We have been conducting seminars on different facets of Indian culture, since I982. This will be the twentyfirst seminar in this uninterrupted series of seminars. We have scholars from different parts of the country, assembled here today, and there will about twentyfive presentations. I am sure that we will be richer in knowledge by the end of the day.

        Some of the greatest scientists of the modern world, such as Kepler, Ampere, Darwin, Pasteur, Plank and Einstein have described that, at the moment of discovery they felt the same pleasure and excitement that a child feels while playing. Their admission regarding their experience offers a valuable insight to understand the meaning and the philosophy regarding play. Scientists feel that the 'impulse to play' which can also be called 'curiosity' or 'exploration impulse' gives species and individuals an advantage in the process of natural selection. Biologists believe that few species retain in adult life their youthful capacity for play.

I have been using the word 'play', and all scholars, scientists and researchers find it very difficult to use 'games' and 'sports' as equaily meaningful substitutes for the word 'play'. These words differ in their concepts and meaning, and using them as synonyms, leads to confusion. Renowned Psychosociologist M.M. Bousqust has described play as follows :

     Play is desire for that with which one plays, not desire for something which one lacks and feels one must obtain. It is desire for the here and now, for the passing and the coming moment. In other words, play is pure appetite for living, not for this or that type of life made desirable by fashion or habit, but for things as they are, for life as it is.

He further states,' the more play is authentic- as in the case of an absorbing children's game- the more the player feels freed from the  contingencies of all kinds. Play in totally gratuitous and, as the German philosopher Eugen Fink has remarked,'it is an oasis of happiness in the desert of so called serious life.'

Play is difficult to define. Play demands nothing, play is innocence. Play is creativity. Play transmits no academic or social skills. It encourages an aesthetic appreciation of the world. When the reason for playing is to win, the play ceases to be a pastime or leisure. Today's games and sports are the enemies of play. The encroachment of technology, advertising, and influence of money have made sports increasingly harsh and ruthlessly competitive.

            Leela and Kreeda are the two words which are close to the English word 'play'. Only English language uses two words, game and play; but the same concept in French, German, Spanish and many other languages is described by a single word. If we want to understand the philosophy, spirit and cultural dimension of our Kreedas, Leelas, Vinod and Utsavas, we will have to purge ourselves from the semantic influence of English language and colonial mindsets. The variety, diversity, its relation to religion can only be understood by indianising our outlook.

Study of festivals, plays and games, is as important as that of any other compartment of human activity. Encyclopaedia Britannica mentions that :

              The history of sports and games is a part of the history of man as a social animal, his interrelations with other individuals and groups, his civilization and culture, and specially his play.
              British, German, French and other Western indologists, when they came in contact with this civilization, from eighteenth century onwards, were surprised to see a non- European civilization with a highly evolved language, philosophy, social institutions, art and architecture, and trade and health systems. Though they were aware of Greco-Roman tradition of sports, organisation of games for competitive play and codification of rules for each game took place in Europe only in the nineteenth century Sir William Jones, the father of Indology, who initiated the study of language and comparative religion, had also observed,

If the Festivals of the old Greeks, Persians, Romans, Egyptians and Goths, could be arranged with exactness in the same form with the Indian, there would be found a striking resemblance among them; and an attractive comparison of them all might throw light on the religion, and perhaps on the history of primitive world.

As compared to the other aspects of culture, exclusive texts regarding sports and pastimes were not readily available to the scholars. The games of dice and hunting, as they were dominant royal games did attract them, but other games and pastimes as enjoyed by the people at large, went unnoticed. Unfortunately, the Indians, who by and large followed the Western studies of Indian culture and civilization, also neglected this dimension of culture. However Mr. A.S. Phadke, in 1938, published his article 'The Sports and Games as referred to in Sanskrit Literature' (The Prince of Wales Saraswati Bhavan Studies, Vol. 10, pp. 64-98, published by Govt. Sanskrit Library, Varanasi, 1938). Mr. G. K. Shreegondekar had earlier presented a paper in the fourth Oriental Conference, titled 'Polo under the Chalukyas' (Proceedings published in 1926, Vol. II, p.373-382, Allahabad). Tribidnath Ray presented his paper 'The Indoor and Outdoor Games of Ancient India' in the third Indian History Congress, (proceedings, 1939, p.241-261, Calcutta). Mr. N. P. Joshi, Mt. K.K. Raja, Mr. Om Prakash, Narendra Jha Shastri are few others who have contributed articles related to this subject. However the scholarship had to wait for the exhaustive work on this subject by that great scholar of Sanskrit, Dr. V. Raghavan, whose book 'Festivals, Sports and Pastimes of India' was posthumously published in 1979. The recent comprehensive publication 'Physical Education in Ancient India' by Mr. S.H. Deshpande of Hanuman Vyayam Prasarak Mandali, Amaravati, was completed in 1977, but was published only in 1992. We have paid a heavy price for this neglect. All knowledge books related to this subject, including Encyclopaedia of Sports, either have a cursory mention of this subject, or have written adversely. For example Van Dallen et al in their book 'A World History of Physical Education (New York, Prentice Hall Inc. 1953) has given a most misleading account of physical education and social life in ancient India. The author's observations as referred to by Mr. S.H. Deshpande in his above cited book (p.11) are as follows

The Hindus seek release from the harsh vicissitudes of life through absorption into the great 'eternal spirit' due to the causes such as debilitating climate, high mortality rate, pestilence and poverty. They were essentially interested in educating children to seek their place in the divine order and to preserve the caste system. The emphasis was on the future life rather than the present. The youngsters were not inspired to 'get on in the world' or 'to help their fellowmen' or to identify themselves completely with national goals. The enervating climate sapped their strength and they accepted a religious philosophy that rejected bodily activity. This abnegation of life was in direct opposition to the maintenance of health and physical vigor.

C.A. Bucher in his book 'Foundations of Physical Education' (St. Louis : The C. V. Mosby Co. 1975, 7th ed.) repeated the same stories and observed that, people of India are highly religious, and they ignore the physical needs and desires of the body, and concentrate solely on spiritual needs. He also states that Buddha prohibited games, amusements and exercises. However this prohibition pertains to monastic life, While Jatak Kathas are full of sport and pastimes including wrestling, boxing and dancing. R.B. Forst in his book 'Physical Education Foundations-Practices-Principles (London: Addison Wesley pub. Co. Inc. 1975) refers to boxing, riding, hunting, dance, yoga; but gives very little Information on physical education. E.A. Rice in his book 'A brief History of Physical Education' (New York  : A.J. Barnes & Co. 1929) observed that, due to the warm climate, people are indolent, dreamy and speculative. He further writes that, Hinduism is inimical to progress, individuality, sanitation and physical education. He goes ahead and says that Indian history in sterile as far as athletic sports and physical education are concerned.

All the above mentioned observations are not only incorrect and far from the truth; but they are mischievous. They have simply borrowed from the earlier writings of Indologists and Sanskritists, many of whom were missionaries, and have echoed the same theories in their writings on religion and social life of ancient Indians. The same source  material is borrowed by many Indian writers committed to alien ideology and intoxicted with reformist zeal. Only a prosperous, stable and harmonious society can give birth to creative plays and pastimes. Social historians must take a note of these activities enjoyed by a society, and reflected in its literature.

V. Raghavan in his book, while giving account of Buddhist literature on sports & pastimes, informs that, the Chandalas are referred to as playing with iron balls and doing acrobatics on poles. Someshwara's 'Manasollasa' is literally an encyclopaedic work on seasonal pastimes and festivals, and mentions many Vinodas and Kreedas.

While commenting on Someshwara V. Raghavan in his book observed that,

The king as a wise and popular ruler uses this occasion to gather the forest dwellers, the Matangas and Chandalas, enjoys the Veena music for which they are reputed, and distributes cash presents to them.

We also have descriptions of common man's plays prevalent in different parts of the country, though called by differed names. One such play is Pariharapatha, which Buddhaghosha describes as, a kind of hopping game played on a diagram drawn on the ground, by boys and girls using a potsherd. The game is known as 'Ekka-Dukka' in Bengal, 'Pandi Sanitaka' in Tamil and ' 'Thikri' (potsherd) in Maharashtra.
We have a lot to learn from our past. We have to rediscover the true meaning of play, i.e. Leela and Kreeda, which give birth to creativity and pleasure. Play is something spontaneous, unorganised. Commercial and technological pressure are turning modern sports into a ruthless, competitive industry. Violence and use of drugs seen in today's sports are inevitable outcomes of this approach. We, in our history have the example of Dyuta which all wise people have advised to resist the temptation of.

        Your papers today, which really amount to time-travel, are going to be a fitting reply to all these unfounded, unscientific and ignorant writings on the history of sports and pastimes in Ancient India.