Human
civilization is on brink of several crises and Progress. Tremendous progress
has been made in the field of Science and Technology. The work of Social and Economic
reconstruction has reached to a Zenith of considerable pitch. But all social,
Political and economic reconstruction involves many complicated problems of
high intense. The development of Science and Technology and rapid growth of
populations have given a new dimension of problems in the 21st
century. The task of education is not merely turning out first- rate
scientists, Engineers, Technicians and Doctors but making good human being with
the help of planning to impart proper education that creates both technical
efficiency and human efficiency. Roborts can never take the place of human
beings having the quality of truth, beauty and goodness.
A
scientist or Engineer or Doctor who can manipulate his machines or apparatus
and conduct his experiments successfully but becomes an unsuccessful poor human
being if he fails to understand and empathize his fellow workers and fellow men
associated with him. It is true education which makes a man responsive to
decent emotion and structure of character and personality. Neglecting the value
based education we are simply trying to make the wall of civilization on the
base of sands. Human civilization will
fall like a house of cards if our education fails to advocate and cherish
practical efficiency and high technical skill, appreciation to dignity of
labour, clarity of mind, community interests, and loyalties to fellow citizen,
compassion and tolerance. The increasing trend of materialization, commercialization
and cosumerization peril the base of an ideal society which is a great concern
today. Gandhi wanted to reconstruct society on the stands of synthesis of
cultures of all lands based on non-violence, peace, justice and freedom. Gandhi
believed in God and to him Truth is God. There is no way of finding truth
except the way of serving humanity and cherishing Non-violence within. It is
possible through secular type of education.
Critical Review of the view points:
Gopal Krishna Sinha in
his article Gandhian Thought in the 21st Century has shown that In
the twenty first century rapid progress in the field of science and Technology
has given unlimited power to man. This has made a conviction in man that he can
be happy by adopting materialistic attitude. This attitude has made man power
hanger. The world today is in the midst of several deep rooted crises.
Multidimensional crises like Nerve war, Intellectual confusions, mass
unemployment, poverty, Environmental Pollution have made the world to face a new
challenge. How human being will exist on this planet is a new question today.
Gandhian view points on education and his ideology of awakening a sense of
spirituality will provide salvage to the challenges in the 21st
century. Education on Gandhian line is the true way of life which suggests that
man should be free from tension, violence, hatred, frustration, ecological
crises. Gandhi’s new concept of satyagraha
conceived as a new technique of Non-violence serves the need of brotherhood
and harmony in the society in the midst of terrorism, communalism, groupisim,
regionalism, linguistic conflict.[1]
Bharati
(1991) defines
a comprehensive exposition of Gandhi as a social thinker and shows that his
ideology has a rational philosophical validity for the reconstruction of
society and economy of a country. According to Mahatma Gandhi ‘man is the
epitome of the universe’. Human nature may be called the state of transition
from the animal into the divine. Animal nature gives priority to self
attachment, desire for sense pleasure and enjoyment and clinging to earthly
life. But every human being possesses the divine image and blessed qualities
within. The Vedanta teaches that all human being are the image of God. The Upanishadas proclaim that spirituality
is the prerogative of man and condemn man’s pursuit of worldly wealth and
power. Education is the only weapon that makes a man more divine and spiritual
and gives privileges to overcome all adverse circumstances. ‘Gandhiji believed
in the ultimate goal of man or human birth i.e. Self realization’[2] Self realization is possible if values are
generated through moral and spiritual education.
Gandhiji
gave importance on the self-purification to make a balanced blend between right
thought and right action. Perception, observation and contemplation of truth
are the way of realisation of the totality of reality. Gandhian constructive
work aims at removing disparity at social, political, economic and spiritual
level. He gave emphasis on reshaping education at grass root levels for
bringing movement in constructive work. Gandhiji believes in absolute oneness
of humanity and it is possible through self-realization and if ‘Sarvodaya’ is
materialized. ‘Sarvodaya stands for the emancipation, the uplift and the
elevation of all.’[3]
Chakrabarti
(1992) mentioned
that Humanism is the real identity of man. It is the inner awakening of human
consciousness and dedication to the welfare of mankind. It makes an
introspective approach to Gandhian viewpoints on education as a purified
process of self enrichment to forge ahead in the quest for true humanism. With
the advancement of science and technology man
has reached today at the zenith of Flourish and Perish.[4] Man has been dominated by
manmade machines. Human imagination is ruthlessly toyed with automation, super
computerization and mega machines. Society a composite mixture of nuclear
families has become robotized.
Development
of 3Hs-Head, Heart and Hands through education-the real essence of humanism has
lost its importance. The principle of equality is one of the fundamental
aspects of Humanism. Self- dependence through the use of spinning wheel
(Charkha) accelerates true humanism. Self-purification is a great humanistic
force is the end to reach the farthest limit of humility. Self- purification
the observance of the law of ‘Ahimsha’ being highly infectious leads to the
purification of one’s surroundings.[5] Ideal humanism is soaked
in the stream of love, affection, faith and empathy. Gandhian Humanism is the
reflection of ‘Basudhaibva Kutumbakam’
lies in endearing all irrespective of caste, creed, colour, community, race and
religion. Self less serving to humanity is the serving to God. In the ocean of
lives life is where there is love, life without love is death.[6]
The
quality of detachment, purity of thought and heart, loving sacrifice of one’s
little self interest are the strategies of Gandhian humanism. Right type of
education on the gandhian view points is the source of global humanism and
welfare of the humanity. Gandhian humanistic approach, the source of human
values, could be the guiding principle to impart right type of education (sa vidya ya vimuktya) to our future generation for saving mankind
from the onslaught of global terrorism, violence and erosion of values of life.
Gandhian humanism is to be empowered with the weapon of self-restraint.[7]
Reading Gandhi
edited By Surjit Kaur Jolly Comprising of sixteen articles , among those ‘Hind
Swaraj’ and ‘Sarvodaya Philosophy’ of
Anil Datta mishra, ‘The Critque of modernity with Special reference to Bhiku
parekh of Jainarain Sharma, ‘An alternative Modernity with reference to
hardiman’ of R. P. Mishra, ‘Gandhi and Women’ of S. K. Jolly, ‘Gandhi’s View of
Swaraj’ of Ashu Pasricha, ‘Relevance of Gandhism’ of Jita Mishra and ‘Gandhi on
Religion ‘of Anju jhamb are related to the area of research.
In
the 21st century the world is growing more and more corrupt and
inhuman every day. Humanity is undergoing a phase of moral collapse and ethical
Nihilism. Mahatma Gandhi, a multifaceted genius, served the humanity an
unprecedented new blue print and alternative views to save the humanity in the
era of mad rush for power and material gain.
Gandhian
principle on education, religion, economy construction of society and politics
provide a new ray of hope and it becomes a global necessity for peace,
prosperity, security, freedom, harmony and above all the survival of humanity
on this planet keeping pace with sustainable development. His philosophy of
‘Swaraj’, ‘Satyagraha’ ’Sarvodaya’ is the source of unity of mankind. His
thought of social and economic equality serves for the domestic and
international harmony. He emancipated the Indian tradition of ‘Bhakti’,
asceticism, self-sacrifice, self-less service, truth and non-violence which is
the guiding principle of human welfare and stability of mankind. All these are possible if value based
education is arranged and imparted in school education.
Anil
Dutta Mishra in Sarvodaya Philosophy mentioned that ‘Sarva’ means all and ‘Udaya’
means rising. ‘Sarvodaya’ means rising of all or the welfare of all. The word
appeared in the form of the title for the Gujrati translation of John Ruskin’s
book entitled ‘Unto the Last’.[8] Sarvodaya implies the
participation of all kinds of people irrespective of class, caste, creed and
religion. It stands for the blossoming of all faculties-physical, mental and
spiritual of the human being. It is the full realization of the human faculties
of the human soul.[9]
Janardan
Pandey has shown in his book Gandhi and
21st Century the relevance of Mahatma Gandhi and all the
articles of this book show that Twenty First century is concerned with
environmental challenges and sustainable development on which Gandhi led stress
in the first half of 20th century. His ideals of Non-violence,
Truth, Equality, Universal brotherhood, Decentralized Democracy, Socialism, and
Secularism and above all his idea of education could guide the crises ridden
world of the 21st century. ‘The world as a whole has never been so
challenged as it today’.[10] Intellectual confusion,
Mass unemployment, Environmental pollution, poverty, violence, lawlessness all
these multidimensional crises of the present century has caused man ceased to
be exist. Spiritual nature of man is overlooked today having advance knowledge
of science and technology. Sophisticated computer technology has brought
material progress but spiritual perfection the gal of entire mankind can be
realized only through the life of moral action. Gandhi rejects any religious
doctrine that does appeal to reason and is in conflict with morality.[11] The articles ‘ Gandhian
Human Civilization in the Twenty –First Century’, ‘ Role of women in the 21st
Century on Gandhian Lines’, ‘Gandhian Thought in the twenty first Century’, ‘
Man Machine dilemma and Gandhian View of Sustainable development’ open a new
horizon in realizing the significance of Gandhian views in socio- economic and
educational scenario.
Dash and Dash (2009) mentioned
that the immediate aims of education are character building thorough community
centered education, self-supporting aspects of education. Social aims and
cultural aims are also given importance. The most attractive aspect ‘problem of
sex-education’ is shown as an integral part of education. The main features of
Basic Education particularly the selection of curriculum is related to the
research area. Stages of basic Education, causes of failure of basic Education
and the details of Naitalim Education are reflected in this chapter.
Naturalistic, Idealistic and pragmatic tendency in Gandhian Education is given
emphasis in this book.[12]Dr. M. S. Patel stated in
his artcle ‘The Educational Philosophy of Mahatma Gandhi’ that Gandhi’s
‘educational philosophy as naturalistic in setting, idealistic in aims and
pragmatic in method’ Dr. R. S. Pani mentioned in Educational ideas and Ideals
of Gandhi and Tagore that Mahatma Gandhi synthesized these three important
philosophies and brings a harmonious blend of these diverse called ‘electicism’.
Gandhi’s
views on education were the outcome of his lifetime training, experience, and
experimentation of the basic scheme of education at the Tolstoy Farm, the
Sabarmati Ashram and the Satyagraha Ashram.[13]
K.D.
Gangrade mentioned in his book Gnadhi’s
Autobiography: Moral lessons that ‘My Experiment with Truth’ the
autobiography of M. K. Gandhi has attracted worldwide attention for the
progression of human soul. He tried to look at men and matters from an ethical,
moral and spiritual point of view. Still we gloat over such endearing concepts
such as ‘global human family’, ‘global village’, ‘world without boundaries’,
‘warless World’. Though the physical boundaries are dismantled, mental and
psychic boundaries prevent the rich nations from sharing their excess wealth
for the welfare of the less privileged humanity. Here the author has shown in
his paper that Gandhi, an uncompromising experimenter tested his ideas in the
laboratory of his own life in order to gain insights and true knowledge keeping
men as the prime concern and no amount of criticism, jealousy, ignorance could
efface the importance of his
experiments. Each line of his autobiography is a gem of infinite wisdom and his
valuable lessons appear to be the guiding principles of contemporary society.
Professor K.D. Gangrade narrates that Gandhi’s experiment offer to each
individual in the moral reconstruction of our society along Gandhian lines.
Dinabandhu Dehury mentioned in the article Mahatma
Gandhi’s contribution to Education
that the views of Gandhi on education allows the mind, health hand and
eyes to work simultaneously resulting in harmonious well balance personality.
Gandhian view points in this regard mentioned in this paper is related to the
area of research.
Belo Mehra in his paper Aims of True
Education: Sri Aurobinda and Mahatma Gandhi have shown the key similarities and
differences between Sri Aurobindo’s and Mahatma Gandhi’s approaches to
Education are critically examined to show their social relevance. This paper is
an attempt to understand Gandhi’s vision for education in the light of Sri
Aurobido’s approach to education. According to Gandhi ‘self realization’ is the
sunambonum of life and education. The real aims and objectives can be realized
this paper. Social aim of education is
clearly defined in this paper. The nature spiritual education is also
highlighted in this paper. Psychic and spiritual education is categorically
emphasized in this paper. This comparative study will reveal the effective
nature of education for the humanity.
Dr.
K. Rao in his paper Educational Philosophy of Mahatma and Swami Vivekanand: A
comparative study mentioned that the educational philosophy of Swami Vivekanand
and Mahatma Gandhi has shown that both thinkers were human lover. Moral and
character building education according to them is the ideals of man making
education. Both of them proposed activity oriented education and that could be
the insurance of unemployment. Gandhiji believed in child centered education.
The comparative study of this paper will help to realize the essence of
Gandhian view points on education.
V.
N. Rajshekharan Pillai in his paper Gandhi’s Concept of Education and its
Relevance in the Present Day discussed
that the relevance of Gandhisim in the cyber age. To M. K. Gandhi education is
for life, through life and throughout life. ‘Naitalim’ or the new education was
expected to provide healthy relationship between the village and city for
eradication poisoned relationship between the classes. This paper shows that
Gandhiji wanted self-supported work oriented education to eliminate the
socio-economic imbalances in Indian society. The highest development of mind
and soul is needed to instill courage and self-reliance in the individual. The
scholar shows in his paper that Gandhi’s Scheme of education was nationalist in
setting, idealist in nature and pragmatic on one hand, social in purpose and
spiritual in intent. Gandhi’s view points and values are assessed in this
paper.
Review by the Scholars abroad:
Mahatma
Gandhi advocated his educational thought that teaches to follow the Truth and
Non-violence. He advocated ‘Satyagraha’ as a means of fighting against
injustice of all kinds. His thought and philosophy had a global appeal when it
was seen that non-violent resistance was used by Norwegians during the Second
World War; by the people of Czechosovakia in 1948 and the poles in the
1970s. Martin Luther King followed the
Gandhian method when he fought for equal status for the blacks in the USA. He
put down six principles of non-violence in his book Stride towards Freedom.
King and his colleagues named the Education Fund as the Gandhian Society for
human Rights. Inspired by King Luther an institute in Atlanta (Georgia, USA)
where Non-violent method of policing is taught to police personnel.[14]
Nelson
Mandela consciously adopted a policy of national conciliation in the spirit of
Gandhi. The concept of Shanti Sena
inspired the west for a Global International Peace Force and it came into
existence when Hague appeal for peace in 1999. The Tian-An Men Square movement
in China in 1989 was non-violent. Gene Sharp, an American professor
specializing in Gandhian methods, has shown that in different parts of the
world non-violent struggle has become popular to resist against foreign aggression.[15]
Aldous
Huxley mentioned that Gandhi’s idea on Swaraj
stands for political freedom and freedom from economic deprivation. Gandhi’s
doctrine of Trusteeship was a novel idea to resolve the rich-poor
classification. It encouraged the Bhoodan Movement by his disciple Vinoba
Bhabe. Swaraj also emphasized on self-control-the value based education for
character building.[16]
In
the 21st century modern world is facing unprecedented crises and
violence has replaced the force of love. So the question arises whether
Gandhian thought is relevant today. Education on Gandhian line enhances self
-restraint against materialization. But in
the process of modernization, some traditions persist and some undergo changes.
Tradition may become the instrument of modernization. There is no complete
divorce between tradition and modernity. Under the leadership of Mahatma Gandhi
India’s traditions were re-furnished and mobilized. He did not reject rational
and scientific approaches to problems ‘so long as they accorded with his moral
principles’ admitted David Hardiman.[17] A few years ago more than 60 Nobel Prize
winners expressed concern over the world crises and considered Gandhian thought
as the ray of hope of humanity. Albert Einstein the greatest scientist of the
last century told abouught is irrelevant particularly in the present scenario.
V. S. Naipal in his classic work ‘India: A wounded civilization’ mentioned,‘No
Government can survive on Gandhian fantasy; and the spirituality……has soured
more obviously into the nihilism that it always was,' Anthony Parel opined,
‘his theory is also closely tied to such modern ’[18]
Ronald
Terchek, J. mentioned in Gandhi Struggle
for Autonomy that his reconceptualization of autonomy and equality, allied
as they are with community, duty, and cohesion, are oppositional to modern
ones. ‘Gandhi seeks to complicate modernity and rob it of its certainty.’[19]
According
to E. M Forster Gandhiji would be considered the greatest man of our century.
Dr.J.H. holms described Gandhiji as ‘the greatest Indian since Gautama the
Budha and the greatest man since Jesus Christ.’ His greatness lay in his
thought, achievement and in his character for his self-less devotion to the
mankind. ‘Truth’ and ‘non-violence’ which he had preached and practiced in his
life was a new philosophy. He rejected material progress as it leads to
self-annihilation and accepted moral forces for the liberation of mind. This
book is the source of Gandhi’s views on moral, social, political, and spiritual
affairs.. This book helps to understand his religion of humanity and purity of
thought that reflected in his educational views. This book is a systematic
collection of Gandhiji’s thought on truth, non-violence, satyagraha, love, faith, Non-violence, labour, Naitalim education and so on. Gandhi’s opinion on ‘Naitalim’ education, female education
and sex education are described in this book and it is shown that mere literacy
is not education. True education can come only through proper exercise and
training of bodily organs. To Gandhiji a harmonious development of body, mind
and soul is true education. ‘Naitalim’ is a new training- a blend and
integration of craft, art, health and education. These views reflected in this
book will show a new dimension to the area of research.
Conclusion: In the 21st century the world
is growing more and more corrupt and inhuman every day. Humanity is undergoing
a phase of moral collapse and ethical Nihilism.[20] Mahatma Gandhi, a
multifaceted genius, served the humanity an unprecedented new blue print and
alternative views to save the humanity in the era of mad rush for power and
material gain. Gandhian principle on education, religion, economy construction
of society and politics provides a new ray of hope and it becomes a global
necessity for peace, prosperity, security, freedom, harmony and above all the
survival of humanity on this planet keeping pace with sustainable development.
His philosophy of ‘Swaraj’, ‘Satyagraha’ ’Sarvodaya’ is the source of unity of
mankind.
His thought of social and economic equality serves for the domestic and
international harmony. He emancipated the Indian tradition of ‘Bhakti’,
asceticism. Self-sacrifice, self-less service, truth and non-violence are the
guiding principle of human welfare and stability of mankind. All these are possible if value based
education is arranged and imparted in school education.
REFERENCE:
1. Sinha, G
K. (1998). Gandhian Thought in the 21st
Century. Cited in Pandey J.(Ed.).Gandhi and 21st Centry . New
Delhi: Concept Publishing Company, p.94
2.
Bharati, K.S. (1991). The social
Philosophy of Mahatma Gandhi. New
Delhi: Concept publishing company,
p.104
3. Chakrabarti
,M.(1992). Gandhian Humanism. New Delhi: Concept
publishing company, p.11
4. Gandhi,
M.K. (1959). An Autobiogrhy. Ahmedabad: Navajiban
Publshing House, PP.370-371.
5.
Prabhu, R. K., parbhu U.R., & Rai, U.R. (1945). The
Mind of Mahatma Gandhi.(compiled), London: Oxford University Press, P.71.
6.
Chakrabarti M. (1992).Gandhian Humanism, New
Delhi, Concept publishing company,
p.25.
7.
Mahajan Mani, P. and Bharati, K. S. (1987). Foundations
of Gandhian thought. Nagpur: Dattsons, p.68.
8. Sharma, B.S.
(1960). The Philosophical Basis of
Sarvodaya. Gandhi Marg, Vol. 4.
No.3, p.259
9. Conro Dona, B. (1990). The church Awakening
to the Global environmental Crisis in America, February 17,P.149
10. Bose, N. K. (1948).
(ed). Selection from Gandhi .Ahmedabad, Navajiban Publishing House, p.223
11.
Paige, G.D., ( 2002). Non-killing Global
Political Science. New Delhi: Gandhi Media Centre.
12. Gene Sharp, ‘The Political Development of Non-violent Struggle: Past and Future’,
paper presented at workshop at Gandhi Smriti and Darshan Samiti, New Delhi,
September 18-19, 1998.
13.
Huxley, A. (1946).Science, Liberty and
Peace, New York: Harper&Row,
14.
Hardiman, D. (2003).Gandhi in His Time
and Ours, New Delhi, Permanent Black, 203 p.77
15.
Parel, Anthony J. (1997). (ed). Hind
Swaraj and other writings, Cambridge, Cambridge University Press.
16.
Ronald Terchek, J. (2000). Gandhi
Struggle for Autonomy. New Delhi: Visitor Publications,p. 78
[1] Sinha, G K. (1998). Gandhian Thought in the 21st
Century. Cited in Pandey J.(Ed.).Gandhi and 21st Centry . New
Delhi: Concept Publishing Company, p.94
[2]
Bharati,
K.S. (1991). The social Philosophy of
Mahatma Gandhi. New Delhi: Concept publishing company, p.104
[3]
Ibid. p.134
[4]
Chakrabarti ,M.(1992). Gandhian Humanism. New Delhi: Concept publishing company, p.11
[6]Prabhu, R. K.,
parbhu U.R., & Rai, U.R. (1945). The Mind of Mahatma Gandhi.(compiled),
London: Oxford University Press, P.71.
[7] Chakrabarti M. (1992).Gandhian Humanism, New Delhi, Concept
publishing company, p.25.
[8]
Mahajan
Mani, P. and Bharati, K. S. (1987). Foundations
of Gandhian thought. Nagpur: Dattsons, p.68.
[9] Sharma, B.S.
(1960). The Philosophical Basis of
Sarvodaya. Gandhi Marg, Vol. 4.
No.3, p.259
[11]Bose, N. K. (1948).
(ed). Selection from Gandhi .Ahmedabad, Navajiban Publishing House, p.223
[12] Dash, B. N., &
Dash, N. (2009). Thoughts and Theories of
Indian educational thinkers. Delhi: South Anartkali, Dormant Publishers and
Distributors, p 145
[13] Ibid., p. 147
[15]
Gene
Sharp, ‘The Political Development of
Non-violent Struggle: Past and Future’, paper presented at workshop at
Gandhi Smriti and Darshan Samiti, New Delhi, September 18-19, 1998.
[16] Huxley, A. (1946).Science, Liberty and Peace, New York:
Harper&Row,
[17] Hardiman, D. (2003).Gandhi in His Time and Ours, New Delhi, Permanent Black, 203 p.77
[18] Parel, Anthony J.
(1997). (ed). Hind Swaraj and other
writings, Cambridge, Cambridge University Press.
Comments
Post a Comment