Effective Method of Studying

RELAX  PSYCHOLOGICALLY  BEFORE STUDYING.  JUST DO NOT TAKE TENSION ABOUT ANYTHING WHILE STUDYING AND CONCENTRATE ON YOUR TOPIC OF STUDY. AFTER STUDYING FOR ONE HOUR, TAKE REST FOR 5-7 MINUTES. THIS IS THE BEST WAY FOR EFFECTIVE STUDY AND BETTER RESULTS. TRY THIS METHOD. 

DISCUSS WITH YOUR FRIENDS OR CLASSMATES WHAT YOU HAVE STUDIED. SHARE YOUR KNOWLEDGE WITH OTHERS. IT WILL ALWAYS GROW. MAKE AN INTELLECTUAL GROUP WHERE YOU AND YOUR FRIENDS CAN DISCUSS  IMPORTANT TOPICS, CURRENT EVENTS, GENERAL KNOWLEDGE ETC. EVERYDAY

COMPANY ACT 1956

The Companies Act, 1956

THE COMPANIES ACT, 1956

ACT NO. 1 OF 1956 [ 18th January, 1956]

An Act to consolidate and amend the law relating to companies and certain other associations.

BE it enacted by Parliament in the Sixth Year of the Republic of India as follows---

1. Short title, commencement and extent.

(1) This Act may be called the Companies Act, 1956 .

(2) It shall come into force on such date ² as the Central Government may, by notification in the Official Gazette, appoint.

(3) ³ It extends to the whole of India: ⁴ ] ⁵ Provided ⁶ that it shall apply to the State of Nagaland subject to such modifications, if any, as the Central Government may, by notification in the Official Gazette, specify.]

2. Definitions. In this Act, unless the context otherwise requires,-

(1) " alter" and" alteration" shall include the making of additions and omissions;

(2) " articles" means the articles of association of a company as originally framed or as altered from time to time in pursuance of any previous companies law or of this Act, including, so far as they apply to the company, the regulations contained, as the case may be, in Table B in the Schedule annexed to Act No. 19 of 1857 or in Table A in the First Schedule annexed to the Indian Companies Act, 1882 , (6 of 1882 .) or in Table A in the First

1. This Act has been extended to Goa, Daman and Diu by Regulation 12 of 1962 (with modifications), s. 3 and Sch.: to Dadra and Nagar Haveli by Regulation 6 of 1963, s. 2 and Sch. I and to Pondicherry by Regulation 7 of 1963, s. 3 and Sch. 1. The provisions of this Act shall apply to Goa, Daman and Diu, subject to the exceptions, modifications and adaptations contained in the Schedule to G. S. R. 615, dated the 24th April, 1965 (Gazette of India, Pt. II, Sec. 3 (i), p. 670). Amended in its application to Goa, Daman and Diu by Reg. 11 of 1963, s. 9.

2. 1st April, 1956, vide Notification No. S. R. O. 612, dated 8- 3- 1956, Gazette of India, Extraordinary, 1956, Pt. II, Sec. 3, p. 473.

3. Subs. by Act 62 of 1956 s. 2 and Sch., for sub- section (3) (w. e. f. 1- 11- 1956 ).

4. Proviso omitted by Act 25 of 1968, s. 2 and Sch. (w. e. f. 15- 8- 1968 ).

5. Ins. by Act 31 of 1965, s. 2 (w. e. f. 15- 10- 1965 ).

6. The word" further" omitted by Act 25 of 1968, s. 2 and Sch. (w. e. f. 15- 8- 1968 ).

Schedule annexed to the Indian Companies Act, 1913 , or in Table A in Schedule I annexed to this Act;

(3) " associate", in relation to a managing agent, means any of the following, and no others:-

(a) where the managing agent is an individual. any partner or relative of such individual; any firm in which such individual, partner or relative is a partner; any private company of which such individual or any such partner, relative or firm is the managing agent or secretaries and treasurers or a director or the manager; and any body corporate at any general meeting of which not less than one- third of the total voting power in regard to any matter may be exercised or controlled by any one or more of the following, namely, such individual, partner or par- tners, relative or relatives, firm or firms; and private company or companies;

(b) where the managing agent is a firm: any member of such firm; any partner or relative of any such member; and any other firm in which any such member, par- tner or relative is a partner; any private company of which the firm first mentioned, or any such member, partner, relat- ive or other firm is the manag- ing agent, or secretaries and treasurers, or a director, or the manager; and any body corporate at any general meeting of which not less than one- third of the total voting power in regard to any matter may be exercised or controlled by any one or more of the

following, namely, the firm firstmentioned, any such member or members, partner or part- ners, relative or relatives, other firm or firms and priv- ate company or companies; (c) where the managing agent is a body corpo- rate: (i) any subsidiary or holding company of such body corporate; the managing agent or secretaries and treasurers, or a director, the manager or an officer of. the body corporate or of any subsidiary or holding company thereof; any partner or relative of any such director or manager; any firm in which such director, manager, partner or relative, is a partner; ¹

(ii) any other body corporate at any general meeting of which not less than one- third of the total voting power in regard to any matter may be exercised or controlled by any one or more of the following, namely, the body corporate and the companies and other persons specified in paragraph (i) above; and

(iii) ² any subsidiary of the other body corporate referred to in paragraph (ii) above: Provided that where the body corporate is the manag- ing agent of the other body corporate referred to in paragraph (ii) above, a subsidiary of such other body corporate shall not be an associate

1. The" and" omitted by Act 65 of 1960, s. 2.

2. Ins. by s. 2, ibid.

in relation to the managing agent aforesaid; and]

(d) where the managing agent is a private company or a body corporate having not more than fifty members: in addition to the persons men- tioned in sub clause (c), any member of the private company or body corporate; Explanation.- If one person is an associate in relation to another within the meaning of this clause, the latter shall also be deemed to be an associate in relation to the former within its meaning;

(4) " associate", in relation to any secretaries and treasurers, means any of the following, and no others:-

(a) where the secretaries and treasurers are a firm: any member of such firm; any partner or relative of any such member; and any other firm in which any such member, part- ner or relative is a partner; any private company of which the firm first- mentioned, or any such member, partner, relat- ive or other firm is the manag- ing agent, or secretaries and treasurers, or a director, or the manager; and any body corporate at any gene- ral meeting of which not less than one- third of the total vot- ing power in regard to any matter may be exercised or controlled by any one or more of the following, namely, the firm first- mentioned, any such member or members, partner or partners, relative or relatives, other firm or firms, and private company or companies;

(b) where the secretaries and treasurers are a body corporate: (i) any subsidiary or hold- ing company of such body corpo- rate; the managing agent or secretaries and treasurers, or a director, the manager or an officer of the body corporate or of any subsidiary or hold- ing company thereof; any part- ner or relative of any such director or manager; any firm in which such director or manager, partner or relative, is a partner; ¹

(ii) any other body corporate at any general meeting of which not less than one- third of the total voting power in regard to any matter may be exercised or controlled by any one or more of the following, namely, the body corporate and the com- panies and other persons speci- fied in paragraph (i) above; and

(iii) ² any subsidiary of the other body corporate refe- rred to in paragraph (ii) above: Provided that where the body corporate is the secretar- ies and treasurers of the other body corporate referred to in paragraph (ii) above, a subsidiary of such other body corporate shall not be an associate in relation to the secretaries and treasurers aforesaid; and]

1. The word" and" omitted by Act 65 of 1960, s. 2.

2. Ins. by s. 2, ibid.

(c) where the secretaries and treasurers are a private company or a body corporate having not more than fifty members: in addition to the persons mentioned in sub- clause (b), any member of the private com- pany or body corporate; Explanation.- If one person is an associate in relation to another within the meaning of this clause, the latter shall also be deemed to be an associate in relation to the former within its meaning;

(5) " banking company" has the same meaning as in the Banking Companies Act, 1949 (10 of 1949 );

(6) " Board of directors" or" Board", in relation to a company, means the Board of directors of the company;

(7) " body corporate" or" corporation' includes a company incorporated outside India but ¹ does not include-

(a) a corporation sole;

(b) a co- operative society registered under any law relating to co- operative societies; and

(c) any other body corporate (not being a company as defined in this Act) which the Central Government may, by notification in the Official Gazette, specify in this behalf;]

(8) " book and paper" and" book or paper" include accounts,. deeds, ² vouchers,] writings, and documents;

(9) ³ " branch office" in relation to a company means-

(a) any establishment described as a branch by the company; or

(b) any establishment carrying on either the same or substantially the same activity as that carried on by the head office of the company; or

(c) any establishment engaged in any production, processing or manufacture,

1. Subs. by Act 65 of 1960, s. 2, for" does not include a corporation sole".

2. Ins. by Act 31 of 1965, s. 3 (w. e. f. 15- 10- 1965 ),

3. Subs. by Act 65 of 1960, s. 2, for cl. (9),

but does not include any establishment specified in any order made by the Central Government under section 8;]

(10) " company" means a company as defined in section 3;

(10A) ¹ " Company Law Board" means the Board of Company Law Administration constituted under section 10E;]

(11) ² " the Court" means,-

(a) with respect to any matter relating to a company other than any offence against this Act, the Court having jurisdiction under this Act with respect to that matter relating to that company, as provided in section 10;

(b) with respect to any offence against this Act, the Court of a Magistrate of the First Class or, as the case may be, a Presidency Magistrate, having jurisdiction to try such offence;]

(12) " debenture" includes debenture stock, bonds and any other securities of a company, whether constituting a charge on the assets of the company or not;

(13) " director" includes any person occupying the position of director, by whatever name called;

(14) " District Court" means the principal Civil Court of original jurisdiction in a district, but does not include a High Court in the exercise of its ordinary original civil jurisdiction;

(15) " document" includes summons, notice, requisition, order, other legal process, and registers, whether issued, sent or kept in pursuance of this or any other Act or otherwise;

(16) " existing company" means an existing company as defined in section 3;

(17) " financial year" means, in relation to any body corporate, the period in respect of which any profit and loss account of the body corporate laid before it in annual general meeting is made up, whether that period is a year or not:

1. Ins. by Act 53 of 1963, s. 2 (w. e. f. 1- 1- 1964 ).

2. Subs. by Act 65 of 1960, s. 2, for cl. (11).

Provided that, in relation to an insurance company," financial year" shall mean the calendar year referred to in sub- section (1) of section 11 of the Insurance Act, 1938 (4 of 1938 );

(18) " Government company" means a Government company within the meaning of section 617; ¹

(19) " holding company" means a holding company within the meaning of section 4; ²

(21) " insurance company" means a company which carries on the business of insurance either solely or in conjunction with any other business or businesses;

(22) " issued generally" means, in relation to a prospectus, issued to persons irrespective of their being existing members or debenture holders of the body corporate to which the prospectus relates;

(23) " limited company" means a company limited by shares or by guarantee:

(24) " manager" means an individual (not being the managing agent) who, subject to the superintendence, control and direction of the Board of directors, has the management of the whole, or subsantially the whole, of the affairs of a company, and includes a director or any other person occupying the position of a manager, by whatever name called, and whether under a contract of service or not;

1. Omitted by Act 30 of 1984, s. 52 (w. e. f. 1. 8. 1984 ).

2. Cl. (20) omitted by Act 62 of 1956, s. 2 and Sch. (w. e. f. 1- 11- 1956 ).

(25) " managing agent" means any individual, firm or body corporate entitled, subject to the provisions of this Act, to the management of the whole, or substantially the whole, of the affairs of a company by virtue of an agreement with the company, or by virtue of its memorandum or articles of association, and includes any individual, firm or body corporate occupying the position of a managing agent, by whatever name called. ¹ Explanation I.- For the purposes of this Act, references to" managing agent" shall be construed as references to any individual, firm, or body corporate who, or which, was, at any time before the 3rd day of April, 1970 , the managing agent of any company. Explanation II.- For the removal of doubts, it is hereby dec- lared that notwithstanding anything contained in section 6 of the Companies (Amendment) Act, 1969 , (17 of 1969 .) this clause shall remain, and shall be deemed always to have re- mained, in force;]

(26) " managing director" means a director who, by virtue of an agreement with the company or of a resolution passed by the company in general meeting or by its Board of directors or, by virtue of its memorandum or articles of association, is entrusted with ² substantial powers of management] which would not otherwise be exercisable by him, and includes a director occupying the position of a managing director, by whatever name called: ³ Provided that the power to do administrative acts of a routine nature when so authorised by the Board such as the power to affix the common seal of the company to any document or to draw and endorse any cheque on the account of the company in any bank or to draw and endorse any negotiable instrument or to sign any certificate of share or to direct registration of transfer of any share, shall not be deemed to be included within substantial powers of management: Provided further that a managing director of a company shall exercise his powers subject to the superintendence, control and direction of its Board of directors;]

FOUR WORLD PHILOSOPHIES IN EDUCATION

Four World Philosophies  in education

The term metaphysics literally means "beyond the physical." This area of philosophy focuses on the nature of reality. Metaphysics attempts to find unity across the domains of experience and thought. At the metaphysical level, there are four* broad philosophical schools of thought that apply to education today. They are idealism, realism, pragmatism (sometimes called experientialism), and existentialism. Each will be explained shortly. These four general frameworks provide the root or base from which the various educational philosophies are derived.

* A fifth metaphysical school of thought, called Scholasticism, is largely applied in Roman Catholic schools in the educational philosophy called "Thomism." It combines idealist and realist philosophies in a framework that harmonized the ideas of Aristotle, the realist, with idealist notions of truth. Thomas Aquinas, 1255-127, was the theologian who wrote "Summa Theologica," formalizing church doctrine. The Scholasticism movement encouraged the logical and philosophical study of the beliefs of the church, legitimizing scientific inquiry within a religious framework.

Two of these general or world philosophies, idealism and realism, are derived from the ancient Greek philosophers, Plato and Aristotle. Two are more contemporary, pragmatism and existentialism. However, educators who share one of these distinct sets of beliefs about the nature of reality presently apply each of these world philosophies in successful classrooms. Let us explore each of these metaphysical schools of thought.

1. Idealism
Idealism is a philosophical approach that has as its central tenet that ideas are the only true reality, the only thing worth knowing. In a search for truth, beauty, and justice that is enduring and everlasting, the focus is on conscious reasoning in the mind. Plato, father of Idealism, espoused this view about 400 years BC, in his famous book, The Republic. Plato believed that there are two worlds. The first is the spiritual or mental world, which is eternal, permanent, orderly, regular, and universal. There is also the world of appearance, the world experienced through sight, touch, smell, taste, and sound, that is changing, imperfect, and disorderly. This division is often referred to as the duality of mind and body. Reacting against what he perceived as too much of a focus on the immediacy of the physical and sensory world, Plato described a utopian society in which "education to body and soul all the beauty and perfection of which they are capable" as an ideal. In his allegory of the cave, the shadows of the sensory world must be overcome with the light of reason or universal truth. To understand truth, one must pursue knowledge and identify with the Absolute Mind. Plato also believed that the soul is fully formed prior to birth and is perfect and at one with the Universal Being. The birth process checks this perfection, so education requires bringing latent ideas (fully formed concepts) to consciousness.

In idealism, the aim of education is to discover and develop each individual's abilities and full moral excellence in order to better serve society. The curricular emphasis is subject matter of mind: literature, history, philosophy, and religion. Teaching methods focus on handling ideas through lecture, discussion, and Socratic dialogue (a method of teaching that uses questioning to help students discover and clarify knowledge). Introspection, intuition, insight, and whole-part logic are used to bring to consciousness the forms or concepts which are latent in the mind. Character is developed through imitating examples and heroes.

2. Realism
Realists believe that reality exists independent of the human mind. The ultimate reality is the world of physical objects. The focus is on the body/objects. Truth is objective-what can be observed. Aristotle, a student of Plato who broke with his mentor's idealist philosophy, is called the father of both Realism and the scientific method. In this metaphysical view, the aim is to understand objective reality through "the diligent and unsparing scrutiny of all observable data." Aristotle believed that to understand an object, its ultimate form had to be understood, which does not change. For example, a rose exists whether or not a person is aware of it. A rose can exist in the mind without being physically present, but ultimately, the rose shares properties with all other roses and flowers (its form), although one rose may be red and another peach colored. Aristotle also was the first to teach logic as a formal discipline in order to be able to reason about physical events and aspects. The exercise of rational thought is viewed as the ultimate purpose for humankind. The Realist curriculum emphasizes the subject matter of the physical world, particularly science and mathematics. The teacher organizes and presents content systematically within a discipline, demonstrating use of criteria in making decisions. Teaching methods focus on mastery of facts and basic skills through demonstration and recitation. Students must also demonstrate the ability to think critically and scientifically, using observation and experimentation. Curriculum should be scientifically approached, standardized, and distinct-discipline based. Character is developed through training in the rules of conduct.

3. Pragmatism (Experientialism)
For pragmatists, only those things that are experienced or observed are real. In this late 19th century American philosophy, the focus is on the reality of experience. Unlike the Realists and Rationalists, Pragmatists believe that reality is constantly changing and that we learn best through applying our experiences and thoughts to problems, as they arise. The universe is dynamic and evolving, a "becoming" view of the world. There is no absolute and unchanging truth, but rather, truth is what works. Pragmatism is derived from the teaching of Charles Sanders Peirce (1839-1914), who believed that thought must produce action, rather than linger in the mind and lead to indecisiveness.

John Dewey (1859-1952) applied pragmatist philosophy in his progressive approaches. He believed that learners must adapt to each other and to their environment. Schools should emphasize the subject matter of social experience. All learning is dependent on the context of place, time, and circumstance. Different cultural and ethnic groups learn to work cooperatively and contribute to a democratic society. The ultimate purpose is the creation of a new social order. Character development is based on making group decisions in light of consequences.

For Pragmatists, teaching methods focus on hands-on problem solving, experimenting, and projects, often having students work in groups. Curriculum should bring the disciplines together to focus on solving problems in an interdisciplinary way. Rather than passing down organized bodies of knowledge to new learners, Pragmatists believe that learners should apply their knowledge to real situations through experimental inquiry. This prepares students for citizenship, daily living, and future careers.

4. Existentialism
The nature of reality for Existentialists is subjective, and lies within the individual. The physical world has no inherent meaning outside of human existence. Individual choice and individual standards rather than external standards are central. Existence comes before any definition of what we are. We define ourselves in relationship to that existence by the choices we make. We should not accept anyone else's predetermined philosophical system; rather, we must take responsibility for deciding who we are. The focus is on freedom, the development of authentic individuals, as we make meaning of our lives.

There are several different orientations within the existentialist philosophy. Soren Kierkegaard (1813-1855), a Danish minister and philosopher, is considered to be the founder of existentialism. His was a Christian orientation. Another group of existentialists, largely European, believes that we must recognize the finiteness of our lives on this small and fragile planet, rather than believing in salvation through God. Our existence is not guaranteed in an after life, so there is tension about life and the certainty of death, of hope or despair. Unlike the more austere European approaches where the universe is seen as meaningless when faced with the certainty of the end of existence, American existentialists have focused more on human potential and the quest for personal meaning. Values clarification is an outgrowth of this movement. Following the bleak period of World War II, the French philosopher, JEAN Paul Sartre, suggested that for youth, the existential moment arises when young persons realize for the first time that choice is theirs, that they are responsible for themselves. Their question becomes "Who am I and what should I do?

Related to education, the subject matter of existentialist classrooms should be a matter of personal choice. Teachers view the individual as an entity within a social context in which the learner must confront others' views to clarify his or her own. Character development emphasizes individual responsibility for decisions. Real answers come from within the individual, not from outside authority. Examining life through authentic thinking involves students in genuine learning experiences. Existentialists are opposed to thinking about students as objects to be measured, tracked, or standardized. Such educators want the educational experience to focus on creating opportunities for self-direction and self actualization. They start with the student, rather than on curriculum content.

VEDANTIC CONCEPT OF PERSONALITY

Vedantic Theory of Personality: Theory of Punch Kosh

 Introduction

The Vedanta concept of personality development is based on the concept of perfection of each person and self-development for realization of our actual-self. The Gita talks about innumerable forces of negative and positive tendencies (Gunas) within us, which influence our thoughts and actions. We constantly work under such influences and go through various physical, emotional and intellectual experiences. The quality and quantity of these experiences determines our personality, pattern of behaviors and conduct. Knowledge of our Guna composition provides us the capacity of detecting within ourselves the most powerful tendency that rises up to rule our mental life at any given moment. A true and exhaustive knowledge of the composition of Gunas will make an individual aware of the actions/reactions of the mind and meet her/his subjective problems efficiently whenever they arise. The three Gunas function within each one of us, and therefore, we must know the art of subjectively diagnosing them. Diagnosis can be accomplished through the observation of self. But unbiased self evaluation process is difficult.

People in western developed countries have entered the 21^st century with a societal wealth unimaginable in other times or other places. House sizes are large, computer, laptops and cell phones are every where, and cruise ships are plentiful. Are they better off than earlier? On the one hand they have material abundance; on the other hand they have social recession and psychological depressions. There are high rates of divorce, suicide, depression, and conflict, with significant number of non marital birth, abusive families, teenage shooters, and poverty of the spirit. Community ties have decreased and happiness has not increased. People have more sexual partners and more sexual diseases, more freedom and more disillusionment, more gadgets and more therapists. Is it happiness?

The psychologist David Myers (2000) answers: materially yes, morally no. He terms this phenomenon as American Paradox.

“Americans have to change their cynical, mistrusting thoughts, and hostile emotions….and rather practice trusting and being tolerant to others. Tell yourself that getting riles up and criticizing others can kill you, it is better to replace your anger with optimistic, tolerant understanding, forgive those who have angered and, thereby, free yourself from resentment .Undertaking these kindhearted treatment efforts would surely bring more happiness to you and more kindness to others and, therefore heal your own soul as well.”

These are not comments by psychologists or religious saints but by a world famous cardiologist William D R (1989) and author of the famous book ‘Trusting Heart’

To address this paradox discussed above Myers and others recommended altruism, fidelity, family, community, and spirituality, which they believe will lead to fulfillment. But these are patch work approach, with very little hope of improving well being of the people. While the concept of personality developed in Upanishads has built mechanism to achieve real happiness and peace within.

The most elaborate analysis of the structure of human personality is to be found in Vedantic psychology. Thus the account here follows the basic trend of that analysis.

Human personality is a multi dimensional phenomenon and can be described as a physical/ mental/spiritual continuum. The first three components are different modes of expression of the fundamental energy envisaged as trigunas (rajas tamas satva)

If a cardiologist is corroborating Myers, a humanistic psychologist.we have reasons to believe what our Indian religious saints had centuries back contributed in precious ways, the means to transcend our consciousness to the level where we were free from all miseries and unhappiness and remain in state of Chidanandroopam means a blissful state while contributing to the society in a highly creative way.

In this reference in our paper we have made a humble endeavor to explain ‘Punch koshas’ discussed in Taiterai upnishad a Vedic literature ,which is supposed to be a hierarchical theory of personality. However before delving deep into layers of consciousness, we have to prepare a ground from where to begin and then discuss the concept mind and consciousness

According to Indian psychologists, it is the mind that reaches out to the objective world through the sense organs and nervous systems, drawing its sensations and impressions through them and unifying the experience gathered into coherent information or knowledge. The word “mind” corresponds to the Vedantic word antahkarana (inner instrument) which has four functions:

(1)Manas, the oscillating or indecisive faculty of mind; (2)Buddh,the decisive state which determines that “this is a tree and not a man”; (3)Ahamkara,the state which ascertains that “I know”;(4)Chitta,the store house of mental state which makes remembrance and reference possible .we can call this the “mind stuff”. According to the Hindu system of thought (Vedanta), Antahkarana stands between the self and the object and receives the object of perception, assuming its form as whole .Gestalt psychology of the west has a similar conception, although there is some difference. Antahkarana is the inner instrument through which the subject knows the object by identification .It is not the self .Self is consciousness and not the product of the relationship between subject and object .It is the underlying, self –illumining principle. Consciousness belongs to our innermost core in which we are nothing. Self or Atma, is called sakshi, the unchangeable reality .it remains only the witness. Mind, or antahkarana, gets it power by association with the self, or atma, which is the same as Brahman, or the absolute. It has become seemingly individualized by virtually limiting itself by ignorance.

Atma is the unchangeable reality, the great witness, Consciousness itself, Sakshi Chaitanya.

Hindu Vedanta conceive the internal implement for perception as the Indriya (sense),which is independent of the outer sense organs and nervous system ,although the mind uses it as an implement .A definite difference between the two is shown in the following (based on Kathopnishad):-

“Know that the soul who sits within, is the master of the chariot, and the body the chariot. Consider the intellect (Buddhi) as the charioteer, and the mind (Manas) the reins .The senses are the horses and their roads are the sense objects. Beyond ‘anandmaya kosh is Nirvikalp samadhi the foremost example existence, that is, of being self conscious beyond all bodily or mental conditions.”

Before studying ‘Punch Kosh’ one must realize that materialistic attitude is an expression of consumer culture adopted to meet mere fulfillment of sensual pleasure ,is not going to give real happiness and harmonious living with family, community and world at large .This is due to the simple fact of the law of the ‘impermanence’ which is the law of the Nature. All material things are impermanent, if we are happy with a thing we must be prepared to be unhappy once it is not with us.; as it is bound to happen .This is not only true with sensual or material pleasure but also with our ideas ,beliefs and relationships. Because no matter how precious or valuable your contribution is people around you will not always appreciate it .Therefore unattachment or freeing of our self selves from the bondage of attachment and craving is ‘Moksha’ or liberation, a prime goal of all human being

Inorder to inculcate this we have to develop ‘sakshi bhava’ (witness like attitude). That is, we are not the doer of the acts done by us we are only instrumental in things being done. If we feel pride in accomplishments we will have to be ready for suffering , when people will not give due credit to us all the time .Perhaps due to these reasons ,many great scientists are seen to be sufferer of mental diseases.

If we are unable to achieve the Sakshi bhava or custodian type attitude of our materialistic accomplishment ,we may not achieve eternal happiness, which rest in our chaitnaya swaroop atman pure consciousness.

In taitreya upnishad it has been discussed that our pure consciousness is covered or veiled with five layers or koshas. And this is the way through which we evolve by identifying and eliminating the defilement of each stage .Thus we transcend ourselves step by step by developing mindful awareness of defilement of each stage .

Infact panch kosahas are nothing but a way of ‘self realization’ chaitnayaswaroop aatman or knowledge of pure consciousness—thatis the spiritual transcendental, or ontological dimensions—in which the dimension of subject or object ,doer or deed do not exist and through which individual experience their existential oneness with the cosmic whole ‘I am one with Brahman or tao’(Radhakrishnan 1953p462)

Importance of Panch Koshas or Five Veil of Consciousness

These panch koshas are important for spiritual way of personality development_ that is self realization (To know shudh chaitanya swaroop atman by united with the Divine within us). This will enable us play our creative role in the process of achieving a harmonious social order for individual and world peace. This is closer to ‘Integral Yoga’ also. The aim of life is to unite our selves or get closer to the ‘Shadh Chaitaya Swaroop Atman to become part of the ‘cosmic world’ where boundaries of individual, families, Nationals are fussy and the feeling of Vasudhai Kutumbakam prevails.

Five ‘koshas’ or Curtains are there to unveil in order to achieve this aim.

(1) Physical Body or ‘Annamaya Koshas’.

This is first dimension of human persomality that is gross physical body. We have to fed ourselves with ‘Anna; inorder to gain inergy to perform all kind of activities and ultimate aim is to serve humanity. It is said ‘Annam Brahamam; or ‘Sharir Madhyam Khalu Dharma Sadhanam’. Body is instrument to serve Dharma that is duty. ‘Annamaya Kosha’ is made of ‘Panch Maha Bhoot’ (Earth, Water, Air, Sky, Fire). Our grossbody is made up of this ‘Annamaya Kosh.

Five sense organs and five effevents get energy from physical body for their working.The Atma with this gross body is called ‘Vishva’. The power which govern the world is called ‘Hiranya garbha’ because whether it is subject of gross body or five sense organs can not do without light. This physical body consists of flesh, blood, bone and tissues, organs, glands, and so forth; as well as the highly developed nervous system_crowned with the brain.

When a persom is dominated by Annamaya Kosh (physical body) he considers himself as man _ women; mighty_ thin; Black_white; etc. The Shudh Chaitanya Swaroop

‘Atman’ is perceived as mortal and born while infact is inborn and immortal. Here we function at lower level of consciousness.

(2) The Vital or instinctual Component(Pranamaya Kosh)

This structure of personality is energizing force for all activities. It consists of sense organs and ‘ten pranas’ and their defilemen/cover the ‘Shudh Chaitanya Atman’. Due to this cover the ‘Atman’ considers itself as Doer, sufferer, doner, synergic speaker etc, while it is just beyond these limits.

(3)The manomaya kosh: mental or physical component

It comprises mind and five sense organs .It is workshop of thoughts and emotions .It also contains ‘willpower’ which is an important aspect of personality .Will power functions through Buddhi ,mind,chit (storehouse of memories ,emotions vasanayen and pranans.)

This structure or layer of personality when covered with defilement of senseorgans and mind becomes suspicious, full of attachment and cravings and miserable with wordly thoughts—positive or negative—while Shudh Chaitnaya Swaroop is beyond all positive or negative qualities. According to all school of yoga psychology, an element of original or primal ignorance is presented in all mental functioning .it consists of self –oblivion or estrangement from true self. Estrangement from true self produces false identification with the not - self, such as the ever changing physical, instinctual, and mental processes as well as emotional and volitional fluctuations. It also produces the false spirit of possessiveness and emotional attachment extended to both property and person, to both things and related beings. The offshoot of such I-ness and mine-ness is a strangulation sense of isolation and separation from environment, both natural and social. It leads to continuous clashes of interest with fellow beings. It is reinforced by the intellectual dichotomies of subject and object, God and Satan, good and evil and so on. The consensus of all yoga teachers is that it is this complex falsifying ego structure that is the root cause of all human sufferings. No wonder that the disintegration of this ego structure in the enlightened understanding of the essential oneness of all existence is considered the indispensable condition of spiritual liberation in the cultural heritage of Asia.

(4) Vigyanmaya Kosha

When the Shudh Chaitanya Swaroop is further transcended it reaches Vigyanmaya kosha. Hence along with mental components buddhi dominates our thinking. Intellect or wisdom regulates the affairs of ‘Manomaya Kosha’ which give rise to countless thoughts constructive or destructive .It makes our thought focused towards certain objects and will power is geared to perform the task at hand .It is the pure formless consciousness and comprehensive knowledge of the universe as a whole. It may also be conceived as manifestation of cosmic energy ‘prakriti’.In most of the human being it is present only as a great potential ,which is never actualize , only a few thinkers achieve this.

But here also the defilement of ahankar, the ego, covers the atman. And ahankar considers itself as doer, knower, and feels pride in intellectual achievements and creativity. But the moment the Atman is considered a doer he becomes sufferer also.

(5) Anandmaya Kosha (state of bliss)

Vigyanmaya Kosha separates, the other three Koshas from Anandmaya kosha. Vigyanmaya Kosha is related to buddhi but Anandmaya Kosha is related to divinity. It is highest form of Savikalpa Samadhi. But here also ‘Shudh Chaitnaya Swaroop Atman’ is a seeker of bliss, a kind of defilement required to be eradicated in order to achieve highest Samadhi that isNirvikalpa Samadhi. Where the distinction between the doer and deed is completely diminished.

As discussed above the theory of Punchkosh is a way of transformation or transcendence from lower self to highest self i.e. aham brahmasmi a state of eternal peace, love and harmony. This transformation makes us videh i.e. free from body or detached from body. This is a state of eternal bliss and our Shudh Chaitanya Swaroop Atman is beyond all kind of attachment and cravings i.e. Chidanandroopam Shivoham Shivoham.

You are involved with all but unattached to all. You are only sakshchi bhav. You just observe that your sense organs are doing this or that. Our Mann, Buddhi is working in this way. You are instrumental not doer of the deed. All work is an opportunity to serve the Almighty or The Supreme Being. This is the only way by which American paradox as discussed earlier can be resolved. But this is not always absolute but relative and gives the man a chance to introspect and eradicate the defilement of each Koshas step by step. There are many ways to achieve this transformation or transcendence. To name a few Astang Yoga of Patanjali, Budhiest Vipasyana or Integral Yoga of Maharshi Aurobindo. It is up to us to adopt the way we choose, but once we realize its importance, the roads will come to us.

ROLE OF TEACHER IN ELEMENTARY SCHOOL

The role of a teacher is to help students apply concepts, such as math, English, and science through classroom instruction and presentations. Their role is also to prepare lessons, grade papers, manage the classroom, meet with parents, and work closely with school staff. Being a teacher is much more than just executing lesson plans, they also carry the role of a surrogate parent, disciplinarian, mentor, counselor, book keeper, role model, planner and many more. In today's world a teacher's role is a multifaceted profession.

Elementary school teachers play an important role in the development of students. According to the Occupational Outlook Handbook offered by the Bureau of Labor Statistics, elementary school teachers are often the sole source of a students learning experience. What students learn in their formative years can shape how they are in the future.

The role of a teacher is clearly more than just planning and executing lesson plans, it's also becoming the students third parent. Look at the amount of time teachers spend with their students. One benefit of the role of a teacher is being a constant role model for their students. Children that lack a solid family foundation will really benefit from a positive role model. Teacher's that portray an image of confidence and accomplishment will help fulfill a child's need of a positive role model when the family may fail to provide such a figure.

The role of a teacher changes depending upon the grade in which they teach. The role of a teacher in kindergarten includes developing skills that are necessary to excel and progress to the next year. While the the role of a teacher in the intermediate grades includes teaching specific information about a particular subject.

Educational Psychology

Educational psychology involves the study of how people learn, including topics such as student outcomes, the instructional process, individual differences in learning, gifted learners and learning disabilities.

This branch of psychology involves not just the learning process of early childhood and adolescence, but includes the social, emotional and cognitive processes that are involved in learning throughout the entire lifespan. The field of educational psychology incorporates a number of other disciplines, including developmental psychology, behavioral psychology and cognitive psychology.

Approaches in educational research

Approaches in educational research

There are two main approaches in educational research. The first is a basic approach. This approach is also referred to as an academic research approach. The second approach is applied research  or a contract research approach. Both of these approaches have different purposes which influence the nature of the respective research.

Basic approach

Basic, or academic research focuses on the search for truth  or the development of educational theory. Researchers with this background “design studies that can test, refine, modify, or develop theories”. Generally, these researchers are affiliated with an academic institution and are performing this research as part of their graduate or doctoral work.

Applied approach

The pursuit of information that can be directly applied to practice is aptly known as applied or contractual research. Researchers in this field are trying to find solutions to existing educational problems. The approach is much more utilitarian as it strives to find information that will directly influence practice. Applied researchers are commissioned by a sponsor and are responsible for addressing the needs presented by this employer. The goal of this research is “to determine the applicability of educational theory and principles by testing hypotheses within specific settings”.

Comparison of basic and applied research

The following are several defining characteristics that were written by Gary Anderson to compare basic (academic) and applied (contract) research.

	Basic (Academic) Research	Applied (Contract) Research
1	Is sponsored by an agency committed to the general advancement of knowledge.	Is sponsored by an agency with a vested interest in the results.
2	Results are the property of society and the research community.	Results become the property of the sponsor.
3	Studies rely on the established reputations of the researchers and are totally under their control.	Studies follow explicit terms of reference developed by the sponsor to serve the sponsor’s needs.
4	Budget allocations are generally based on global proposals and accounting is left to the researchers.	Budget accountability is directly related to the sponsor and relates to agreed terms of reference, time frames and methodologies.
5	The conduct of research is based on ‘good faith’ between funder and researcher.	The work is contractual between sponsor and researcher.
6	The research produces findings and conclusions, but rarely recommendations except those related to further research needs.	The research includes applied recommendations for action.
7	Academic research tends to extend an identifiable scholarly discipline.	By its nature, contract research tends to be interdisciplinary.
8	Academic research is typically focused on a single set of testable hypotheses.	Contract research frequently analyzes the consequences of alternative policy options.
9	Decision-rules relate to theoretically-based tests of statistical significance.	Decision-rules relate to predetermined conventions and agreements between the sponsor and the researcher.
10	Research reports are targeted to other specialized researchers in the same field.	Research reports are intended to be read and understood by lay persons.