PRAGATI ENGINEERING COLLEGE

ESSENCE OF INDAIN
TRADITIONAL
KNOWLEDGE
(LECTURE NOTES)

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UNIT-1

INTRODUCTION TO TRADITIONAL KNOWLEDGE

There is today a growing appreciation of the value of traditional knowledge. This knowledge
is valuable not only to those who depend on it in their daily lives, but to modern industry and
agriculture as well. Many widely used products, such as plant-based medicines, health
products and cosmetics, are derived from traditional knowledge. Other valuable products
based on traditional knowledge include agricultural and non-wood forest products as well as
handicraft.
Traditional knowledge can make a significant contribution to sustainable development. Most
indigenous and local communities are situated in areas where the vast majority of the world's
genetic resources are found. Many of them have cultivated and used biological diversity in a
sustainable way for thousands of years. Some of their practices have been proven to enhance
and promote biodiversity at the local level and aid in maintaining healthy ecosystems.
However, the contribution of indigenous and local communities to the conservation and
sustainable use of biological diversity goes far beyond their role as natural resource
managers. Their skills and techniques provide valuable information to the global community
and a useful model for biodiversity policies. Furthermore, as on-site communities with
extensive knowledge of local environments, indigenous and local communities are most
directly involved with conservation and sustainable use.

Define Traditional Knowledge

Traditional knowledge refers to the knowledge, innovations and practices of indigenous and
local communities around the world. Developed from experience gained over the centuries
and adapted to the local culture and environment, traditional knowledge is transmitted orally
from generation to generation. It tends to be collectively owned and takes the form of stories,
songs, folklore, proverbs, cultural values, beliefs, rituals, community laws, local language,
and agricultural practices, including the development of plant species and animal breeds.
Sometimes it is referred to as an oral traditional for it is practiced, sung, danced, painted,
carved, chanted and performed down through millennia. Traditional knowledge is mainly of a
practical nature, particularly in such fields as agriculture, fisheries, health, horticulture,
forestry and environmental management in general.

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Nature and Characteristics

Traditional knowledge of the Earth is based on thousands of years’ experience. It is

developed and preserved by local and indigenous communities for centuries as a strategy for
their survival in the biosphere. TK is often part of the social fabric and everyday life of a
community, and is generally not seen as a distinct body of ‘knowledge’ separate from the
community’s culture, but rather as integral with the community’s culture and its identity as a
community. Most often, the TK is known to the entire community and remains exclusively
within it though occasionally, knowledge of a special skill or art is limited to a few members
of the community. However, within the society, the knowledge is in the public domain. This
knowledge and its components are normally required for a regular lifestyle within the society.
It is passed down through generations while still retaining its original individuality. Since its
generation, preservation and transmission is based on cultural traditions, TK is essentially
culturally oriented or culturally rooted, and it is integral to the cultural identity of the social
group in which it operates and is preserved.TK is a means of cultural identification of the
indigenous or local community. Moreover, TK is seldom found in written form or expressed
in any formal way, but it is transmitted orally and through practice. However, these aspects
do not reduce either the validity or the value of this knowledge. TK is thus dynamic in nature
and it is a system of constant evolution modifying and perfecting the existing knowledge in a
unique traditional way. TK does not always imply that this knowledge must be old. Recently
established knowledge which is based on existing knowledge can also be traditional
knowledge. What is traditional about the TK is not its antiquity but the way it is acquired and
used. The social process of sharing knowledge which is unique in each indigenous and local
culture lies at the very heart of its traditionalism. Though TK may not be antique, it has a
unique social meaning. Traditional knowledge is collective in nature and is often considered
as the property of the entire community, and not belonging to any single individual within the
community. It is transmitted through specific cultural and traditional information exchange
mechanisms, for example, maintained and transmitted orally by elders or specialists such as
breeders, healers, etc. and often to only a select few people within a community. A few
varieties of TK is formalized or codified in some way. However, the lion share of TK is non-
codified and is being passed to successive generations through oral tradition. Yet, another
category of TK, which is only with the ‘elder’ of the particular community, may be uncanny
to the remaining world. TK may be thus possessed by certain individuals or by some
members of a group, or by all members of a group/indigenous community. Indeed, the

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number of persons holding the knowledge does not affect the extent to which this knowledge
is distinct and new to the outside world. However, traditional knowledge can also be spread
widely around the world, connected, inter alia, to the spread of genetic resources. Some
important characteristics of TK can be identified as follows:

1. It is transmitted from generations to generations

2. In many cases, it is transmitted orally for generations from person to person

3. It is being considered by the communities as gift of God and not as a private property

4. Such knowledge typically distinguishes one community from another

5. It is usually impossible to identify the original creator of the information

6. It is learned through continuous observation, experience and practice

7. It is inseparable part of communal and cultural life of its holders, and

8. It is usually associated with the biological resources.

Characteristically, traditional knowledge that knowledge that is

1. Traditional only to the extent that its creation and use are part of the cultural traditions of a
community; it does not necessarily mean that the knowledge is ancient or static
2.Representative of the cultural values of people and thus is generally held collectively.

Scope and Importance

Traditional and indigenous knowledge has been used for centuries by indigenous and local
communities under local laws, customs and traditions. It has been transmitted and evolved
from generation to generation. TK has played, and still plays, an important role in vital areas
such as medical treatment, food security and the development of agriculture. TK is also the
cause of a great variety of artistic expressions, including musical works and handicrafts. TK
is a central component for the daily life of millions of people in developing countries.
Traditional Medicine (TM) serves the health needs of a vast majority of people in developing
countries where access to modern health care services and medicine is limited by economic
and cultural reasons. It is often the only affordable treatment available to poor people and in
remote communities. TK constitutes the ancient knowledge of humanity, the deepest layer on
which our science and culture have developed, the local solutions that have allowed the

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creation and management of ecosystems and cultural landscapes on the entire surface of the
planet. It enables the development of solutions with a low energy and resource use that are
able to adapt to environmental variability and to react to emergencies and catastrophes in
flexible and multifunctional ways.

Kinds of Traditional Knowledge

There are several categories of traditional knowledge. It could include agricultural

knowledge, ecological knowledge, medicinal knowledge including related medicines and
remedies, biodiversity-related knowledge, expressions of folklore in the form of music,
dance, song, handicrafts, designs, stories and artwork, scientific knowledge, technical
knowledge etc. With respect to its nature and holders TK can broadly be classified as
1.Community traditional knowledge

2. Publicly known traditional knowledge

3. Individual traditional knowledge

4. Documented traditional knowledge

5. Vocal traditional knowledge

6. Sacred traditional knowledge

7. Secular traditional knowledge

8. Indigenous knowledge

Community TK indicates information that is not known to all but known only to a small
group of people. Eg: Tribal Knowledge. This knowledge is generally being transmitted
verbally only to the members of the community. Publicly known TK refers to the information
commonly known and used by the people with or without documentation. The medicinal use
of Neem, Tulsi etc. provides examples of this class. Individual TK is available only with an
individual or certain member of a family. Usually this information is handed over orally from
the elder to his successor. Documented TK means information that is well documented and
available to the public Eg: Ayurvedha. Vocal TK covers knowledge which is unwritten but
preserved and handed over through generations orally. Sacred TK consists both sacred
tangible as well as sacred intangible rights. Sacred tangible rights suggest the property rights
in tangible objects used as part of or pertaining to something sacred. Community’s right over

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sacred sites is an example for this category. There are also sacred intangible rights which
include intellectual property and other intangible rights applicable to the costume,
choreography and photographs etc. of traditional sacred dance belonging to the community.
Secular TK refers to the communities’ right over arts and crafts. In this context, it includes
material proper for commercial exploitation items such as the family crests used in
ceremonial occasions on clothing, masks, dance screens, etc. It also includes rights in
photographs, choreographies, music or audiovisual productions used in non-sacred events and
ceremonies. Indigenous Knowledge (IK): The indigenous groups all over the world have
peculiar cultural belief systems which demonstrate their immense knowledge and respect for
the earth. These systems contain rules that define how the environment should be treated.
Their various rituals, ceremonies and prohibitions regulate the use of natural resources and
resource management aiming at a balanced ecosystem. Indigenous people are the custodians
of the invaluable biological and genetic wealth on the earth. To entitle certain knowledge as
indigenous, it must posses certain characteristics, namely,

1. Communal ownership and attribution of knowledge

2. Sharing of knowledge through specific consent of the relevant group

3. Right to use and deal with knowledge

4. Collective rights and interests held by indigenous people in their knowledge

5. Close interdependence between knowledge, land, and other aspects of culture in

indigenous societies.

Value of Traditional knowledge in global economy

Traditional knowledge (TK) is integral to the identity of most local communities. It is a key
constituent of a community’s social and physical environment and, as such, its preservation is
of paramount importance. Attempts to exploit TK for industrial or commercial benefit can
lead to its misappropriation and can prejudice the interests of its rightful custodians. In the
face of such risks, there is a need to develop ways and means to protect and nurture TK for
sustainable development in line with the interests of TK holders. The preservation, protection
and promotion of the TK-based innovations and practices of local communities are
particularly important for developing countries. Their rich endowment of TK and biodiversity

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plays a critical role in their health care, food security, culture, religion, identity, environment,
trade and development. Yet, this valuable asset is under threat in many parts of the world.

There are concerns that this knowledge is being used and patented by third parties without the
prior informed consent of TK holders and that few, if any, of the derived benefits are shared
with the communities in which this knowledge originated and exists. Such concerns have
pushed TK to the forefront of the international agenda, triggering lively debate about ways to
preserve, protect, further develop and sustainably use TK. Documenting and digitizing TK-
related information in the form of a TKDL is proving to be an effective means of preserving
TK and of preventing its misappropriation by third parties. India is a pioneer in this field.

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UNIT-2

BASIC STRUCTURE OF INDIAN KNOWLEDGE

India’s Knowledge Tradition India was magnificently advanced in intellectual activity during
the ancient and medieval times. The intellectual achievements of Indian culture lay scattered
across several fields of study in ancient Indian texts ranging from the Vedas and the
Upanishads to a whole range of scriptural, Gnostic, scientific and artistic sources. In India,
there is wide variety and multiplicity of thoughts, languages, life styles and scientific, artistic
and philosophical perceptions. The rich classical and regional languages of India, which are
repositories of much of the ancient wisdom, emerge from the large stock of the shared wealth
of a collective folklore imagination. In ancient India, the development of the six traditional
branches of knowledge (Vedanga-s), and gradually other scientific disciplines like arithmetic,
algebra, astronomy, medicine, chemistry, biology, astrology, logic and grammar are the result
of painstaking, accurate observation of natural phenomena. A tradition like India that saw
knowledge (vidya) as the only real wealth (dhana) can now legitimately take some pride in
the fact that the world has come to recognize knowledge as the key resource for change it has
overtaken other factors of production like land, labor and capital as people talk today of a
knowledge economy, or more appropriately, a knowledge society. For centuries, the
knowledge systems in India were passed down from generation to generation through schools
called gurukula-s ("family of the guru") and transmitted entirely from mouth to ear in an
unbroken oral tradition. Gradually, they came to be written down on different materials such
as stones, copper plates, birch bark, palm leaves, parchments and paper. Even after the texts
started to be written down, the oral teaching continued to be the means employed for the
learning of the Vedas. The treasure of the wisdom containing the ancient knowledge systems
has come down to us in the form of manuscripts. Composed in different Indian languages,
these manuscripts are spread all over the country in different institutions, libraries, mutts,
monasteries, temples and in several private collections spread across the country.
4 vidyas

During the Vedic period, vidyādāna or the gift for the sake of education was considered to be
the best of gifts, possessing a higher religious efficacy than even the gift of land. Vidyā
comes from the root vid ("to know"); it therefore means knowledge, science, learning, lore,
scholarship and philosophy. There are basically four

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Vidyas:

1. Trayi (triple) which is the study of the Vedas and their auxiliary texts,
2. Anviksiki which is logic and metaphysics,
3. Dandaniti which is the science of government, and
4. Varum the practical arts such as agriculture, commerce, medicine etc.

Vidyā gives insight, in the spiritual sphere it leads to salvation, in the mundane sphere it
leads to progress and prosperity. Vidyā illuminates the mind and shatters illusions, increases
intelligence, power and efficiency; develops the intellect and makes it more re-fined; it
effects a complete transformation as the root of all happiness and as the source of
illumination and power. The word, Vidyā, does not occur in the Rig Veda, it occurs in the
Atharvaveda and in the Brahmana portions of the Yajurveda and in the Upanishads.

The Four Vedas

The Vedas are considered the oldest Hindu texts. Scholars believe that they were written
down some 2,500 years ago, though the tradition often dates them to the beginning of Kali-
yuga (circa 3000 BCE). Some Hindus say that there was originally only one Veda, the Yajur,
which was later divided into four. Scholars, however, usually consider the Rig-Veda the
oldest of all Hindu writings. The following is an overview of the four Vedas.

The Rig-Veda

The most important and, according to scholars, oldest of the Vedas. It is divided into ten
books (called mandalas) and has 1028 hymns in praise of various deities. These include
Indra, Agni, Vishnu, Rudra, Varuna, and other early or “Vedic gods.” It also contains the
famous Gayatri mantra and the prayer called the Purusha Shukta (the story of Primal Man).

The Yajur-Veda

A priestly handbook for use in the performance of yajnas (sacrifices) It is divided into two
sections, the earlier “black” and the more recent “white.”

Sama-Veda

This consists of chants and melodies to be sung during worship and the performance of yajna.

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Atharva-Veda

Contains hymns, mantras and incantations, largely outside the scope of yajna.

Within each of the four books there are four types of composition, or divisions, as shown
below. In the narrowest of senses, only the Samhitas comprise the true Vedas. The first two
divisions relate to the performance of sacrificial rituals (the karma-kanda section), whereas
the second pair consists of philosophy (and belong to the jnana-kanda section).

1. The Samhitas – literally “collections,” in this case of hymns and mantras. They form
the Veda proper.
2. The Brahmanas – prose manuals of ritual and prayer for the guiding priests. They
tend to explain the Samhitas. They also contain early versions of some stories.
3. The Aranyakas – literally “forest books” for hermits and saints. They are
philosophical treatises.
4. The Upanishads – books of philosophy, also called “Vedanta,” the end or conclusion
of the Vedas.

Upavedas

There are four Upavedas: Dhanurveda, Gandharvaveda, Ayurveda and Arthasastra. Some
schools hold Sthapatyaveda as the fourth Upaveda instead of Arthasastra.

• Dhanurveda is the science of warfare.

• Gandharvaveda is the study if aesthetics and it speaks of all art-forms like music,
dance, poetry, sculpture, and erotica.
• Ayurveda is the science of health and life.
• Arthasastra deals with public administration, governance, economy and polity.
• Sthapatyaveda relates with engineering and Architecture.

All these sciences/arts are discussed not just from their technical perspective (though that is
primarily done), but also as a means to transcendence.

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Vedanga

(Vedāṅga,"limbs of the Veda") are six auxiliary disciplines of Hinduism that developed in
ancient times, and have been connected with the study of the Vedas. These are:

1. Shiksha : phonetics, phonology, pronunciation. This auxiliary discipline has focused

on the letters of the Sanskrit alphabet, accent, quantity, stress, melody and rules of
euphonic combination of words during a Vedic recitation.
2. Chandas : prosody. This auxiliary discipline has focused on the poetic meters,
including those based on fixed number of syllables per verse, and those based on
fixed number of morale per verse.
3. Vyakarana : grammar and linguistic analysis. This auxiliary discipline has focused
on the rules of grammar and linguistic analysis to establish the exact form of words
and sentences to properly express ideas.
4. Nirukta : etymology, explanation of words, particularly those that are archaic and
have ancient uses with unclear meaning. This auxiliary discipline has focused on
linguistic analysis to help establish the proper meaning of the words, given the context
they are used in.
5. Kalpa : ritual instructions. This field focused on standardizing procedures for Vedic
rituals, rites of passage rituals associated with major life events such as birth, wedding
and death in family, as well as discussing the personal conduct and proper duties of an
individual in different stages of his life.
6. Jyotisha : Auspicious time for rituals, astrology and astronomy. This auxiliary Vedic
discipline focused on time keeping.

The character of Vedangas has roots in ancient times, and the Brihadaranyaka Upanishad
mentions it as an integral part of the Brahmanas layer of the Vedic texts. Individually, these
auxiliary disciplines of study are traceable to the 2nd millennium BCE, and the 5th-century
BCE scholar Yaska quotes the Vedangas. However, it is unclear when and where a list of six
Vedangas were first conceptualized.

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Upanga

There are four Upangas: Nyaya, Mimamsa, Itihasa-Purana and Dharma Sastra.

Nyaya

Nyaya is a darshana and speaks of the "law of nature". It also contains predicate logic.

Mimamsa

Mimamsa is a darshana and has two parts - Purva Mimamsa and Uttara Mimamsa. Purva
Mimamsa speaks of the philosophy of rituals and Uttara Mimamsa is spiritual philosophy.
There is another text called Sankarsha kanda, which is also called the Madhya Mimamsa and
Upasana Kanda, which speaks of Gods and mentions the essential one-ness of all God-forms.
This can be seen as a ramp from Purva Mimamsa to Uttara Mimamsa. Mimamsa can be
discussed more elaborately as a darshana.

Itihasa-Purana

There are 18 Maha Puranas and 18 Upa Puranas. Mahabharata is the Itihasa. The eighteen
Maha Puranas are Matsya, Markandeya, Bhagavata, Bhavishya, Brahmanda, Brahma,
Brahma Vaivarta, Vishnu Dharmottara, Varaha, Vamana, Siva, Skanda, Narada, Garuda,
Padma, Kurma, Linga and Agni Puranas.

Purana is said to speak of five subjects (Panca Lakshana):

1. the creation and dissolution of Universe,

2. evolution,
3. cycle of time,
4. theology,
5. history of kings (human history)

They also speak of three levels of allegories - terrestrial, astronomical and spiritual.

They also speak of the different incarnations of the Supreme Godhead - 51 avataras, then 21
important ones from them, then 10 primary avatars out of them that we call as dashavataras

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and 2 as complete incarnations (purnavataras) which are Rama and Krishna. The remaining
are said to be amshavataras (partial manifestation) in different degrees.

Dharma Sastras

Dharma sastras include smritis and the four sutras - Dharma sutra, Grhya Sutra, Sulba Sutra
and Srauta Sutra. The sutras are laid down for each Vedic sakha/branch.

• Dharma sutras contain the guidelines to live a Dharmic life.

• Grhya sutras contain specific guidelines to Grhasthas.
• Srauta sutras contain guidelines for performing rituals.
• Sulba sutras contain the mathematical principles for construction of various altars.

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UNIT 3

MODERN SCIENCE AND INDIAN KNOWLEDGE SYSTEM

The Different Routes of Modern Science and Indian Ancient Science. There is one very
fundamental difference between the routes adopted by modern science for the exploration of
nature, and that adopted in ancient India. These routes have evolved due to different climatic
conditions in the West and India. The main feature of the Western climate is that their
environmental temperature is much lower than the human body temperature. This made life
difficult there and needed plenty of food, strong house, many layers of clothing and other
warming material. In such a situation, arises a basic question: given difficult conditions, how
to make survival easier. This drew their attention to study space, light and matter. Modern
science starts from geometry from the time of Pythagoras to Euclid; then study of light by
Newton, Huygen, and others; then comes atomic theory. This space-light-matter route can be
called horizontal route. The main feature of the Indian climate had been environmental
temperature close to the human body temperature. So here necessities of life were much less.
Here the question was not how to make the survival easier because it was already easy. Here
the question was: given easy survival, how to make life happier for longer and longer times.
Happiness is a mental phenomenon. And the state of happiness or unhappiness of the mind is
most affected by sound out of the five senses. Hence the Indian study of nature took the route
of time-sound-mind. This may be called vertical route.

Indigenous Knowledge

Local and indigenous knowledge refers to the understandings, skills and philosophies
developed by societies with long histories of interaction with their natural surroundings. For
rural and indigenous peoples, local knowledge informs decision-making about fundamental
aspects of day-to-day life.

Traditional knowledge is dynamic, holistic, intergenerational, linked to experience on

traditional lands and the integrity of the knowledge depends on maintaining the “integrity of
the land itself.” (Battiste 2005, p.8) Some features include:

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1. Context embedded: Indigenous knowledge is passed on through observation and

‘doing’. Knowledge is embedded in the natural environment and includes the
knowledge and skills needed for survival.
2. Holistic Knowledge: all Knowledge is connected. Indigenous knowledge is
constructed as stories, traditions, skills, values, myths all together presenting a holistic
picture of interdependence of humans and their environment.
3. Competency: Indigenous knowledge sees learning as “competency” (Barnhardt, R. ,
Kawagley, A.O. 1999, p. 2) as the immediate ability to apply knowledge and survive.
4. Living Interdependence: Indigenous people know that humans are inseparable from
the land, the earth. For Indigenous peoples traditional knowledge sees “all my
relations” including all species and the earth; which maintains sustainable, respectful
and sacred connections to the land.
5. Long Term Time Perspective: circular time with a “multi-generational perspective”
(p. 14) and a long term sustainable viewpoint for decisions
6. Dynamic Cultures: Indigenous cultures have been quick to adapt to new
technologies, try to improve their circumstances, modifying and adapting the colonial
structures to their own purposes, while maintaining their relationship to the land.
7. Community Values: The value of family, culture, and community is above other
values. The notion of “it takes a whole community to raise a child” is much more of a
reality in indigenous communities with extended families and relations. Humans are
seen as part of the natural world, not the masters.

Yoga and Holistic Health care

Yoga is a philosophy, practice, and discipline to achieve a harmony and balance between the
body, mind, and soul to achieve inner peace, health, and wellbeing. Yoga combines static
postures, exercises, deep relaxation techniques, adaptation of a healthy lifestyle and a positive
and optimistic mindset. Researchers believe that the yoga originated in India about 5000
years ago. This is not a religion and does not conflict with someone’s personal belief and
religious practices. The word yoga comes from the Sanskrit word ‘Yug’, which means
‘union’. The science of yoga refers to the process of uniting the individual consciousness
with that of the Universal Divine Consciousness.

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There are four paths of yoga to establish this union:

1. Karma Yoga (Work ethics):

This path advocates doing everyday work as a selfless service without expecting any reward
and thoughts of a success or failure.

2. Bhakti Yoga (Devotion):

This path advocates uniting with the Supreme Being through prayer, worship, and rituals.
Bhakti yoga is believed to fill the mind with divine love, peace, tranquility, and happiness
through a systematic process of devotion and self-surrender.

3. Jnana Yoga (Knowledge and wisdom):

This is the path to enlighten the mind with the facts and realities of life. Jnana Yoga involves
a systematic process to remove ignorance (‘Avidya’) from the mind to help the journey from
the darkness to light.

4. Raja Yoga (Control of mind):

This is the most familiar form of yoga.This path of the yoga advocates a systematic process
of controlling the mind.

Yoga for good health

Researchers have suggested the following general health benefits of the yoga:

1. Improving the psychological wellbeing: this includes increased positive thoughts and
optimism.

2. Physical health: this involves better tone and strength of muscles, joint flexibility, and
physical endurance.

3. Improved functions of different body systems, such as endocrine, neurological,

immunological, and cardiovascular systems.

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How does the yoga work?

It is not exactly known how the yoga helps in getting the health benefits. Yoga is believed to
work through the following physiological/ neurophysiologic backgrounds:

1. Stress reduction:

Yoga is considered as an effective stress management strategy. (Ref)

Researchers believe that yoga reduces stress response by:

A) Reducing the activation (‘down regulation’) of the Hypothalamic Pituitary Adrenal (HPA)
axis.

B) Increased activation of the Parasympathetic nervous system.

Pranayama (Deep breathing exercises) stretches the lungs and the diaphragm. This stimulates
the vague nerve. This, in turn, activates the parasympathetic nervous system.

2. Increased neuroplasticity:

Neuroplasticity is a unique process of reorganization of the nerve cell networks in the brain.
Meditation and the deep breathing exercise also thought to activate this process. This helps in
concentration, memory, and cognitive functions.

3. Exercises:

Yoga Asanas are low impact exercises and helpful in improving muscle strength, tone, and
flexibility.

4. Lifestyle:

Yoga encourages to adopt a healthy and disciplined lifestyle. This includes a healthy diet,
regular physical exercises, and avoiding addictions.

5. Values:

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Yoga is a philosophy and a way of life. It also outlines the universal (Yama) and personal
(Niyama) ethical principles and practices and moral values. This helps to develop a positive
and optimistic outlook on life.

We face many circumstances in our journey of life. We also have to contend with issues such
as aging and sickness. The Chinese have a saying which goes “You can own everything, but
health”. What is one thing desired of all humans? Without any doubt, it is “good health”.
Good health is a treasure but not the type of “health” induced by constant consumption of
various dubious tonics or medicines. If we desire true health for ourselves we should start by
preventing illness or sicknesses from attacking our bodies, our life span is naturally extended.
There are many methods we can use to prevent illness; you will learn the alternative health
practices in India. So let us see the concept of holistic health.

Concept of Holistic Health

Holistic health is actually an approach to life, “Holos” means entire or total. The Holistic
means “whole” or complete. The concept of holistic health is not new. This ancient approach
as far back as 5000 years ago in India and China, stressed living healthy way of life in
harmony with nature. It is an approach to health based on a love of life, not a fear of death. It
leads to high level of wellness for the total person throughout the total life style. With
Holistic Health people accept responsibility for their own level of well-being. Holistic
approach to health insists that total good health and well being can be achieved by
understanding the whole person in a perspective that includes physical, mental, emotional,
social and spiritual dimensions. These five aspects are not separate but they are constantly
interacting. This concept corresponds to the ancient view that health implies a sound mind in
a sound body in a sound family in a sound environment.

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UNIT 4
PROTECTION OF TRADITIONAL KNOWLEDGE

Traditional Knowledge and Intellectual Property – Background Brief

The current international system for protecting intellectual property was fashioned during the
age of industrialization in the West and developed subsequently in line with the perceived
needs of technologically advanced societies. However, in recent years, indigenous peoples,
local communities, and governments, mainly in developing countries, have demanded
equivalent protection for traditional knowledge systems.

In 2000, WIPO members established an Intergovernmental Committee on Intellectual

Property and Genetic Resources, Traditional Knowledge and Folklore (IGC), and in 2009
they agreed to develop an international legal instrument (or instruments) that would give
traditional knowledge, genetic resources and traditional cultural expressions (folklore)
effective protection. Such an instrument could range from a recommendation to WIPO
members to a formal treaty that would bind countries choosing to ratify it.

Traditional knowledge is not so-called because of its antiquity. It is a living body of

knowledge that is developed, sustained and passed on from generation to generation within a
community, often forming part of its cultural or spiritual identity. As such, it is not easily
protected by the current intellectual property system, which typically grants protection for a
limited period to inventions and original works by named individuals or companies. Its living
nature also means that “traditional” knowledge is not easy to define.

Recognizing traditional forms of creativity and innovation as protectable intellectual property

would be an historic shift in international law, enabling indigenous and local communities as
well as governments to have a say over the use of their traditional knowledge by others. This
would make it possible, for example, to protect traditional remedies and indigenous art and
music against misappropriation, and enable communities to control and benefit collectively
from their commercial exploitation.

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Although the negotiations underway in WIPO have been initiated and propelled mainly by
developing countries, the discussions are not neatly divided along “North-South” lines.
Communities and governments do not necessarily share the same views, and some developed
country governments, especially those with indigenous populations, are also active.

Two types of intellectual property protection are being sought:

• Defensive protection aims to stop people outside the community from acquiring
intellectual property rights over traditional knowledge. India, for example, has
compiled a searchable database of traditional medicine that can be used as evidence of
prior art by patent examiners when assessing patent applications. This followed a
well-known case in which the US Patent and Trademark Office granted a patent (later
revoked) for the use of turmeric to treat wounds, a property well known to traditional
communities in India and documented in ancient Sanskrit texts. Defensive strategies
might also be used to protect sacred cultural manifestations, such as sacred symbols or
words from being registered as trademarks.
• Positive protection is the granting of rights that empower communities to promote
their traditional knowledge, control its uses and benefit from its commercial
exploitation. Some uses of traditional knowledge can be protected through the
existing intellectual property system, and a number of countries have also developed
specific legislation. However, any specific protection afforded under national law may
not hold for other countries, one reason why many indigenous and local communities
as well as governments are pressing for an international legal instrument.

WIPO’s work on traditional knowledge addresses three distinct yet related areas: traditional
knowledge in the strict sense (technical know-how, practices, skills, and innovations related
to, say, biodiversity, agriculture or health); traditional cultural expressions/expressions of
folklore (cultural manifestations such as music, art, designs, symbols and performances); and
genetic resources (genetic material of actual or potential value found in plants, animals and
micro-organisms).

Although for many communities traditional knowledge, genetic resources and traditional
cultural expressions form part of a single integrated heritage, from an intellectual property
standpoint they raise different issues and may require different sets of solutions. In all three
areas, in addition to work on an international legal instrument, WIPO is responding to

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requests from communities and governments for practical assistance and technical advice to
enable communities to make more effective use of existing intellectual property systems and
participate more effectively in the IGC’s negotiations. WIPO’s work includes assistance to
develop and strengthen national and regional systems for the protection of traditional
knowledge (policies, laws, information systems and practical tools) and the Creative Heritage
Project which provides hands-on training for managing intellectual property rights and
interests when documenting cultural heritage.

The need for protecting traditional knowledge

Why should we protect traditional knowledge at international level? Looking at the history
and development of intellectual property laws and norms at the international level, one notes
that they draw from existing national laws. The international dimension provides the
framework within which protection can be extended beyond national borders and provides for
international cooperation. Discussions on protection of traditional knowledge at international
level have been going on for a while at different international fora including WIPO through
the Intergovernmental Committee on Intellectual Property, Genetic Resources, Traditional
knowledge and Folklore since 2000. Proposed protection under the IGC is within the context
of intellectual property albeit a sui generis system of protection. To help us contextualize this
discussion, it is important to look at other international regimes especially in the area of
intellectual property. The Paris Convention mainly sought to avoid unwanted loss of
eligibility for patentability through publication of patent applications and participation in
international exhibitions in prior to filing national applications and to harmonies the different
national patent laws in existence. The Berne Convention was to introduce mutual recognition
of copyright between different nation states, promote development of national standards on
copyright protection and deal with the issue of unauthorized use of copyright works in other
countries. It was to provide an international codification, which currently provides for
minimum standards of protection. The WIPO Copyright took into account the need to
introduce new international rules and clarify the interpretation of certain existing rules in
order to provide adequate solutions in the digital environment. More recent treaties, like the
Marrakesh Treaty to Facilitate Access to Published Works for Persons Who Are Blind,
Visually Impaired or Otherwise Print Disabled, have a social and humanitarian dimension.
The main purpose is to provide international

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4standards on exceptions and limitations to facilitate access to published works by

beneficiary persons. It is important to note that exceptions and limitations at the national and
regional level were not enough to ensure access by all beneficiaries in Member States thus
the need for the international regime. This provides a good example of an international treaty
that deals with substance. Having briefly looked at some of the international norms in the
area of intellectual property, there are certain points to note that necessitated these laws; the
first is the issue of recognition of foreign rights holders within the national jurisdiction. This
gave rise to what is now known as the principle of national treatment found in most IP
treaties. Article 5(1) Berne Convention states that “Authors shall enjoy, in respect of works
which they are protected under this convention in countries of the Union other than the
country of origin, the rights which their respective laws do now or may hereafter grant to
their national, as well as rights specially granted by this Convention.” This is similar to
Article 2(1) of the Paris Convention which states that “Nationals of any country of the Union
shall, as regards the protection of industrial property, enjoy in all the other countries of the
Union the advantages that their respective laws now grant, or may hereafter grant, to
nationals; all without prejudice to the rights specially provided for by this Convention.
Consequently, they shall have the same protection as the latter, and the same legal remedy
against any infringement of their rights, provided that the conditions and formalities imposed
upon nationals are complied with.”Article 3(1) of the TRIPS Agreement requires that “Each
Member State shall accord to the nationals of other Members treatment no less favorable than
that it accords to its own nationals with regard to the protection of intellectual property,
subject to the exceptions already provided in, respectively, the Paris Convention (1967), the
Berne Convention (1971), the Rome Convention or the Treaty on Intellectual Property in
Respect of Integrated Circuits. In respect of performers, producers of phonograms and
broadcasting organizations, this obligation only applies in respect of the rights provided
under this Agreement. Any Member availing itself of the possibilities provided in Article 6 of
the Berne Convention (1971) or paragraph 1(b) of Article 16 5of the Rome Convention shall
make a notification as foreseen in those provisions to the Council for TRIPS.” The principle
of national treatment only applies where national laws provide for protection. So in the case
of traditional knowledge, the traditional knowledge of an indigenous community in Peru will
be protected in Kenya and vice versa under the principle of national treatment. In addition to
the principle of national treatment, other approaches to protect the works of foreign nationals
include the principle of reciprocity and mutual recognition. The latter is based on bilateral
agreements between two countries while under the former, protection granted to nationals of

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a foreign country depends on whether or not that country in turn extends protection to
nationals of the first country. The other is the most favored nation principle as set out in
Article 4 of the TRIPs Agreement whereby any advantage, favor, privilege or immunity by a
Member to nationals of any other country shall be accorded immediately and unconditionally
to nationals of other Members. International laws also provide for minimum acceptable
standards as well as offer some degree of harmonization of national law and certainty. The
international regime provides for interactions between national systems. For instance the
Berne Convention provides minimum acceptable standards of protection of copyright for
Member States. Article 5 (2) of the Berne Convention provides for independence of copyright
protection. A Similar provision exists in Article 6 of the Paris Convention. International
standards also provide some forms of linkage between protection in the country of origin, and
protection in other jurisdictions. Article 1(2) of the Madrid Agreement and Article 2(1) of the
Madrid Protocol make the international registration of a trademark under the Madrid system
for the International Registration of Marks dependent on the existence of national registration
or application for exactly the same mark and the same goods or services in the name of the
applicant for the international registration. The Lisbon Agreement (Article2) requires, among
other conditions, protection of appellations of origin “recognized and protected as such in the
country of origin,” and the TRIPS Agreement (Article24.9) specifies that there is 6“no
obligation ... to protect geographical indications which are not or cease to be protected in
their country of origin, or which have fallen into disuse in that country.”The development of
international laws gradually moved from policy to substantive law. With time, substantive
issues such as eligibility, subject matter for protection, criteria for protection and nature and
scope of rights, exceptions and limitations were included in the international regime.
However, not every detail has to be included in the international treaty leaving some
flexibility for the national legislation thus the need for minimum standards. It is important to
note that there are certain areas where the international law merely provides a policy
direction.

Significance of traditional knowledge

Traditional knowledge (TK) is integral to the identity of most local communities. It is a key
constituent of a community’s social and physical environment and, as such, its preservation is
of paramount importance. Attempts to exploit TK for industrial or commercial benefit can
lead to its misappropriation and can prejudice the interests of its rightful custodians. In the

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face of such risks, there is a need to develop ways and means to protect and nurture TK for
sustainable development in line with the interests of TK holders. The preservation, protection
and promotion of the TK-based innovations and practices of local communities are
particularly important for developing countries. Their rich endowment of TK and biodiversity
plays a critical role in their health care, food security, culture, religion, identity, environment,
trade and development. Yet, this valuable asset is under threat in many parts of the world.

There are concerns that this knowledge is being used and patented by third parties without the
prior informed consent of TK holders and that few, if any, of the derived benefits are shared
with the communities in which this knowledge originated and exists. Such concerns have
pushed TK to the forefront of the international agenda, triggering lively debate about ways to
preserve, protect, further develop and sustainably use TK. Documenting and digitizing TK-
related information in the form of a TKDL is proving to be an effective means of preserving
TK and of preventing its misappropriation by third parties. India is a pioneer in this field.

Role of government to harness Traditional Knowledge

The need for protection

TK does not have an internationally-accepted definition. However, in a wider sense, it covers

not just TK itself but traditional cultural expressions (TCEs), including distinctive signs and
symbols associated with TK. TK in the narrower sense refers to knowledge as such, in
particular, the knowledge resulting from intellectual activity in a traditional context, and
includes know-how, practices, skills and innovations.

Article 8(j) of the CBD states that every member nation in accordance with its domestic law
should move towards the preservation, maintenance and sustainable use of resources
important to the TK of the indigenous community. Member nations are urged to promote
wider use of TK with the prior approval and involvement of the holder(s) of the knowledge.

The fact that industries are using TK without the prior informed consent of the knowledge
holders is a concern, as is the lack of benefit-sharing mechanisms.

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TK in India

India is a diverse country in all senses. It is counted among the 'mega diverse' countries under
the CBD due to its innumerable genetic resources (GRs) and associated TK. With
advancements in technology around the world, GRs and associated TK are vulnerable to bio-
piracy and similar threats. With a view to protecting biodiversity, the Biodiversity Act was
enacted in 2002.

The act governs conservation and use of bio- resources (BRs) and associated knowledge for
commercial and research purposes as well as for bio-survey and bio-utilization.

To implement the act, the National Biodiversity Authority (NBA), an autonomous body that
performs facilitative, advisory and regulatory functions for the government of India, was
established in 2003.

The NBA has supported the creation of State Biodiversity Boards (SBBs) in 28 states and
over 32,000 Biodiversity Management Committees (BMCs).

Under the act, Indians and Indian institutions (excluding non-resident Indians) do not need
the authorization of the NBA to conduct research or work; however, they need to inform the
relevant SBB of the activity. International institutions need the authorisation of the NBA. The
NBA gives approval after consultation with the relevant SBB and after establishing mutually-
agreed terms for sharing the benefits

TK digital database

It has become imperative to safeguard the sovereignty of TK. To facilitate this, the
Department of Ayurveda, Yoga and Naturopathy, Unani, Siddha and Homoeopathy
(AYUSH) and the Department of Indian Systems of Medicine and Homoeopathy (ISM&H)
set up an interdisciplinary task force, establishing the TK Digital Library (TKDL):
www.tkdl.res.in/tkdl/langdefault/common/Home.asp?GL=Eng in 2001.

TKDL is an online database of TK existing in India in a format understandable by patent

examiners at international patent offices, thereby preventing the wrongful grant of patents.
The project involved the documentations of 150 books, including volumes, under the

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headings Ayurveda, Unani, Siddha and Yoga; more than 290,000 traditional medicine
formulations have been transcribed.

Due to the TKLD, patent offices around the world, including the US Patent and Trademark
Office, the UK IP Office and the European Patent Office, have revoked, modified or rejected
more than 100 wrongful patents, which were based on prior art from Indian TK

India has successfully fought for the revocation or modification of patents for substances
such as turmeric, basmati and neem oil.

The Nagoya Protocol

The Nagoya Protocol on Access to Genetic Resources and the Fair and Equitable Sharing of
Benefits Arising from their Utilization to the CBD was adopted at the 10th Conference of
Parties (COP) to the CBD in Nagoya, Japan, on October 29, 2010.

It is the first international instrument particularly relevant to indigenous communities since

the adoption of the UN Declaration on the Rights of Indigenous Peoples in 2007.

The protocol has 92 signatories and 52 ratifications; it is set to come into force on October
12, 2014, ie, 90 days after receiving the 50th ratification.

The purpose of the protocol is to effectively implement one of three core obligations of the
CBD: the access to genetic resources and the sharing of benefits.

Obligations have been set out for seeking prior informed consent of indigenous communities
for access; provisions have also been made for the sharing of benefits on mutually agreed
terms from the use of TK and GRs in accordance with the domestic legislation of the source
country.

The text of the protocol also contains a review clause, which states that four years after entry
into force, the COP is to conduct an evaluation with regard to the effectiveness of the
protocol. The COP has decided that the review should be undertaken in the light of
developments in other relevant international organisations, including the World Intellectual
Property Organization.

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The protocol allows for parties to implement other relevant international agreements,
provided they are supportive of the objectives of the CBD and the Nagoya Protocol.

India and the protocol

India signed the protocol on May 11, 2011 and ratified it on October 9, 2012. India also co-
hosted the COP-11 in October 2012 and is the president of COP until October 2014. The
Environment Minister has stated that India has taken significant steps in the last 21 months to
bring the protocol into force.

In view of the CBD's Aichi Biodiversity Targets for 2020, the protocol's ratification is of
great significance, having been completed one year ahead of the deadline.

The protocol gives incentives to move towards the conservation and sustainable use of
genetic resources and associated TK.

The content of this article is intended to provide a general guide to the subject matter.
Specialist advice should be sought about your specific circumstances.

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UNIT 5

IMPACT OF TRADITIONS

Traditions Matter

Traditions represent a critical piece of our culture. They help form the structure and
foundation of our families and our society. They remind us that we are part of a history that
defines our past, shapes who we are today and who we are likely to become. Once we ignore
the meaning of our traditions, we’re in danger of damaging the underpinning of our identity.

• Tradition contributes a sense of comfort and belonging. It brings families together and
enables people to reconnect with friends.
• Tradition reinforces values such as freedom, faith, integrity, a good education,
personal responsibility, a strong work ethic, and the value of being selfless.
• Tradition provides a forum to showcase role models and celebrate the things that
really matter in life.
• Tradition offers a chance to say “thank you” for the contribution that someone has
made.
• Tradition enables us to showcase the principles of our Founding Fathers, celebrate
diversity, and unite as a country.
• Tradition serves as an avenue for creating lasting memories for our families and
friends.
• Tradition offers an excellent context for meaningful pause and reflection.

As leaders, role models, and parents, we must strive to utilize every opportunity available to
us to reinforce the values and beliefs that we hold dear. The alternative to action is taking
these values for granted. The result is that our beliefs will get so diluted, over time, that our
way of life will become foreign to us. It’s like good health. You may take it for granted until
you lose it. If we disregard our values, we’ll open our eyes one day and won’t be able to
recognize “our world” anymore. The values that support the backbone of our country, our
family, and our faith will have drifted for so long that the fabric of our society will be torn.

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Philosophical Tradition

Indian philosophy refers to ancient philosophical traditions of the Indian subcontinent. The
principal schools are classified as either orthodox or heterodox āstika or nāstika depending
on one of three alternate criteria: whether it believes the Vedas as a valid source of
knowledge; whether the school believes in the premises of Brahman and Atman; and whether
the school believes in afterlife and Devas. Hindu philosophy refers to philosophies, world
views and teachings that emerged in ancient India. These include six systems (shad-darśana)
Sankhya, Yoga, Nyaya, Vaisheshika, Mimamsa and Vedanta. In Indian tradition, the word
used for philosophy is Darshana. This word comes from the Sanskrit root drish (to see, to
experience). Darshana can be translated as 'Point of view'. These are also called the Astika
(orthodox) philosophical traditions and are those that accept the Vedas as an authoritative,
important source of knowledge Ancient and medieval India was also the source of
philosophies that share philosophical concepts but rejected the Vedas, and these have been
called nāstika (heterodox or non-orthodox) Indian philosophies. Nāstika Indian philosophies
include Buddhism, Jainism, Cārvāka, Ājīvika, and others. In the history of Hinduism, the six
orthodox schools had emerged before the start of the Common Era, and some schools
emerged possibly even before the Buddha Some scholars have questioned whether the
orthodox and heterodox schools classification is sufficient or accurate, given the diversity and
evolution of views within each major school of Hindu philosophy, with some sub-schools
combining heterodox and orthodox views. Since ancient times Indian philosophy has been
categorized into āstika and nāstika schools of thought. The orthodox schools of Hindu
philosophy have been called ṣaḍdarśana ("six systems"). This schema was created between
the 12th and 16th centuries by Vedantins. It was then adopted by the early Western
Indologists, and pervades modern understandings of Hindu philosophy.

Āstika

There are six āstika (orthodox) schools of thought. Each is called a darśana, and each darśana
accepts the Vedas as authority. Each astika darsana also accepts the premise that Atman
(soul, eternal self) exists. The āstika schools of philosophy are:

1. Sankhya - An atheistic and strongly dualist theoretical exposition of consciousness

and matter.

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2. Yoga - A school which emerged from Sankhya and emphasises on practical use of
Sankhya theory. This school focuses on meditation, contemplation and liberation.
3. Nyāya or logic - The school of epistemology which explores sources of knowledge.
4. Vaiśeṣika - An empiricist school of atomism.
5. Mīmāṃsā - An anti-ascetic and anti-mysticist school of orthopraxy. This school deals
with the correct interpretation of the verses in Vedas.
6. Vedānta - The last segment of knowledge in the Vedas, or jñānakāṇḍa (section of
knowledge). Vedanta is also referred as Uttar-Mimamsa. Vedānta came to be the
dominant current of Hinduism in the post-medieval period.

Nāstika
Buddhist philosophy and Jain philosophy Schools that do not accept the authority of the
Vedas are nāstika philosophies, of which four nāstika (heterodox) schools are prominent:

1. Cārvāka, a materialism school that accepted the existence of free will.

2. Ājīvika, a materialism school that denied the existence of free will.
3. Buddhism, a philosophy that denies existence of ātman (soul, self) and is based on
the teachings and enlightenment of Gautama Buddha.
4. Jainism, a philosophy that accepts the existence of the ātman (soul, self), and is based
on the teachings and enlightenment of twenty-four teachers known as tirthankaras,
with Rishabha as the first and Mahavira as the twenty-fourth.

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Indian Artistic Tradition

Chitra kala

Indian painting has a very long tradition and history in Indian art, though because of the
climatic conditions very few early examples survive. The earliest Indian paintings were the
rock paintings of pre-historic times, the petroglyphs as found in places like Bhimbetka rock
shelters, some of the Stone Age rock paintings found among the Bhimbetka rock shelters are
approximately 10,000 years old. India's ancient Hindu and Buddhist literature has many
mentions of palaces and other buildings decorated with paintings, but the paintings of the
Ajanta Caves are the most significant of the few survivals. Smaller scale painting in
manuscripts was probably also practised in this period, though the earliest survivals are from
the medieval period.[1] A new style was introduced with Mughal painting, representing a
fusion of the Persian miniature with older Indian traditions, and from the 17th century its
style was diffused across Indian princely courts of all religions, each developing a local style.
Company paintings were made for British clients under the British raj, which from the 19th
century also introduced art schools along Western lines, leading to modern Indian painting,
which is increasingly returning to its Indian roots.

Indian paintings can be broadly classified as murals, miniatures and paintings on cloth.
Murals are large works executed on the walls of solid structures, as in the Ajanta Caves and
the Kailashnath temple. Miniature paintings are executed on a very small scale for books or
albums on perishable material such as paper and cloth. Traces of murals, in fresco-like
techniques, survive in a number of sites with Indian rock-cut architecture, going back at least
2,000 years, but the 1st and 5th-century remains at the Ajanta Caves are much the most
significant.

Paintings on cloth were often produced in a more popular context, often as folk art, used for
example by travelling reciters of epic poetry, such as the Bhopas of Rajasthan and Chitrakathi
elsewhere, and bought as souvenirs of pilgrimages. Very few survivals are older than about
200 years, but it is clear the traditions are much older. Some regional traditions are still
producing works.

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Moorthi kala

Indian Sculpture (3300 BCE - 1850)

Cultural stonework in India - in the form of primitive cupules art - dates back to the era of
prehistoric art of the Lower Paleolithic, around 700,000 BCE By the time of the Bronze Age,
sculpture was already the predominant form of artistic expression throughout the Indian
subcontinent, even though mural painting was also popular. Sculpture was used mainly as a
form of religious art to illustrate the principles of Hinduism, Buddhism, or Jainism. The
female nude in particular was used to depict the numerous attributes of the gods, for which it
was often endowed with multiples heads and arms. There was certainly no tradition of
individuality in Indian sculpture: instead, figures were conceived of as symbols of eternal
values. In simple terms, one can say that - historically - Indian sculptors have focused not on
three-dimensional volume and fullness, but on linear character - that is to say, the figure is
designed on the basis of its outline, and is typically graceful and slender. The origin of plastic
art in India dates back to the northwestern Indus valley civilization, which was noted
primarily for its terracotta sculpture - mainly small figurines - but also for the pioneering
bronze sculpture of the Harappan Culture. Other important milestones in the history of
sculpture include: the Buddhist Pillars of Ashoka of the Mauryan period, with their wonderful
carved capitals (3rd century BCE); the figurative Greco-Buddhist sculpture of the Gandhara
and Mathura schools, and the Hindu art of the Gupta period (1st-6th century CE).

Over the next five centuries, a wide range of sculptural idioms flourished in many different
areas of present-day Pakistan, India and Bangladesh, but by the time of the Khajuraho
Temples in Madhya Pradesh, which were erected in the 10th/11th century by the Chandela
dynasty, and which were renowned for the erotic content of their stone sculpture, Indian
sculpture had reached the end of its most creative stage. From then on, sculpture was
designed mostly as a form of architectural decoration, with huge quantities of small,
mediocre figures being manufactured for this purpose. It has continued in this way, with little
significant change, up to the present. For sculpture from across Asia, see: Asian Art (from
38,000 BCE).

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Vasthu kala

A combination of art, science and technique of rational and intelligent construction of all
types of places to satisfy human needs according to the changing time, technique and interest
of buildings , design and design, and architecture comes in the definition of architecture. is.

It can be further clarified. Architecture has been and is a branch of fine arts , whose aim is to
build a good building in terms of utility with the help of industrialists, whose environment is
highly cherished, cherished and cherished for aesthetic and artistic interest and pleasing and
enjoyable. Creating according to certain principles and proportions determined by nature,
intelligence and interest is a related part of this art. Such a configuration of maps and objects
and enriching the structure in a very appropriate way, which creates a lot of interestingness,
beauty, greatness, unity and power with maximum features. In the early stages, or with self-
realization, the place of architecture is in the occupations, or occupations necessary for the
limited purposes of humans — often to provide some kind of defense for humans.
Architectures are important in the history of a caste when civilization, prosperity and luxury
come to them in some degree and they fully express the nature of caste pride, prestige,
ambition and spirituality.

Sthapthya

The architecture of India has its roots in its history, philosophy and culture . The architecture
of India is a mixture of traditional and external influences.

The specialty of Indian architecture is in the excellent and rich decoration of the walls here.
The scheme of frescoes and sculptures, which in addition to ornamentation, expresses a
serious sense of its subject, sometimes completely envelops the building from the outside. In
this, what is the relation of Vastu to life, actually spiritual life is mentioned. The gods and
goddesses across the country, engraved in their supernatural acts engraved in the novel
elevation, and the age-old mythological gems, symbolize the sculpture, opening a book of
highly interesting stories and delightful paintings in front of the audience.

The word 'Vastu' derives from the Sanskrit 'Vas' dhatu which means 'Basna'. Since a building
is required to settle, 'Vastu' means 'building to live'. The words 'Vas' are derived from the
metal itself, the words habitat, residence, residence, habitat, settlement.

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Sangeetha
Music ---- "The whole world considered music as the language of its happiness" Community-
produced content on this topic is also available.

• Automatic translation
• Contribute

The streamlined sound , which creates the juice , is called music . Singing , playing and
dancing is the inclusion of all three as music . The name Sangeet is derived from the behavior
of these three together. Singing, playing and dancing are often as old as old men. The art of
playing and playing may have been learned later, but he must have started singing and
dancing not only thousands of years but millions of years ago, no doubt.

Singing is almost as natural to humans as speech. Since when man started singing, it is as
difficult to tell as when he started speaking. But after a long time, his singing took shape.

Nruthya Yevam Dance

The dance is also a ritual performance of human expressions. It is a universal art, born with
human life. The child cries and bows his hands at birth as soon as he expresses his feelings
that he is hungry - it is from these interactions that dance has originated. This art is very dear
to the Gods and Gods and Demons - humans and animals and birds. In the Indian Puranas, it
has been considered as an evil destroyer and a means of attaining God. After the nectar of
churning, when the evil demons faced the danger of attaining immortality, Lord Vishnu took
the form of Mohini and through his chorea dance, the three worlds were freed from the
demons. Similarly, when Lord Shankar was pleased with the penance of devious intellect
demon Bhasmasura, gave him a boon that the one he would lay hands on should be consumed
- then that evil demon himself determined to devour God only followed him once. Then all
the three people were in trouble, then Lord Vishnu took the form of Mohini and lured her to
her with her seductive aesthetic dance.

Since the beginning of Indian culture and religion, have been mainly associated with dance.
Devendra Indra being a good dancer - and the notion of the relentless dance of the nymphs in
heaven, indicates the Indians' association with dance since ancient times. The example of
Vishwamitra-Maneka is also similar. It is clear that we have associated dance with religion

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since the beginning. This art has the power to melt the wax like a hard and firm pledge like a
human heart. This is the psychological side of it. Because of which it is entertaining - religion
- meaning - work - is also a means of salvation. Self is also a means of achieving bliss. If it
had not been so, this art stream would not have flowed to us as a heritage in its classical form
till today, through the Puranas and Shruti. This art is considered a favorite of Hindu deities.
Lord Shankar is also known as Nataraja - His dance related to Panchakritiya is also a symbol
of the origin of the world - status and destruction. Among the incarnations of Lord Vishnu,
only the best and perfect Krishna dancer is there. That is why they are called 'Natwar'
Krishna. Many such evidences are found in the history of Indian culture and religion that the
superiority of dance in successful arts seems to be universally accepted.

Types of indian dance

Indian dances are as diverse as our culture, but they can be divided into two parts - classical
dance and folk dance. Recently a new style of Bollywood dance is becoming popular which
is based on Indian cinema. In this, coordination of Indian classical, Indian folk and Western
classical and Western folk is seen.

Just as water and speech change in India, dance styles are also diverse. The major Indian
classical dances are:

• Kathak
• Odyssey
• Bharatanatyam
• Kuchipudi
• Manipuri and
• Kathakali

There are many local dances of each province in folk dances . Like Bhangra in Punjab,
Pakhous of Uttar Pradesh etc.

B.RAJESH KUMAR 35