The Vedic Math’s is a super-fast method of doing calculations - just like we just to do in Mental Math’s when we were kids! It provides simplified, short methods which give a very systematic method to us for calculating long operations in few seconds without the use of pen & paper or calculators! How many of us can perform 998*997 mentally - leave apart doing that in few seconds! Well, Vedic math’s teaches us exactly this. Here's how:

The core of this study is the contribution that the educational philosophy of Swami Vivekananda and Sri Aurobindo can make in reforming the present Indian educational scenario. There are many similarities in the lives and worldview of these personalities who lived in the second half of the 18th century and the first half of the 19th century. Both of them believed that national education was a prerequisite for political freedom from foreign rule.

The Philosophy of education is a field of applied philosophy that examines the aims, forms, methods, and results of education as both a process and a field of study. It is influenced both by developments within philosophy, especially questions of ethics and epistemology, and by concerns arising from instructional practice. The subject is often taught within a department or college of education, rather than within a philosophy department. Philosophical treatments of education date at least as far back as Socrates, but the field of inquiry only began to be recognized as a formal sub discipline in the nineteenth century. Though the field often seems to lack the cohesion of other areas of philosophy, it is generally, and perhaps therefore, more open to new approaches.

Gujarat has been the region of merchants’ activities and centre of export and import trade since the pre-historic times .During the Indus Valley Civilization, Lothal, with a huge dockyard, was the port par excellence for the trading with the contemporary civilizations of the west Asia. During the ancient times Bhrigukaccha or Bhroach was the most important port with Ujjain (Ozene) as an important emporium of its hinterland.1 By the time of the Sultanate, another port Cambay emerged as a premier port, though Bhroach continued as a port of some significance. Annexation of Gujarat by Alauddin khilji definitely provided the port of Cambay with a greater hinterland of north India. Under the Sultans of Gujarat, the port was so important that the Portuguese preferred to call the province of Gujarat as “Kingdom of Cambay”.2 Surat which replaced Cambay by the turn of the 17th century remained a port par excellence till the first quarter of the 18th century, when it was eventually replaced by Bombay.3Throughout the 17th century, Surat appears to be ever thriving and always growing. In fact, the height of eminence, prosperity and popularity which Surat enjoyed during the 17th century was not achieved by any other port before.

Youth in every country is potentially comparable to any other in the world. In India we are fortunate in having the youth in abundance. Only this readily available youth resource, through careful human engineering, that is, through education, has to result into a youth force which is knowledgeable, productive, healthy, creative and caring. If neglected and allowed to drift the nations economic development would suffer. If properly geared and provided opportunities to the fullest, the youth would contribute significantly to the development of the country.

This study was carried out on 640 students between 12-16 years age group of Senior Secondary school of Ajmer district is done for the study of correlation among Emotional behavior, Communition skill and Adjustment of students on the base of Male & Female, is revealed for the sample of the purpose of random method. Emotional Behaviour Scale, Communition Skill Scale (created By Scholar) and Adjustment Scale, are used as tools for data collection. T-test and coefficient test of correlaion, statistics mehtod are used for the Analysis of collected data’s. A difference is noticed in Emotional Behaviour, Communication Skill and Adjustment of Male and Female school students at the some time, a difference is studied in the relation of Emotional Behaviour and communition skill.

Technology serves many functions in sports. It has a constituent function. Without ball and bats, there is no cricket. Without the bike, bicycling races are impossible. Technology might enhance performance, such as the new fast skin swimsuit that is said to reduce water friction, to the new alpine carving skis that seen that seem to help beginners master more easily the basic techniques of the sports. Other kinds of technology, such as helmets and body protection in boxing and ice hockey are supposed to prevent injuries. The possible use of video cameras in the refereeing of cricket matches is thought to enhance justice. It is no wonder, then that sports communicates regularly engage in controversies over technological development, implementation and use.

Word ‘Dhamma’ii in Pali and ‘Dharma’ in Sanskrit language which are made by ‘DHAR’ dhatu but both meanings are same. iii Dharma is Universal. This is the law. This is the truth. This is Dharma. It is not Buddhist, Hindu, Jain, Muslim, Christian, Parsi, or Sikh dharma. It is simply Dharma. The moment you make it the exclusive property of a particular sect, Dharma is no longer Dharma. It has become sectarian and is harmful. You must understand that Dharma is universal. Dharma cannot be Buddhist, Hindu, Muslim or Christian. It is the law of nature.ivFor example, we say that the nature of fire is to burn. This is the dharma of fire. If it does not burn, it can’t be fire. If it is fire it must burn. When fire burns, do you label the burning as Hindu, Muslim, Buddhist or Jain burning, or as Indian, European, American or Russian burning? Burning is burning. This is a law of nature.v

Habitat loss has been primary factor endangering the Indian crocodiles. They are the key predators in wetland and Marine environment for millions of years. Differing little from their prehistoric ancestors that stalked the earth before the dinosaurs, crocodiles have survived major upheavals i.e. the breakup of the world’s continents and the ice-ages. Today, crocodiles are one of the few remaining links to the prehistoric part. Crocodile hunting was banned in India in 1972, but by that time all three species found in the country (the gharial, the saltwater crocodile and the mugger or marsh crocodile) were on the verge of extinction. The increased used of nylon fishing nets resulted in the accidental death and decrease of many baby or young crocodiles. The present paper aims of explain the role of crocodiles in ecosystem and their conservation with the help of a case study in Bhagabatpur of South 24 Parganas.

This era of the nineteenth century with these reformers working strenuously for their aspired socio-religious change has come to be known as the era of Indian Renaissance1. British gradually interfered in the socio-religious matters of Indian society by enacting such Acts. Mahatma Jotiba Phoole led his movement for the reconstruction of Hindu society on the basis of equality. Social conference attempting to such social reforms

The auto-narrative by Laxman Gaikwad, The Branded discusses innumerable socio-economic, political and cultural issues of the nomadic tribe Uchalya from the State of Maharashtra. This tribe is present in many parts of India known with different names. These nomads are branded as criminal tribes by the then colonial masters. Though India gained a new identity after the independence this community could get out of the clutches of criminal branding till recently. During the British Raj after the mutiny of 1857 around 237 castes and tribes were branded as criminal by birth according to the Criminal Tribes Act, 1931. However, after a long wait post-independence the government of India re-branded these castes and tribes under a new tag that is Habitual Offenders Act, 1952. This only re-stigmatized them. They were literally liberated on 31 August 1952 that is being now celebrated by them as their liberation day (Vimukti Divas). This paper attempts to explore the text to critique the plight of Uchalya community, what are the possible causes behind their stigmatization and re-stigmatization as habitual offenders, and violation of their basic fundamental rights and human rights.