 Well, this afternoon I am going to talk about history of psychology in India. I will be talking about its beginning, expansion and decline in the last one century and before I begin my talk, I would like to make a distinction between psychology in India and Indian psychology. Psychology in India is a term which is used for the, what we call the western or scientific or modern psychology, modern psychology in India and when they are using the term Indian psychology, we mean the psychology which is of Indian origin. And with this, I would be doing is that I would be tracing its history from the beginning of the, in the beginning of the 20th century and I will see what kind of developments which have taken place in the whole century, one century, because psychology in India is, will be completing 100 years of its existence by 1916, 2016 because it began in 2016. And I think this is a appropriate time for us to also understand what we have been able to achieve, contribute and where we need to go now. Before I begin, I would like to take that psychology as a, one of the most ancient country, one of the ancient country in the world, psychology was a discipline which began much earlier in this country and he had a long tradition of studying mind, consciousness and human behavior. As an old age old, if you look at the age old text of Vedas, Mahapunishas and other scriptures which have repositories of psychological knowledge and theories. And in this context, we can say that the primary goal and objective of these in this psychology was in terms of the self-realization and elevation of human suffering. Yoga system evolved sophisticated mind control techniques for the purpose of inner growth. We can say that Gita in the way is one of the most ancient book on counseling psychology, where Krishna is exhorting Arjun to fight rather than giving up. Now, in that sense, I can make a term that, which was studied earlier or which was discussed earlier was not the psychology which was using the present day methodology. The kind of methodology which was using was of a different kind. Second, during that period, no distinction was made between philosophy, psychology and spirituality. So, when psychology made a new beginning in the last century, in the beginning of last century, during the Buddhist school, it had no continuity with the knowledge institutions of this country. Psychology with the laboratory experiment and laboratory studies was a novel idea, new approach which fascinated many of the Indian scholars in the beginning. And during the colonial period, a large number of teachers were required for colleges and the schools to teach. And I think Saigwaji made his beginning, if you look at the historically as a subject in the teachers training colleges. In the beginning of the last century, it was the initiative of the vice chancellor of Calcutta University, Sir Bhojan Nassil, who was the professor of mental and moral philosophy in Calcutta University. With his initiative, the first laboratory of Saigwaji was started in 1905. And if we know the history of this country, after that in the 1905, the Calcutta was, the Bengal was divided into east and western Bengal and because there was a lot of agitation which had taken place for almost six, seven years and no further development could take place during this period. So, the first Saigwaji department in this country as a started in 1916 in Calcutta University and the first chairman of this department was, was Professor Anand Sen Gupta. Anand Sen Gupta, if you look at the history of Bengal, that was a time when the nationalist movement was very prominent and many nationalist group collected money and send a number of Indian scholars to west for the study, high studies. They thought that when they will come back from the west, they will start in this country a nationalist university. However, when these scholars came back, that group had disintegrated and as a result Professor Anand Sen Gupta joined Calcutta University and the department which this he started because his training was with Mustanbar, who was a student of William Wound. So, he the first department of Saigwaji in this country was a department of experimental Saigwaji, not the department of Saigwaji and in that department the kind of work which they were doing was primarily of experimental nature, because they thought at that time I think the whole idea was that that in experimental work in the areas of perception, cognition, learning, memory is easy to have transfer of the knowledge from the west to the east. And these are the areas where cultural factors are not going very in permanent rule and because of this reason this kind of work which Professor Sen Gupta began to conduct and in the laboratories in the department at Calcutta. So, because of the very beginning the scientific nature of Saigwaji in this country, Saigwaji became a part of the Indian Science Congress in 1923, as early as 1923 and Indian Journal of Saigwaji in the Psychological Association was started in 1924 and Indian Journal of Saigwaji was started a year later. So, that was the development which took place during that particular period, but Sen Gupta did not stay in Calcutta for very long time, he moved from Calcutta to Lucknow and he did not stay in even academics he moved to administrative position in Lucknow, but there he worked with a very famous sociologist Radha Kamal Mukherjee and with Radha Kamal Mukherjee he brought out a book on social Saigwaji in 1928 and that book was published from UK and we look at that the first book of social Saigwaji by Alport just came in 1924, this book was quite contemporary of the earlier work earlier books in the area of social Saigwaji. After Sen Gupta's living Calcutta, it was Girini Sheikhar Bose who became the head of the Saigwaji department. Girini Sheikhar Bose was not a psychologist, by training he was a doctor, he was a psychiatrist and he was in a close contact with Sigmund Fryer. So, because of his Sigmund Frye's influence and because of his constant communication with him, psychoanalysis became the main thrust area of the department. He started the Indian Psychoanalytic Society as a society which became, which got associated with the International Psychoanalytic Society and that was the period when in the west Sigmund Frye's work was very controversial. Many of the many of the countries many places his work was almost banned, not taught in the universities and his books were not available and that was the time when India in Calcutta, his work was readily accepted and taught in the academic circles. He also started the first mental hospital in this country called the Lumini Park Memorial Hospital and it in 1940 and in 1947 he started a journal, very famous journal of the period was Samiksha, there was journal he started and later on when Jung, Meyer and Spearman came to India to attend the Indian Science Congress in 1938, the department started another wing that was the wing of Applied Social Society applied psychology, but prior to the independence from the British school there were two other departments which started in this country, one was at Mysore University and that department was headed by Professor Gopal Swami and Gopal Swami was trained at Dandan University with Spearman and so naturally his work was in the area of mental testing and he was the person who started the first animal laboratory at Mysore. The other department before independence was started at Patna and Patna had a very ambitious plan of having a teaching department a psychological research and services center, so that they could coordinate the active research and teaching with the services, psychological services that was the idea which Mathew who was the person who inspired all these development at Patna was working. Mathew was also trained with he was trained with Giridindu Sekhar Bose and in that sense the work which they were doing in the Patna was of psychoanalytic and clinical psychology. In short Patna, these were the three centers we can say which were functional during these only three departments of psychology before independence. Research during these period as we can understand was primarily in the area of experimental psychology, psychoanalysis and the work which was doing in the areas where cultural factors are not very important, this is what we were talking about and the primarily working on the basis of the laboratory work and the value free kind research that kind of the ethos which were prevalent during that particular period and that was British government never paid any attention to the development of psychology. For primarily they have made a lot of investment in the establishment of the department of sociology anthropology, primarily for the reason that they wanted to understand Indian culture and society, because they knew that 1857 move that rebellion movement was because they have failed to understand the culture and sensitivity of the people in this country. So, there was a concern and these were the primary first areas which Britishers promoted, but for them psychology was not at all as individual, so study of individual behavior was not at all in an important subject, but during that period one important work which we can I can quote that was the work of Prasad Prasad which was published in British journal of psychology in 1935 and that work was based on the there was a big earthquake in northern part of the country in Bihar and Prasad studied what kind of humors people were spreading in that area and to his amazement he found that most of the humors he collected almost 30,000 humors and most of the we found that most of the humors which people were spreading around was fear arousing and he was wondering why people who are afraid already scared of the earthquake are spreading this kind of humors and, but this is the kind of work which he did and he collected and analyzed these humors and later on when first thing about his theory of cognitive dissonance he has categorically mentioned in the interview to Kohan and other people that his primary inspiration or ideas of cognitive dissonance theory has come from this work of Prasad and later work by Dugan Srinath that was work he inspired his development of the theory. One more thing I would like to mention before what happened in development before independence much before the independence was the close association between contact between William James and Vivekananda. William James is considered to be the father of modern psychology in America and when Vivekananda went to states Chicago for the world religious conference after the conference he stayed at Harvard for almost one month and during that period William James used to go almost every day to attend his discourses and he had a many times the meetings with Vivekananda and that continued almost for a month and it is said that when the William James talked about stream of consciousness this whole famous idea of stream of consciousness his idea of stream of consciousness was inspired by his discourses with Vivekananda. But later on in 1911 when William James wrote the book varieties of religious experiences there is famous book he had not mentioned even once the name of Vivekananda though many of the ideas which he took was from his discourses. Now after independence the government was really concerned and interested in expanding and developing higher education in this country and for that purpose the government has started this initiative of starting new departments training the faculty in psychology and that was a time when many of the UEC and other government bodies were coming up with the purpose of expanding higher education in this country and during that period one event I could say is that because of the Hindu Muslim violence communal violence during the partition time government really got concerned about concerned that why such much violence can take place and why people kill each other and for that government approached UNESCO and from UNESCO they with the collaboration of UNESCO they conducted a major project in the under supervision of Garda Murphy and they brought later on Murphy brought out a book also and in which many Indian researchers also collaborated and the book was in the minds of man the violence is here not outside anyway that was important work in the period and then the UNESCO there was so much expansion in the beginning that after within 15 years of independence almost 20 or 30 UNESCO was started and when these universities were started they did not have the faculty for psychology because they were not so much trained and educated psychologists were available during that period so most of these faculty departments were started by bifurcating or taking faculty from other sister departments most of the faculty which came to psychology during that period was from philosophy department there was one of the development I think which has serious importance was development of psychology and what another thing which government did during that period apart from setting up new departments was the cultural exchange program and the cultural exchange program with the West particularly the UK and the Commonwealth and the America during the Kennedy and Johnson period that common common scholarship or full pride scholarship or other these kind of other scholarship large number of Indians Indian scholars and students went to America, Canada, UK for higher education in fact it used to be the pen loads of students were going at that time because large number of these people were given fellowships to go and study and come back and establish the departments so that was one of the major development which happened during that particular period in the early years of the independence and when now so when these scholars who went to states or West for the studies when they came back in early in the early 70s or during that period and they started with work in the academic department they were trained better trained in terms of methodology in terms of concepts in terms of scientific science view of doing scientific psychology and because of that training and because of their get expertise in this area what actually happened that is doing the late 60s when most many of the head of departments in this country would we look at the history came from the philosophy departments but later on it turned that these people who came from the West they took over the leadership role and psychology started growing in this country at a rapid pace as a scientific discipline. Now, this was also period during which I would say psychology was growing outside the university system also because university has limitations of research facilities and opportunities and many of these IIT's and IM's and agricultural institutions and those were number of prominent psychologists were studying while teaching and doing research and that was the period when the psychology was expanding rapidly in different domains and different regions and when the university started this schemes of special assistants and advanced centers and that also helped psychology in its growth in the later decades and years. Now, this I would say because of this rapid expansion of psychology in this country in 60s and 70s and psychology was with the expectations of the people expectations of government psychology is really coming up to contribute to the national development and the growth of reconstruction of the country and there was a period when the then because of their presence because of so many universities where psychology students were studying and teaching and research was going on it was expected that psychology will going to make a big mark and contribute to the national development. But these expectations were gradually in late I would say mid 70s people realizing this expectations are not being met because I was you are still a alien discipline in this country a discipline which was primarily concerned about as I was analyzed at that time was observed by many psychologists at that time. There is a discipline which is on the imitating replicating duplicating the western work and Indian social reality Indian problems and social Indian issues are not becoming part of the research concerns of the Indian psychologists and there was a time when it was there was some kind of a doubt and where the Indian psychology was really crisis that that it may be considered a period of the crisis of identity that what psychology can contribute and what how psychology can play a more meaningful role a more purposeive role in the various government bodies in different places and the in terms of the social development and social issues and problems and how they can make a contribution and there was a time when Nandi like Nandi wrote very categorically that India's psychology has become merely imitative and subservient but also dull and applicative that was his very famous statement which he made in a paper in 1974 and for Dhu Gahan Sinha and other people said psychology is nothing but applicative is a carbon copy of the western work and there was a kind of ethos in which you know psychology was a lot of soul searching and thinking was going that how psychology can be made more viable more efficient more to the do this concerns society and to the country and many of the analysis was done during this period that why psychology is not able to make this kind of contribution and I think one of the one of the explanation there are many explanations which were given during that period and one of the which I developed much earlier is that Indian psychologist live in two different worlds that was one of the thesis one of the hypothesis that despite of all these kind of developments what was imagine the western psychology started going in this particular in this country there was lot of hopes and expectations and there was a excitement that the situation in this country will make important discoveries in terms of understanding our own social reality and these hopes that a positive science a science which was not existing in this country earlier before the British period will have something new explanations, new interpretations, new ways of thinking and new ways of understanding our own problems which our traditional Indian psychology could not provide those kind of explanations and keeping that in mind that another thing which was true that this was the expectations from a psychologist, but if you look at that the academic psychology which was in the within the academic setting was not consistent or not compatible with the values, beliefs, practices, social systems, social family and other system within this country. So, that kind of a gross incompatibility even that Indian psychologist as a professional was a different person then as a social being or as a creative person as a creative being and that kind of demarcation that kind of division of the psychologist somebody said later on that Indian psychologist suffered from a kind of split personality as a professional he is a one person and as a individual as a social being or as a creative being he is a different person and caught between these two words would say this professional and social cultural Indian psychologist had a problem in balancing how to balance these two words and so there was a problem of making a kind of a division between metaphysical and empirical this was one of the thing between the clinical and experiential between intuitive and objective all these kind of debate all these kind of dilemmas because in real life they are doing something else and the academic setting they are doing something else and because of that what Krakkar said very statement that Indian psychologist another thing is that Indian mind works in a different way the whole book which Krakkar wrote and he wrote earlier also that Indian mind does not try to reconcile or the opposites or different effects but what Indian mind does is that they leave them as co-existence that they coexist in the world that both the realities are considered to be accepted as the way of nature works and he made a statement that the aesthetic satisfaction of a Hindu myth resides in a full savoring of both the extremes rather than seeking a synthesis so that kind of ethos was not in his culture which was very much in the western culture and that kind of a mind set that you have to study the subject with a very objective and objective way that kind of ethos and that kind of mind set Indian did not have Indian was more you know a kind of a more humanistic and more holistic and that kind of approach which Indian says was not very relevant or not very conducive to the growth of academic or scientific psychology. Science is easy to understand understood in terms of the scientific practices in the natural sciences and then in social sciences. Now, how Indian psychologist lived in two different worlds I will give you some examples I think that will make this point clear that how they lived and if you look at the for the Bojan Nasiil who wrote who studied the first psychology laboratory he was an eminent scholar of of ancient Indian sciences that was he wrote a lot about how Indian knowledge system and about it he wrote and he was a person who he one way he was studying in the laboratory psychology laboratory other way he really encouraged he was one of the another scholar of that time to write a volumes on Indian psychology he was my inspiration behind him. If you look at the work of N. N. Gupta N. N. Gupta wrote on a wide variety of subjects he wrote about the mystical experiences also he wrote about the western dance also he wrote about the you know all kind of different Indian ethos and Indian concerns and he these were published in the journal of that particular time which was of a different nature of from experimental psychology the department he started. And if you look at another and later on he wrote in his biography of N. Gupta the N. Gupta term religious and got interested in mystical tradition and published work in that area that was another stream which he followed apart from the experimental work he was doing in the department. Girini Shekhar Bose his work was as I said was in the area of psychoanalytic and he started mental hospital also he and he was in the kind of activities he was involved and he wrote as a scholar a series of articles and a long a long series of commentary on Bhagavad Gita in the very famous magazine of that period which is was Pravasi was as one of the very prominent Bengali magazine of that period he was still writing series of articles in that which has nothing to do with the psychoanalytic work no connection with his work what he was doing in the professional areas. And same thing we can say about the Gopal Swami also that he was a animal celebrity started but at the same time he also started radio station at that time and he got more interested in the cultural activities and giving those discourses and talks on the Indian culture. So, that was the before the period of independence if you look at after independence also when the Sahagogi departments were started by bifurcating philosophy department a lot of philosophy department people from philosophers joined the Sahagogi departments. So, there was expectation that they will bring their background academic background to Sahagogi background of their knowledge of philosophy and Indian psychology and activity they would be easy to happen at all. Instead most of these philosophy faculty from Sahagogi they are more interested in learning the research design new methodologies doing work in the scientific area and they almost as the history shows that they almost ignore whatever background they had because they wanted to develop a new identity as a scientist. So, this is what and I think if you look at the work which was done even during before freedom there is hardly any reference of Indian work on freedom movement during that period. So, means Indian Sahagogi movement was Indian freedom national movement of freedom movement was not a concern of Indian psychology. And if you look at the political scenario and the kind of social society which had that it is not it has not got reflected in the kind of work which Indian Sahagogi students were doing as a professionals. So, all these if you look at the in the later period also that the creative talent they are they are what they were doing they were as if they were living in two separate worlds something which was close to the heart they were doing somewhere else and for professional work they were doing as a part of their job and activity professional, but maybe that the heart was divided in that sense and I think this was one of the reason that they could not put their whole energy and effort in developing the Sahagogi discipline at that time. I am not saying this is true for everybody, but I am talking about the general ethos of this period that this is the crisis with Sahagogi that both Sahagogi which they have been doing as academic discipline and what they see outside the world there is not much compatibility between these two and two and there is no way they can reconcile these two most of the situation they have not been able to reconcile these two different worlds. So, this is what one of the argument is Indian Sahagogi students have always lived in two different worlds. Now, this may be ok in the case of physicist or chemist or chemistry or biology or in these subjects this is alright if they live you know different laboratory and as a real life they will have different but Sahagogi is a subject which is concerned about human behavior, human attitudes about consciousness about you then if that is dissociated from there what they observed outside world it creates a kind of a problem. But you know if you are looking at that point you will Sahagogi was growing in any case because one this was one of the reason one of the thesis which are this one of major cause but Sahagogi in this country was growing in any case and if you look by we do not have much data the whole problem in this country is that we do not have data and somebody some Jain he collected some data in 2001 he published some work he said they may around 15,000 Sahagogi's working in this country which includes clinical and all other fields as well academic as all other fields also they may be around 200 universities where Sahagogi is being taught. And so in terms of expansion in terms of research and I think one famous western Sahagogi he said India is a India in 87 he wrote India is a publication giant outside the western world the kind of work which we have been doing research which we have been doing and was quite substantial in the terms of publication but in terms of the impact and in terms of their continue there are rarely any work of that period if you look at the of this period of history where there is some kind of continuity what we saw in the maybe we can very few scholars like Amadha Singh who did a work in a particular following a particular stream or particular theme but they are not many such people in this country because India Sahagogi's were suppose to play diverse rules they have to do research in different areas and there was very few who had a particular thrust area in which they could make any particular mark. So, this is one of the concern and the thesis that but beside of this expansion what are Sahagogi was going that I would say in later years in 80s and later period Sahagogi grew in three different directions and I think there was a lot of pressure for India Sahagogi to become more and more concerned about the problems and of this particular of this country and be able to participate in the developmental process and what we call the new movement we started the movement of indigenization that Sahagogi should be indigenized and indigenization has different connotations of course but that was one of the concern and one of the thrust which was visible in the in the around 80s and later period and indigenization may mean two different things one we what we call exogenous indigenization and endogenous indigenization exogenous is the indigenization is what these terms were used by Luganshina and exogenous indigenization is that taking the theories western theories and concepts and how they can be indigenized can be adapted and served in the within the Indian context this is what that how they we can indigenize them how we can make them useful for studying our own problems and endogenous indigenization was the kind of indigenization that we taking our own heritage our own traditional Sahagogi which was there for thousands of years the how that Sahagogi can be examined understood and may be made relevant for the present society and for the present times so these were the two different kind of streams which was coming up and because of that I think the three movement started in this country and the first movement was I would say cross-cultural Sahagogi which other in the big way this country that many of the Indian Sahagogi's joined this cross-cultural movement which started in the 70s and grew in 80s and later period and Indian Sahagogi's to work not only part of this movement they are part of the you know they were precedents also the two precedents of international association of cross-cultural Sahagogi were from India two precedents many members may be members and their executive members from India so that was a way Indian I thought Indian Sahagogi's thought this is one way they could make find a way to test western theories or they expand the knowledge psychological knowledge in country and different areas but as Dugan Sinha said later on that what cross-cultural Sahagogi was doing in spite of all popularity and all participation in the cross-cultural Sahagogi cross-cultural Sahagogi was primarily testing the western models and theories in different countries there were hardly few instances they may be instances but very few instances where theories and concepts which were part of the third world or different other countries were tested cross-culturally very few examples such examples so cross-cultural movement in the became in a way way for India Sahagogi's to mark internationally but at the same time that did not help us in understanding and developing our own concerns another movement I would say we started because cross-cultural Sahagogi is on problems now I think there is a lot of work we say that cross-cultural Sahagogi movement is also internationally on decline the another movement was what we can call problem oriented research there was one of the we started much earlier by JPB Sinha and other people who thought that western theories can be brought in India but these theories can be used for the purpose of understanding and studying in the Indian the problems and bringing the methodology particularly the western methodology and using this methodologies in this country and expanding the you know making it relevant for the society for society here there was one thing another thing which movement we started was of Indian Sahagogi we say Indogenous Indigenization Indian Sahagogi in the sense that we need to know our own heritage we need to know our own traditions our own contribution and our own theories and concepts which may be useful in the present society and that results out the whole movement of Indian Sahagogi started Indian Sahagogi movement is not very old I would say maybe 20 or 15 or 20 or 30 years old though the book was written much earlier by JPB Sinha but they have not much has happened during this period only in the same time this movement is now catching up so this another movement was of the movement of Indian Sahagogi that let us understand test and examine our own heritage our own knowledge which we have been we can expand I think the whole idea which is coming up in the same time I would say that can we develop a Sahagogi which is alternative to the western Sahagogi is not that western Sahagogi is useless the whole idea is not that western Sahagogi is not applicable or useful in this country but they may be another ways of understanding the problems another way of dealing with these problems because western Sahagogi has not been able to handle the problems of the west also if you look at the WHO reports as we look at the report that the way depression is increasing worldwide and WHO data source suggests that by 2030 the 50 percent of the world population will be suffering from depression half of the world will be suffering from depression by 2030 this is the WHO data if you look in terms of the mental health problems you look at the other kind of crisis which the world is going through or the west even the west is going through these western theories and concepts are even not working within the western system so the whole idea is that is it possible to develop an alternative a new way of thinking a new Sahagogi a new Sahagogi which can be more conducive and I think in this area this is the area where Indian work Indian contribution can be significant not only Indian but the traditional societies Chinese or the different societies or Latino societies where their own knowledge their traditional knowledge can this be become together and provide a kind of alternative to the western Sahagogi this is one of the theme which is emerging from the present discourses in this particular area now we can think that western Sahagogi also declining in this country there is a big concern everywhere that the Sahagogi is not growing the western the Sahagogi started in the 1916 in this country is not growing in this country in fact it is going down now after all these expansion and all these development which we see the Sahagogi is has not been able to make any impact rather than that in terms of the quality of students in terms of the faculty in terms of the research output because the recent data six months back the data which has come that if China is publishing nine papers we are publishing two papers and ten years back or to fifteen years back we are publishing ten papers and China was publishing nine papers so that if you look at the rapid decline in our contribution in our work the number of papers I have not brought the data today but the number of Indians publishing in the western journals in the in the in the standard international journals even number of those Indian scholars is declining from India they may be outside who are working but those who are working within India the publication of Indians in the international journals standard journals is declining rapidly declining rapidly so they so we can so there is a I think there is a kind of a concern and anxiety that the Sahagogi which started hundred years back almost that Sahagogi is now and we need to think very again and understand that what factors are what reasons are there and how this Sahagogi can be rejuvenated now this Sahagogi is declining may be may be there are many reasons you know people have given the whole analysis we look at this analysis that why this Sahagogi is declining there are many reasons there is no supportive one is of the very important point which is made in many papers is that there is no supportive intellectual climate if you are doing some work and you want to find people who can look at your work look at this work review it give you a kind of feedback and understand or appreciate what you are doing that kind of culture and that kind of support system is not there Sahagogi as a profession has remained but Sahagogi in the in that sense that the support within the academic community and outside both ways that kind of support system is lacking this one of the point which is make which is made that and there may be other point which is made that there is increasing spread population you look at the university system and you go that this institution they is we are do downed by the students one class 200 students 300 B.A. students and they are very small laboratory where you work and if you look at the data which is very interesting that I collected data in the eastern UP and UP and part of the Bihar the study shows that they produce more than 30 percent of the students within India if you look to totally their production is more than 30 percent colleges small colleges have Sahagogi students how many 600 students they were small laboratory somewhere so there is a mass production there but in terms of quality of education quality of teaching quality of environment that is sadly missing in this country and the kind of will to do it. Another point which they make is that decline is that we have not been able to make much progress in terms of methodology in this country how we can develop the methodology which is more appropriate for studying the problems of this country keeping in mind the kind of you know ethos and the kind of culture from which we come that that kind of empiricist and the experimental methodology works in some cases in some areas but if you want to do research at the at the global level at the holistic level or at the kind of a more what is level that that becomes a problem that how we do it. There is a serious problem that kind of methodology which works at the individual level we have but which can work at the larger group level of societal level or that kind of methodology we are not able to develop because the Sahagogi has always remain a individual analysis of individual subjects. Another point is that Sahagogi has become as the point which is very restricted within the narrow disciplinary boundaries. You know we can do research for the purpose of research for but we want to understand the social problems. Then we cannot just remain confined within the Sahagogi boundaries and that is becoming problem that sociology or anthropology or economics unless that kind of cross disciplinary research takes place this kind of problem oriented research does not become very meaningful and purpose in this country. Even those places where people of the different disciplines are together they sit in the same on the same floor as I can see here says this department there is very much less interdisciplinary work which goes on and within Sahagogi in the university system there are different departments and these departments are confined to only what they keep doing but that kind of approach and that kind of concern is completely missing. Anyway these are some of the points I thought I would make that how now cushion which before us and this is challenge before us that how we can rejuvenate psychology in this country. How we can Sahagogi the paradox is that the demand for Sahagogi is increasing here elsewhere whether it is a clinical or professional or social or other areas there is a demand for good Sahagogi and these Sahagogi are not available there are not many students they are not maybe they need for this students for good research programs and these are not available. So, this kind of that we have people we have students but that quality is sadly missing and I think what we need to do need is that we need really a good thinking about it and I think that given in the present scenario what we can do and I think this is a better question and the question mark which will I will put on Sahagogi.