CHAPTER FOUR

IDEALISM Eff EDUCATION

I. Introduction

According to Idealisn man is a free personality, and education is the awakening of life to. the sublime realities and meanings of existence. It believes in the growth and evolution of the child towards the Infinite. The aim of education according to it is to realize truth, beauty and goodness in the self. It believes in self-realization and self development. It tries to make real the highest potentialities of man.It helps the child in acquiring cultural heritage.

According to Idealism the reason is supreme. The study of man is more important than the study of physical nature. The function of the school is to transnit cultural heritage. The teacher is a guide and not an observer.

73He leads the child towards its perfection. He is like a gardener. The respect for the personality of the child is to be shown. Truth and goodness are absolute ideas to be realized by the child. Moral and spiritual values are eternal and.universal. Realization of these values is the main aim of life and education. According to this school Spirit is eternal.

1. Iducational Aims. - Self realization or God realization is the aim of education. Education is a process of development or of unfoldment. Just as a plant develops out of a seed, so does the personality of a child develop into a grown up man. Just as a seed grows into a big tree in due course of time so does the child grow into a man or a woman in due course, of time. The gardener has to take care of the seed and the plant, protect it and let it grow in;:its natural course. The aim of Idealism is to transmit cultural heritage to all. The gardener has to nourish the plants with water, light and helpful manure, So does the school and the environment.

2. Methods of learning.- Learning means unfoldment and a process of development to realize eternal values. Nothing new comes, into the world. Potentialities of the

74child are made actual by the process of learning. It ' is evolving what is involved. , In the process of learn­ing the child realizes his potentialities. It believes in self-realization through contact with Nature, Seclu­sion is considered as an aid to self-realization. Religious routine and selfless works are also, considered helpful in the process of learning. Harmony with the universe helps self-realization. Tne creative function of man helps the process of learning.

3. Methods of Teaching. - The child is to be helped to develop his creative abilities, to resolve his mental conflicts and to realize true values of life... Development of the personality of the child through the development of individual character is the process of teaching. Democratic ways are used;but influence of the teacher and the atmosphere all around and the environment plays a very important part in the process of teaching. Intellectual culture, teaching of art, morality and religion play an important part in this school of philo­sophy. Respect for the personality of the teacher andthe taught, love towards the pupils and sincerity of purpose are employed during the process of teaching.

75

4. Curriculum. - Idealism believes in the tradi­tional subjects like Classics, Mathematics, Philosophy, Logic, History and Literature. Physics, Chemistry and Biology are considered to be less important by some and main emphasis is laid on moral and religious instruc­tion, practices and rituals. Religious routine, Spiritual activities and emphasis on Spiritual culture! are the foundations of curriculum in this school of educational philosophy. The creative ability of manis developed through arts and crafts. Social activities develop social virtues in the child.

5. Discipline. - Free will of the child is to be helped to develop his creative ability, to resQlve his mental conflict and to realise true values of life.Self discipline along with the supervision, guidance and control of the teacher as a friend philosopher and guide constitutes the bases of discipline. Truth and goodness are the absolute ideas to be realized by the child. Moral and spiritual values are eternal and universal. Realization of these values is the main aim of life and of education through discipline.

6. The Role of the Teacher. - The teacher is a guide and not an observer. He leads the child towards

76

its perfection. He is like a gardener. He is the director or an authoritarian custodian. His influence moulds the character and the personality of the indivi­dual pupils. Hie teacher is a great help, a real guide on the path of self-realization. The teacher's part in development of an individual is really great. He can help the formation of individuality of the child, develop a.strong character around a definite goal and then help the child to-evolve a strong, magnetic dynamic personality.

Now let us see how these principles of Idealism are developed in the modern Indian educational philosophy one hy one.

II. Aims of Education

1. Introduction. - The aim of Raja Ram Mohan Hoy was to give English education with Indian cultural background. His aim was to broaden the outlook of the people by giving them the knowledge of Western Science and languages.Ishwarchandra Vidyasagar and Keshav Chandra Sen followedhim. Their aim was to take the best elements from both the sides and to enlighten the people with the new currents of thought. In a way they stood for religio-social

77Idealism in education. Then came Swami Dayananda Saraswati with the ideals of Arya Samaj.

2. Swami Dayananda Saraswati1 s Contributions. - 'Hie aid of education according to Dayananda Saraswati was the revival of Aryan culture and civilisation. Morality and character, Aryan conception of life and education, self-respect and self-reliance and cultivation of strength and courage to fight against the forces of evil have been some of his objectives of education. He believed in self-realization as the goal of education. 'Back to the Vedas’ was the aim of his education and life«philosophy.He believed in universal education and not in the educa­tion of the favoured few. His aim was to educate all the classes irrespective of caste, creed or sex.

The Gurukula System initiated by him for education believes in the revival of the Vedie tradition of educa­tion. It believes in self-realization through contact with Nature; and seclusion is considered as an aid to self-realization. Thus revival and regeneration of the Hindu culture has been the main aim of education accord­ing to the educational philosophy of Swami Dayananda Saraswati.

783. Swami Vivekananda* s Contributions.' - The aims

of education of Swami Dayananda Saraswati were further deyeloped and enlarged by the educational philosophy of Swami Vivekananda. Vivekananda believed in the Universal religion of the Upanishidic philosophy. Self-realization i.e, the realization of the individual soul as the Universal Soul was the goal of his educational philosophy. Strong national and patriotic education was the aim of his philosophy of life and education. National unity and solidarity, respect for Indian philosophy and culture, superiority of the East in the matter of Spiritual progress, need of physical education and national health, uplift of the poor and the down-trodden are some of the aims of his educational philosophy. Speaking about the aims of true education he says,

What is education? Is it book learning? No.Is it diverse knowledge? Not even that. The training by which the current and expression of will are brought under control and become fruitful, is called education. True education may be described as a development of faculty, not an accumulation of words, or as a training of individuals to will rightly and efficiently. The ideal of all education}, all train­ing should be man-making. Education is not the amount of information that is put into your brain and runs, riots there, undigested all your life. We must have life-building, man-making, character-making assimilation of ideas. If you have assimilated five ideas and made them your life and character, you have more education than any man who has got by heart a whole library. The ass carrying the load of sandal wood knows only the weight and not the value of the

79sandal wood. If education is identical with information, the libraries are the greatest sages in the world, and encyclopaedias are the rishis.1

This gives us a clear idea about the aims and objectives of education according to the educational philosophy of Swami Vivekananda. Ramakfishna Mission is the concrete result of his philosophy of life and education.

4. Bg._Annj,g, Be„aan.k as Mas a£ Sflucafciap. - Viveka- nanda* s views were given a concrete shape and were put into actual practice by the aims and objectives of the educational philosophy of Dr. Annie Besant. Her aim was the revival and regeneration of the ancient Indian culture and civilization through education. Theosophy was her source of inspiration and her aim was to make universal religion the inspiration of life. Religious and national awakening were some of her main aims.

5. Lokamanya Tilak and Gokhale on Aims of Education. - The educationists in Blaharashtra had National educationas their aim. Lokamanya and others fried in their own

%irvedananda, Swami Vivekananda.on India and herProblems. Chapter IV, "Education the Panacea of all Social Evils", Advaita Ashrama, Mayavati, Almora. pp. 50-51.

80way to pat it into actual practice. Mass education was the aim of Gopal Krishna Gokhale. Social and political awakening were the main aims of their educa­tional philosophy. In fact national awakening' and uplift was their main aim in spite of their differences of opinion on social and political matters.

6. Pandit Madan Mohan Malaviva on Aims of Education.- The aims of Pandit Madam Mohan Malaviya were also social, religious and cultural awakening. He believed in Indian culture and civilization as the source of Indian aspira­tion and inspiration. His aim was national education with Indian background as it was with his predecessors.He continued their thread and gave concrete shape tohis aims and objectives of education in the form of Benares Hindu University. Transmission of cultural heritage is the chief aim of education, according to him.

7. Rabindra Hath Tagore* s Contributions. - Contribu­tion of Rabindra Hath Tagore to the aims and objectives ’ of Indian education is great. He continued the thread of nationalism and coloured it with internationalism. Recogni­tion of Truth, Purity and Beauty working behind the univer­sal structure was one of his chief aims. Unity and harmony between the Eastern and the Western cultures with mutual

81

understanding was another important aim of his educa­

tional philosophy. Self-realization, through harmony

with the universe, man and nature was his aim of educa­

tion. He lays great emphasis on spiritual culture,

internal harmony and synthesis of the East and the West.

He reflects the vision and the aims of his educa­

tional philosophy in the following words: He says, .

In India we still cherish in our memory the tradition of the forest.colonies of great teachers. These places were neither schools nor monasteries in the modern sense of the word. They consisted of homes where with their families lived men whose object was to see the world in God. and to realize their own life in him. Though they lived outside society, yet they were to society what the sun is to the planets, the centre from which it received its life and light. And here boys grew up in an intimate vision of eternal life before they were thought fit to enter the state' of the householder.^

He says again, "It is India's mission to realize the truth of the human soul in the Supreme Soul through its union with the soul of the world. This mission had taken its natural form in the forest schools in the ancient times.^

The essence of Tagore's educational philosophy may

be expressed in the following statements.

%abindra Hath Tagore, Personality. London Macmillan and Go., 1933. p.^SH:

3Ibid.. p. 138.

82Education must be inspired by a philosophy

which seems fulfilment through harmony with all things. It must develop in the students the capacity to be natural with nature and human with society. It must combine the introspec­tive vision of the Universal Soul with the spirit of its outward egression in service.4,

8, Dr. Dhondo Keshav Karve on Aims of Education. - The aim of education according to Dr. Karve was practical. His aim was to give to the women that type of education which was suited to their nature and needs. His ideal was to make them happy housewives and good mothers in Indian cultural background in women's education. Hewas also practical and utilitarian in his outlook towards life and education. ■- -

9. Mahatma Gandhli i on Aims of Education. - Gandhij i is more or less a pragmatist rather than an Idealistso far as the aims of education are concerned. Still however we can find some aims of education which are more or less idealistic. Gandhiji wanted to aim at the spiritual man in the spiritual society. Be believed indemocracy as the ideal aim of education. Non-violence

\

is the principle in life which is to be achieved through

4Humayun Kabir, Indian Philosophy of Education. Bombay: Asia Publishing House, 1961, p. 198,

83education. Though he believes in scientific education he considers matter as subservient to Spirit. Thus we can say that there is a good deal of Idealisn in the aims of his education. Maulana Abul Kalam Azad and Dr. Zakir Hussain followed his footsteps so far as the aims are concerned.

10. Sri Aurobindo on Aims of Education. - His aim goes still further. He intends to develop, a harmonious, homogeneous, integrated and synthetic personality of the child through the process of education. Life Divine is the ultimate aim of his integral educational philosophy. Spirituality leading one to Supernatural forces and transforming human life into the divine life is the highest aim of his educational philosophy.

Sri Aurobindo believes that the study of. man is more important than the study of physical nature. Self- realization or .God-realization is the goal of education. Education is the process of development or of unfoldment e.g. a plant developing out of a seed as it is in the kindergarten school.

11. Dr. S. Radhakrishnan on Aims of Education. - His educational philosophy aims more at Internationalism

84

rather than at nationalism. He is a humanitarian

Idealist believing in world-unity as the aim of educa­

tion, He believes in character as the chief aim of

education. He saysj

Character is destiny. Character,is that on which the destiny of a nation is built. One cannot have a great nation with men of small character. If we want to build a great nation we must try to train, a large, number .of young men and women who have character,5 6

Again he says,**If the principles of demo­cracy in our constitution are to become habits of mind and patterns of behaviour,, principles which change the very character of the indivi­dual and the nature of the society, it can be done only by study of great -literature, of philosophy and religion, That is why even though our country needs great scientists,’ great technologists, great engineers, we should not neglect to make them humanists"5

Moreover he says,"Any satisfactory system of education should aim at a balanced growth of the individual and insist on both knowledge and wisdom. It should not only train the intellect

l but bring grace into the heart of man. Wisdom is more easily gained through the study of literature, philosophy, religion. They inter­pret the higher laws of the universe."?

5S. Radhakrishnan, Qfi.saAi.ona3. g&g&Qhes Writings,. (October 1952 - January 1956), Publication Division, Government of India, 1956. p. 54.

6Ibid., p. 53

^Ibid.. p. 60.

85Thus we have seen the evolution of aims of education through the modern period,

III. Methods of Learning

1. Introduction. - The methods of learning have an old tradition in India, Learning by coming into close contact with the physical nature was one of the ways.The forest universities supplied a very good environment for it. Respect for the teacher, questions and answers and the service of the Guru are enjoined as the methods of learning by the Bhagvad Gita, Indigenous.: schools ' followed the same methods even in the beginning of the nineteenth century, in,.India introduction of English education by the efforts of Raja Ram Mohan Roy and his followers brought in the classroom system. Indian missionaries also helped the process of mass learning in a classroom, Formerly individual teachers took care of individual pupils for their special subjects. So in it individual pupil formed a separate class in a way; but as mass education began to be encouraged new class­room system in a school was found to be more convenient both for learning and for teaching. Residential schools helped the process of learning by way of community life and contact with Nature. Introduction of crafts 1 -

i

86in education by Keshav Chandra Sen helped the process of learning by doing.

2. Dayananda Saraswati* s Contributions. - Swami Dayananda Saraswati continued the trend of residential schools by establishing Gurukulas. Close and living contact with the teacher here and the influence of his character and personality help a great deal to the process of learning by living and doing. Self-help, self-reliance and hard life of students gives them proper training for future life. Celibacy is considered to be the most essential principle for learning and hence the pupils are supposed to be celibates so long as they are in the residential schools.

3. Swami Vivekananda* s Contributions. - Swami Vivekananda has contributed his share to the principles of learning in modern Indian education a great deal.He says,

We claim that concentrating the powers of mind is the only way to knowledge. In external science, concentration of mind is - putting it on something external, aid in the internal science, it is - drawing towards one's self.We call this concentration of mind Yoga.8

8Selec_tions_fmm.Swami.Vivekananda, Advatia Ashram,Mayavati, Almora, 3rd Edition, 1957. p. 372.

87When a question was asked l» him as to how

harmonious development of character be best effected,he replied, "By association with persons whose character

9has been developed."

According to him, "Truth is of two kinds -

(1) That which is cognisable by the five ordinary senses of man, and by reason­ings based thereon.

(2) That which is cognisable by the subtle, super sensuous power of Yoga."^

Again he says,Along with, the development of concentration

we must develop the power of detachment. We must learn not only to attach -the mind to one thing exclusively, but also to detach it at a moment1 s notice and place it upon something else. These two should be developed together to mate it safe.33-

The same trend was further developed by the educa­tional philosophy of Dr. Annie Besant and Pandit Madan Mohan Malaviya.

9Ibid., p. 386.

10Ibid., p. 636.

-^Swami Hirvedananda, Swami Vivekananda on India and her Problems. Advaita Ashram, Mayavati,* Almora, Chapter IV, "Education the Panacea of all Social Evils", p. 53.

884. Pandit Madam Mohan Malaviva1 s Contributions. -

Pandit Madan Mohan Mala via introduced the principle of learning by doing and learning by activity to a great extent* He introduced science, technical and techno­logical subjects in his Benares Hindu University with practical work; but he was a great Idealist at heart and believed in the greatness of Indian religion and culture.

5. Rabindra Hath Tagore* s Contributions. - Rabindra Nath Tagore had his own philosophy of life and education.He was of the opinion that, in an educational institution, the most important factor must be the inspiring atmosphere of creative activity for the process of learning. Men should be brought together and full scope'given to them not only for intellectual exploration, but for vital creation as well. Learning should take place in full touch with complete life. All aspects of life e.g. social, economical, cultural, spiritual, intellectual and aesthetic should provide a living background for learning by experi­ence as it is found in his Shantiniketan and Shriniketan.He believed in the factors of influence arid atmosphere in the process of learning.

896., Mahatma Gandhi1 s Contributions. - Gandhiji’s

fundamental principles of life and education are truth , and non-violence. Learning by doing, learning by experi­ence and creative activity and 'Do and learn* are the fundamental principles he has accepted in his educa­tional philosophy. Though he is a pragmatist he accepts study of man also. Self-realization is the ultimate goal of life and education according to him. He believes in universal education and not in the education of the favoured few. He accepts Reason as supreme. ’

Dr. Zakir Hussain and Maulana Azad have followed his footsteps in their educational philosophy.

7. Sri Aurobindo* s Contributions. - Sri Aurobindo has contributed a great deal to the evolution of the principles of learning. He says,

There are I believe three things. To bring out the real man is the first business of educa­tion. In the present system it is a sorely negle­cted. It can be done by promoting powers of obser­vation, memory, reasoning etc. Through these the man within must be touched and brought out.

The second thing that acts is the personality of the teacher. Whatever Montessori may say, the teacher is there and his influence is there and it does, and must, act. The teacher may not directly guide or instruct but the influence keeps the children engaged. Children are quite open to such an influence.

90The third thing is to^ plaee -a man in theright place in the world.I2

Thus according to Sri Aurobindo process of learning involves self-evolution and self-unfoldment. It is the process of self-manifestation as the inner being grows and evolves through the process of learning by experience, environment and the overwhelming influence of the teacher who is supposed to have realized his own self,

IV. Methods of Teaching

1. Introduction. - According to Idealism the teacher is a guide and not an observer. He leads the child towards its perfection. In the process of teaching heis to act like a gardener. The child is to be helped to develop his creative abilities, to resolve his mental conflicts and to realize true values of life. Method of teaching is generally deductive. Contribution of various modern Indian educationists to methods of teaching are given below.

2. Swami Dayananda Saraswati1s Contributions. - He was the man who tried to formulate Indian educational

12A.B. Purani, Evening Talks with Sri Aurobindo. Second Series, Pondicherry5 Sri Aurobindo Ashram, 1961. p. 137.

91system in.-'-a methodical way. In his Gurukula System the pupils were brought into direct contact with the physical nature in order to give them first-hand infor­mation through experience. Teacher's dynamic and dominating personality does count in the process of teaching. Community life, personal attention, discuss­ion, and explanation of difficult problems are the methods of teaching generally adopted. Classroom teaching is

I

accepted now as a general principle. Social life, commu­nity activity, free association with the physical nature and environment help the process of teaching a great deal. Teacher's experience does count. Few lessons are given when xhe old ones are learnt perfectly well. Strict supervision of the teacher is considered essential in order to maintain the standards of attainment and achieve­ment.

3. Swami Vivekananda1 s Contributions. - Swami Vivekananda believes in positive education. He says,

By education I do not mean the present system, but something in the line of positive teaching.Mere book learning won't do. We want that education by which character is formed, strengthbf mind is increased, the intellect is expanded, and by which one can stand on one's own feet. What we want are Western science coupled with Vedanta, Brahmacharya as the guiding motto and also Shraddha and faith in one's own self.13

-L*%irvedananda, Swami Vivekananda on Indian and her Problems. Chapter IV, Advaita Ashrsma, Mayavati,Almora,p. 51.

92He believed in the influence of the teacher as a

great factor in teaching. Then we come to Dr. Annie Besant and Pandit Madan Mohan Malaviya who followed the similar trend in education. They all accepted the respected place of the teacher in the process of teaching*

4. Rabindra Nath Tagore8 s Contributions. - Methods of teaching received a great evolutionary force by the educa­tional philosophy of Rabindra Nath Tagore. He is of the opinion that nothing new comes into the world. Potentia­lities of the child are made actual by the process of teaching. It is evolving what is involved. In the educative process the child realizes his potentialities. Function of the teacher is to transmit cultural heritage. Respect for the personality of the child must be shownby the teacher. The child should be made to realize truth and goodness as the absolute ideals. Moral and Spiritual values are eternal and universal. It is the duty of the teacher to make the pupils realize these values in life; He believed in the freedom of the child in the process of learning and teaching.

5. Mahatma Gandhi.j i* s Contributions. - Teaching by living and personal direct concrete practical experience

93

is tiie main principle accepted by Gandhiji and bis educational philosophy. The teacher is to help, guide, direct, supervise and control whenever and wherever necessary. Personal contact and individual attention are the main points of good -teaching. Creation of life- situations and opportunities, to solve practical problems

A

of day to day life is the duty.of a teacher in the Basic educational philosophy. The creative function of man is to be encouraged. Functional aspect of democracy is to be taught by creating pupils' organisations in schools. Co-curricular and extra-curricular activities and audio­visual teaching aids should be utilised for the process of teaching. Concrete, realistic, practical and utilita­rian aspect of life is to be taught by the help of the crafts, nature and community life. The pupils should be made to work for the whole year and the year's work should be counted while considering his progress and attainment of any standard. The teacher has to encourage the pupils to take active part in the craft, co-curricular and extra-curricular activities and has to teach all relevant subjects with the help of the method of correla­tion. Natural correlation of the craft, community life and nature with other subjects is to be shown and an integrated, united and a harmonious view of life as a

94whole is to be created by the teacher in his pupils.

Dr. Zakir Hussain and Maulana Azad followed the'vi

same principles of educational philosophy.

6. Sri Aurobindo1s Contributions. - Then we come to the educational philosophy of Sri Aurobindo. He believed in national,' international and spiritual education of the pupils by the teacher through inspiration and influence. Teaching of concentration and meditation would help the pupils in their education. A whole-hearted unconditional surrender to the Divine is to be taught in order to help the process.of unfolding the inner latent capacities of the child. According to him the first principle of teaching is that nothing can be taught. Every thing is to be learnt through the process of manifestation of the latent divinity into the potent form. He says,

When the real man- the true individual - is brought out, then you can place him in contact with the past. At present information is forced into the child* s brain. The child can very well gather it by himself if his mind is trained. Perfect liberty would be desirable for the.child. I would not like any hard things to be brought into a child’s experience.14

l^A.B. Purani, Evening Talks with Sri Aurobindo. Sri Aurobindo Ashram, Pondicherry, 1961. p. 138.

95So according to Shri Aurobindo the teacher has to help the process of unfoIdment and development in the child. The child is on its way of full self-realization. The teacher is to help the process as a friend, a philoso­pher and a guide. Every thing develops from within.He has to help the growth and not to hinder it in any way. Teaching means helping the natural growth of the child and to make it realize its potential capacities

to its maximum.

V. Curriculum .

1. Introduction. - Curriculum in the beginning of the nineteenth century was the teaching of the three R‘s. The indigenous schools taught either Sanskrit or Arabic and Persian according to the children of the community they received. Religious and literary education was imparted by these institutions. Traditional subjects , were taught in schools.

2. Raja Ram Mohan Roy Is - It. was RajaRam Mohan Roy who fought for English education and got itsanctioned. English language and Western sciences were included in the curriculum for the first time in the history of Indian education in this way. Craft, education

96was further added by Keshav Chandra Sen to the then existing subjects* Raj a.Ram Mohan Roy, Ishwarchandra • Vidyasagar and Keshav Chandra Sen had all accepted the mother tongue as the medium of instruction. Then came Dayananda Saraswati with his clarion call of ’’Back to the Vedas'*.

3. Dayanandg, Saraswati*s Contributions. _ The curriculum accepted by the Gurukula system will show us the subjects accepted by his educational philosophy. Its aim was:

(1) To rejuvenate Vedic culture and to• interpret the Divine Vedas correctly in order to satisfy the spiritual yearnings of rational minds,

(2) To try, in its own way, to win back for ancient classical Sanskrit literature, the place that ought rightly to belong to it as the source of all subsequent world literature,

(3) To carry to mankind the message of self-*control, self denying, simple spiritualmode of life based upon co-operation and loving service.

97(4) To inculcate national consciousness

among the students, so that they may take pride in their great cultural heritage and be fully conversant with their religions and philosophy.

(5) To adopt Hindi as the medium of instruc­tion upto the university level.

(6) To conduct research into Indian philoso­phy, science and history etc.16

The children here are generally admitted between theage of 6 to 8 and the course lasts for nearly fourteen years.

4. Swami Vivekananda1s Contributions. - Swami Vivekananda was deadly against the then existing system of education. Describing the educational needs he says,

What we need is to study, independent of foreign control, different branches of knowledge that is our own, and with it the English language and Western science. We need technical education and all else which may develop industries, so that men, instead of seeking for service, may earn enough to provide for themselves, and save something against a rainy day.16

15Vidya Ratna Taneja, Standard Series of Education, History of Educational Thought. University Publication, 1955. pp. 348-349.

1%irvedananda, Swami Vivekananda on India and her Problems. Chapter XV. Advaita Ashrama, Mayavati, Almora. p.- 59.

98Again he says,

We have not even got a single book well suited for the little boys* We must compile some books with short stories from the Rama- yana and the Mahabharata, and the Upanishads, etc. in very easy and simple language, and these are to be given to our little boys to read. 17

5. Dr. Annie Besgatls Contributions. - Dr. Annie Besant included physical education and religious educa­tion in the curriculum. She wanted national education with mother tongue as the medium of instruction. "Mrs. Annie Besant’s scheme of education with Its emphasis on nationalism sought to give primary importance to the teaching of Indian culture, religion, history and literature, and only a secondary place to foreign subjects and knowledge."

Pandit Madan Mohan Malaviya introduced scientific, technical and technological subj ects along with other cultural subjects in the Benares Hindu University.

6. Rabindra Nath Tagore’s Contributions. - Refer­ring to the aims and objectives of education the great

17ibid.« p. 60.

18K.C. Vyas, The Social Renaissance in India. . 1957.p.126.

99poet describes the subjects be would like to teach to

1Qthe pupils in the Shantiniketan as follows:

(1) That the diverse cultures of the Bast, which originated in India or found haven in this country should be brought into intimate rela­tionship with each other. This is achieved through patient study and research.

(2) To provide a new approach to Western science and culture.

(3) To bring about an understanding between the East and the West by the, study of their culture, philosophy, art and music and thus, to promote'inter-cultural and inter-racial amity and to fulfil the highest mission of the present age i.e. unification of mankind. Shantiniketan, therefore, is the centre of culture where research into the study of religion, litera­ture, history, science and art of Hindus, Buddhists, Muslims, Sikhs, Christaihs kid other civilizations is pursued along with

-*-%idya Ratna Taneja, History of Educational Thought. (Standard Series in Education), University Publication, 1955. pp. 352-353.

100culture of the West, with that, simplicity in the externals which is necessary for true spiritual realization, in amity, good fellow­ship and co-operation between the thinkers aid scholars of both Eastern and Western countries*

7. Dr. D.K. Karve* s Contributions. - Dhondo ICeshav Karve tried to improve women's education, He introduced* Fine Arts, Home Science and Domestic Science in his Women* s Ifoiversity. Tailoring, knitting, sewing, embroi- daiy and other house-crafts are introduced for study. Cooking, Nursing, Physiology and Hygiene, Sociology, Psychology etc. are taught to make them ideal women in Indian atmosphere.

8* Mahatma Gandhi* s Contributions. - Mahatma Gandhi* Basic educational philosophy introduces crafts, community life, and co-currieular activities along with other subjects taught in correlation with them. This philoso­phy does not believe in a curriculum based on different subjects. There is no subject-wise time-table followed strictly. All the traditional subjects like History, Geography, Science, Mathematics, Languages and Arts are to be taught in correlation with the central draft,

101

community- life and the surrounding Nature. There is

more of Pragmatism rather -than Idealism in this school

od, educational thought. Still however Gandhi ji was a

man of Ideals and he wanted Ideal society to grow from

this type of curriculum. His followers have developed

the curriculum on the/same lines.

9. Sri Aur.obindo-Ls QonlrihiitiaJls. - Physical educa­tion has been given the greatest prominence by the

educational philosophy of Sri Aurobindo. This school

of philosophy does .not believe in traditional standards}

, subjects) examinations and degrees. One can study English,

French, Bengali and other modem Indian languages, science,

philosophy and other subjects here according to one's

choice. Almost all the traditional subjects are taught

in the schools and.the colleges here. Sports, games,

physical exercises, mass drill etc. have been greatly

developed with the latest means and methods. The Inter­

national Centre of Education at Sri Aurobindo Ashrama,

Pondicherry teachers, physical sciences along with

philosophy and literature of the East and the .West.

10. Conclusion. - Thus we have tried to examine the

evolution of the curricula in the education of modem

India, The main current of Indian educational philosophy

102

is Idealism. So almost all the modem Indian educa­

tionists have tried to contribute their share to the

practical aspect of courses, curriculum and syllabus.

Everyone has his own philosophy of life and education;

but on the whole they have tried to evolve a synthetic

outlook on the subject and have tried to develop it.

VI. Discipline

1. Introduction. - The problem of discipline in India is tackledc in its own way. From ancient times

up to the mediaeval ages word of the Guru was the final

authority and no argument or appeal was held against

his judgment. The Guru or the teacher on his own part

was a man with paternal love for the pupils and devotion

for his profession. The pupils considered him as their

father and accepted his verdict as final. The society

respected the teacher and his advice was sought on

important social matters. In the beginning of the

nineteenth century the circumstances had changed a great

deal. Impact of English education with its classroom

system in regular schools, time-tables, subjectwise

periods etc. was really great. So long as there was

a question of education of the favoured classes the

question of discipline did never come to the forefront.

103

Mass education is bound to bring it as individual

attention becomes practically impossible • in big classes.

2. Dayananda Saraswati1s Contributions. - The ques­

tion of discipline was first tackled by Swami Dayananda

Saraswati- in the Gurukula System of education. As in

the ancient Indian, ashrama schools the pupils here are

supposed to follow the daily routine winh strict

discipline under the guidance and supervision of the

teacher. , Strict celibacy is to be observed throughout

the period of study; and in case there is any breach of

discipline the house-father1s word is final even today.

The Gurukulas are noted for their strict discipline and

regular work. The residential schools afford a good

opportunity for the teachers to train them.~

Swami Vivekananda was in favour of self-discipline.

Self-imposed discipline is better than one thrust from

outside. Dr. Annie Besant considered character as the

foundation of discipline. She is of the opixiion that

education worth having must first devote itself to the

developing and consolidating character, and only

secondarily.concern itself with intellectual accompli­

shments.

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3. S&hindra Math Tagore *.3 .(Icffitrf but Ions. - Rabindra

Math Tagore has tackled the question in his own way. He

believes in free discipline. Freedom of the child is the

heart of his educational philosophy. The influence of

the great and overwhelming personality of the teacher ’i

and of the surrounding atmosphere is enough to inspire

self-discipline in normal circumstances. In abnormal

cases the pupils might be treated psychologically with

love, sympathy and care by the teacher®

“Expressing Ms views on discipline he says,

Teaching is often taken to be a mechanical task where children are moulded to a uniform pattern. Formerly the integration of personality was neglected on the ground that we could not be sure of the innate, tendencies of the students.If he had criminal tendencies it would be foolish to allow him to develop himself. Educationists were quite confident of the efficiency of thirgs that they put into the students. Nowadays the personality of chilren is bruised in the name of discipline and bread winning has been made into the noblest mission of life. 20

4. Mahatma Gandhi1 s-Contributions. - Mahatma Gandhi

also continued the thread of free discipline. In his

educational philosophy of Basic education we come across

90Tengshe, L.H., Tagore and his Views of Art. Bombay: Vora & Co., 1961.. p. 123.

105the freedom of the child. Self-imposed discipline is advocated by this sponsor of Basic education. Activity keeps ,the pupils busy all the while. If the productive and creative craft that they pursue can create interest in them, the whole class would be humming with enthusi­asm and interest in work. . Every child would be eager to work and to learn something new from the project in hand. So the question of strict discipline does not much arise. Strict silence and passive listening in pin-drop silence is not the type of discipline expected from them. On the contrary, movement of the children and their mutual discussions,, help, co-operation in difficulties are all considered to be a healthy sign of life and vigour in the classroom teaching or in', practical work. In this school of thought the pupils are supposed to look after their own .discipline through their elected members of various organisations in the school. An ideal or the sense of responsibility, sincerity of purpose and community life are enough to train the pupils in discipline. Mutual help, co-opera- tivs spirit and strength of character developed by the influence of the atmospher is supposed to solve major problems of' discipline. Other abnormal cases are dealtwith psychologically with love, sympathy and care.

✓

106

Dr. Zakir Hussain and Maulana Assad also shared similar

views on discipline.

5. 'Sri Aurobindo1 s Contributions. - Sri Aurobindo

also believes in freedom and free discipline of the

child. There is no strict discipline in any of the

ashrama schools from preprimary to postgraduate level

and still one would be impressed by their idea of self-

discipline. The children are allowed to play freely

and still there is method in their freedom. They can

discuss things freely with their classmates and with

the teachers and still there is complete sense of disci­

pline. They are free to move,"to learn, to read or to

write and still there is method and discipline every­

where. The love of the Mother for the children of the

School is great and yet no one dare fes violate her

orders. The children’s love for the Mother and devotion

for their teachers is marvellous. So the question of

strict discipline would scarcely arise; and when it does

arise, disciplinary action befitting the dignity of the

cause is bound to be taken against the person concerned.

The Mother’s love does not mean licence for free life.

It is the atmosphere and the environment of the place

that counts most in the question of discipline. The

107great dominating influence of the Master is bound to have its effect on the growing personalities of the pupils and they are bound to act with dignity and joy with self-discipline.

VII* The Role of the Teacher

1* Introduction. - The role of the teacher In India from times immemorial, is considered to be very great and important. Teachers character and personality have an everlasting influence on the life and character of his pupils. His love for his pupils and their devotion for him in return are really great.

Modern Indian education from Raja Ram Mohan Roy and onwards has changed the pattern of learning and teaching. Modern schools with different standards} different classes, time-tables, different subjects to be taught by different teachers in different periods was a new pattern’ for Indian system of education. Now the teacher and the pupils both have to go to a school which is not necessarily a residential school. So the role of the teacher has also undegone a change according to the needs of times and circumstances. Let us examine the views of various Indian educationists on the subject.

108

2. Swatni Davananda Saraswati1 s Views. - The teacher

is considered to be a great factor in the process of

self-realization which is the aim of education according

to Idealism. He is the friend, philosopher and guide

for the pupils. The importance of the teacher in the

education of the pupils has been greatly stressed in this

system. “The child, ‘as soon as he steps into the threshold

of the temple of learning, must surrender himself body, mind and soul to the care of the teacher."21 This kind

of pupil-teacher relationship serves two purposes: One

is to protect the child from all evil influences that

may be around him; and the other, which is more important,

is for the child to have a companion in his search for

truth.

Swami Vivekananda, Dr. Annie Besant, Lokamanya Tilak

and Pandit Madan Mohan Malaviya also shared similar views

on the teachers role.

3. Rabindra Hath Tagore* s Views. - It was Rabindra

Hath Tagore that again raised the status of the teacher.

The teacher is supposed to be able to command and not

demand respect from the pupils with the help of his

21C.M. Thakore, Educational Studies and Inve.st.lga. tions, Vol. I. Bombay: Asia Publishing House, 1951. p.174.

109towering personality ana strength of character. Express­ing 'his views on the relations of the teachers and taught he gives his ideas about the role of the teacher. He sgys,

That this traditional relationship of the masters and the disciples is not a mere romantic fiction is proved by the relic we still possess of the indegenous system of education which has preserved its independence for centuries, to be about to succumb at last to the hand of the foreign bureaucratic control. These Chatuspathis, which is the Sanskrit name for the university, have not the savour of the school about them.The students live in their master* s home like the children of the house, without having to pay for their board and lodging and tuition. The teacher prosecutes his own study living a life of simplicity, and helping the students in their lessons as a part of his life and not of his profession.

This idea of education through sharing a life of high aspiration with one's master took possession of my mind. The narrowness of our caged up future and the sordidness of our maimed opportunities urged me all the more towards its realization. 22

4. Mahatma Gandhi* s Views. - Hie role of the teacher according to the Gandhian school of thought is very important.

The teacher of Basic education has to be more active than the traditional teacher. In stead of being a talker he has to be a planner, doer and thinker. He has to correlate thevarious subjects with craft and there comes his

22Rab:>indra Nath Tagore, lacmillan & Co., 1933. p. 126,

London

noreal genius at play. He Has to keep a discern­ing eye upon the all-round development of the child and has to attend to him individually! as a practical art cannot be learnt, except by individual attention. It -is the zealous and missionary teacher who can be successful. His outlook and temperament have to be adopted to this new way of teaching-learning process. Unless he has himself mastered, the craft and has understood the full import of correlating it with other subj ects, he cannot succeed in carrying conviction Mth the learner.^3

Thus we have seen the importance of the role of the teacher in the educational philosophy of Mahatma Gandhi, Dr. Zakir Hussain and Maulana Azad have also . shared similar views on the subject.

5. Sri Aurobindo* s Views. - Sri Aurobindo has got a very high idea about the role of the teacher. The teacher is supposed to guide the pupils on physical, vital, mental, moral and spiritual problems.- The role of the teacher is that of a friend, a philosopher and a guide. Influence of the individuality and the personality of the teacher has got a direct effect on the character of the pupils. He is supposed to create situations which would help them to realize the real meaning of life. Watural atmosphere, love, sympathy and careful attention of the teacher helps

23Vidya Ratna Taneja, Standard Series in Education, History of Educational Thought. University Publication, 1955. p. 360. ' ...

Illthe natural growth of the child and the process of evolution. His main business is to support and help the process of transformation of lower human nature into the higher one. This processj though slow is steady and the teacher, over and above his duties of teaching the subjects he is assigned is supposed to guide his pupils to higher values of life through educa­tion. Human nature is to be completely transformed into the Divine nature through the process of integral education by the teacher. Thus his responsibility is very great and his role is very important from this point of view. He should be aoie to guide the pupils not only in their school subjects but he should also be able to guide them in their physical, mental, moral and spiritual problems. So he should himself first acquire that fitness to do his work honestly and sincerely with the idea of complete■self-dedication to the Divine. Thus the teacher has great responsibi­lities to fulfil here.

VIII, Conculsion

In conclusion we may say that almost all of our Indian educationists believe in the existence of the Spirit and God. They accept self-realisation as the

112goal, of education. They believe in universal education and not in the education of the favoured few. Indian Idealism believes in social transmission and not in status quo. It is conservative as well as assimilative.In a way it is a protest against pure Naturalism. Indian Idealism believes that child is the imperfect image of God He is a fellow angel; and learning according to Indian Idealisn is a process of unfoldment. It is a developmental process to realize the eternal values of life.

Here the method of teaching is both inductive and deductive and teacher is considered to be very important. He is considered to be the director, the authoritarian and the custodian of Indian education, culture and civilization. So far as curriculum is concerned Indian Idealism believes in the traditional subjects. It generally lays emphasis on moral and religious instruc­tion including philosophical and spiritual education. The pursuit of higher values needs greater emphasis to counter act narrow nationalism and ensure peace against war.' Secular education need not be separated from Spiritual education.

Thus we have tried to see how Idealism in modern Indian education has acted and reacted and flourished

113

in Indian conditions and environment. Svolution of

the philosophy of Idealism is enough to indicate that

it forms the main stream in the Indian educational

philosophy and others are complementary and supple­

mentary to it.