The nature of cause and effect relationship,  the nature of time and the nature of space. Causality (also referred to as causation, or cause and effect) is what connects one process (the cause) with another process or state (the effect),[ where the first is partly responsible for the second, and the second is partly dependent on the first. In general, a process has many causes,[2] which are said to be causal factors for it, and all lie in its past. An effect can in turn be a cause of, or causal factor for, many other effects, which all lie in its future. Multiple philosophers have believed that causality is metaphysically prior to notions of time and space.

Causality is an abstraction that indicates how the world progresses, so basic a concept that it is more apt as an explanation of other concepts of progression than as something to be explained by others more basic.

b Evolutionism

Universe evolved by itself.  ”Evolutionism” means different things to different people. Evolutionism describes the belief in the evolution of organisms. Its exact meaning has changed over time as the study of evolution has progressed. In the 19th century, it was used to describe the belief that organisms deliberately improved themselves through progressive inherited change.

c .Creationism. The universe came to be as the result of the working of a creative cause or Personality. A doctrine or theory holding that matter, the various forms of life, and the world were created by God out of nothing and usually in the way described in Genesis.

Theories of nature of man as one important aspect of Reality.

The problem of essential nature of the self. There are no particular terms but there are divergent answers which can be identified with general viewpoints.

  1. The self is a soul, a spiritual being. A principle of idealism and spiritual realism
  2. The self is essentially the same as the body. A principle of naturalism and physical realism
  1. The self is a social-vocal phenomenon. A principle held especially by experimentalists

Theories of Problem of the Relation of Body and Mind



Mind and body are 2 different kind of reality, each of which can affect the other. Interactionism or interactionist dualism is the theory in the philosophy of mind which holds that matter and mind are two distinct and independent substances that exert causal effects on one another. Interactionism is a dualist position in the philosophy of mind which argues that

(1) mind and body are separate, but that

(2) there is causal interaction between the two. Cartesian dualism, the position of René Descartes is the most famous example of interactionism.


Mind and body are two different kinds of reality which do not and cannot affect each other. But in some unknown way, every mental event is paralleled by a corresponding physical event. parallelism (or simply parallelism) is the theory that mental and bodily events are perfectly coordinated, without any causal interaction between them. Parallelism, or psychophysical parallelism (meaning that mind and body are parallel) is a form of dualism which denies any interaction between mind and body.

Parallelism is a difficult position to hold, since it does little to account for the fact that the brain and mind seem to regularly interact, and that changes in one appear to affect the other. If the two are separate substances in a dualist view, then the idea that there is no causality between them, yet obvious changes in both simultaneously, seems counter-intuitive. For this reason it is not a commmonly held belief, but merely a presentation of the third possibility, the others being two-way interaction (as in interactionism) and one-way interaction, as in most forms of physicalism.


Mind is merely a function of the brain, an overtone accompanying bodily activity. It is an onlooker at events, never influencing them.  Epiphenomenalism is a position in the philosophy of mind according to which mental states or events are caused by physical states or events in the brain but do not themselves cause anything. Epiphenomenalism is a theory concerning the relation between the mental and physical realms, regarded as radically different in nature. The theory holds that only physical states have causal power, and that mental states are completely dependent on them. The mental realm, for epiphenomenalists, is nothing more than a series of conscious states which signify the occurrence of states of the nervous system, but which play no causal role.

Double Aspect Theory.

Double-aspect theory, also called dual-aspect theory, type of mind-body monism. According to double-aspect theory, the mental and the material are different aspects or attributes of a unitary reality, which itself is neither mental nor material. Mind and body are two aspects of a fundamental reality whose nature is unknown. In the philosophy of mind, double-aspect theory is the view that the mental and the physical are two aspects of, or perspectives on, the same substance.

Emergence Theory.

Mind is something new which has been produced by Nature in the evolutionary process, neither identical with body, parallel to it, nor wholly dependent upon it. The basic idea of emergence is that there are properties – perhaps even “laws” – at the upper hierarchical levels of nature that are not derivable from or reducible to the properties and laws of the lower levels. The most central concept in this new emergentism is irreducibility. The idea is that although mental properties depend on physical properties and supervene on them, they can never be reduced to them.


Spiritualism is a philosophy that attempts to understand people, their physical, intellectual, moral, and spiritual being. As Spirit is the moving force of the Universe, so Spiritualist philosophy embraces the whole realm of nature.   (A definition common to most idealists and spiritual realists.) Mind is more fundamental than body. The relation of body and mind is better described as body depending upon mind, as compared to the common-sense description according to which mind depends upon body. Spiritualism. Spiritualism, in philosophy, a characteristic of any system of thought that affirms the existence of immaterial reality imperceptible to the senses.

Theories of problem of freedom


Man is not free. All of his actions are determined by forces greater than he is. Determinism, in philosophy, theory that all events, including moral choices, are completely determined by previously existing causes.  The theory holds that the universe is utterly rational because complete knowledge of any given situation assures that unerring knowledge of its future is also possible.

Free Will.

Man has the power of choice and is capable of genuine initiative.  Free will is the ability to choose between different possible courses of action unimpeded. Free will is closely linked to the concepts of responsibility, praise, guilt, sin, and other judgements which apply only to actions that are freely chosen. It is also connected with the concepts of advice, persuasion, deliberation, and prohibition. Traditionally, only actions that are freely willed are seen as deserving credit or blame. There are numerous different concerns about threats to the possibility of free will, varying by how exactly it is conceived, which is a matter of some debate.

Third alternative

There is a third alternative proposed especially by the experimentalists, for which there is no name. Man is neither free nor determined; but he can and does delay some of his responses long enough to reconstruct a total response, not completely automatic but not free, which does give a new direction to subsequent activity. n any conflict, the 1st Alternative is my way, and the 2nd Alternative is your way. The usual outcomes are either a war or a compromise. Compromise stops the fight — but without breaking through to amazing new results. A 3rd Alternative is that kind of breakthrough.

3rd Alternative thinking doesn’t just resolve a conflict, it transforms the conflict. It’s not about putting Band-Aids on the old reality, it’s about creating a new reality. With a compromise we all lose something, but with a 3rd Alternative we all win.

Theories  Regarding Conception of God


B. Atheism. There is no ultimate reality in or behind the cosmos which is Person or Spirit. Atheism is, in the broadest sense, the absence of belief in the existence of deities. Less broadly, atheism is the rejection of belief that any deities exist. … Atheism is contrasted with theism, which, in its most general form, is the belief that at least one deity exists.

G. Deism. God exists quite apart from, and is disinterested in, the physical universe and human beings. But He created both and is the Author of all natural and moral law. Deism is the belief in a supreme being, who remains unknowable and untouchable. God is viewed as merely the “first cause” and underlying principle of rationality in the universe. Deists believe in a god of nature — a noninterventionist creator — who permits the universe to run itself according to natural laws.

C. Pantheism.  a doctrine which identifies God with the universe, or regards the universe as a manifestation of God.

the worship or tolerance of many gods. All is God and God is all. The cosmos and God are identical. Pantheism, the doctrine that the universe conceived of as a whole is God and, conversely, that there is no God but the combined substance, forces, and laws that are manifested in the existing universe. The cognate doctrine of panentheism asserts that God includes the universe as a part though not the whole of his being.

A. The conception of God as emerging, for which there is no common name. God is evolving with the cosmos; He is the end toward which it is moving, instead of the beginning from which it came. God is affected by the pain of creatures, is genuinely responsive to their calls, acquires experiences as a result of these interactions that were not present beforehand — all ideas familiar to readers of process theology.

D. Polytheism. Spiritual reality is plural rather than a unity. There is more than one God. Polytheism is the worship of many gods.  Polytheism (from the Greek: polus, many, and theos, god) refers to belief in, or worship of, multiple gods or deities. This mode of belief is an extremely common form of religious expression. Most ancient religions involved belief in pantheons of deities ruling over various aspects of life. Further, these polytheistic beliefs remain a vital part of HinduismShintoism and many other religious traditions into the present day.

The term “polytheism” is sometimes applied to a wide variety of religious traditions with a range of divergent theological stance

E. Theism.  The term theism (from the Greek theos, or “god”) commonly refers to belief in God, the view that all finite things are dependent in some way on one supreme, self-existent reality who is typically spoken of as having personal identity Ultimate reality is a personal God who is more than the cosmos but within whom and through the cosmos exists. Theism, the view that all limited or finite things are dependent in some way on one supreme or ultimate reality of which one may also speak in personal terms.

F. Teleology.  Philosophies holding that there has been purpose in the universe from its beginning, and /or purpose can be discerned in history, are teleological philosophies. Considerations as to whether or not there is purpose in the universe. Teleology or finality is a reason or explanation for something in function of its end, purpose, or goal. It is derived from two Greek words: telos and logos. A purpose that is imposed by a human use, such as that of a fork, is called extrinsic.Philosophies holding that the world is what it is because of chance, accident, or blind mechanism are no teleological.

Theoretical  Considerations relating to the constancy, or lack of it, in reality.


Fundamental reality is constant, unchanging, fixed, and dependable


Reality is a changing thing. So called realities are always relative to something or other.

Theories Related with Problems of quantity. Consideration of the number of ultimate realities, apart from qualitative aspects.



A theory or doctrine that denies the existence of a distinction or duality in a particular sphere, such as that between matter and mind, or God and the world.The doctrine that only one supreme being exists.

Reality is unified. It is one. It is mind, or matter, or energy, or will but only one of these.


Dualism in Metaphysics is the belief that there are two kinds of reality: material (physical) and immaterial (spiritual). In Philosophy of Mind, Dualism is the position that mind and body are in some categorical way separate from each other, and that mental phenomena are, in some respects, non-physical in nature. Reality is two. Usually these realities are antithetical, as spirit and matter, good and evil. Commonly, the antithesis is weighted, so that one of the two is considered more important and more enduring than the other.

Pluralism. Pluralism is a term used in philosophy, meaning “doctrine of multiplicity”, often used in opposition to monism (“doctrine of unity”) and dualism (“doctrine of duality”). The term has different meanings in metaphysics, ontology, epistemology and logic Reality is many. minds, things, materials, energies, laws, processes, etc., all may be considered equally real and to some degree independent of each other.



  • Butler, J.Donald, Four Philosophies and Their Practice in Education and Religion. New York: Harper & Row, Publishers, 1957
  • Cotter, A.C. ABC of Scholastic Philosophy. Weston, Massachusetts: Weston College Press, 1949
  • Maritain, Jacques,” Thomist views on Education,” Modern Philosophies of Education. National Society for the Study of Education, Fifty-Fourth yearbook, Part I. Chicago: University of Chicago Press, 1955.
  • Weber, Christian O., Basic Philosophies of Education. New York : Holt, Rinehart and Winston, Inc., 1960. This book, especially in chapters 11-
  • Broudy, Harry S., Building a Philosophy of Education. Englewood Cliffs, N.J. Prentice-Hall, Inc., 1961..
  • Frank Thilly, “A History of philosophy”, Central Publishing House, Allahabad.
  • Rusk, R.R., “Philosophical Basis of Education” p-68, footnote, London, University of London Press, 1956.


Mrs. Manjul Agarwal for being scribe for this article.



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Dr. V.K.Maheshwari, M.A(Socio, Phil) B.Sc. M. Ed, Ph.D.

Former Principal, K.L.D.A.V.(P.G) College, Roorkee, India

Aryabhatta and Varaha Mitra, not only adopted the Greek zodiac and its divisions, but made use of the Greek names slightly orientalised. There were many routes by which this intercom- munication of ideas, religious, artistic, and social, could have taken place. There was the well-known route by the Persian Gulf through Palmyra, a city which became so renowned that Aurelian, jealous of its wealth and power, razed it to the ground in 273 A.D., and carried off its Queen Zenobia. Arab mariners also sailed from India and the further East, keeping close to the coast till they reached Berenice in the Red Sea, whence the goods were transported to Coptos, thence down the Nile to Alexandria. Under such emperors as the cruel and dissipated Corn- modus, the plundering barbarian Caracalla, and the infamous Eleogabalus, the wealth that came from the East through Alexandria to the imperial city of Rome passed away to Constantinople, founded in 320 A.D., and to the rising cities along the Medi- terranean.
So the trade between the East and the West grew and flourished till suddenly a new power arose, claiming for itself the temporal and spiritual supre- macy over the whole known world.
From the deserts of Arabia came forth the haughty message to Christendom, that Muhammad had pro- claimed himself as the only Prophet of the One True God. To all idolaters he gave the choice between accepting his mission and teachings, and of being put to the sword ; while all Christians and Jews were to be subdued and made to pay tribute to his followers, who now came swarming from their tents, drunk with a new religious fanaticism, eager to seek fresh homes in the stately palaces of the lands they were soon to overrun.
Within the space of eight years Bostra, Damascus, Heliopolis, Jerusalem, Aleppo and Antioch fell before the Crescent, and Syria passed for the next three hundred years under the sway of the followers of Muhammad, Persia falling in 636 A.D., after the battle of Kadesia. In 640 Amru marched into Egypt and took possession of Alexandria, leaving the Arabian conquerors in command of the Red Sea and the Persian Gulf, the two great trade routes from the East. One route alone remained by which Eastern pro- duce could reach the cities of the Mediterranean free from the prohibitory dues exacted by the Muham- madan conquerors : that by the Indus along the ancient route by the banks of the Oxus, across to the Caspian, thence to the Black Sea, Constantinople, and the Mediterranean. To gain possession of this route, and to avoid the duties enforced at Alexandria, amounting to one-third the value of all produce exported, Venice, founded in 452 A.D., on the islets of the Adriatic by fugitives from North Italy, strove incessantly, knowing well that alone by a command of the Eastern trade could she rise to be mistress of the seas. To the pilgrims of the Fourth Crusade she agreed to give shipping if they would but for a time forget their holy mission and aid in reducing her rival Constantinople. The compact was made. In 1204 Constantinople fell, the rich homes of its peace- ful citizens being given over to rapine and flames, its art treasures, the finest and most prized that the world has ever known, being broken in pieces and trampled underfoot by the marauding crusaders and hired mercenaries of the merchants of Venice. Count Baldwin of Flanders was enthroned Emperor of the East, the Venetians holding the forts to gain command over the Eastern trade. Of these advantages on the Black Sea Venice was, however, soon deprived by Genoa, Pisa, and Florence — cities now eager to enter into the competition for the monopoly of the gems, spices, and silks of India sent to the further West in exchange for Easterling or sterling silver. Pisa gave up the struggle after her defeat at Meloria in 1284, and in 1406 fell subject to Florence, which, under the Medici, had become the city of bankers for all nations. Genoa fought on down to the fifteenth century when Venice again became supreme, selling the valued products of India to the Flemish mer- chants who sailed with them to Sluys, then the seaport town of Bruges, to Bergen in Norway,
Novgorod in Russia, to the many associated towns of the Hanseatic League, and also to their steel- yard or warehouse on the Thames.
In these Western cities it was known that the costly goods they so prized came from the East, but the way there was unknown. In Portugal Prince Henry the Navigator spent his life in endeavouring to discover how his ships might reach the Indies by sailing round Africa. In i486 Bartholomew Diaz went south with three ships, and discovered what he called ” The Cape of Tempests,” renamed in joy ” The Cape of Good Hope ” by King John II.
In 1492 Columbus, a Genoese, after offering his services in vain to Genoa, Portugal, and England, sailed away to the West, hoping thus to reach India, and discovered America.
When Emmanuel succeeded John II. as King of Portugal, he resolved to send a gentleman of his household, Vasco da Gama, to find out if land lay beyond the wild southern seas.
On the 8th of July, 1497, Vasco da Gama sailed from the Tagus with three small ships, the Sam Gabriel the Sam Rafael, and the Sam Miguel each of some 100 to 120 tons burden, having crews amounting in all to 170 men.
By the time Vasco da Gama rounded the Cape of Good Hope the pilots and sailors were so wearied from the incessant labour of working the pumps to keep the frail ships afloat, and so terrified by the heavy seas, that they mutinied and demanded that their leader should turn back and no further seek to brave the unknown perils of a trackless ocean. Vasco da Gama at once placed the pilots in irons, threw all the charts and instruments of navigation overboard, declaring that God would guide him, and other aid he required not ; if that aid failed, neither he nor any of the crews would ever again see Portugal. So the ships had to toil on, many of the sailors dying of scurvy, a disease now heard of for the first time in history. Their labours were at length rewarded. Eleven months after they had left home they sighted the west coast of India, and cast anchor near the city of the Zamorin, or Ruler of the Seas, whence many people came crowding to the beach, wondering greatly at the Portuguese ships.
The Zamorin and his Indian subjects were willing to open up a friendly intercourse with Vasco da Gama and his sailors, but the Arab mariners, or Moors, as they were called, who for many centuries had held in their own hands the trade between the west coast of India and the Persian Gulf, or Red Sea, were unwilling to see any rivals in their lucrative business. Having succeeded in inducing Vasco da Gama to come on shore, they carried him off on various pretexts through the malarious lagoons bor- dering the coast, hoping that he might resent their treatment and so give them some excuse to slay him and drive away his ships. By quiet patience he eluded all the plots laid against him, until his ships were laden with such scanty stores of pepper, cinnamon, and spices as his captains were able to purchase. Vasco da Gama at length obtained his release, and departed from Calicut, vowing to come back and wage a war of extermination against the Moors — a vow which he and his successors ever afterwards barbarously and ruthlessly endeavoured to fulfil. From Calicut he sailed back towards Cannanore, where we hear, as recorded by Gaspar Correa l in his account of Vasco da Gama’s voyages, of one of the many strange prophecies told in the East. It is there recorded, ” In this country of India they are much addicted to soothsayers and diviners. . . . According to what was known later, there had been in this country of Canna- nore a diviner so diabolical in whom they believed so much that they wrote down all that he said, and preserved it like prophecies that would come to pass. They held a legend from him in which it was said that the whole of India would be taken and ruled over by a very distant king, who had white people, who would do great harm to those who were not their friends ; and this was to happen a long time later, and he left signs of when it would be. In consequence of the great disturbance caused by the sight of these ships, the King was very desirous of knowing what they were ; and he spoke to his diviners, asking them to tell him what ships were those and whence they came. The diviners conversed with their devils, and told him that the ships belonged to a great king, and came from very far, and according to what they found written, these were the people who were to seize India by war and peace, as they had already told him many times, because the period which had been written down was concluded.”
The king and his counsellors were so assured of the truth of this prophecy, that they received the Portuguese with great honour and friendship, pressing on them more presents and goods than could be stored away in the ships, which were soon able to sail away with ample cargoes of pepper, cinnamon, ginger, cloves, mace, and nutmegs.
Such was the commencement of the modern history of commerce between the East and the West. Vasco da Gama reached Portugal in 1499 to the great delight of the king, who immediately assumed the title of ” Lord of the Conquest, Navigation, and Commerce of Ethiopia, Arabia, Persia, and China,” a title confirmed in 1502 by a Bull from Pope Alexander VI.
The profits of the voyage being found to be sixty times the expenses incurred, King Emmanuel deter- mined to send to the East ” another large fleet of great and strong ships which could stow much cargo, and which, if they returned in safety, would bring him untold riches.”
Vasco da Gama never forgave the Moors for their treatment of him on his first arrival at Calicut. When he visited the coast again, in 1 502, he captured two ships and sixteen small vessels, and having cut off the hands and ears and noses of eight hundred unfortunate Moors, who formed the crews, he broke their teeth with staves, placed them all in a small ship which he set on fire and allowed to drift ashore, so that the Zamorin might judge of the fierce wrath of the Portuguese sailors. No wonder the Portuguese historian writes, as recorded in the Introduction to the Hakluyt Society’s account by Correa, ” The con- quest of India is repugnant to us, and strikes us with horror, on account of the injustice and barbarity of the conquerors, their frauds, extortions and san- guinary hatreds ; whole cities ravaged and given to the flames ; amid the glare of conflagrations and the horrid lightning of artillery, soldiers converted into executioners after victory.”
The native princes were determined not to sur- render without one final struggle. Against Cochin, where Duarte Pacheco, a Portuguese captain, had been left in command of a little over one hundred Portuguese soldiers and three hundred Malabar native troops, the Zamorin of Calicut advanced at the head of an immense army of fifty thousand troops and numerous cannon, aided by a sea-force of some three hundred ships.
For five months he strove to drive the handful of Portuguese from India. Time after time his troops were defeated, ten thousand of them being slain, and all his ships sunk save four. He at length retreated, finding that his undisciplined native troops could not avail against European soldiers, and Duarte Pacheco was left victorious, the first to show to the West the possibility of founding an empire in India, and the first of the long line of heroes whose services to their country were repaid by neglect or insult, poverty or death.
Before the trade from the East finally passed to the Atlantic the Portuguese had to fight one more fight. The Sultan of Egypt, seeing that the course of commerce, through his dominions to the Medi- terranean ports, was passing to the new route round the Cape of Good Hope, resolved to gather together a great fleet and send it to India to destroy the Portuguese ships now trading at Cochin, Cannanore, and Ouilon. Dom Lourenco de Almeida, aged eighteen, son of Dom Francisco de Almeida, the first great Portuguese Viceroy of India, met the Egyptian and an allied native fleet off Chaul, where, after two days’ fighting, the Portuguese were defeated and forced to retreat.
Dom Lourenco’s ship was surrounded, and he him- self wounded. Disdaining to yield, he fell fighting amid a brave band of heroes.
With fierce wrath the Viceroy hastened to avenge the death of his son. He ravaged and burned the hostile city of Dabhol, scattered the Egyptian and allied native fleet of two hundred ships, plundering and burning them all with the exception of four, and slaying three thousand of the Moors, thus establishing the supremacy of the Portuguese in the Eastern seas. The same sad fate, allotted to so many who strove to knit together the East and the West, followed the footsteps of the first great Viceroy of India. De- prived, by orders from home, of his command, he departed from India in proud anger to meet with an ignominious death in a petty fray with some Kaffir savages at Saldanha Bay in Africa — perhaps a happy release from the slow, cankering life of neglect and contumely meted out to Pacheco, La Bourdonnais, Dupleix, Lally, Clive, Hastings, and many others who lived to be judged by their fellow- countrymen, whose fight they had fought and won.
For a century the Portuguese held the ” Gorgeous East in fee,” trading unmolested from the Cape of Good Hope to the Red Sea and the Persian Gulf, to the Spice Islands and China, their possessions along the Atlantic, in Africa and Brazil, filling up the full measure of a mighty empire destined to fall to pieces and sink to decay when the trade from the East passed from its hands.
Francisco de Almeida, the first Viceroy, saw clearly that Portugal could never establish a great colonising empire in India, that territorial possessions would prove too heavy a drain on her population and resources. His constant admonition to King Em- manuel was that the trade with India would ulti- mately fall to the nation whose forces ruled the seas.
His successors, brave and wise men as many of them were, saw but the immediate present ; they possessed not the divine gift, granted but to few of India’s early administrators, such as Almeida, Dupleix, Clive, and Hastings, of viewing all events that passed before them as mere phases in the world’s history, directed and moulded by the irresistible principles which govern the destiny of nations, and not as springing from the irresponsible actions of men or chance decision of battles.
Alfonso de Albuquerque, the next Viceroy, deemed that by the prowess and valour of his European soldiers he could establish a lasting empire for his people in the East. In 1510 he captured Goa, which soon grew to be the wealthiest and most powerful city in the East ; he reduced Ormuz, thus closing the Persian Gulf to the Arab traders ; he built a fortress at Socotra to command the Red Sea, and left the coast from the Cape of Good Hope to China in the hands of his successors.
Portugal held the commerce of the East, sending its goods north to Bruges, Antwerp, Amsterdam, Nuremberg, and Augsburg, until she became united with Spain in 1580, when the Dutch, who, under William of Orange, had in 1572 shaken off the Spanish yoke, could no longer trade with Lisbon. It was then that the Dutch, determining not to be de- prived of their share in the Eastern trade, sent their navigators to the north-east, hoping to discover some new route to India and learn something of its com- merce.
The defeat of the Spanish Armada in 1588 left the seas free for the Dutch and English to sail south round the Cape of Good Hope and take part in the commerce of the Eastern world, independent of Portugal.
In 1595 one Jan Huygen van Linschoten, a West Friesland burgher, who had travelled to India with the Archbishop of Goa, returned home after thirteen years’ residence in the East and published a celebrated book, in which he gave a full account of the route to India as well as of the commerce carried on there by the Portuguese. In 1595 the Dutch de- spatched four ships under Cornelius Houtman to sail round the Cape of Good Hope ; in 1602 trading factories were set up in Ceylon and along the west coast of India, and in the farther East from Batavia in Java to Japan and China.
By this time news had also reached England of the wealth of India. Thomas Stevens, the first English- man who ever visited India, had sailed from Lisbon to Goa in 1579 and had become Rector of the Jesuit College at Salsette. From there, in a series of letters written to his father, he aroused the interest of the English people in the East by the vivid account he gave of the trade of the Portuguese and the fertility of the land.
In 1583 three English merchants, Ralph Fitch, James Newberry, and William Leedes, started over- land for India. They were made prisoners by the Portuguese at Ormuz, to the despair of Newberry, who wrote : ” It may be that they will cut our throtes or keepe us long in prison, God’s will be done.” They were, however, spared, and sent on to Goa where they saw Thomas Stevens and the celebrated Jan van Linschoten. Escaping, after many adventures, from Goa, they travelled through a great part of India, giving in letters home an interesting account of the country and the customs of the people, all strange and wonderful to these first English travellers. From Bijapur, Fitch writes that there ” they bee great idolaters, and they have their idols standing in the woods which they call Pagodes. Some bee like a Cowe, some like a Monkie, some like Buffles, some like peacockes, and some like the devill.” Golconda is described as ” a very faire towne, pleasant, with faire houses of bricke and timber.” Fitch then made his way to Masulipatam, on the east coast, ” whether come many shippes out of India, Pegu and Sumatra very richly laden with pepper, spices and other commodities.” Agra is described as ” a very great citie and populous, built with stone, having faire and large streetes.” ” Fatepore Sikri and Agra are two very great cities, either of them much greater than London and very Populous. Between Agra and Fatepore are twelve miles and all the way is a market of victualls and other things as full as though a man were still in a towne.” ” Hither,” we are further told, ” is a great resort of merchants from Persia and out of India, and very much merchandise of silke and clothe and of precious stones, both Rubies, Diamonds and Perales.”
John Newberry departed from Agra for home, journeying through Persia ; William Leedes took service as jeweller with the Emperor Akbar, and Ralph Fitch continued his travels, proceeding towards Bengal, noting the power and influence of the Brahman priests, who, he says, are ” a kind of craftie people worse than the Jewes.” The myriad temples, the bathing ghats, and sacred wells of Benares call forth his wonder.Travelling from Benares towards Patna he found that the road was infested with bands of robbers ; nevertheless he managed to reach Bhutan in safety, returning, to ” Hugeli, which is the place where the Portugals keepe in the country of Bengala,” and thence sailing for home he arrived at Ceylon, where the king was very powerful, ” his guard are a thousand thousand men, and often he commeth to Columbo, which is the place where the Portugals have their fort, with an hundred thousand men and many elephants. But they be naked people all of them, yet many of them be good with their pieces which be muskets.”
Fitch reached home in 1591, after an absence of eight years from his native country, where, in the meantime, more certain and accurate knowledge of the route to India and the Portuguese commerce had been gained.
In the year 1587 a large Portuguese ship named the San Filippe had been captured by Sir Francis Drake off the Azores on its way from Goa to Lisbon, and amid great rejoicing towed into Plymouth, where its papers were examined and its cargo of Eastern produce found to be of .£108,049 value.
A few years later another great ship, the largest in the Portuguese navy, the Madre di Dios, was also cap- tured off the Azores on ks way home from India, brought into Dartmouth, and her cargo of jewels, spices, nutmegs, silks, and cottons sold for .£150,000; the papers found in her giving a full account of the trade and settlements of the Portuguese in the Eastern seas.
In 1591 three ships, the Penelope, the Merchant Royal, and the Edward Bonadventure, sailed under command of George Raymond and James Lan- caster, on the first voyage to India from England. By the time they reached the Cape of Good Hope scurvy had so weakened the sailors, and the tem- pestuous seas and storms so damaged the ships, that the Merchant Royal had to be sent home with fifty of the crews. Six days after, on ” the 14th of September, we were encountered,” witnesses James Lancaster in his account as recorded by Hakluyt, ” with a mighty storme and extreeme gusts of winde, wherein we lost our general’s companie, and could never heare of him nor his ship any more.” So Lancaster had to sail on, the Bonadventure alone being left out of the three ships to encounter more sore perils and trials, for ” foure dayes after this uncomfortable separation in the morning toward ten of the clocke we had a terrible clap of thunder, which slew foure of our men outright, their necks being wrung in sonder without speaking any word, and of 94 men there was not one untouched, whereof some were stricken blind, others were bruised in the legs and armes and others in their brests, others were drawen out at length as though they had been racked. But (God be thanked) they all recovered saving only the foure which were slaine out right.”
Lancaster reached India, cruised about for some time in the Eastern seas, pillaging such Portuguese vessels as he captured, and then sailed for home, passed the Cape, reached the West Indies and the Bermudas, where he and nearly all his remaining sailors landed on a desert island, ” but in the night time, about twelve of the clocke, our ship did drive away with five men and a boy onely in it ; our carpenter secretly cut their own cable, leaving nineteen of us on land without boate or anything, to our great discomfort.”
From this position Lancaster and the few survivors of the ill-fated expedition were rescued by a French ship, and arrived at Dieppe on the 24th of May, 1594, having “spent in this voyage three yeeres, five weekes and two dayes, which the Portugals performe in halfe the time.”
In 1596 a second effort was made to reach India, Captain Benjamin Wood sailing in charge of the Bear, the Bears Whelp, and Benjamin, but neither he nor his ships were ever heard of again. Renewed and more vigorous efforts were now necessary, for the Dutch, were gradually monopolising the trade with the East. In 1599, they raised the price of pepper in the English market from 3s. to 8s. per pound, and the Lord Mayor of London imme- diately called together a meeting of the principal City merchants to consider what course should be pursued. On the 22nd of September, Sir Stephen Soame, the Lord Mayor, sundry aldermen, and others of less dignity, such as grocers, drapers, vintners, leather- sellers, skinners, and haberdashers, met together at Founders’ Hall, Lothbury, and there agreed —  with their own hands to venter in the pretended voyage to the EastIndies, the which it may please the Lord to prosper.”
One year after the merchants of London had first assembled together they received the announcement that it was Her Majesty’s pleasure ” that they should proceed in their purpose,” the Lords of the Council shortly after admonishing them “that you should therein use all expedition and possible seeded to advance the same, knowing that otherwise you may much prejudice yourselves by your staggering and delaies.”
Four ships, the Malice Scourge, of 600 tons, the Hector, of 300 tons, the Ascension, of 260, the Susan, of 240, and a small pinnacle were accordingly purchased and made ready for sailing when a difficulty arose. The Lord Treasurer strove to place Sir Edward Michelborne, a Court favorite, in charge of the expedition — a proposal which the City merchants objected to, giving as their reason that ” they purpose not to employ antigen in any place of charge or commandant in the said voyage,” their intention being ”to sort their business with men of their own quality.” The Malice Scourge, rechristened the Red Dragon, was placed in charge of James Lancaster, with a crew of 202 men, Captain John Davis, the famous North- West navigator, being pilot; John Middleton was made commander of the Hector, with 108 men ; William Brand commander of the Ascension, with 82 men ; and John Heywood commander of the Susan, with 88 men ; the Guest, a small vessel of 1 30 tons, being purchased to accompany the fleet as a victualled.
On the 31st of December, 1600, the merchants received ” The Charter of Incorporation of the East India Company by the name of the Governor and Company of Merchants of London trading into the East Indies,” with power to export ^”30,000 in bullion out of the country, the same to be returned at the end of the voyage, the Charter being granted for a term of fifteen years.
On the 2nd of April, 1601, the four ships started on their memorable voyage, having on board the sum of .£28,742 in bullion, and £6,860 worth of British staples, such as cutlery, glass, and hides, wherewith they hoped to open up a trade in the Eastern seas. This laudable enterprise they commenced, after the fashion of the times, by capturing, on the 21st of June, a Portuguese ship bound from Lisbon to the East Indies, and taking from her 146 butts of wine, much oil and other goods, ” which was a great helpe to us in the whole voyage after.” By the time the ships reached Saldanha Bay, now known as Table Bay, the crews of three of the ships were so weakened by scurvy, from which disease 105 in all died, that they had not strength left even to let go their anchors, the crew of the Dragon alone escaping, as they abstained as much as possible from eating salt meat and drank freely of lemon juice. James Lancaster went ashore to ” seeks some refreshing for our sicken and weaken men, where he met with certain of the Country people and gave them divers trifles, as knives and pieces of old iron and such like, and made signs to them to bring him down Sheep and Oxen. For he spoke to them in the chattels Language, which was never changed at the Confusion of Babell, which was Mouth for oxen and kina, and Baa for Sheep, which language the people understood very well without any interpreter.”
Recovering their health and strength they sailed
and on the 5th of June anchored off Achin. Here a treaty of peace was drawn up between James Lancaster and the King, who took more interest in cock-fighting than in listening to the letters from Queen Elizabeth to ” her loving brother, the great and mighty King of Achem.” Seeing that he could obtain but small store of goods or pepper, on account of failure in the previous year’s harvests, ” the generally daily grew full of thought how to lade his shippers to save his own credit, the merchants’ estimation that set him awoke, and the reputation of his country: considering what a fouled blot it would be to them all in regard to the nations about us, seeing there were enough merchandise to be bought in the Indies, yet he should be likely to return home with empty ships.” Sailing away to the Straits of Malacca a Portuguese ship of 1,900 tons was sighted, on the 3rd of October, and, as told in the journals of the voyage, transcribed in ” Purchas his Pilgrims,” published in 1625, “within five or six daies we had unladen her of 950 packs of Calicoes and Pintados, besides many packets of merchandise: she had in her much rice and other goods whereof we made small account.” In the simple narrative we are further told that ” the General was very glad of this good hap, and very thankful to God for it, and as he told me he was much bound to God that had eased him of a very heavy care, and that he could not be thankful enough to Him for this blessing given him. For, saith he, He hath not only supplied my neces- sities, to lade these ships I have ; but hath given me as much as will lade as many more shippers as I have, if I had them to lade.’
Delighted at their good fortune they sailed on to Bantam, in Java, where ” wee traded here very peace- ably, although the Javians be reckoned among the greatest Pickers and Thieves in the world.”
The ships returned to England in the summer of 1603, the Court Minutes of the Company stating that on the 1 6th of June of that year the Ascension appeared in the river with a cargo of 210,000 lbs. of pepper, 1,100 lbs. of cloves, 6,030 lbs. of cinnamon, and 4,080 lbs. of gum lacquer. The Lord High Admiral demanded one-tenth of the value of the prizes taken at sea, and a further sum of £917 had to be paid for Customs dues; nevertheless, the voyage was successful enough to encourage the East India Company to subscribe together a sum of ^60,450 for a second expedition which sailed in 1604 in charge of Henry Middleton.
Reaching Bantam, two of the four ships which formed the fleet were laden with pepper and the other two sailed on to Amboyna. The Portuguese and Dutch were here found to be engaged in a fierce war. Each was determined to gain the mono- poly of the trade in the Moluccas, but both were equally determined to combine against a new com- petitor. Middleton, finding himself unable either to open up factories, or enter into friendly negotiations with the natives, was obliged to depart with his ships unladen. Although one of the ships was lost at sea, the Company, on casting up their accounts, found they had made a profit of 95 per cent, on the entire capital subscribed for their two first ventures.
This lucrative source of wealth soon brought forth competitors eager to share in its profits. In 1604 James I., in direct contravention of the Company’s exclusive right of trading with the East, gave permis- sion to Sir Edward Michelborne, whom the London merchants had refused to place in charge of their first expedition, to sail on a voyage of discovery to China, Japan, Corea, and Cathay. Starting with the Tiger, a ship of 240 tons, and a small pinnace, the Tiger’s Whelp, Sir Edward Michelborne sailed east, where he captured and pillaged some Chinese vessels. The voyage is memorable for the fact that the simple-souled John Davis, the North-West navigator, who accompanied the expedition, was treacherously slain by some Japanese pirates whom he allowed to come on board his ship under the belief that they were peaceable traders bringing some useful information.
Notwithstanding the interference of these private traders or ” interlopers ” the Company continued to send their ships to the East. In 1606 three ships went to Bantam for pepper and to Amboyna for cloves ; the latter sold in England for .£36,287, the original cost being £2,947 J 5 S – The two ships sent out on the fourth voyage in 1607 were lost, nevertheless the Company made on its third and fifth voyages a net profit of 234^ per cent.
By degrees trade was opened up at Surat and Cambay, where cloths and calicoes were purchased and carried to Bantam and the Moluccas to be ex- changed for the more valued spices and pepper. The Charter, as renewed by James I. in 1609, granted the Company not only the exclusive right in perpetuity of trading to the East Indies but also the right of holding and alienating land — concessions which inspired so much confidence that the subscriptions for the sixth voyage reached the sum of .£82,000. The sixth voyage is memorable for the fact that the largest merchant ship then in England, the Trades Increase, of 1,100 tons, was sent out to the East.
The Portuguese made strenuous efforts to pre- vent the adventurers trading at Surat, whereon the English commander, Sir Henry Middleton, captured one of their ships laden with Indian goods, so that the profits of the voyage amounted to £121 13s. 4d. per cent. The Trades Increase, however, struck on a rock and subsequently capsized — a calamity which so affected Sir Henry Middleton that he died of grief.
The power and trade of the Portuguese had rapidly waned from 1580, when they were united with Spain under Philip II.; but in the East they still strove to hold their once opulent settlements. In 161 2 four Portuguese galleons and twenty-five frigates attacked the English fleet under Captain Best at Swally, off Surat, and were driven off with heavy loss. In 161 5 they made one final effort to drive from the vicinity of Goa and Surat the English, whom they describe in a letter to the King as “thieves, disturbers of States, and a people not to be permitted in a commonwealth.” Eight galleons, three lesser ships, and sixty frigates came up with the New Year’s Gift, the Hector, the Merchant’s Hope, and the Solomon, off Swally, the natives anxiously looking on to see the contest between the two great European powers. Three of the Portuguese ships drew alongside
the Merchant’s Hope, which was boarded, but after an obstinate fight they were driven off with a loss of some five hundred men, the three ships set on fire and allowed to drift ashore, the rest of the fleet retreating during the night after a severe cannonade.
For many reasons it was impossible that Portugal could ever have established a permanent empire in India. The union with Spain, the smallness of her population, the deterioration of her soldiers from habits of pampered luxury and intermarriage with native women, added to their heavy losses in war, are facts lying on the surface. Recent researches have brought to light graver reasons why the native powers themselves were nothing loth to be relieved from the contamination of a so-called civilization introduced by foreigners who had lived amongst them and grown wealthy for a period of over one hundred years. The Portuguese historians tell how the tomb of the great Portuguese Viceroy, Don Francisco de Almeida, was. for many years after his death, visited both by Muhammadans and Hindus, who prayed that he might rise up and defend them from the barbarities, cruelties, and greed of his successors. From 1 560 the tortures and the burnings at the stake of supposed witches, sorcerers, and Christians suspected of heresy, native and European alike, not only made every per- son within its jurisdiction fearful for his honour, life, and liberty, but also sent a shudder of horror through Europe when the full tale of its iniquities was made known. The whole history is summed up by the Portuguese editor of Correa’s history: “Perfidy pre- siding over almost all compacts and negotiations conversions to Christianity serving as a transparent veil to covetousness: these are the fearful pictures from which we would desire to turn away our eyes. … It was, therefore, to this moral leprosy, to these internal cankers, that Gaspar Correa chiefly alluded, and to which Diogo do Conto attributed the loss of India, saying that it had been won with much truth, fidelity, valour, and perseverance, and that it was lost through the absence of those virtues.”
From their settlements and fortresses in the Eastern seas the Portuguese were rapidly driven out by the English and Dutch. In 1622 Ormuz, at the entrance of the Persian Gulf, was captured by the English fleet, assisted by a Persian army under Shah Abbas, the Portuguese population of over two thousand souls being transported to Muscat. The prize-money due to the Company from this conquest was estimated at ,£100,000 and 240,000 rials of eight, of which James I. claimed ;£ 10,000, his share as King, and the Duke of Buckingham ^10,000, his share as Lord High Admiral, the Company not being permitted to send any ships from England until they consented to pay these amounts.
A few years later, in 1629, the Emperor Shah Jahan captured the Portuguese settlement at Hugh’, carried off some four thousand men, women, and children, slew over one thousand of the garrison, and took three hundred ships of the fleet. From all sides disaster soon followed. Goa was blockaded by the Dutch, who gradually gained entire control over the
trade in the Spice Islands, Java, Ceylon, and on the mainland, leaving Portugal by the middle of the seven- teenth century stripped of her wealth and deprived of her commerce.
As the trade in the East gradually fell from the hands of the effete and degenerate descendants of the early Portuguese adventurers the struggle commenced between the Dutch and English, each eager to seize this source of wealth, the true value of which was yearly becoming more apparent. In the nine voyages made by the Company up to 161 2, the average profit on each share held by the London merchants had been 171 percent. From 161 3 to 161 6 four voyages were made, the subscriptions being united as an in- vestment for the joint benefit of all the proprietors. Owing to the opposition shown by the Dutch to the English trade in the Spice Islands the profits made on each of these four voyages fell to ^89 10s. per share of .£100. In spite of this the subscriptions increased to.£1,600,000, subsequently expended in three voyages on a second joint stock account.
In 1621 the subject of the Eastern trade excited so much controversy in England that Thomas Nun issued his celebrated tract as a counterblast to the growing contention that ” it were a happier thing for Christendom (say many men) that the navigation of the East Indies, by way of the Cape of Good Hope, had never been found out.” He pleaded that, as a result of the discovery of the route to India by the Cape, ” the Kingdom is purged of desperate and unruly people who, kept in awe by the good discipline at sea, doe often change their former course of life and so advance their fortunes.” He then asserts that the new trade with the East “is a means to bring more treasure into the Real me than all the other trades of the Kingdom (as they are now managed) being put together.”
Respecting the ships which had been employed in the Eastern seas he gave the following succinct information : ” Since the beginning of the trade until the month of July last, anno 1620, there have been sent thither 79 ships in several voyages, whereof 34 are already come home in safety richly laden, four have been worn out by long service from port to port in the Indies, two were overwhelmed in the trimming thereof, six have been cast away by the perils of the Sea, twelve have been taken and surprised by the Dutch, whereof divers will be wasted and little worth before they be restored, and 2 1 good ships doe still remayne in the Indies.”
The profit made by the voyages is summed up as follows: ” First there hath been lost ,£31,079 in the six Shipps which are cast away, and in the 34 shapes which are returned in safety there have been brought home £356,288 in divers’ sorts of wares which hath produced here in England towards the general stock thereof £1,914,000.  So there ought to re- main in the Indies to be speedily returned hither £484,088.” Elsewhere he shows in detail how pepper, mace, nutmegs, indigo, and raw silk, which would have cost £1,465,000 if purchased at the old rates, could now be purchased in the East Indies for about £511,458.
The opposition of the Dutch to English enterprise  in the East yearly became more openly aggressive until finally, in 1623, the Massacre of Amboyna sowed the seeds of that bitter animosity which sprang up between the two nations, leading to a long series of conflicts for the supremacy of the seas.
At Amboyna, in the Moluccas, Captain Towerson and his English factors, eighteen in number, occupied a house in the town, the Dutch holding a strong fort garrisoned by two hundred of their soldiers. Suddenly Captain Towerson and his assistants were seized on a charge of conspiring to surprise the Dutch strong- hold. It was in vain that the prisoners protested their innocence; the torture of the rack, according to the barbarous custom of the day, was applied until they were forced, in their agony, to admit the truth of the accusation. Captain Towerson, nine English sailors, nine natives of Japan, and one Portuguese were be- headed, praying forgiveness from each other for having in their torment confessed to the false accusation. The indignation excited in England on receipt of news of this outrage was carefully heightened by the Directors of the East India Company who widely distributed a picture depicting, in all the exaggerated extravagance capable of being conjured up by the imagination of the time, the tortures inflicted on the English factors, coupled with the statement that the Dutch had sued the London Company for the ex- penses of a black pall wherewith the body of Captain Towerson had been covered.
The oppression of the Dutch, however, continued, the English trade gradually decreasing until by 1628-9 the Company had incurred debts to the amount of .£300,000, shares of £100 falling down to j£8o, although previously shares of £60 had been sold ” by the candle ” for as much as .£130.
To add to the depression permission was given, in 1635, to a rival Company under Sir William Courten to trade with the East. In 1640 the King, as usual in grievous want of money, forced the old Company to sell him on credit all the pepper they had in store for the sum of ^63,283 lis. id., which the King imme- diately sold for ,£50,626 17s. id., ready cash ; it does not appear that the Company ever received any com- pensation, beyond some .£13,000 owing for Custom dues.
The Company, driven by the Dutch from the Eastern Archipelago gradually commenced to estab- lish factories and settlements along the coast of India. In 1632 a factory was reopened at Masulipatam under an order known as the ” Golden Firman,” obtained from the Muhammadan King of Golconda. This settlement soon became the chief place of trade in India, its affairs being regulated by a Council. The Chief of the Council, Mr. Francis Day, made a visit to the Portuguese settlement at St. Thome, the supposed place of martyrdom of St. Thomas the Apostle, and founded there in 1640 a new factory and center of trade known as Madras town. A more important concession was obtained in 1636 by Mr. Gabriel Boughton, surgeon of the Hopewell. He was sum- moned to attend the Emperor’s daughter who, through her clothes catching fire, had been badly burned. De- lighted with the rapid recovery of his daughter, under the hands of the skillful English surgeon, the Emperor Shah Jahan, at Mr. Boughton’s request, granted the Company permission to establish a factory at Hugh’ and to make a settlement lower down the coast at Balasor where a fort was built which soon became the strong- est position held by the Company on the east coast.
Bombay, given by the Portuguese to Charles II. on his marriage with Catherine of Braganza, as part of her dower, was leased by the King in 1669 to the Company on a rent of ^10 per annum — a possession which from 1685 grew to be the chief port of trade on the west coast.
While the London merchants were thus establish- ing centres of trade abroad, efforts were being made by the home Government to undermine the growing enterprise of the Dutch who, in 1622-3, had founded New Amsterdam, now New York, in America, and in 1650 commenced the colonization of the Cape of Good Hope. By the Navigation Act, passed in 165 1, Cromwell not only prepared the way for the future extension of English shipping and commerce, but struck a decisive blow at the prosperity of the Dutch, then the carriers of the world’s sea-borne trade. By this Act no goods from the East, from Africa or from America, were allowed to be imported into Great Britain unless carried in ships belonging to England and her colonies.
In the war which ensued the Dutch had much to lose ; attacks could be made on their rich merchant ships and their supplies cut off. England, on the other hand, had but little carrying trade to defend and was secure in her own agricultural resources. The Dutch fleet, under Martin Tromp, was defeated by
Blake off Dover in 1652 — a defeat retrieved by the end of the year when Tromp won a decisive victory, afterwards sailing down the Channel with a broom flying at his masthead to show that he had swept the P2nglish from the seas. In March, 1653, Blake and Monk defeated Tromp and De Ruyter in the three days’ fight off Beachy Head. In August Tromp was killed in the engagement off the Texel peace being afterwards concluded between the rival powers, neither able to gain much advantage by continuing the conflict.
France was now commencing her struggle for participation in the commerce of the world. As early as 1604 French companies had been formed and ships sent out to the East, but no serious efforts had been made to interfere with the Dutch and English. It was not until the year 1664 that Colbert, successor to the celebrated Minister Mazarin, suc- ceeded in arousing the interest of Louis XIV. in a scheme for enriching France by a fostering of her resources and development of her commerce. The exclusive right of trading to the East was granted to a powerful Company, formed with a capital of fifteen million francs, while as a basis for naval operations in the narrow seas, Louis XIV., in 1662, purchased from Charles II. the fortress of Dunkirk taken by England in 1658 from the Spanish Nether- lands.
In 1664 France laid claim to the whole of the Spanish Netherlands — a claim which, if enforced, would have enabled her to open up the Scheldt to navigation and divert the commerce from the Dutch at Amsterdam to Antwerp, whence the trade had drifted after its sack in 1576 by the Spaniards. The whole history of the next fifty years centres round this policy of Louis XIV., which by its failure left the trade to the East and the supremacy of the seas in the undisputed possession of England.
At first France met with a short but brilliant suc- cess, typical of all her subsequent enterprises to gain an Eastern Empire. Colbert fixed on an adventurer, Francois Caron, formerly cook and chief steward on a Dutch man-of-war, who by his erratic versatility had risen to be Member of Council of the Dutch settle- ment at Batavia, to inaugurate the new policy, and dispatched him to India, in 1667, as Director-General of French commerce. Caron succeeded in establish- ing factories at Surat and Masulipatam, earning for himself the order of St. Michel from Louis XIV. as a reward for the rich cargoes he sent home. Em- boldened by his success he seized the Dutch settle- ment at Trinkamali in Ceylon, and took St. Thome from the Portuguese, only to find his adventurous career cut short by his recall on the news reaching Colbert that the Dutch had recaptured Trinkamali and ignominiously driven the French out of Ceylon. Caron, on his way home, heard that his failure had sealed his fate ; in endeavoring to escape, the ship in which he sailed foundered and he was drowned, thus escaping the ignominious fate of his successors La Bourdonnais and Dupleix who strove with all the power of their imaginative genius to accomplish a task foredoomed to failure — the foundation of French supremacy in India. It was not in the East but in
Europe that the real struggle took place between the Western nations for maritime supremacy on which command over the destinies of India could alone be based.
In England the policy of weakening the commercial prosperity of the Dutch continued incessantly with a fixedness of purpose which seemed inevitably to work towards its result, success. Charles II. continued the commercial policy of Cromwell, enacting by his Navi- gation Act, which ruled the importation of goods into England down to 1 849, that no goods of Turkey or Russia should be carried into England unless borne by British ships, while a long list of scheduled goods were absolutely forbidden, under any conditions, to be imported from Germany, Holland, or the Nether- lands.
The commercial rivalries soon led to open hostilities, culminating, early in 1665, in a declaration of war between England and Holland. The English fleet beat the Dutch off Lowestoft, only to meet with a disastrous reverse in the famous four days’ fight off Dover — a reverse retrieved by the defeat of the Dutch off the North Forelands and the burning of the Dutch ships in their harbours. Content with this suc- cess Charles II. neglected his navy, allowing many of his best ships to be paid off. The day of awakening, however, came when De Ruyter appeared at Graves- end and in the Medway, burned the English ships at Chatham and seized Sheerness.
The Plague and the Great Fire had already broken the spirit of the English nation ; the fires from the burning ships in the river completed the disasters.
Peace was restored by the Treaty of Breda in 1667, England gaining New York and New Jersey, the Dutch once more consenting to salute the English flag on the high seas.
Holland too was glad to be at peace. Not only was her maritime power threatened but her very existence as a nation was at stake. Louis XIV. had finally rejected the statesmanlike policy of Colbert — a policy pressed on him by Leibnitz who, with prophetic insight, pointed out how the trade from the East would be held by the nation wise enough to com- mand the immediate and ancient route by way of the Persian Gulf and Red Sea — a route England is obliged to hold to-day in order to safeguard her own commercial supremacy. ” The possession of Egypt,” wrote Leibnitz, ” opens the way to con- quests worthy of Alexander ; the extreme weakness of the Orientals is no longer a secret. Whoever has Egypt will have all the coasts and islands of the Indian Ocean. It is in Egypt that Holland will be conquered ; it is there she will be despoiled of what alone renders her prosperous, the Treasures of the East.”
England remained the supreme maritime power to pursue her career and gain, without chance of failure, the monopoly of the commerce of the East. Holland was crippled ; the subsequent efforts made by France are merely interesting as historical facts, for without a command of the seas she was powerless to compete with England in the East. In India itself the Com- pany had but little to fear. The Mughal Empire was falling to pieces, the people separated from each other by differences of race, religion, language, customs, and local tradition, lacked the essential elements where- with to combine in a national sentiment of opposition to the invasion of a foreign power whose resources and strength were secured on the seas. In 1693 the Old English Company had lost its Charter, notwithstanding the fact that it had ex- pended ^90,000 in efforts to bribe the Privy Council, for a new Company, known as the London Company, had lent the Government two millions sterling at 8 per cent, and in return had been granted the exclusive right of trading to the East. In 1702 a compro- mise was effected by the exertions of Godolphin, the two Companies being amalgamated under the title of the United Company of Merchants trading to the East Indies — a Company better known as “The Honourable maintained down to the Mutiny when the Crown assumed direct control


1 ” Lendas da India,” translated by the Hon. E. J. Stanley for the Hakluyt Society.
East India Company,” under whose rule the British Empire was established in India and 2.  OLD EAST INDIA HOUSE. (From “Gentleman’s Magazine,” 17S4.)

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ROBERT CLIVE.- The Architect of British Empire in India

Dr. V.K.Maheshwari, M.A(Socio, Phil) B.Sc. M. Ed, Ph.D

.Former Principal, K.L.D.A.V.(P.G) College, Roorkee, India

Clive was born on the 29th of September, 1725, near Market Drayton in Shropshire. Wayward and reckless as a schoolboy, he early showed signs of those talents which he afterwards so conspicuously exercised. Legend loves to tell how he climbed the high steeple of Market Drayton, and there, to terrify the townspeople, seated himself on the edge of a projecting stone. The story is also well known how he levied blackmail on the shopkeepers, threatening to break their windows unless they submitted to his demands and those of his schoolfellows.
In the year 1744 he landed at Madras as a writer in the service of the East India Company. There he listened in gloomy silence to the empty talk of his brother writers whose lives were wasted in idle folly and reckless dissipation. In bitter grief he wrote home, ” I have not enjoyed one happy day since I left my native land.” At length his proud spirit, finding no relief from its surging thoughts, sought refuge from inaction in death. The pistol, well loaded and primed, was twice pointed at his head, twice it missed fire ; a moment aftenvards a friend entered the room, and seeing Clive sitting morose and silent, raised the pistol and discharged it from the window at the first touch of the trigger. From that day Clive woke to life. He was well assured in his own mind that he had been spared for some great purpose, to take some great part in the history of his people — a part he afterwards played with a recklessness which can only be accounted for on the supposition that he believed he bore a charmed life. In Malcolm’s ” Life of Clive ” it is told how, during a duel with an officer whom he had accused of cheating at cards, he missed his antagonist, who thereupon advanced, and holding his pistol to Clive’s head threatened to fire unless an apology was at once made. ” Fire and be d d,” said Clive ; ” I said you cheated, and I say so still.”
During the siege of Pondicherry, having obtained a temporary commission as ensign, he greatly distin- guished himself, but on the peace of Aix-la-Chapelle had to return to the uncongenial employment of measuring cloth and checking office accounts. A welcome relief soon came. The native ruler of Tanjore, Raja Sahuji, being deposed, appealed to the English to reinstate him. As a reward for this service he offered to bear all the expenses of the war and on reinstatement to surrender to the Company the fort and lands around Devikota. The English failed in their efforts to restore Sahuji ; still, they determined to have their promised reward. Major Lawrence, with six ships, fifteen hundred native troops and eight hundred Europeans, sailed up the Coleroon and having breached the fort directed Clive, who had again obtained a temporary commission as lieutenant, to advance with the native troops and thirty-four Europeans across a deep rivulet to storm the breach and capture the fort. Clive charged at the head of his troops ; the sepoys held back, and of the Europeans twenty-six were cut to pieces by the enemy’s horse- men. Clive, however, escaped, having, in the words of Lawrence, behaved with ” a cool courage and a presence of mind which never left him in the greatest danger. Born a soldier, for without a military education of any sort or much conversing with any of the profession, from his judgment and good sense, he led an army like an experienced officer and brave soldier.” The fort was afterwards taken and with the sur- rounding lands, which brought in a revenue of 36,000 rupees, given over to the Company. TR1CHIN0P0LL
Clive was next directed to proceed from Madras with one hundred English and fifty sepoys, to the relief of the force at Trichinopoli where Muhammad All, was hemmed in by the French and the army of Chanda Sahib. For this duty Clive was nominated by the Governor, Mr. Saunders, the order in Council stating, ” We will give him (Mr. Robert Clive) a brevet to entitle him to the rank of Captain, as he was an officer at the siege of Pondicherry and almost the whole time of the war distinguished himself on many occasions, it is conceived that this officer may be of some service.”
The genius of Clive shone ever brightest in times of extreme danger and in situations where others might well deem all was lost, when by a clear and quick perception of all surrounding facts he rapidly evolved plans for safety or victory which his calm courage and inflexible determination sooner or later enabled him to carry into execution. He saw that the situation at Trichinopoli was hopeless, but he noticed that Chanda Sahib, in over-eagerness to crush the English, had summoned all the troops from the capital at Arcot, leaving its weak fortifications de- fended by only 1,100 sepoys. Clive at once deter- mined to make a bold dash for the capture of Arcot, intending to hold it until Chanda Sahib and the French should be compelled to come to its rescue and raise the siege of Trichinopoli. Hurrying back to Madras, he persuaded the Governor to place at his disposal all the available troops, two hundred English and three hundred sepoys, with whom and three small guns he set out on his heroic enterprise.

At Arcot, sixty-nine miles from Madras, consternation reigned. Travelers brought in word that Clive and the English soldiers were advancing ; that they had been seen marching unconcerned through a fearful storm of thunder, rain, and lightning. On receipt of the news the garrison fled, leaving the fort to Clive and his small band of Europeans and sepoys. For fifty days Clive held out against the allied troops sent against him. He repelled assault after assault ; he led charges to drive the enemy from their advanced entrenchments; he even marched out to protect some new guns coming to his aid from Madras. The sepoys, in this memorable de- fence of the fort of Arcot, stood side by side with the English soldiers to whom they gave their scanty portion of boiled rice, saying that they could live on the water in which it had been boiled.
The brilliant stratagem conceived by the master- mind of Clive succeeded : Chanda Sahib and his French allies were obliged to send troops to aid in the siege of Arcot, thereby weakening the forces before Trichinopoli and infusing fresh courage into Muhammad All and his dispirited supporters. The fort was breached, by aid of the newly arrived troops, and Clive was left with but eighty Europeans and one hundred and thirty sepoys to defend the dis- mantled walls one mile in circumference.
On November 14th the enemy, intoxicated with bhang and drunk with the fury of their religious fanaticism, advanced in four divisions ; two divisions headed by elephants with iron plates on their fore- heads to break in the gates, two divisions to mount the breaches. Clive and his handful of heroes fought for their lives along the crumbling walls. From post to post they hurried, driving back the swarming foe, Clive, with his own hands working the guns, at one shot clearing seventy men off a raft on which they strove to cross the moat. After an hour’s fight the besiegers were driven back, having lost four hundred killed and wounded in their attack, while of the defenders only four Europeans and two sepoys fell. Clive was reinforced from Fort St. David with two hundred Europeans and seven hundred sepoys, and at once marched out from behind his ramparts, captured the fort of Timeri, joined a band of one thousand Marathas under Morari Rao, and fought his first decisive battle against the French and their allies, beating a force double his own in numbers at Ami, seventeen miles south of Arcot. He then drove the French from Conjeveram, reinforced Arcot, and returned victorious to Fort St. David to receive the congratulations of the Governor and Council.
The French and their allies followed, raiding the country up to St. Thomas’ Mount, but when Clive sallied forth against them from Madras at the head of 380 Europeans and 1,000 sepoys, with three field- pieces, they retreated to Kaveripak, a village lying ten miles east of Arcot. There they concealed their artillery^ and cavalry in a dense grove of mango-trees by the side of the main road, along which they knew Clive must advance, and in a deep. channel on the other side they hid away their infantry. As Clive and his troops marched leisurely down the road, in easy confidence, they were suddenly met by a fire from a battery of nine guns, which swept their ranks at not more than 250 yards’ distance.
Clive, undoubtedly, over and over again led his troops with reckless carelessness into positions such as this, from which nothing but his own genius, which seemed to draw inspiration from the very presence of danger, could have ever extricated them. It is easy to cavil at his conduct and tell the tale of disaster that might have followed if he had failed ; but fail he never did, for with a charmed life he faced his enemies amid the smoke and hurry of battle with the same cool determination with which he afterwards faced his opponents in the Council Chamber.
It was late in the afternoon when Clive and his troops marched into the midst of their enemies at Kaveripak, and little time remained for action. With a small body of infantry and two guns he held back the enemy’s cavalry, directing the rest of his troops to seek shelter from the guns in the water-channel by the roadside, and thence keep up a fire on the French infantry.
For two hours the artillery fire continued, the cavalry repeatedly charging Clive’s guns and baggage. At length it was discovered that the French had neglected to defend the back of the grove where their guns were posted. Clive secretly dispatched two hundred Europeans and four hundred sepoys to within thirty yards of the French battery, whence they poured in a volley among the gunners, who fled, leaving their guns behind them. The victory, though decisive, was dearly won ; forty of Clive’s European troops and thirty sepoys lay dead. The newly won prestige of the French in the south had, however, been shattered. Clive, before he returned to Madras razed to the ground a city Dupleix had founded and called after his own name, overturning the triumphal column therein erected, on which was emblazoned in many languages a full record of the French victories
From Trichinopoli the French, heedless of the remonstrances of Dupleix, retreated to the neigh- bouring island of Sn’rangam, leaving Chanda Sahib to his fate. To cut off their retreat and to prevent reinforcements reaching them, Clive took up a posi- tion in the village of Samiaveram, eleven miles north of the island, where now the French were practically isolated.

On the night of April 14, 1752, Clive, wearied from a long day’s operations he had carried out in order to prevent a relieving force from Pondicherry break- ing through the English and joining the French, lay- down to sleep in a rest-house near the entrance gateway of the village temple. The camp was quiet : the English soldiers, Maratha troopers, and allied sepoys were sleeping uneasily in and near the temple, while close at hand the sentinels, but half awake, paced to and fro. In the dead of night seven hundred of the enemy’s sepoys and eighty Euro- peans stole silently towards the camp, guided by a band of deserters from the English. The drowsy inquiries of the sentinels were answered by whispers that the force was a relief sent from Lawrence. Silently making their way to the front of the temple gate, the enemy first gave notice of their presence by pouring volley after volley amid the sleeping soldiers. In an instant the camp awoke in startled surprise. Moans from the dying and confused cries from the awakened soldiers were mingled with the clatter of arms and heavy boom of the enemy’s muskets. Through the shed where Clive lay sleeping, the bullets flew ; a soldier by his side was shot dead, and a box at the foot of his cot was shattered to fragments. Deeming that the firing close at hand came from his own troops, blindly repelling some imaginary attack, Clive rushed forward and beat down the guns with his hands, commanding the firing to cease. He was attacked by six Frenchmen, seriously* wounded, and summoned to surrender. Wounded and faint though he was, he grasped the situation in a moment. Raising himself, he cried out to the French soldiers that they were surrounded, and
ordered them to surrender. His tone and manner carried instant conviction ; the six Frenchmen in the confusion gave up their arms. The native troops broke away to fly from the vengeance of the fierce Marathas, who were afterwards heard to declare that not a single sepoy who entered the camp that night escaped with his life. The remaining French soldiers with the European deserters sought refuge in the temple where, as it was found impossible to dislodge them, they were shut in till dawn. In the morning the temple was stormed, and after the French had lost twelve men, Clive, weak and faint from his wound, was led to the temple gate by two sergeants who stood by his side supporting him. As he stood swaying to and fro offering terms one of the deserters fired ; the shot missed Clive, slaying the two ser- geants who were standing slightly in front. Horrified by the treacherous act the French threw down their arms and capitulated.
Shortly after the entire French troops under Captain Law surrendered to Lawrence, and the re- lieving force under d’Auteuil to Clive, who, now completely broken down by the arduous campaign, returned home in 1753.
Dupleix remained still striving to re-establish the French influence with the native rulers of the south. But the French Company realised not the value of his *■ acquisitions, and knew not the meaning of his policy. Traders they were, and their profits were now falling fast. Acquisition of territory or bearing of Eastern titles by their Governors in the East had for them no interest. In vain Dupleix pleaded for time  in vain,


in order to carry out his designs, he expended the wealth he had accumulated by private trade or gained from foreign princes ; he was ignominiously recalled, and his successor Godeheu, who arrived in 1754, re- signed the exclusive right over the rich and fertile Northern Circars which Dupleix had succeeded in gaining for the French, and gave up all claim to the sounding titles so eagerly sought after by his predecessor. Insulted and laughed at at home as an impostor when he pressed his claims for the return of the money he had spent in the service of his country, Dupleix sank deeper and deeper into poverty and dejection, until at length, three days before his death, he wrote in the bitterness of despair, ” My services are treated as fables, my demand is denounced as ridiculous ; I am treated as the vilest of mankind ; I am in the most deplorable indigence.”
Clive, on the other hand, had been feasted and toasted by the Court of Directors, and presented with a diamond-jilted sword, ” as a token of their esteem and of their sense of his singular services,” which he refused to receive until his old friend and commander, Major Lawrence, was also likewise honored.
Clive soon grew tired of an inactive life in England. The excitement of a contested election led to nothing but loss of time, patience, and money, so in 1755 he sailed again for India, having accepted a commission of lieutenant-colonel in the British Army, the appointment of Governor of Fort St. David and the succession to the Governorship of Madras. He reached Fort St. David on the 20th of June, 1756. the day of the dire tragedy of the Black Hole of Calcutta.
Siraj-ud-Daulah, Viceroy of Bengal, Behar, and Orissa, had long watched, with growing distrust and haughty anger, the dominant position gradually acquired by the English and French traders in his dominions. Forts had been built, fortifications raised, refuge given to those flying from his wrath or cupidity, while round Calcutta the famed Maratha ditch had been laboriously dug, though never completed, to keep out the Marathas, who levied chauth from all villages in reach of their flying cohorts.

Not satisfied with the assurances given him by the Governor of Calcutta that the new fortifications had not been raised against the native powers, but in view of the coming war between France and England, Siraj-ud-Daulah first captured the English factory at Kasimbazar, and then marched for Calcutta at the head of his forces, followed by the robber-bands in the neighborhood to the number of some forty thousand, all eager to share in the sack of the rich city of the English traders. Of riches there were but little at Calcutta, and of defenses virtually none. There were obsolete shells and fuses, dismantled guns, walls too weak to support cannon, and warehouses built in the line of fire to the south. The garrison consisted of one hundred and eighty men, of whom only one-third were Europeans. Gallantly the handful of English- men set to work to erect outlying batteries, and dig trenches, they were even reduced to seek ammunition and help from the French and Dutch factories — an aid, however, withheld. The women and children took refuge in the ships lying in the river, two Members of Council, officers of militia earning un- dying infamy, and subsequent dismissal for desertion, by volunteering to accompany the fugitives and re- fusing to return even when taunted for their cowardice. The Commandant, Captain Minchin, likewise fled, accompanied by the Governor, Mr. Drake, who unluckily escaped the parting shots fired after him by his comrades, with whom he lacked courage to re- main as they slowly turned to meet the foe. Well might it be imagined that history could never hand down a tale of fouler shame and infamy. So might the garrison have thought were it not for the fact that as they turned, with despair in their hearts, to meet their swarming foes, they saw the last of the ships sail out of sight, Captain Young of the Dodolay finding courage sufficient to declare that it would be dangerous to wait near or even to send a boat to take off his countrymen. Prayed to return and bear away the wounded, he refused ; prayed to send a boat with ammunition, for that in the fort was all but exhausted, he refused ; prayed to throw a cable to the Prince George, which had stranded in endeavouring to return, he refused, saying he needed all he had for the safety of his own ship. For five days the garrison, headed by the famed civilian, Mr. Holwell, held out until out of one hundred and seventy men fifty were wounded and twenty-five killed. At length Holwell had to sur- render, delivering up his sword to Siraj-ud-Daulah on a promise that no harm should befall his followers. To those who have not lived in the burning plains of India during the long months, when the brazen rays of the sun pass away towards the close of evening, and the blasts of the hot winds cease, only to be succeeded by the dead, stifling heat when even the birds fall to the ground gasping with open beaks for breath, no pen can ever convey an idea of the suffer- ings of those who died in agony on that night of the 20th of June, when Calcutta was surrendered to Siraj-ud-Daulah.

As the night approached the prisoners, one hundred and forty-six in number, all wearied and many wounded, were gathered together in the fort. In the guard-room a space of eighteen feet square had been walled in to form a prison cell. It had but two small iron-barred windows, opening into a low verandah. Into this cell, known to history as ” The Black Hole of Calcutta,” the prisoners were driven at the point of the bayonet.
It is possible that Siraj-ud-Daulah may have known nothing of the events that transpired during the night, but when details of the slaughter were brought to him in the morning he displayed neither emotion nor regret, venting his rage at finding but ^”5,000 in the Treasury by ordering that Holwell and the European survivors should at once quit Calcutta under pain of having their noses and ears cut off.

On news of the disaster reaching Madras Clive was directed to hasten with all available troops to Bengal, accompanied by the English fleet under Admiral Watson. It was not until the end of the year that the ships sailed up the Hugh’ and landed Clive and his troops at Maiapur. After a weary march of fifteen hours over swampy land the force arrived late at night within one mile and a half of the fort of Baj-baj, twelve miles from Calcutta, where, weary and tired, they lay down to rest in the bed of a dried-up lake, intending to attack the fort in the morning. They were here surrounded by the enemy, who, as soon as all were sleeping in the camp, opened fire and seized the guns, which had been left unpro- tected and unguarded. Clive had again, with careless indifference, marched straight into the midst of the enemy, but again his presence of mind saved him. Advancing his soldiers the guns were recovered, the foe driven off with heavy slaughter, and in his own words, ” the skirmish in all lasted about half an hour, in which time … 9 private men were killed and 8 wounded.” In the meantime the guns from Admiral Watson’s fleet breached the fort, and a body of sailors landed to co-operate with Clive. One of the sailors, named Strahan, being intoxicated, lost his way, and stumbled about until he reached the fort, which he entered through one of the breaches. Finding him- self alone in the midst of the garrison he fired his pistol, and cut right and left with his cutlass, crying lustily that he had captured the fort. The sepoys, deeming they had been surprised, seized their arms, fired random shots in all directions, and then fled. The English troops, hearing the strange commotion, came to the rescue and took possession of the fort. So the night of strange accidents closed, and, on Strahan being ordered up for punishment in the morning, he indignantly swore that if he was flogged, he would never again so long as he lived, take another fort by himself.
The fort at Hugh’ was captured by Captain Eyre Coote with a loss of two Europeans and ten sepoys, after which the avenging force raided the surrounding country, returning to Calcutta with a booty of some ;£ 1 50,000.
Siraj-ud-Daulah, raging at the insult offered to his power, at once collected together troops to the number of 40,000, and marched again towards Calcutta, his course being marked by the smoke and flames from the villages his followers burned and plundered. Clive collected together all his troops — 650 European soldiers, 600 sailors from Watson’s fleet, 14 field- pieces, with 1 50 European artillery, and 800 sepoys — and started on February 4th, at three o’clock in the morning to drive Siraj-ud-Daulah’s immense army from before Calcutta. In a dense fog he marched on, his troops pausing now and then to fire, they knew not where, to their right and left. A rocket from the enemy’s outposts exploded the ammunition in the cartouche-box of one of Clive’s sepoys, and was followed by explosions from the ammunition of other sepoys close by. Still they pressed on, the guns in the rear mowing down their own troops in front, none recognising friend or foe in the dense mist. The cavalry of Siraj-ud-Daulah, riding close up to Clive’s troops, broke back when met by a volley fired at random in the direction of the charging horses. In the early morning, on the fog rising, Clive retired and reached Calcutta towards noon, having lost two field-pieces, twenty Europeans, and one hundred sepoys in his daring assault.
The enemy was thoroughly cowed. Siraj-ud-Daulah withdrew his troops and sued for peace, for not only did he fear the next move of Clive, but from the north came the dreaded news that the Afghans, under Ahmad Shah Durani, had invaded the land and captured the imperial city of Delhi.
Clive was nothing loth to enter into a truce. War had been declared between Great Britain and France, and he was anxious to obtain the aid and consent of Siraj-ud-Daulah to an attack on the French settlement at Chandranagar. A treaty of alliance, offensive and defensive, against all common foes, was accordingly entered into. Siraj-ud-Daulah agreed to give up all the factories and property he had taken. The Company was granted permission to fortify Calcutta, to coin money at their own mint, and to carry their merchandise through native territory without payment of tolls.

Admiral Watson was, however, not to be thus trifled with. He at once demanded that Siraj-ud- With or without the consent or aid of the Viceroy it was at length decided that Chandranagar should be attacked before Bussy could come to the rescue.

At Chandranagar the French had but a feeble garrison of 146 Europeans and 300 sepoys, supplemented by 300 civilians and sailors hastily armed. Against these Admiral Watson brought up his fleet — The Kent, of 64 guns ; The Tiger, of 60 guns ; and The Salisbury, of 50 guns — while Clive advanced by land with 700 Europeans, 1,500 sepoys and artillery. Defence was not long possible ; treachery showed Watson a safe passage for his ships, the bastions were swept of their defenders, 100 of the garrison were slain, and on the 23rd of March, 1757, the fort surrendered.
This success of the English so roused the fear and anger of Siraj-ud-Daulah, that he wrote to Bussy, praying him to march from the Deccan to his aid. The letters fell into the hands of Clive, who summed up the situation by declaring ” the Nawab is a villain and cannot be trusted ; he must be overset or we must fall.”
Mir Jafar, the Commander of Siraj-ud-Daulah’s force, was bribed with the promise of being made Viceroy if he could succeed in bringing over his troops to the side of the English and aid in deposing Siraj-ud-Daulah.
The contemplated treachery of Mir Jafar was known to many, but the secret was well kept, Amin- chand, a wealthy Hindu banker, being the chief agent in carrying out the negotiations. At the last moment Clive found his carefully laid plans likely to fail, for Aminchand suddenly declared that he would reveal the plot to Siraj-ud-Daulah unless he received a promise that his share of the spoil should be 5 per cent, on all the treasures at Murshidabad, or a sum of 30 lakhs of rupees, more than .£300,000. Clive bought the silence of Aminchand, promising to give him all he desired, and to sign a deed to that effect. To Watts, Resident at the Viceroy’s Court, and chief agent in the revolution, Clive wrote : ”Omichund is the greatest villain upon earth . . . to counter-plot the scoundrel and at the same time to give him no room to suspect our intentions enclosed you will receive two forms of agreement, the one real to be strictly kept by us, the other fictitious.” The real treaty, signed by all the allies, was on white paper, the fictitious treaty was on red paper, similarly signed, with the exception of the signature of Admiral Watson, which was forged when he bluntly refused to have anything to do with the intrigue. Clive, when afterwards asked before the House of Commons to defend his action, haughtily replied that he thought ” it warrant able in such a case, and would do it again one hundred times.” The announcement of the forgery was, after the battle, made in the following words : ” Omichund, the red paper is a trick ; you are to have nothing.”
In after years, when the Duke of Wellington traced out on the field of Plassey the lines on which was fought the first great battle, establishing the supremacy of the English in India, his admiration for the genius of Clive must have been mingled with feelings of sorrow that the fame of the great General would ever be tarnished by that one act of calculated deceit.
At Plassey Clive stood with nine small guns and a band of 3,000 men, of whom 2,100 were native troops, surrounded by 35,000 infantry, 15,000 cavalry of fierce and warlike Pathans, 53 pieces of artillery, and a body of Frenchmen forty to fifty in number. Clive paused long before venturing to attack, for he knew that if Mir Jafar again turned traitor and joined his forces to those of the Viceroy none among the British troops would escape to tell the tale.
The danger of the situation is seen from the fact that Clive for the first time called together a council of his officers, to whom he proposed the question, ” Whether, in our present position, without assistance, and on our own bottom, it would be prudent to attack, or whether we should wait till joined by some native power ? ”
Clive ‘s own name heads the list of those who voted for no further advance, Eyre Coote’s name heads the list of those who voted for immediate attack. When the Council broke up Clive wandered apart by him- self, and after some hours spent in solitary meditation beneath the shade of the trees by the river bank he returned to tell his officers to prepare their men to cross the river on the following morning, for he had determined to risk all in one great effort to establish the supremacy of the English in India

On the 23 rd of June, 1757, as the first rays of the hot morning sun blazed across the wide field of Plassey, Clive ascended to the roof of a small hunting hut in which he had lain without sleep during the night. To his right were the troops of the wavering traitor, Mir Jafar, now biding his time to cast in his lot with the side likely to win. Should Clive be defeated, Mir Jafar’s cavalry were ready to sweep down on his rear and pillage his baggage ; should the hosts of Siraj- ud-Daulah fall back, the troops of his trusted Com- mander-in-Chief would range themselves beside those of Clive. From where stood the camp of Mir Jafar, 38,000 of the enemy, with the French and their guns in the centre, stretched in a semicircle round the soldiers of Clive, still sleepmg quietly in a large mango grove guarded by a ditch and strong mud banks. As Clive watched the scene in front of him the first shot from the French guns woke the English and laid low two of their number. Soon the heavy artillery of the enemy was in full play, answered back by Clive’s six light guns. Eagerly the serried masses of Siraj-ud-Daulah pressed forward to drive the handful of English into the deep Bhagi’rathi, but Clive’s soldiers lay safe behind the shelter of the mud banks, and the shells and shot sang harmlessly over- head amid the branches of the mango-trees. By noon the rain came down in torrents, and the enemy’s ammunition, soaked through and through, was ren- dered useless, so that their fire gradually slackened, while Clive’s guns and ammunition had been covered up and kept dry.
Mir Madan, chief of the native cavalry, loved and trusted by Siraj-ud-Daulah, determined in one brave effort to silence the English gunners, but as he charged at the head of his cavalry he fell dead before the flying grape-shot With frantic haste Siraj-ud- Daulah gave orders for the troops to fall back. He called Mir Jafar to his side, told him of his loss, and casting his turban at the traitor’s feet, prayed him to fight against the foreign foe. Mir Jafar, vow- ing that he would bring up his troops and defend his chief, hastened away to send word to Clive to advance and win the day. The English charged from their entrenchments, taking care to fire now and then on the treacherous troops of Mir Jafar to make them keep their distance. By five o’clock the whole army of Siraj-ud-Daulah was in full retreat, the brave band of Frenchmen in the centre standing firm until Clive drove them from their position and captured their guns. The Viceroy fled, leaving behind his wealth, baggage, cattle, elephants, and artillery, and five hundred of his troops dead and wounded on the field.
After the battle of Plassey, in which the English lost seven Europeans and sixteen sepoys, Mir Jafar presented himself to receive the reward of his treachery. As the English soldiers presented arms he started back in alarm at the rattle of the muskets, but his coward heart took courage when Clive advanced and saluted him as Viceroy of Bengal, Behar, and Orissa.
At Murshidabad, the capital of the Viceroy, the rich merchants and bankers came forward and bowed down in lowly supplication before their conquerors, praying that their city might be spared the horrors of rapine and plunder. To the right and left of Clive was stored up the long-accumulated wealth of the richest provinces of India. In the treasure-house of Siraj-ud-Daulah gold and silver were heaped high. The custodians came forward and crowned Clive’s head with jewels. In after years, when he was charged before the House of Commons with over-greed, he boldly exclaimed, ” By God, Mr. Chairman, at this moment I stand astonished at my own moderation ! ”
For the Company he claimed the right to hold all the lands south of Calcutta, 882 square miles, on payment of the usual rent. He claimed a sum of 10,000,000 rupees as compensation for previous losses and for the expenses of the campaign. For those who had suffered during the capture of Calcutta by Siraj-ud-Daulah he claimed 8,000,000 rupees. For the army 2,500,000 rupees, for the navy 2,500,000 rupees, and other large sums for the Governor and Select Committee at Calcutta. For himself he demanded besides 280,000 rupees as Member of the Committee, 200,000 rupees as Commander-in-Chief, and 1,600,000 rupees as a private donation — in all, 2,080,000 rupees. Be it remembered that at the time when these awards were made the rupee was worth two shillings and sixpence.
Mir Jafar, wh’o had put Siraj-ud-Daulah cruelly to death, was left to raise these sums from his subjects as best he could. The result was a rebellion, to quell which Clive was called on for aid, and in return received further rights for the Company. It was not long before the new Viceroy had again to plead for the assistance of the Company’s troops in repelling a threatened invasion of his dominions by the son of the Emperor of Delhi and the Nawab Wazi’r of Oudh. In return Clive was granted a right to retain in his own hands the rent of the lands south of Calcutta which, according to the agreement after Plassey, had been annually paid by the English to the Viceroy. By this agreement Clive virtually became landlord to the East India Company. The amount, some ^30,000 yearly, was paid to him from 1765 until his death in 1774, when the right to collect and keep the rent passed to the Company.


The supremacy of the Company firmly established in Bengal, the richest province in India, needed but to be maintained and supported by the care- ful husbanding of the resources and revenues of the newly-acquired lands, so that it might finally grow powerful enough to triumph over all rivals. The Dutch still had their settlement at Chinsurah, twenty miles above Calcutta, and in the Deccan the French under Bussy supported the Nizam, or Viceroy, Salabat Jang, the revenues of the ” Northern Circars,” or districts of Ganjam, Vizagapatam, Godavari, and Kistna, some seventeen thousand square miles in extent, having been assigned to them for the main- tenance of their troops.
On Bussy being summoned south for the purpose of joining in a French attack on Madras, Clive entered into an alliance with the local Raja of Vizianagram, and sent a force under Colonel Forde, to the Northern Circars. Masulipatam fell, position after position was speedily captured, and the French  driven out of the Northern Circars and deprived of their main source of revenue.
The Dutch at Chinsurah, finding Give’s forces weakened by the absence of Forde and his troops, demanded that their ships should be allowed to pass Calcutta without being searched and placed under the charge of an English pilot as was the custom, and that the trade in saltpetre, then kept exclusively in the hands of the English Company, should be thrown open. Receiving no satisfactory reply to their demands, the Dutch openly declared war by capturing some English ships in the river. Clive at once collected together a body of armed volunteers, hastily recalled Forde from the Northern Circars, while Admiral Cornish, with three men-of-war, sailed up the river, and destroyed six of the Dutch ships, the last of the squadron being captured at the mouth of the river. As soon as Colonel Forde reached Calcutta he marched out with 320 Europeans, 800 sepoys, and 50 European volunteers. At Biderra, near Chinsurah, he found himself opposed by a Dutch force of 700 Europeans and 800 Malays. Seeing the force assembled against him he wrote to Clive for advice. Clive, who was playing whist, sent back a hurried message in pencil, ” Dear Forde, fight them immediately, I will send you the order in Council to- morrow.” Forde fought on November 25, 1759, only 50 Dutch and 250 Malays escaped, and the struggle by the Dutch for supremacy in India was ended.
The French were now alone left to struggle for a short time longer against the growing power of the English,

Through all these contests Clive had the sea-power of England to support him. With unerring insight he had turned from the south, where no advance into the heart of India was possible, and firmly established the British power in the rich, alluvial tracts of Bengal amid a tame and law-abiding populace, where the Company might in peace consolidate its strength, make surer its foothold, and slowly, at its own chosen time, advance further and further, each step being secured before the next was attempted, until finally their power had crept all over the land, up the Ganges to Benares, further on to the Himalayas, gaining wealth, power, and strength, to raise armies to subdue the south and west, plant the British standard by the Indus, sweep in the garnered wealth of Oudh, and then hand over the dominions and trade its servants had won and fostered to the safe-keeping of the Queen-Empress.
On the 25th of February, 1760, at the age of thirty- five, Give sailed for England, where he received from George III. an Irish Peerage as Lord Give, Baron Plassey, as a reward for the services he had rendered to his country, for, in the words of Earl Stanhope, ” Whatever gratitude Spain owes to her Cortes, or Portugal to her Albuquerque, this — and in its results more than this — is due from England to Give. Had he never been born, I do not believe that we should — at least in that generation — have conquered Hindoo - stan ; had he lived longer, I doubt if we should — at least in that generation — have lost North America.”
Give remained in England, and the Government of Bengal passed into the hands of Mr. Vansittart. The French were still fighting in the south. The sums Mir Jafar had agreed to pay after the battle of Plassey had not been fully paid, and the money was wanted. English writers on £5 a year, factors on £15 a year, junior and senior merchants on .£30 and £\o a year, a president on ^300 a year, his coun- sellors on from .£40 to .£100, were engaged in trade, all determined, more or less, to make a speedy fortune and return to England, while the army was growing, and the pay of the soldiers in arrears. Some method to meet the growing expenses had to be found. Accordingly Mr. Vansittart wrote to the Court of Proprietors that in consequence of ” the general confusion and disaffection of the country, and the very low state of the Company’s treasury, one or other of these resolutions was immediately necessary — either to drop our connexions with the country Government and withdraw our assistance : or to insist on more ample as well as more certain provision for the support of the Company’s expense.”
The Viceroy was old, said to be debauched and indolent, while his son-in-law, Mir Muhammed Kasim bid high for the post. In the dead of night, Mir Jafar was removed and Mir Kasim installed on condition that he should pay the arrears due to the Company, grant the revenues of Bardwan, Midnapur, and Chittagong, and 50 lakhs of rupees towards the expenses of the war in the south. The Governor, Mr. Vansittart, was to receive .£30,000, Mr. Holwell, £27,000, others sums of £25,000, £20,000, and £13,000. The revenues of the whole of Bengal were now in the hands of the servants of the Company. Having the right of free passage, without payment of tax or toll, for the inland produce, in which they traded, they commenced for a consideration to smuggle the goods of native traders ; they even forced the villagers to buy and sell at prices fixed by themselves.
The new Viceroy daily became more alarmed Unable to obtain redress, and unwilling to allow the power to pass from his hands without a struggle, he commenced to prepare for war, now inevitable, by
organising his troops under two soldiers of fortune, Reinhardt an Alsatian, and Markar an Armenian. When two ships from Calcutta appeared at Mungi’r carrying arms for the English troops at Patna, he detained the ships and placed the officers in charge under guard. Mr. Ellis, the English Governor, re- torted by seizing the city. The Viceroy’s troops under Reinhardt and Markar came to the rescue. Ellis and his followers were hemmed in, cap- tured and placed in imprisonment. War was at once proclaimed. Mir Kasim’s forces were defeated by Major John Adams at Katwa and Gheria, forty thousand of them being driven back with fearful slaughter from the fortress at the gorge of Undwa Nala. Mir Kasim, incensed at the success of the Company, gave orders that Mr. Ellis and the prisoners should be instantly executed. On the 5th of October, 1763, Walter Reinhardt, sur- named Sambre by his companions, and Samru by the natives, forced two companies of his sepoys to carry out the order, and Ellis, with two hundred unarmed men, women, and children, were foully massacred. Patna was soon afterwards cap- tured by Major Adams ; but Mir Kasim escaping, under the escort of Samru, sought protection in Allahabad with Shuja-ud-Daula, Nawab Wazir of Oudh, where the Emperor, Shah Alam, driven from Delhi by the Afghans, had also taken refuge. Between the three, an alliance offensive and de- fensive against the English was entered into, and with fifty thousand followers they advanced to Baksar near Patna. From here Mir Kasim was driven forth by his allies, weary of his cowardice and inability to raise the funds he had promised towards the expenses of the war. He  died soon afterwards in abject poverty.
Hector Munro, having with prompt and unrelent- ing severity quelled the first Sepoy Mutiny in India by blowing from the guns twenty-four of his mutinous troops, advanced against the allied forces whom he defeated with terrible slaughter in the decisive battle of Baksar on the 23rd of October, 1764.
Benares immediately surrendered, and Allahabad capitulated to Sir Robert Fletcher, leaving the Nawab Wazir of Oudh, deserted by Samru, no alternative but to sue for peace on terms to be dictated by the English. The result of this decisive victory, second only to Plassey,was fully recognised by Clive, who wrote to Pitt, in 1766, “It is scarcely hyperbole to say, to- morrow the whole Mogul Empire is in our power.” Mir Jafar, again installed as viceroy, died soon after- wards, and left a legacy of 5 lakhs of rupees to Clive, who handed the amount over to the treasury at Calcutta to form a fund for the relief of officers and soldiers invalided or disabled during service, as well as for widows of officers and soldiers dying on service — a fund known for over a century as ” Lord Clive’s Fund,” which reverted to the heirs of Clive when India was transferred from the East India Company to the Crown.
On the death of the Viceroy, Mr. Vansittart and his Council, in direct contravention of a recent order from the Court of Directors prohibiting their servants from receiving any presents, installed the illegitimate son of Mir Kasim on receiving a sum of 10 lakhs of rupees to be divided among them as they should elect.
The Court of Directors in London was now thoroughly alarmed at these arbitrary proceedings of the Calcutta Council, as well as at the rapacity and private trade of their servants which threatened financial ruin to the Company’s own affairsThis determination was  conveyed to the Council at Bengal in the following words : — ” The General Court of Proprietors having, on account of the critical situation of the Company’s affairs in Bengal, requested Lord Clive to take upon him the station of President, and the Command of the Company’s Military forces there, his Lordship has been appointed President and Governor accordingly.”
Clive landed at Calcutta on the 3rd of May, 1765, having full power to act with a Select Committee of four members independent of the Bengal Council. When one member of the old Council, Mr. Johnstone, ventured to ask some questions respecting the new power of the committee, Clive, as he himself writes, haughtily asked him ” if he would dare to dispute our authority ? Mr. Johnstone replied, that he never had the least intention of doing such a thing ; upon which there was an appearance of very long and pale countenances, and not one of the Council uttered another syllable.”
Within two days of Clive’s arrival every act of the Council, especially their indecent haste in installing a new Viceroy, and their reception of presents, had been censured by Clive, who sums up his judgment on their procedure by writing, “Alas! how is the English name sunk ! I could not avoid paying the tribute of a few tears to the departed and lost fame of the British Nation (irrecoverably so, I fear).”
Clive landed on Tuesday ; the following Monday the Select Committee directed that a covenant not to take bribes or presents for the future should be signed by all Members of Council, and by all the Company’s servants, who, as Clive writes, ” after many idle and evasive arguments, and being given to understand that they must either sign or be suspended the service, executed the covenants upon the spot.” Soon after Clive was able to write respecting the future of the Company’s affairs in India, and his words are as applicable to-day as they were then : ” I am persuaded that nothing can prove fatal, but a renewal of licentiousness among your servants here, or intestine divisions among yourselves at home.”
How far the general corruption and laxity had spread during his absence may be judged from one of his letters home, in which he declares, ” I fear the Military as well as Civil are so far gone in luxury and debauchery, that it will require the utmost exertion of our united Committee to save the Company from destruction.”
Noteworthy are his words as he viewed with alarm the position which he was sent out to face : ” If ideas of conquest were to be the rule of our conduct, I foresee that we should by necessity be led from acquisition to acquisition until we had the whole Empire up in arms against us.” He dwells carefully on the great danger that may arise if once the natives throw off their ” natural indolence,” combined to carry on a ” war against us in a much more soldierly manner than they ever thought of.”
Having placed the internal affairs of the Company on a firm basis, Clive proceeded to conclude peace with the Nawab Wazi’r of Oudh, for, at that period, he conceived it essential, as he wrote, ” to conciliate the affections of the country powers, to remove any jealousy they may entertain of our unbounded ambition, and to convince them that we aim not at conquest and dominion, but security in carrying on a free trade.”
The territories of the Nawab Wazi’r of Oudh were restored on his paying half a million sterling for the expenses of the war. Allahabad and Kora, yielding a revenue of 2,800,000 rupees yearly, were retained and given to the Emperor Shah Alam in exchange for the perpetual right, or Diwanship, over the entire revenues of Bengal, Behar, Orissa, and the Northern Circars, the Emperor receiving in exchange an annual tribute of ^260,000, and the new Viceroy an annual allowance of £600,000 wherewith to pay his dancing girls. The collection of the revenues in these districts was left in the hands of the native agents, for, as the Directors wrote, they were aware ” how unfit an Englishman is to conduct the collection of revenues and to follow the subtle native thought, all his art is to conceal the real value of his country, to perplex and elude the payment.” By this arrange- ment Bengal, Behar, and Orissa virtually became the property of the Company — a property likely, in the opinion of Clive, to yield a yearly revenue of two millions sterling. The acquisition, in fact, exceeded everything that could have been conceived by the wildest imagination of Dupleix and in the words of Clive, ” To go further is, in my opinion, a scheme so extravagantly ambitious, that no Governor and Council in their senses can accept it unless the whole system of the Company’s interests be first entirely new remodelled.”
As a barrier between the limits of the Company’s territories and the north of India, the puppet sovereign of Oudh was left in power, while the Emperor held the strong fortress of Allahabad, to keep in check all Maratha and Pathan invaders. Nothing remained for the Company but to consolidate their position, secure themselves in their own pos- sessions, conciliate the natives, train, discipline, and augment their army, hoard their resources, and be prepared for what the future might bring forth.

In order to carry out the policy of the Directors, Clive reorganised the entire system of the inland trade.
Clive remained in India one year and a half, during which time, in the words of Macaulay, he ” effected one of the most extensive, difficult and salutary reforms that ever was accomplished by any statesman.”
His health breaking down he determined to return home, notwithstanding that the Directors urged him to remain, for as they wrote : ” The general voice of the Proprietors, indeed, we may say, of every man, will be to join in our request, that your Lordship will continue another year in India,” their opinion being : ” Your own example has been the principal means of restraining the general rapaciousness and corrup- tion which had brought our affairs so near the brink of ruin.”
Clive, however, could not be induced to remain. He left India finally on the 29th of January, 1767.
By 1773 the Company were virtually bankrupt. An application to the Government for a loan of ;£ 1,000,000 to enable them to carry on their business led to an inquiry into the whole affairs of the Com- pany, and an impeachment of Give’s administration, particularly his dealings with Siraj-ud-Daula and Mir Jafar.
As a result it was ruled by the Commons that all the acquisitions made by military force in India, or acquired by treaty with foreign powers, did by right belong to the State, while, with regard to Clive, contenting themselves with passing a resolution that ” Robert, Lord Clive, did render great and meritorious services to his country ” — a resolution which did little to soothe the worn-out spirit of the victor of Plassey, who died by his own hand, after great physical suffering, at his house in Berkeley Square in 1774.

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