Author: ReTHINK INDIA

Vidya & Kala

Knowledge of different domains over a period of time has been institutionalized as so many

disciplines, vidya विद्या and crafts, kala कला .

Indian disciplinary formations include fields as diverse as

  • philosophy,
  • architecture,
  • grammar,
  • mathematics,
  • astronomy,
  • metrics,
  • sociology (dharmaSastra),
  • economy and polity (arthaSastra),
  • ethics (nitisastra),
  • geography,
  • logic,
  • military science,
  • weaponry,
  • agriculture,
  • mining,
  • trade and commerce,
  • metallurgy,
  • mining,
  • shipbuilding,
  • medicine,
  • poetics,
  • biology and veterinary science.
    In each of these a continuous and cumulative series of texts continues to be available in spite of widespread loss and historically recorded destruction.

The tradition talks of 18 major विद्या vidyas, theoretical disciplines, and 64 कला kalas, applied or vocational disciplines, crafts.

The 18 विद्या vidyas are:

  1. the four Vedas,
  2. the four subsidiary Vedas
    • आयुर्वेद Ayurveda, medicine,
    • धनुर्वेद Dhanurveda, weaponry,
    • गंधर्ववेद Gandharvaveda, music and
    • शिल्प Silpa, architecture,
  3. पुराण Purana,
  4. न्याय Nyaya,
  5. मीमांसा Mimansa,
  6. धर्मशास्त्र DharmaSastra and
  7. वेदांग Vedanga – the six auxiliary sciences,
    • phonetics,
    • grammar,
    • metre,
    • astronomy,
    • ritual and
    • philology —
      these constituted the 18 sciences in ancient India.

As far as the applied sciences are concerned, there are competing enumerations of 64.

These “crafts” have a direct bearing on day-to-day life of the people and most of them are still a part of the Indian life.

For the craftsmen, the craft is not only their profession, it is also their worship.

These crafts were taught, are still taught, by a teacher to his disciples, for the learning of a craft requires watching the teacher at work, starting by doing odd, little jobs assigned by the teacher and then the long practice, अभ्यास abhysa, on one’s own.

Only after considerable experience the learner refines his art and then may set-up on his own. We can see this even today in Indian dance, music and even automobile-repair, which must now be counted among the crafts.

The traditional lists, as the Sriibasavarajendra’s list, enumerate,

  • history,
  • poetry,
  • calligraphy,
  • metrical compositions,
  • dancing,
  • evaluating precious stones,
  • wrestling,
  • cooking,
  • magic,
  • shoe-making,
  • thieving,
  • iron smithery,
  • painting,
  • gardening,
  • carpentry,
  • hair-dressing,
  • hunting,
  • trading,
  • agriculture,
  • animal husbandry,
  • making medicines,
  • leather work,
  • driving,
  • fishing,
  • speech-making among the crafts.
    Other lists add
  • singing,
  • playing musical instruments,
  • preparing manuscripts,
  • garland-making,
  • dyeing,
  • body-care,
  • use of weapons,
  • making moulds,
  • performing puja (daily worship),
  • inlay work,
  • arranging flowers,
  • preparing scents,
  • bangle-making,
  • stitching,
  • making ornaments,
  • making sweets,
  • home-planning,
  • training animals,
  • training birds,
  • coding,
  • making instruments/machines,
  • training memory,
  • physical exercise and
  • yogic practices.
    It is easy to see their close relationship with ordinary life. It is also easy to see that these crafts are still important means of livelihood. It is also easy to see the realism in the enumeration — gambling and thieving are also recognized as “arts.”

    It is significant that no opposition is set-up in the Indian tradition between “art” and “craft.”

    The craftsman is held in high esteem as a साधक sadhaka, a devotee whose mind attaches with great reverence to his object.
    His training is a form of तप tapa, a dedication and the primary virtue he has to acquire is concentration, एकाग्रता ekagrata.

    Even for the crafts, which are “practical” disciplines there are basic texts, for example, the popular prosody text, Pingala. But it is true in the case of crafts just as it is true in the case of vidyas that the knowledge resides in the teacher, the गुरु guru or the उस्ताद ustad, the term a man in the street uses these days. This is the root of the great reverence attached to the gurus in the Indian tradition as he is the source and the ultimate authority in the given domain of knowledge. In each discipline, there are Schools; in each School there are thinkers and texts.

    We illustrate this with reference to Poetics.

    Categories: IKS

    Oral KNOWLEDGE Tradition of India

    Oral KNOWLEDGE Tradition of India

    In the tradition, knowledge has been constituted, stored and maintained in the framework of the oral culture. According to Bhartrhari, knowledge is constituted in our inner self. There is the antarplata, constituted by the input of the senses (indriya), processed by the mind (मन mun) and the intellect (बुद्धि buddhi), and finally constituted knowledge exists as our transformed, alert self, चित्त citta (Vakyapadrya, 1.112-14).

    Therefore, while both perception and inference are given primacy as epistemologies, तर्क tarka (argumentation) is also accorded an important place; the Indian mind has not relied completely on mind and senses and has accorded the central role in knowledge formation to meditation and deep reflection, चिंतन cintana and मनन manana.

    Also शब्द प्रमाण Sabda-pramana (verbal testimony) has always enjoyed authority with major systems of thought.

    Seeing with “mind’s eye” is the typical epistemology of Indian thought. The Jaina thinkers, interestingly, define perception as आत्म प्रत्यक्ष atma-pratyaksa — what is present to the inner self’ and not as what is present to the senses. To put it in contemporary vocabulary, Indian mind has depended more on hypothetico-deductive methodology than on observational inductive methodology.

    Just as knowledge is by and large constituted in the mind, it is also stored in the mind, not outside the mind.

    This is another requirement of oral culture. This requirement, we noted earlier, has determined the structure and style of the texts.

    As oral texts, they are constituted to facilitate memorization as they have to be held in the mind and transmitted orally in the गुरु-शिष्य guru-Sisya mode. So even the dictionaries, अमरकोश Amarakosa for example, are metricalized.

    Other features of speech are also employed both to help memorization and to communicate meaning — thus, for example, Panini employs pitch variation to mark the change of topic in his grammar अष्टाध्यायी Astadhyayi.

    They are highly structured, are necessarily brief and are composed in abbreviated, sUtraic, mnemonic style — a highly nominalized style with the language replete with technical vocabulary.

    This meta-language, with its other complex devices of abbreviated expression, such as अनुवृत्ति anuvrtti, reading parts of earlier statements into subsequent statements, adds to the density of the texts.

    The oral texts, we said, are highly structured.

    The Indian mind is acutely taxonomic and the layered structure of the texts reflects the structured analysis of the domain of knowledge.

    Overt organizers such as अधिकरण adhikarana and प्रकरण prakarana signify the inter-relationships and the order of treatment of subjects. Such embedding may extend up to four layers. This enables the identification of statements through a four-point reference to their location in the over-all text down to the particular सूत्र sutra and karika as is the case with the ऋग्वेद Rigveda, महाभारत Mahabharata and अर्थशास्त्र ArthaShastra, for example. One notices then that though the texts are oral, they have a high degree of complexity and stability.

    The complexity of organization and the density of statement are the causes of the need to abbreviate them so that they can be held in the mind along with other texts of all the contending schools in that domain of knowledge.

    A different philosophy of knowledge and of cognitive processes informs this mode of orality.

    Knowledge in this mode is simultaneous, not sequential/ linear — as is the case in the scriptal traditions.

    It is important to note that oral culture is an alternative culture of knowledge and not a default culture, one that is there because writing systems are unknown as is often alleged. Nobody could say this of India where there is evidence of the existence of a script in the ancient Mohenjo-Daro civilization and where Asoka’s inscriptions (fourth century BC come in three scripts — Brahmi, Kharosthi and proto Dravid.

    In the oral culture of knowledge, the scholar has a library in his mind and the speed of information processing is very high, much higher than in the scriptal mode where the information is first transferred to the mind through senses.

    In this case the mind-memory is loaded with large bodies of data — remember that the mind has a much larger capacity to store data than the hard disk of a modern computer — and there is direct visualization of data with the eyes shut.

    This explains the puzzling requirement in the scholastic tradition for a scholar to be the master of fourteen disciplines, puzzling — because how can one master so many disciplines?

    It is not possible in the time consuming, linear mode of written texts that can be of inordinate length. But it certainly appears possible in the mode in which the texts are highly abbreviated and are capable of being stored in the mind.

    Orality thus as a specific mode of knowledge formation and knowledge storage determines both the structure and the use of the texts.

    Of course, the texts have a relatively high degree of opacity.

    The primary texts at least are not expository — they do not give the history nor do they explain the methodology of constituting knowledge. They simply state the conclusions in categorical, declarative sentences that have a ring of finality about them. Partly this was determined by the needs of brevity but, more importantly, it has something to do with the intellectual system in which the thinker in a given domain worked in a framework in which the academy shared all the earlier texts.

    He made a new statement only when he made an advance on the tradition.

    The entire tradition of texts in that domain is interwoven in a later text.

    Therefore, only minimal explicit statements are made and hence the texts are more or less opaque.

    It has nothing to do, as is often alleged, with the socio-political gesture of keeping knowledge esoteric and restricted only to a class of people.

    It was, in fact, the condition for facilitating countrywide academic sharing and continuity of thought.

    The full explication of the master mind’s sutraic statements belonged to the other part of the scholastic tradition — the commentary tradition, the टीका परंपरा tika parampara.

    These modes of text constitution in fact enabled the maintenance of texts over long stretches of time, much more exact and assured maintenance than is apparently possible when the texts are held outside the mind in perishable mediums such as paper, floppy and CD.

    The texts were mnemonically composed and could be held in the mind with a little practice.

    To ensure exact reconstruction of the texts, they were re-analysed and re-arranged in various permutations and memorized by a number of scholars. This ensured exact reconstruction of the text any time purely from memory.

    We are referring to the elaborate and complex पाठ patha-tradition which analyzed and re-organized texts in various permutations and combinations which when stored in the mind in different arrangements/combinations ensured accurate reconstruction of the texts even when, and if, all the exteriorized, written versions were to be destroyed.

    The texts have thus been maintained intact and un-corrupted through intricate techniques of mental storage and oral transference.

    Great value has always been attached to knowledge and tremendous intellectual effort has gone into maintaining the texts of knowledge. As we have noted elsewhere even though the Hindu culture is not bibliolatrous, it has accorded a special status to certain texts, the texts of knowledge, and made them perennial objects of study.

    The difference, however, is that there has been a complete freedom to interpret and come up with competing interpretations, a freedom that is not always present in other cultures.

    But it has not been simple, this successful maintenance of texts. Various processes have been employed in this experience of loss, recovery and renewal. Dynamic communities do not allow their systems of thought to die.

    As we have described elsewhere, Oral Cultures have in-built mechanisms for the recovery of texts.

    A culture may, therefore, employ one or any of the following seven text maintenance/renewal mechanisms to keep the thought alive and re-contextualized:

    1. COMMENTARY — Such as Katyayana’s वर्त्तिका Varttika, 350 Bc; Patanjali’s महाभाष्य Mahabhasya, second century BC; Kasika, seventh century AD Patanjali’s Mahabhasya and Sankar Bhasya;
    2. RECENSION (a critical revision} — Such as Candra Vyakarana, fourth century AD, a Buddhist recension of Astadhyayi that interestingly eschews what it believes is its philosophically loaded technical vocabulary; Jainendra Vayakarana/Sabdanusasana, composed in the fifth century AD by Devanandin or Siddhanandin), and Astavakra Gita;
    3. REDUCTION (a re-arrangement) — Such as Rupamala of Vimala Saraswati, Siddhanta Kaumudt of Bhattojidiksita, sixteenth century AD and Laghusiddhanta Kaumudi, eighteenth century AD of Varadaraja;
    4. ADAPTATIONS — Hemasabdanusasana by Hemacandracarya, eleventh century AD, an adaptation of Panini’s grammar to describe Prakrt, contemporary spoken Prakrts or Sankaradeva’s Assamese adaptation of Valmiki Ramayana and such other adaptations, thirteenth-fourteenth centuries onwards in almost all Indian languages.
    5. TRANSLATIONS — For example, majority of translations of major literary and philosophical texts in almost all the modern Indian languages, fourteenth century or so onwards; Hindi paraphrase of Astadhyayi by Shri Narayana Misra and English translation of the text with incorporations from Kasika by Sri S.C. Vasu (1898).
    6. POPULAR EXPOSITION — The कथा प्रवचन परंपरा katha-pravacana parampara, a hoary tradition, has been chiefly instrumental in both the maintenance and renewal of texts of thought. The two parallel traditions, the learned and the popular, have been all through and’ are even today mutually enriching each other and contributing in equal measure to the development of thought through processes of paraphrase, explication, verification, falsification, illustration.
    7. Re-CREATION — The Mahabharata, for example, is maintained by the repeated creative use of its themes and episodes, by re-creations, such as those by Masa who wrote a number of plays on epic characters and episodes.

    There is

    (i) the availability of the text,

    (ii) the ability to understand the text, and

    (iii) the relevance of the text,

    all of which are in the scope of maintenance.

    Of these, in the learned tradition, the commentary, टीका tika, is the most important means as the continuous and cumulative टीका परंपरा tika parampara, the commentary tradition, ensured all the three dimensions — availability, comprehensibility and contextual relevance of the texts.

    The commentary tradition is a cumulative tradition, i.e., a number of commentaries on a given text follow each other in succession with every succeeding commentary taking into account and building on the preceding ones.

    Almost all the major texts have been cumulatively commented upon.” These commentaries take many forms from bare annotation (पंजिका panjika) to exhaustive, encyclopedic analysis (महाभाष्य Mahabhasya)” and the purpose is, as Vamana-Jayaditya say “. . . to bring together and unify the . . . knowledge that lies scattered in the वृत्ति vrttis, भाष्य bhasyas and all शास्त्र Sastras. . . .”

    Thus, texts over a period of time

    (i) grow opaque, and

    (ii) become asymetrical with the context, and/or

    (iii) their connection with the tradition of knowledge in that domain becomes incoherent.

    If the Indian intellectual texts have not become “dead” and are still studied in the learned, though now relatively esoteric tradition, it is because the टीका परम्परा tika parampara has kept them alive and pertinent.

    Some of India’s most original minds have been exegete, commentators — from Yaska (ninth century BO, Sabarasvamin (first century AD), Kumarila Bhatta (sixth century AD), Adi Sankara (seventh century AD), Sri Ramanuja (eleventh century AD), Madhvacarya (thirteenth century AD), Sayanacarya (fourteenth century AD), Jnanesvara (fourteenth-fifteenth century AD) right down to “The Great Moderns,” Sri Aurobindo, Mahatma Gandhi, Radhakrishnan, Vinoba Bhave (who all wrote commentaries on the Bhagavad-Gita in the illustrious line of Sankara and Ramanuja).

    Thus, the texts of knowledge have been constituted, maintained and transmitted in the oral framework of Indian history of ideas.

    Excerpts from Indian Knowledge Systems Volume —1, Editors – Prof. Kapil Kapoor & Avadhesh Kumar Singh

    Categories: IKS

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    Categories: Admin

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    SECTION 6

    ACCURACY OF BILLING AND ACCOUNT INFORMATION

    We reserve the right to refuse any order you place with us. We may, in our sole discretion, limit or cancel quantities purchased per person, per household or per order. These restrictions may include orders placed by or under the same customer account, the same credit card, and/or orders that use the same billing and/or shipping address. In the event that we make a change to or cancel an order, we may attempt to notify you by contacting the e-mail and/or billing address/phone number provided at the time the order was made. We reserve the right to limit or prohibit orders that, in our sole judgment, appear to be placed by dealers, resellers or distributors.

    You agree to provide current, complete and accurate purchase and account information for all purchases made at our store. You agree to promptly update your account and other information, including your email address and credit card numbers and expiration dates, so that we can complete your transactions and contact you as needed. For more detail, please review our Returns Policy.

    SECTION 7

    OPTIONAL TOOLS

    We may provide you with access to third-party tools over which we neither monitor nor have any control nor input.

    You acknowledge and agree that we provide access to such tools ”as is” and “as available” without any warranties, representations or conditions of any kind and without any endorsement. We shall have no liability whatsoever arising from or relating to your use of optional third-party tools.

    Any use by you of optional tools offered through the site is entirely at your own risk and discretion and you should ensure that you are familiar with and approve of the terms on which tools are provided by the relevant third-party provider(s).

    We may also, in the future, offer new services and/or features through the website (including, the release of new tools and resources). Such new features and/or services shall also be subject to these Terms of Service.

    SECTION 8

    THIRD-PARTY LINKS

    Certain content, products and services available via our Service may include materials from third-parties.

    Third-party links on this site may direct you to third-party websites that are not affiliated with us. We are not responsible for examining or evaluating the content or accuracy and we do not warrant and will not have any liability or responsibility for any third-party materials or websites, or for any other materials, products, or services of third-parties.

    We are not liable for any harm or damages related to the purchase or use of goods, services, resources, content, or any other transactions made in connection with any third-party websites. Please review carefully the third-party’s policies and practices and make sure you understand them before you engage in any transaction. Complaints, claims, concerns, or questions regarding third-party products should be directed to the third-party.

    SECTION 9

    USER COMMENTS, FEEDBACK AND OTHER SUBMISSIONS

    If, at our request, you send certain specific submissions (for example contest entries) or without a request from us you send creative ideas, suggestions, proposals, plans, or other materials, whether online, by email, by postal mail, or otherwise (collectively, ‘comments’), you agree that we may, at any time, without restriction, edit, copy, publish, distribute, translate and otherwise use in any medium any comments that you forward to us.

    We are and shall be under no obligation

    (1) to maintain any comments in confidence;

    (2) to pay compensation for any comments; or

    (3) to respond to any comments.

    We may, but have no obligation to, monitor, edit or remove content that we determine in our sole discretion are unlawful, offensive, threatening, libelous, defamatory, pornographic, obscene or otherwise objectionable or violates any party’s intellectual property or these Terms of Service.

    You agree that your comments will not violate any right of any third-party, including copyright, trademark, privacy, personality or other personal or proprietary right. You further agree that your comments will not contain libelous or otherwise unlawful, abusive or obscene material, or contain any computer virus or other malware that could in any way affect the operation of the Service or any related website. You may not use a false e-mail address, pretend to be someone other than yourself, or otherwise mislead us or third-parties as to the origin of any comments. You are solely responsible for any comments you make and their accuracy. We take no responsibility and assume no liability for any comments posted by you or any third-party.

    SECTION 10

    PERSONAL INFORMATION

    Your submission of personal information through the store is governed by our Privacy Policy. 

    SECTION 11

    ERRORS, INACCURACIES AND OMISSIONS

    Occasionally there may be information on our site or in the Service that contains typographical errors, inaccuracies or omissions that may relate to product descriptions, pricing, promotions, offers, product shipping charges, transit times and availability. We reserve the right to correct any errors, inaccuracies or omissions, and to change or update information or cancel orders if any information in the Service or on any related website is inaccurate at any time without prior notice (including after you have submitted your order).

    We undertake no obligation to update, amend or clarify information in the Service or on any related website, including without limitation, pricing information, except as required by law. No specified update or refresh date applied in the Service or on any related website, should be taken to indicate that all information in the Service or on any related website has been modified or updated.

    SECTION 12

    PROHIBITED USES

    In addition to other prohibitions as set forth in the Terms of Service, you are prohibited from using the site or its content:

    (a) for any unlawful purpose;

    (b) to solicit others to perform or participate in any unlawful acts;

    (c) to violate any international, federal, provincial or state regulations, rules, laws, or local ordinances;

    (d) to infringe upon or violate our intellectual property rights or the intellectual property rights of others;

    (e) to harass, abuse, insult, harm, defame, slander, disparage, intimidate, or discriminate based on gender, sexual orientation, religion, ethnicity, race, age, national origin, or disability;

    (f) to submit false or misleading information;

    (g) to upload or transmit viruses or any other type of malicious code that will or may be used in any way that will affect the functionality or operation of the Service or of any related website, other websites, or the Internet;

    (h) to collect or track the personal information of others;

    (i) to spam, phish, pharm, pretext, spider, crawl, or scrape;

    (j) for any obscene or immoral purpose; or

    (k) to interfere with or circumvent the security features of the Service or any related website, other websites, or the Internet.

    We reserve the right to terminate your use of the Service or any related website for violating any of the prohibited uses.

    SECTION 13

    DISCLAIMER OF WARRANTIES; LIMITATION OF LIABILITY

    We do not guarantee, represent or warrant that your use of our service will be uninterrupted, timely, secure or error-free.

    We do not warrant that the results that may be obtained from the use of the service will be accurate or reliable.

    You agree that from time to time we may remove the service for indefinite periods of time or cancel the service at any time, without notice to you.

    You expressly agree that your use of, or inability to use, the service is at your sole risk. The service and all products and services delivered to you through the service are (except as expressly stated by us) provided ‘as is’ and ‘as available’ for your use, without any representation, warranties or conditions of any kind, either express or implied, including all implied warranties or conditions of merchantability, merchantable quality, fitness for a particular purpose, durability, title, and non-infringement.

    In no case shall ReTHINK INDIA FOUNDATION, our directors, officers, employees, affiliates, agents, contractors, interns, suppliers, service providers or licensors be liable for any injury, loss, claim, or any direct, indirect, incidental, punitive, special, or consequential damages of any kind, including, without limitation lost profits, lost revenue, lost savings, loss of data, replacement costs, or any similar damages, whether based in contract, tort (including negligence), strict liability or otherwise, arising from your use of any of the service or any products procured using the service, or for any other claim related in any way to your use of the service or any product, including, but not limited to, any errors or omissions in any content, or any loss or damage of any kind incurred as a result of the use of the service or any content (or product) posted, transmitted, or otherwise made available via the service, even if advised of their possibility. Because some states or jurisdictions do not allow the exclusion or the limitation of liability for consequential or incidental damages, in such states or jurisdictions, our liability shall be limited to the maximum extent permitted by law.

    SECTION 14

    INDEMNIFICATION

    You agree to indemnify, defend and hold harmless ReTHINK INDIA FOUNDATION and our parent, subsidiaries, affiliates, partners, officers, directors, agents, contractors, licensors, service providers, subcontractors, suppliers, interns and employees, harmless from any claim or demand, including reasonable attorneys’ fees, made by any third-party due to or arising out of your breach of these Terms of Service or the documents they incorporate by reference, or your violation of any law or the rights of a third-party.

    SECTION 15

    SEVERABILITY

    In the event that any provision of these Terms of Service is determined to be unlawful, void or unenforceable, such provision shall nonetheless be enforceable to the fullest extent permitted by applicable law, and the unenforceable portion shall be deemed to be severed from these Terms of Service, such determination shall not affect the validity and enforceability of any other remaining provisions.

    SECTION 16

    TERMINATION

    The obligations and liabilities of the parties incurred prior to the termination date shall survive the termination of this agreement for all purposes. These Terms of Service are effective unless and until terminated by either you or us. You may terminate these Terms of Service at any time by notifying us that you no longer wish to use our Services, or when you cease using our site.

    If in our sole judgment you fail, or we suspect that you have failed, to comply with any term or provision of these Terms of Service, we also may terminate this agreement at any time without notice and you will remain liable for all amounts due up to and including the date of termination; and/or accordingly may deny you access to our Services (or any part thereof).

    SECTION 17

    ENTIRE AGREEMENT

    The failure of us to exercise or enforce any right or provision of these Terms of Service shall not constitute a waiver of such right or provision. These Terms of Service and any policies or operating rules posted by us on this site or in respect to The Service constitutes the entire agreement and understanding between you and us and govern your use of the Service, superseding any prior or contemporaneous agreements, communications and proposals, whether oral or written, between you and us (including, but not limited to, any prior versions of the Terms of Service). Any ambiguities in the interpretation of these Terms of Service shall not be construed against the drafting party.

    SECTION 18

    GOVERNING LAW

    These Terms of Service and any separate agreements whereby we provide you Services shall be governed by and construed in accordance with the laws of India and jurisdiction of Greater Noida, Uttar Pradesh.

    SECTION 19

    CHANGES TO TERMS OF SERVICE

    You can review the most current version of the Terms of Service at any time at this page.

    We reserve the right, at our sole discretion, to update, change or replace any part of these Terms of Service by posting updates and changes to our website. It is your responsibility to check our website periodically for changes. Your continued use of or access to our website or the Service following the posting of any changes to these Terms of Service constitutes acceptance of those changes.

    SECTION 20

    CONTACT INFORMATION

    Questions about the Terms of Service should be sent to us at [rethinkindia108@gmail.com].

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    Categories: Admin

    Nominations are Invited from NGOs of various denominations across all possible Thematic Areas of Interventions elaborately establishing their very contributions to the aforesaid frontier of Rural Self-Reliance in the footsteps of Nanaji through email to editor@rethinkindia.in with the Subject Line :: Nomination for Nanaji Deshmukh Decorations 2023.
    For any query, please feel free to ping Dr. Surbhi at 9910050597 (preferably on Whatsapp).
    These decorations would be bestowed upon in a gala digiTAL ceremony on 11th of October, commemorating Nanaji’s Jayanti.

    Categories: Uncategorized