Introduction: Mahatma Gandhi, a great philosopher in the
world contributed his views on education from a practical point of view and
showed a new dimension of education related to the realities of national life
and aspirations of common people. Gandhi’s achievements in the domain of
politics and social reforms have been spectacular but his magnificent
contribution to the theory and practice of education has not received much
attention as it deserves. The value of physical, moral and spiritual development
was given equal emphasis in his philosophy of education for all round
development of pupil and for the development of nation as well. To him
education is the key weapon which brings social, political, religious and
cultural development of a nation.
Education: Mahatma Gandhi first
rejected the colonial system of education and introduced his planning of Basic
education. He wanted education to be reconstructed along the lines he
thought correct to help India to move away from the Western concept of
progress, towards a different form of development more suited to its needs than
the Western model of development. In 1937 he launched
his new scheme of education. This new scheme came to be known as Nai Talim or ‘Basic Education.’ It is
called ‘Basic Education’ because the scheme of education makes the bases of
life. ‘Nai Talim’ is a new system of education which is based on training.
It is related to education to be given to a child of the age group 7 to 14
years and after the 14th year respectively. The
new system of education divided into three stages Pre-Basic, Basic and
Post-Basic education. Gandhiji's ideas in regard to this New Education
were the outcome of long years of
sustained thought and experience to reject the prevailing colonial system of
education. He advocated his educational thought on the
synthesis of three important philosophies –Idealism, Naturalism and pragmatism.
Pani
R. S. also stated his views in the same aspects. Mahatma Gandhi himself defined
education and said,
‘By
education I mean an all-round drawing out of the best in child and man—body,
mind and spirit. ’[1]
Singh
(2009)
defined the meaning and aims of education quoting Gandhi’s speech and
Interviews published in News Papers, books and personal letters and journals in
the following ways.
a) Mere
literacy is not true education. So the main function of the teachers is not to
teach the alphabet but to inculcate humanity[2]
b) Education
does not mean the knowledge of letters but it means character building and
knowledge of duty.[3]
c) True
education lies in serving others and carrying out fundamental of ethics through
education is our duty.[4]
d) True
education enables us to preserve our Dharma that is liberation of mind and overcoming fear[5]
e) Education
which does not teach us to follow truth and to cultivate devotion for the
country has no value.[6]
f) A proper harmonious development of body, mind
and soul is the true economics of education.[7]
g) Nayee
Talim is the new scheme of basic education for the sake of the creation of a
new world.[8]
h) The
aim of true education is to attain self realization. Education is not for mere
employment as it cannot secure the employment of atman .The aim of education is the building up of character.
Knowledge is the means and character building is the end.[9]
i) The
true aim of education is spiritual development through which one should lead a
life of self-control.
He
emphasized on the development of 3Hs (Head, Heart and Hand) instead of 3Rs
(Reading, Writing and Arithmetic). He introduced productive handicrafts in
school curriculum and made the learning possible through a productive craft
placing it in the centre of Teaching-learning process. Craft was the centre
part of the entire teaching programme.
Knowledge
of the production process involving in a craft in the centre of entire school
curriculum, such as spinning, weaving, pottery, metal
work, basket making ,book binding had been the monopoly of specific caste group
in the lowest stratum of the traditional social hierarchy in India. Many
of them belonged to the category of untouchables. In
the colonial system of education literacy and acquisition of knowledge had a
monopoly of the upper castes. So they had achieved social dignity and economic
stability. Gadhi’s proposal of basic education favoured the child belonging to
the lowest stratum of society and changed the established structure of
opportunities for education. He envisaged education as ‘the spearhead of a
social revolution’ which would enable life to move forward towards
peace, justice and co-operation.[10]
Thus the programme of Basic education was a programme
to change the established structure of opportunities for education.
The chief tenants of Gandhi’s Educational
Philosophy are:
a) Education should be craft centered
b) Education should be self-supporting and self
sufficient
c) Education should be given in mother tongue
d) Education
should be based on truth and Non-violence
The
ideals of Gandhian education are:
a) Formation
of class less society based on freedom and
equality and good social order which he called ‘ Sarvadoya Samaj’
b) Dignity
of Labour
c) Development
of sense of social responsibility
Society: The Social Philosophy of
Mahatma Gandhi is a radically transformed humanity to reconstruct human society
with a positive socio-economic force. His Sarvodaya Philosophy helps to
understand his educational views. It is a new dynamic philosophy popularly
known as ‘Sarvodaya’ seeks to build a
society having based on the foundations of old spiritual and moral values of India and attempts to
meet the challenge of the contemporary problems.[11] It envisages a well balanced development of
the nation and there will be no difference between
privileged and under –privileged. There is no any dogma in this philosophy. “The philosophy of Sarvodaya is not a set of dogmas, in its essence; it is compatible
with an attempt of the spirit to prevail over matter and to socialize itself.’[12]
It is a symbol of Platonic detachment and Gita’s Anasakti. [13]
The aim of his educational Philosophy lies on his social Philosophy. Gandhi
found the idea of ‘sarvodaya’ from the Vedas, Upanishsads, the Ramayana, the
Gita and Koran and extended its meaning and application. After the death of
Gandhi his followers known as ‘Sarvodaya School’ decided to form an
organization named ‘Satyagraha Samaj’.
The central figure of this school of thought was Vinova vave and its
philosophy was known as sarvodaya Philosophy.[14]
The word ‘Sarvodaya’ is originated from Sanskrit which
is comprised of ‘Sarva’ means all and ‘Udaya’ means rising. This means welfare
of all or the rising of all living beings.[15] The word ‘Sarvodaya’ appeared in the form of
a title of john Ruskin’s book ‘Unto the Last’.[16]
It was a title of series of nine articles written by Gandhi and it was
published in Gujrati in 1908.[17] Sarvodaya
includes all people irrespective of caste, class, creed and religion. According
to Acharya Vinoba Bhave, Sarvodaya
means making all people happy by removing poverty and suffering of the people
with the help scientific knowledge. It is a state or order full with divinity,
kindness, and equality. Sarvodaya
means making all people happy by removing poverty and suffering of the people
with the help scientific knowledge.[18] Sarvodaya
is a concept stands on self-sacrifice and self-less service. Gandhi had
immediate inspiration from Ruskin’s book ‘Unto the Last’ which means uplift of
the last and received the ideals of human welfare.[19]
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
Religion: According to Mahatma
Gandhi Truth is God and God is Truth. To him work is worship, Gandhi
redirected religion towards the best possible manifestation of spiritualism-the
course of love to mankind and a synchronized manner of simplicity and tolerance.
Tolerance is an invaluable component for spiritual insight that can be achieved
through the indigenous pattern of education. The religion that places man as
the endless worshiper of Truth, Beauty and Goodness is the true religion of
love for mankind.
The
spiritual education of Gandhi opens the new following parameters:
Spiritual
education is the only education for the advancement of man as a good human
being for the sake of good of all human beings. Education is a unique, unending
and complex process of self-realization. Education through work harmonizes the
matter with spirit and creates intrinsic motivation in student’s mind. The
ultimate goal of education is the development of soul force. Spiritual
education accelerates this inner development of mind. Gandhian education
quickens the transcendence of humanity and human values. Gandhi moulds
education to promote Truth, Beauty, and Goodness and to safeguard human values
like conscience, love and tolerance. Education with spiritual touch dispels the
mists of ignorance and frees human mind from stress, anxiety, delusions,
disappointment, despair and depression.
To
him religion means Truth and Ahimsa or rather Truth alone because Truth
includes Ahimsa and Ahimsa is the necessary and indispensable means for its
discovery. Non-violence means good will towards others and doing well towards
others. The students should be trained to cultivate the habit of understanding
and appreciating the doctrines of various great religions of the world in a
spirit of reverence and broad-minded tolerance. He said, ‘I do not believe that
the state can concern itself or cope with religious education. I believe that
religious education must be the soul concern of religious associations. [20]
Culture:
Mahatma Gandhi gave importance on the
cultural aspect of education. He opined that the inner development of a person
is reflected in his conduct. Ancient tradition and culture help in the
formation of personal behaviour. He wanted cultural synthesis of all good
cultures of other nations. According to him, “ I do not want my house to be
walled on all sides and the windows to be stuffed. I want the culture of all
lands but I do not want my feet to be
blown off by any .The foundation of education is thus a glorious culture of
nation.
He
said,
‘I attach far more
importance to the cultural aspect of education than to the literacy. Culture is
the foundation, the primary thing the girls ought to get from here. It should
show in the smallest detail of your conduct and personal behavior, how you sit
, how you walk, how you dress, etc., so that anybody might be able to see at a
glance that you are the products of this
institution. Inner culture must be reflected in your speech, the way in which
treat visitors and guests, and behave towards one another and your teachers and
elders.’[21]
Education is the way of
creating a new world order based on Truth, tolerance, peace, non-violence and
global harmony. He says, ‘Education must be of a new type for the sake of the
creation of a new world.’ A new world
based on mutual cooperation, mutual understanding can be created through the
introduction of production oriented education. Students while engaged in
productive work will be able to learn self-sufficiency, dignity of labour,
mutual co-operation, social awareness, mutual understanding and peaceful
co-existence of all living beings.
Conclusion: 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
The History of human
civilization admits that it is Gandhi and Gandhi alone who has adopted manual
work as the highest spiritual endeavor in education. He made a balance between intellect
and spirit- the culture of the brain and the culture of hands and feet. Gandhi
gave emphasis on soul development through the education of heart and politeness
to enable learners to follow nobler and higher values of life. He advocated for
stimulating purity, simplicity, politeness and dissemination of clear concept
of right and wrong, good and evil. All
these values on Gandhian line may be incorporated for the reconstruction of an
ideal civilization.
[1] Constructive programme , (1961), p. 18 cited in Singh,
Y.K.(2009).Educational Philosophy of
Mahatma Gandhi.New Delhi, APH Publishing Corporation.
[2] Indian Opinion,
18 may 107 (CW6, p. 484-85) (Translated
from Gujrati), Publications Division, Government of India, New Delhi,1954.
[3] Letter to
Manilal Gandhi, 25 March, 1909, (CW9, P.208), Publications Division, Government
of India, New Delhi, 1954.
[4] Letter to Ramdas Gandhi (The Making of the
Mahatma, p.97), cited in Singh, Y.K.(2009).Educational
Philosophy of Mahatma Gandhi.New Delhi,APH Publishing Corporation.
[5] Speech to
students, Ahmedabad, 18 November, 1926 (CW18, p.471), Publications Division,
Government of India, New Delhi, 1954.
[6] Speech at students’ meeting, Agra , 23
November, 1920 (CW19, p.16), Ibid.
[8] Harijan, 19
january 1997, P. 494, cited in Singh, Y.K.(2009).Educational Philosophy of Mahatma Gandhi.New Delhi,APH Publishing
Corporation.
[9] Navajiban, 20
October 1921(CW 21, P.327), Publications Division, Government of India, New
Delhi, 1954.
[10] Wasey, A. & Ehsas, F. (Ed.).
(2008). Education Gandhi and Man.
select writings Khwaja Ghulamus Saiyyadain. Shakarpur, Delhi: Shipra
Publications, P.12.
[11] Verma, V.P. (1980). The Political Philosophy of Mahatma Gandhi and Sarvodaya. Agra: Lakshmi Narayan Agarwal, 4th Edition, P.279.
[12] Mohanty J. N. (1960). Sarvodaya and Aurobindo- a Rapprochement. Gandhi Marg, Vol.4,
No.30, July P.211.
[13] Pandey,
B. P. (1988). Gandhi, Sarvodaya and
Organizations, Allahabad: Chugh Publications, PP. 20-21.
[14]Tandon,
Vishwanath. (1965). The Social and
Political Philosophy of sarvodaya After Gandhi. Varanashi: Sarva Seva Sang Prakashan, , P.2.
[15] Dutta Mishra,
Anil. (1995) Fundamentals of Gandhism, New Delhi: Mittal Publications, P. 5.
[16] Mahajan P.
Mani., & Bharati, K. s. (1987). Foundations of Gandhian Thought, Nagpur:
Dattsons, P. 68.
[17]The Collected works of Mahatma Gandhi, Vol. 8., publications Divisions, Government of India,
New Delhi, 1962, PP. 239-41
[19]Rathnam
Chetty, K. M. (1991). Sarvodaya and
Freedom:A Gandhian Appraisal. New Delhi: Discovery Publishing House, P.48
[20]Singhvi, L. M., Rai,
M. R. and Ramakrishnan (Eds)‘ Nani Palkiwala-selected works‖
Viking, Bhawan‘s Book University, New Delhi, pp-238-243.
[21] Speech
at Kasturba Balika Ashram,20 April 1946 (CW 84, p.36). Ibid., P.19
Sonia Gandhi Net Worth 2023, Politician
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