Mahatma
Gandhi believed in the uplift of the poorest of the poors and downtrodden
people for bringing up total development and progress of the Nation. This is
the essence of his ‘Sarvodaya Philosophy’ of Gandhi. Nagraj mentioned in his
paper that Dalit movement was the firm rejection of the Gandhian model of
tackling the problems of untouchables.
Babasaheb’s political views were different from Gandhian ideology and
cultural politics. Untouchability is the central concern of Mahatma Gandhi.[1]
Verma(1980) mentioned that
Gandhi’s views seek to build a new society on the foundations of spiritual and
moral values. It is an attempt to meet the contemporary problems struck to
India.[2]
Pandey
(1988)
stated that Sarvodaya is the emotional integration and the highest human
aspiration. It is the ‘Anasakti’ mentioned in the Bhagabat Gita and comparable
to Platonic detachment.[3]
It
is the highest manifestation of love and attempts at the greatest good of the
greatest number. His educational views are also meant for the welfare of the
people and welfare of the nation. It is an attempt to reorient human mind and
to reconstruct human society.
Mahatma Gandhi wanted
to eradicate untouchability as a sacred ritual of self-purification. Harijan
movement was the attempt of removal of untouchability for purification of soul.
Iyer
(1978)
stated that Gandhiji invoked the
Mahabharata in support of his view that Dharma signifies the way of truth and
non-violence. He collected two immortal maxims-
1.
Ahimsha-the supreme law of Dharma and
2.
There is no other law of Dharma than Sathya or truth.[4]
Gandhi’s
concern for self-purification was by means of education for values. He
establishes values in terms of religious education which teaches the lesson of
enrichment and transcendence of values and exercising the essence of all
religions.
Alexander (1961) mentioned
that Gandhi was no orthodox Christian, but neither was he an orthodox Hindu. He
combined, in his own person, much of the richness of the Hindu tradition with
some of the best in the Christian tradition. These two vital streams met in
him.[5]
Rathnam
Chetty, (1991) that Sarvodaya could be regarded as a
spiritual activity which has both negative and positive meanings. In negative
sense it is not limited to one person or to one group of persons and nobody is
excluded from enjoying its boon.[6]
Sharma (1960) mentioned that
the concept of Sarvodaya encourages the participation of all people
irrespective of class, caste, creed and religion. It stands for the total
blossoming of all faculties of the human soul-physical, mental and spiritual.[7]
Dharmadhikari stated in Sarvodaya Darshan that ‘Sarvodaya is a term with a wider
connotation since it conceives of assimilation of all and not only of many or
most.’ It is the rise of all and the universal welfare for the all round
development of all.[8]
Mahatma
Gandhi was deeply influenced by John Ruskin’s Unto The Last. It means uplift of the last. Gandhiji termed it as
‘Sarvodaya’. On the other hand Pradhan (1980) opined in the socialist thought of Mahatma Gandhi,
that the idea of welfare of all formed a part of his mental make-p even before
he read this book.[9]
Mahatma Gandhi
mentioned in his autobiography The Story
of My Experiments with Truth that he first knew the idea of welfare of all
human being. In his own words it could be stated, ‘the first of these I knew’[10]
Narayan (1964) mentioned that
morality is essential means to achieve good ends and good society. He
impartially observed, ‘In Marxism any means are good means provided they serve
the ends of the social revolution.’[11]
Gopalan
(1969) mentioned
that Gandhi considered means as the determinant of ends. He stated means are as
important as ends. Gandhi’s unique contribution to the world that means is more
important than ends. This emphasizes on the Niskamakarma that teaches a person
to have control over means not over the ends.[12]
Tendlkar
(1951) mentioned that Mahatma Gandhi believes in the
progressive evaluation of man and the end of man is self-perfection. So he had
the conviction that man must have complete control over means and means are
subordinated to ends.[13] Gangal defined in Thought and Techniques in the modern world that Gandhiji has
offered seven vows to create a disciplined society. Self-sacrifice is the
essence of Sarvodaya social order. He
wanted to establish a new social order based on social justice, freedom,
equality and fraternity. Sarvodaya
society should maintain social obligation like varnashrama in ancient India.[14]
Dutta Mishra (1995) mentioned
in Fundamentals of Gandhisim about
the Gandhi’s views on good social order. Indian society was conflicted with
caste-conflicts and it was full of many deep-rooted evils. Mahatma Gandhi
wanted to establish sarvodaya order
and tried to find out solutions to many social problems such as, child
marriages, untouchability, sati, Pardah, negation of education to women, dowry,
polygamy, corruption, exploitation etc.[15]
Rathnam Chetty(1991) narrated Gandhi’s
political views in Sarvodaya and Freedom:
A Gandhian Appraisal and stated that Sarvodaya
political order was based on certain fundamentals. Mahatma Gandhi believed
that all individuals are equally born and they are the custodians of the
supreme power in the state. All must be well trained for self-rule and they
should believe in the divinity of all individuals and welfare of all.[16]
Bose (1994) mentioned that
Mahatma Gandhi adopted integral approach to all human problems. So the economic
aspects are not exception as he considered that the basic aim regarding
Economics was to reduce economics to terms of religion and spirituality. He
again stated that ethics and economics are not two different entities.
Economics become immoral and sinful when it hurt the moral-well being of an
individual or a nation.[17]
Mahajan
(1956)
mentioned that In Gandhian economic order there is no room for dependence as it
is slavery and to whom self-sufficiency is freedom. In Sarvodaya economic order man is totally free from material
bondage. Sarvodaya economic system is
realistic and practical. Narayan (1956) in mentioned that the
situational back ground from which socialism and Sarvodaya emerged was
different. But the humanistic ideals of both are same.[18]
Iyer (1973) mentioned that Mahatma Gandhi emphasized on
self-rule and self-reliance of the people. Even before the term swaraj towards the end of nineteenth
century, the Bengali militants justified their doctrine of Boycott of British
goods in the name of swadeshi or
patriotism.[19]
During swadeshi movement Mahatma Gandhi adopted the principle of using Charkha
in schools to gained self-reliance and national self-dependence.
Parel (1997) mentioned that
though Mahatma Gandhi was a critic of modernity and confronted against the
foundational principle of the modern world, there were modern concepts of
autonomy and equality in his ideals.[20]
His conceptualization of autonomy and equality, allied as they are, with
community, duty and cohesion.
Rudolph
& Rudolph (1967) stated that in modern civilization
transformation of society caused due to industrialization, urbanization, and
mass communication. Modern society is differentiated and is broadly
participatory and democratic.[21]
So students of modern society have to construct models of societal behaviour
under tradition and modernity, one being
opposed to other.
Education is the dynamic side of
philosophy. It is an active aspect of philosophic belief. The theory and
practice of education can never attain perfection unless it is based on sound
footing of a systematic philosophy. Gandhian philosophy helps in formulating
the theory and practice of education. Previous researches are analysed for
examining the real meaning and aims of education, the motivation of learning,
the role of the teachers, and the principle of framing curriculum, ethical
considerations and values. Values are the important considerations in selecting
the curriculum of various stages of education. From the analysis of the
previous research it is assumed that in India, there is need of the development
of a philosophy of education from the Indian stand point. Gandhian philosophy
is the root source of ideal educational theory and practice as his philosophy
is the integration of Idealism, Naturalism, Humanism and Pragmatism. Researches
show that philosophy of education deduced from these four ideologies. This may
be done under three heads:
i) The teacher: who is an ideal
teacher?
ii) The learner: who is competent
to learn?
iii) Teacher-Learner: how does
inter-relation and Interaction between teacher and learner help to achieve man
making and character building education?
Bhatt(1968) suggests on the value crises in
India today that the educators and educational administrators should wake up to
the task of the reconstruction of national scheme of education and its goals by
undertaking a critical and thorough examination of the recent set of values,
their nature, status, types, order, spheres ,standards, and so on.
R.M.W.
Travers (1969) declared that with the philosophical studies the sociological
problems are also considered peripheral importance. G Aaron (1968) considered
psychological aspects to reach the goal of education.
Mahatma
Gandhi, a great philosopher in the world, synthesized the three important
philosophies- Idealism, Naturalism and Pragmatism. On the basis of such
synthesis of these philosophies, he propounded his educational thought for the
development of mankind. Gandhian Philosophy and thought on education had
brought a new dimension and fundamental changes for building up of a new social
order based on mutual co operation, tolerance, truth and non-violence.
But a dismal picture in the sphere of
education is seen today as his glorious thought in the field of education has
not been followed. Educational Institutions have been the breeding ground of
violence, communal conflicts, racial discrimination and social disintegration.
Moreover, education of today has become completely out of touch both with the
realities of life and the upsurge of national aspirations. It has failed to
cope up with the socio-economic problem stirring up in our country. The
morality and human values of the youth of our country have been decreasing day
by day as the system of education gives the youth a little insight in their
national heritage, culture and values. Mahatma Gandhi categorically emphasized
on the development of social, cultural, economic, environmental and aesthetic
values through the adoption of ‘Learning by doing’ which will cause ‘all round
drawing out of the best in child and man –body, mind and spirit’. Gandhi wanted
to make the child to be more practical rather than depending upon the
accumulation of bookish knowledge. ‘Gandhiji’s purpose of education was to
raise man to a higher order through full development of the individual and the
evolution of a new man’.[22]
Development
of Self-dependency, self-sufficiency, self-awareness, love for truth,
non-violence, creativity, life skills, values in life , soul force and will
force are all more pertinent components of Gandhian educational thought which are necessary to be
imparted through the activity oriented education in the present socio-economic
and educational scenario of West Bengal and in our country as well.
Conclusion: A new vision from the
Gandhian philosophy can be achieved to lead the system of education particularly
the Secondary Education to a new order in the evolutionary perspectives of
global education. Gandhian thought on education is the root of solutions of all
present social, economic and educational problems. His thought on environmental
education also made human being concerned about the sustainable development and
ecological balance to challenge all sorts of environmental threats in the 21st
century.
[1] Nagraj, D. R
‘Self-purification v/s Self-respect: On the Roots of the Dalit Movement, in The Flaming Feet: A study of the Dalit
Movement, Bangalore: South Forum Press, 1993, pp.1-30
[2]
Verma, V.P. (1980).The Political
Philosophy of Mahatma Gandhi and sarvodaya, Agra, Lakshmi Narayan Agarwal, 4th
Edition, p.279.
[3]Pandey, B.P.
(1988). Gandhi, Sarvodaya and
Organizations. Allahabad, Chugh Publications, , pp.20-21
[4]Iyer,R. N.
(1978).The Moral and Political thought of
Mahatma Gandhi. Delhi: Oxford University Press, p.226
[5]Alexander, H.
(1961). Consider India: An Essay in
Values that Gandhi, Bombay: Asia Publishing House, pp. 40-41
[6] Rathnam Chetty, K. M. (1991). Sarvodaya and Freedom: A Gandhian Appraisal,
New Delhi: Discovery Publishing
House, p.46.
[7] Sharma , B. S. (1960). The
Philosophical Basis of Sarvodaya.Gandhi Marg, Vol. 4, No. 3, July, p.255.
[8] Dharmadhikari,
D.(?) Sarvodaya Darshan, Sarva seva
Sangh Prakashan, Varanasi, p. 18.
[9] Pradhan, B.
(1980).The socialist thought of Mahatma
Gandhi. Delhi: G. D. k. Publication, Vol. 1, p 284.
[10]Gandhi, M. K.
(1948). The Story of my Experiments with Truth. Ahmedabad : Nabajivan
Publishing House, p.365.
[11] Narayan, J.
(1964). Socialism, Sarvodaya and
communism, Bombay: A. B. H., p. 149.
[12] Gopalan,
S. (1969). Means and ends: The Gandhian view .Gandhi Centenary Volume, , p. 70
[13]Tendlkar,
D. G (1951). Mahatma, Vol.11, New Delhi: Publications Division, Govt. of
India,p.299. Harijan, 27.2.1949.
[14] S. C. Gangal, Thought
and Techniques in the modern world, Criterion
Publications, New Delhi, pp. 158-59.
[15] Dutta Mishra, A.
(1995). Fundamentals of Gandhisim, New
Delhi: Mittal Publications, , p.14.
[16] Rathnam Chetty,
K. M. (1991). Sarvodaya and Freedom: A Gandhian Appraisal. New Delhi: Discovery Publishing House, p.66.
[17]Bose, N. K.
(1994). Mentioned in Selection from
Gandhi, Ahmedabad, Navjiban Publishing House, p.40.
[18]Narayan , J. (1956). From Socialism to Sarvodaya. Madras: Socialist Book Centre, p. 26.
[19] Iyer, R. (1973).
The Moral and Political Thought of
Mahatma, Chicago,Oxford University press ,p.347.
[21] Rudolph Lioyd
I.,& Rudolph, susnne, H. (1967). The Modernity of Tradition, Chicago,
University of Chicago press, p. 3
[22]Dash, B.N . & Dash, N. (2009). Thoughts and Theories of Indian Educational
Thinkers. New Delhi: Dominant Publishers and Distributers, P.123
As we know that Gandhi and Ambedkar have sharp difference of opinion regarding the eradication of the Caste System(Varna System),while both of them are against of the Untouchability.But remaining of the varna system in Hindu Samaj, do you think is not a barrier for achieving the Real Sarvodaya??
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