CHAPTER - 1

INTRODUCTION

Education certainly is a means to all round progress of man. In other words, the Pathway to
human –development goes through the lanes of education. Moreover true Education is the
sole basis of achieving one’s purpose in life.

Education is the eternal process of progressively developing man ‘s innate power –physical,
mental, social, cultural, moral and spiritual. Education is called as an essential human virtue.
It is an old as the human race .It is never ending process of inner growth and development
and its period stretches from cradle to grave. Education in real sense is to humanize humanity
and to make life progressive, cultured and civilized. It is through education that man is
transformed into human, social, moral and spiritual being. With the dynamic changes taking
place in the society, education should not be confined to just imparting information and skill
to the child.

Plato defined education as a lifelong process starting from the first years of childhood and
lasting to the very end of the life. Education is not haphazard enterprise, it is a planned
process. Education not only provides knowledge and skills but also inculcates values, training
of instincts, fostering right attitude and habits.

According to Swami Vivekananda, “Education is the manifestation of divine perfection

already existing in man .we want, that education by which character is formed, strength of
mind is increased, the intellect is expanded and by which one can stand on one’s own feet”.

Gandhi’s view is that, “the real difficulty is that people have no ides of what education truly
is. We assess the value of education in the same manner as we assess the value of land or of
shares in the stock –market. We want to provide only such education as would enable the
student to earn more. We hardly give any thought to the improvement of the character of the
educated.”

Education endeavors to inculcate basic values of humanism, socialism and equality .if
education does not combine the knowledge with basic human values .it soon becomes
dysfunctional and harmful, if education is self development then values are coherent with it.
Value has great importance in the life of human being. Each and every action in our life is full

1
of values without value it has no sense, values makes any object more important meaningful
and creates a desire to approach the object or avoid it.

STATEMENT OF THE PROBLEM

The problem may therefore be started as

RELEVANCE OF EDUCATIONAL PHILOSPHY OF MAHATMA GANDHI IN THE

PRESENT TIME.

OBJECTIVES

The present study has been undertaken with the following objectives:

1. To highlight the importance of education from the point of view of Mahatma Gandhi.
2. To study the education and social scenario in the country in the 19th century.
3. To study and analyze the general philosophy of Mahatma Gandhi.
4. To study and analyze the educational philosophy of Mahatma Gandhi.
5. To find out the changes occurred in the educational and social scenario of India with
the efforts of Mahatma Gandhi.
6. To study the impact of educational ideas of Mahatma Gandhi on different aspects of
modern system of education like aims of education, curriculum, methods of teaching,
discipline, teachers and students.
7. To find out the need and importance of educational ideas of Mahatma Gandhi in
modern scenario.

JUSTIFICATION OF THE PROBLEM

British started education system in India. That education was meant for all without any
discrimination but educated Indians thought that the main purpose of educational policy of
foreign rulers was to produce clerks, to assist them in the running of administration and to
mean them from their own culture and basic national ideas. Their purpose was to produce a
class of Indians, who would be Indian by birth and name but English in their Dress, Manners,
Thinking and Mode of feeling.

A number of reformers, saints and educators appeared on the scene. They made an analysis of
our various problems and focused the attention of the people on essentials and ignored the

2
unessential. The most important of the 19 th century reformers and educators were RAJA
RAM MOHAN ROY, SWAMI VIVEKANADA, ANNIE BASANT, and AUROBINDO
TAGORE AND MAHATMA GANDHI. They aroused interest among the people to the real
values of Vedic civilization and culture. This left a splendid effect on the modern system of
education.

Among the religions and social reformers of modern India, Mahatma Gandhi was at the
forefront. He occupied an excellent place. He was a great social, political and religious
reformer. Mahatma Gandhi was one of the India’s greatest genius who made a bold attempt in
revolutionizing the educational ideas and system that is why he is called “Father of the
nation.”

In his own words “By education, I mean an all around drawing out of the best in child and
man-body, mind and spirit.” In the field of education mahatma Gandhi successfully
authorized different philosophies of education and emerged as naturalist, pragmatist and
idealist. His philosophy is Indian in origin and Indian in setting. It is the result of preformed
thinking and the experimentation by the leader of the nation .in the words of Dr.MS.PATEL”
Gandhi ‘s philosophy of education is naturalistic in its setting, idealistic in its aims and
pragmatic in its method and programmed of work.” As a true patriot, a man of god, a
practical philosopher and a man of the masses, Gandhi ji stood for freedom, self realization,
spiritual development, learning by doing, education through life experiences and it is
necessary to know about his philosophical views for understanding his educational
philosophy. Mahatma Gandhi left for heavenly abode in 1948.notonly the whole of India but
the entire would will be indebted to Gandhi for the service he has rendered to mankind
through his literature, philosophy and education .So this made investigator to study education
philosophy of mahatma Gandhi and study its relevance’s in the present contents.

METHOD AND PROCEDURES

This study is philosophical and historical in nature .The investigator used the primary as well
as secondary sources concerning the educational ideas of Mahatma Gandhi. The ideas of
Mahatma Gandhi will be organized; critically analyzed and evaluated by consulting the
relevant literature published by mahatma Gandhi and his close associates and followers.
Personal interviews used be conducted with personals of educational institutions established
by the followers of Mahatma Gandhi in India.

3
REVIEW OF RELATED STUDIES

“As the competent physician must keep abreast of the latest discoveries in the field of
medicine obviously the careful student of education, the research worker and investigator
should become familiar with the location and use of sources of educational research,”
According to Goods, Barr and Scats.

Related literature is a valuable guide to define the problem, recognizing its significance,
suggesting promising data- gathering devices, appropriate study design and source of data. So
it is of great importance for the investigator to review the related literature as to determine
what has already been done. Even though review of the related literature is time consuming,
but is very significant and fruitful phase of research project. The review of related literature
provides some insight regarding study points and limitation of the previous studies. It enables
the investigator to improve his own investigations. Thus research project is no exception.
Some related studies are available in the library of the college and university. These studies
no, doubt are not directly related with this research work but are in line with it. The
investigator has been able to find the following studies related to her topic.

Patel, [1958] made an attempt to “Study on Gandhi‘s basic education and it’s working in the
state of Bombay [a historical review].” He has made a critical review of basic education in
the light of criticism and substantial changes undergone from time to time .The survey has
been based mainly on the various reports on basic education as well as on the periodical
departed reports. Among the major developments, the concept of basic education from the
first WARDHA CONFERENCE in 1937 and Gandhi ‘s article in the “HARIJAN “explaining
this view has been discussed.

Subrahmmanyam,(1958), in his research work ,(the educational ideas of mahatma Gandhi

and Rabindranath Tagore- a comparative study with relevance to modern India’ has made an
attempt to study the educational writings of the two thinkers as well as critique on their works
by other authors with a view to compare their relative importance in the need of modern
India.

Pandya, (1959), made on attempt to study the measurement of modern educational values
from different viewpoint. The objective was to consider the historical, philosophical,
psychological and practical values in education in education with a view to analyze the
concept and content of modern education.

4
Lalitha, (1967), studied and compared the educational philosophies of Gandhi and Dewey.
The major objectives of the study were to analyze the similarities and differences in the
educational philosophies of Gandhi and Dewey and to evaluate the ideas of Gandhi and
Dewey with respect to present day educational system.

Sen,(1973), made an attempt to study on mahatma Gandhi’s educational philosophy .the main
objectives of the study were to ascertain the place of Gandhi ji as an eminent educational
philosopher and critical analysis of importance of basic education in education. For life,
through life which is based on a society free from exploitation.

Gigoo,(1976), conducted a study on Gandhi an educational philosophy and world peace. The
major objective of the study was to interpret Gandhian philosophy in terms of education. The
study also tried to find out the practicability of the gandhian educational philosophy in
educational institutions.

Vaid,(1985), made an attempt to study the educational philosophy of Annie Besant and
mahatma Gandhi. The investigator observed that Anne besant and Gandhi dedicated their
lives to the service of mankind through education. They taught message of humanism and
socialism through their institutions and educational programmers. The modern spirit of
education helped in synthesizing the spiritual and material values of life both tried in their
own way to synthesize eastern educational philosophy, western culture and science.

Abhyankar,(1987), made a comprehensive , in-depth and critical analysis of swami

vivekanand’s educational thoughts and its philosophical foundations with special focus on
value education in the context of ‘nuclear and space age’ global ‘value crises and need for’
Vedic education in India today’. The major objectives of study were to analyze and organize
vivekanad’s thought revealed the influence of the ideal futures of gurukul and monastic
system of ancient Indian education. Some of the educational ideas advocated by Vivekananda
appear to be potentially and futuristic in tune with certain trends and developments in the
field of education in India today.

Rao,(1988), conducted a study of the concept of Gandhi basic education :its theory and
practice the study traces the historical background of primary education in Maharashtra and
focuses on the concept of basic education and Gandhi’s views on it.

5
Dwivedi,(1991), made a comparative study of the education philosophy of Gandhi in the
world perspective. The study compares the educational though of Gandhi with educational
thoughts of prominent educational thinkers of the world. Gandhi philosophy of life is
basically spiritualistic but up to a certain point it is pragmatic and experimentalist. His whole
life was an experiment with truth love and ahimsa Gandhi developed the meaning of
education. It transpired from a critical analysis of the ideas of Gandhi and prominent
educational thinkers in the west that his thinking did not suffer from the limitations of time
and space. He identifies himself with the whole of mankind.

Manay, [1991] conducted a “Study on Value education in the light of SRI AUROBINDO’S
philosophy with special reference to home science education.” The study examines the merit
and demerit of home science from the standpoint of AUROBINDO’S philosophy and views
on values.

Dhal,p.[1991] conducted a study “A comparative study of the educational philosophy of

Gandhor in world perspective “at Kanpur University.” The objectives of this study were to
analyze Gandhi’s philosophy of life, to study Gandhi’s philosophy of education and to study
the relevance of educational philosophy in the modern world. This study revealed that Gandhi
ji’s philosophy was basically spiritual .He gave the ideas of life long education.

Kaur [1992] endeavored to investigate comparative “Study of the educational philosophies

of Sri Aurbindo and Mahatma Gandhi and their relevance to the modern educational system.”
Her study compares the educational philosophies of SRI AUROBINDO AND MAHATMA
GANDHI and discusses their relevance for the modern education system. The educational
philosophies of both have several commonalities in respect of Concept of education, Aims of
education, Curriculum, Method of teaching and Role of the teacher.

Mahalingam,(1992), studied educational thought of gandhi ji and their relevance for

contemporary education. He made an attempt to study educational principles of mahatma
Gandhi and their relationship to the philosophies of naturalism, idealism pragmatism. He
further studied the impact of gandhian educational principles on reports of the various Indian
education commissions on Indian education policy and on the contemporary Indian education
system in India. Gandhi educational view reflects idealism, naturalism and pragmatism.
Gandhi view on education are reflected in various forms in the report of (i) zakir hussain
committee 1977 (ii) the educational commission 1964-1966 (iii) the ishwar bhai patel review

6
committee 1977 (iv) the adiseshiah committee 1978 (v) NPE 1986, the report of the
Ramamurthy committee, and 1990 for review of NPE 1986.

Reddy [2004] made a comprehensive “Study in depth and critical analysis of attitude towards
value-oriented education in Primary school children in Chit ton district.” The major objective
of the study was to compare the attitudes of urban and rural teachers and of government and
private school teachers towards value-oriented education; an important element is basic
education scheme.

Mann [2008] made an attempt to “Study of teacher commitment as envisaged by

MAHATMA GANDHI and its relevance in the present educational system.” The major
objective of the study were to find out how a teacher perceive his role as a change agent and
how other agencies. Pupil’s community, educational authorities perceived the teacher as a
potential change agent.

Kaur (2009), conducted a critical study a value based education as envisaged by swami
Vivekananda and its relevance to the present Indian educational system . The major objective
of the study were (i) to examine the importance of value education in India, (ii) to study the
view of swami Vivekananda on value based education (iii) to study the educational
philosophy of swami Vivekananda in brief and (iv) to study the relevance of Vivekananda ‘s
views to present educational system. The major findings of the study were that modern Indian
education should include national perception and value system especially in women’s
education to boost up the welfare of whole society.

Rao [2010] studied and compared the educational philosophies of Mahatma Gandhi and
Swami Vivekanand comparative study .The major objective of the study were (i) To study the
educational philosophy of Mahatma Gandhi and Swami Vivekananda. (ii) To compare the
educational philosophy of Mahatma Gandhi and Swami Vivekananda and (iii) To study the
educational philosophy of both in the context with present educational scenario.

7
 CHAPTER - II

LIFE SKETCH AND WORKS OF MAHATMA GANDHI

Life sketch:

Mohan Das Karamchand Gandhi was born on the 2nd October 1869 at Porbander in
Kathiawar to Karamchand and putlibai in a middle class Bania family. His grandfather, father
and uncle were prime minister in Indian states. At the age of 13,he was married to kasturba.
In 1885, when he was studying in school, he lost his father. He joined a college at
Bhavanagar, but discontinued. He sailed in September 1888 for Southampton, passed his
examination and was called to the Bar in January 1891. In 1891,he returned to India as a
Barrister, started his practice in Bombay and first small court case was a failure. He was more
successful in drafting petitions than in conducting cases. In England he studied the Gita, the
light of Asia and the Bible.

Gandhi sailed for South Africa in April 1893 to instruct the counsel in a law. Suit for Dada
Abdulla & Co. in Durban, he was asked to remove his turban and Gandhi left the court room
refusing to do so. he was not allowed to travel first class in the trains and was refused
accommodation in any European hotel .the two parties in the law case came to a compromise
because of Gandhi who had been approached for help and guidance by all.

Accidentally he saw in a paper about a Bill that was to be introduced viz. to deny the Indian
their voting rights and he brought this to the notice of the others. Abdulla Seth and others
requested Gandhi to stay behind to protect their meager rights. A Petition was to the Natal
Assembly, to the crown and to the colonial secretary. The Crown vetoed the Bill, the Indian
community insisted upon Gandhi remaining in South Africa. Gandhi enrolled himself as an
advocate of the Natal Supreme Court.

In 1896, Gandhi returned to India to take his family to South Africa and contacted Gokhale,
Tilak and PHEROZESHAH Mehta, and addressed public meetings in Bombay and Madras.
He received a call from South Africa to return immediately. On landing, he was assaulted by
a white mob, reached his friend’s house with police protection, but had to leave that house in
disguise as an Indian constable, when the mob threatened to set fire to the house. Gandhi
continued his practice and public work. During the Boer war, he organized an ambulance
corps for Indians to help the British Empire. In 1901, he returned to India.

8
WORKS OF MAHATMA GANDHI

The Crossroads

In 1893, Gandhi went to South Africa to handle a case. But though his legal work was soon
over, he stayed on for 21 years, fighting against racial discrimination and for the rights of the
Indian Community. South Africa was the turning point of his life, where his perfectly normal
life ceased to exist and he became a human rights activist, ever so staunch in his belief of
achieving independence through ahimsa (non-violence).

Ashram Settlement

In founding and running his Ashram settlement at Phoenix and Tolstoy farm, Gandhi was
much influenced by Tolstoy and Ruskin towards leading a simple community life. The third
of "the moderns" who impressed Gandhi was Raj Chandra, the Jain philosopher and
intellectual.

Service in hour of need

During the Boer war and the Zulu rebellion he helped the British Raj at the hour of its need,
by raising Indian Ambulance and Stretcher-barer Corps which served close to the line of fire.
Gandhi was awarded medals for this service.

The India Struggle

The Natal India Congress founded by Gandhi in 1894, on lines similar to the Indian National
Congress, and later the British Indian Committee in theTransvaal fought against restrictions
on Indian trade, movement and residence. During the campaign against the ‘Black’
Registration Act, Gandhi lit a grand bonfire of thousands of the registration certificates.

The Homecoming

The Passive Resistance Struggle was to be long-drawn-out. Thousands of satyagrahis

suffered imprisonment, loss of property, trade. Tolstoy farm was built by Gandhi on land
donated by Kallenbach, as a colony for housing satyagrahis families. They did farming, grew
fruit, followed simple crafts and conducted school — all noble experiment in community
living.

9
After Gandhi, Polka and Kallenbach were arrested and jailed. Woman too courted
imprisonment. Later the government released them and set up the Solomon commission of
inquiry C. F. Andrews and Person visited South Africaand interceded with the Government.

Gandhiji left South Africa in July 1914. In England, enroute to India, a great war broke out,
during which time Gandhiji helped raise an Indian Volunteer Corps. In December, Gandhiji
and Kasturba sailed for India

In India with Kasturba, clad in simple Kathiawadi clothes, Gandhi turned to Gokhale, his
"Political Guru", for guidance. He was advised to closely study the political scenario in India,
while refraining for making political speeches.

Hero’s welcome

The man in South Africa had striven valiantly, through satyagraha, for his peoples' honour
and human dignity, received Hero’s welcome anywhere. He traveled widely north and south,
mostly by third class of the railways. Visiting Shantiniketan to meet Gurudev—Rabindranath
– Tagore – was like going on a pilgrimage.

Honoured by all

In Madras Natesan described Gandhi as the embodiment of godliness and the wisdom of the
saint Kasturba as the incarnation of wifely virtue. In may 1915, Gandhi settled down at
Kochrab, near Ahmedabad, where he founded the Satyagraha ashram. Honours came to him-
the Kaiser-I-Hind and other medals for his ambulance services in war.

Champaran Satyagraha

Outwards trappings meant little to Gandhi. At Banaras he blamed the Princes for their love of
finery. At Allahabad he declared material progress of little worth without morality. Gandhi's
first satyagraha test in India came in Champaran, Bihar in 1917 and it led to inquiry into the
evil Indigo system and help to end it.

Sabarmati Ashram

When in 1917 plague broke out at Kochrab, Gandhi move his Ashram to Sabarmati Hriday
Kunj became his abode ; Kasturba lived in separate Kuti, bound by her husband’s vow of

10
brahmacharya, close at hand were the grounds where Gandhi gathered Ashram inmates,
morning and evening, prayer.

Satyagraha again

Lokmanya Tilak dominated Indian politics at this time. But, in 1918, Gandhi emerged into
National Leadership through satyagraha – for remission of land revenue in famine-stricken
Kheda district; also the Ahmedabad Mills-hands’ strike, during which he fasted lest strikers
weaken. At prayer meetings under a tree, he called for discipline and concern for duties, not
merely rights.

Bitter Fruit

The end of the Great War brought India no freedom, only more repression. Gandhi called for
countrywide hartal to protest against the Rowlatt Act. Of 1919. In mosques and on beaches he
preached Satyagraha; pacified rioters at Bombay and Ahmedabad; but Jallianwala
in Punjab was to witness an unprecedented and cold-blooded massacre.

Jallianwala Bagh Massacre

People massed in thousands, to protest against Govt. repressive policy, at Jallianwala Bagh.
Determine to "Make an example of them", the Government ordered troops to fired on the
unarmed crowd. Hundreds died. Martial low and a reign of terror followed. Deeply shocked
Gandhi returned his war decorations, decided to non-cooperate with a government that was
evil.

Non-cooperation is born

The Indian National Congress at Calcutta approved of non-cooperation: boycott of law-

courts, government educational institutions and foreign goods. Gandhi saw it as the only
alternative to violence for redress of the Khilafats and thePunjab wrongs. The founding of
Gujarat Vidyapith in November 1920 was a symbol of the national re-awakening.

Swaraj fund-Swadeshi

"Swaraj in one year" was Gandhi’s slogan. Leaders of many shades came together, as
at Madras, but few-trusted Swaraj could came so quickly. The people rising to Gandhi’s call

11
raise a 10 million rupee memorial fund for Tilak who died on August1, 1920. a year, later a
spectacular bonfire of foreign cloth ushered in the era of Swadeshi.

From Yerawada to Belgaum

1922 saw an eclipse: following violence at Chauri Chaura, Gandhi suspended non-
cooperation. Arrested for seditious writings for Young India and tried, March 18, he was
sentenced to six years, but an operation of appendicitis brought early release from Yerawada
Prison. 1924 was to see him once again at helm at a Belgaum congress.

‘Unity’ Fast

In September 1924, Gandhi imposed on himself at 21 days fast to end Hindu-Muslim tension,
an act of religion, which taught him to love all equally. It restored peace in the riot-ridden
country, brought all leaders together, let to sum cleansing of hearts. It resulted in a communal
truce.

Deshbandhu’s Death

1925 was a year of calamity: Deshbandhu C. R. Das, Swarajist leader, died in June
at Darjeeling where Gandhi had just spent some days with him. It had brought nearer, the
Mahatma who preached non-cooperation, and Deshbandhu who gave fight to the Government
to the councils. Disconsolate at his death, Gandhi wrote a touching obituary in the glow of the
funeral pyre.

On many fronts

1925-28 provided two landmarks of Gandhi’s leadership; Vaikom Satyagraha for giving
untouchables use of temple roads, and the founding of All-India Spinner’s Association. For
the rest the stage was occupied by Lajpat Ray, martyred during the Simon Commission
boycott, hero of the Bardoli Satyagraha, Motilal Nehru, author of the Constitution Report,
and Jawaharlal, champion of the "Complete Independence" resolution at
the Calcutta congress.

Wheel of Time

And so the Wheel of time turned on. Gandhi’s use of the bicycle- a rare performance in order
to punctual at meeting – indicated the lengths he was ready to go. And his constant

12
companion, the spinning wheel, remained with him wherever he went, an instrument which
spun the destiny of the country and symbolized his identification with the poor.

Salt Satyagraha

1929-30: "The Year of Grace". Gandhi was gathering his forces for onslaught on the citadel
of authority. The "salt Satyagraha" was not merely a protest against taxing the poor man’s
diet, or a disobedience of the salt lows. In Gandhi’s eyes it was a "battle or rights against
might". While the world wondered, the "Dandi March" became the "First shot" in this unique
fight.

Dandi March

Small through the chosen band, its 200 mile march to the sea recalled the other "Great
March" of 1913 Gandhi had led in South Africa. He had sent viceroy Irwin an "Ultimatum"
before embarking on civil disobedience. On "bended knees" he had asked "for bread and
received a stone instead". On the knight of may 5, 1930, they stole of him like thieves in the
night and arrested him.

Truce and Release

India was a fire. Satyagraha, strikes, picketing, boycott of foreign goods and no-tax
campaigns were the other of the day. Lakhs were jailed. Thousands suffered loss of limb,
hundreds died on lathi charges, firing. Sapru, Jaykar helped to bring about a truce. Gandhi
was released on June 25, 1931. while resting in Bombay, he took counsels with his associates,
he wanted peace but with honour.

The Nehrus

Drawn into the political struggle, largely under Gandhi influence, Motilal and Jawaharlal
occupied the centre of the stage. At Allahabad they had presided over, addressed meeting
attended by leaders like Kripalani, Tandon, Malavia. When in February 1931, Motilal died,
Gandhi felt more than "Windowed", said, "What I have lost is loss for ever". Jawaharlal was a
rich legacy.

13
Karachi Mandate

The congress met at Karachi in March, adopted a resolution moved by Jawaharlal and
secondary by Badshan Khan endorsing the Gandhi-Irwin Pact. It reaffirmed the goal of
"Poorna Swaraj", authorised Gandhi to represent it at the Second Round Table Conference
in London. Congress also extolled the bravery of Bhagat Singh and his associates who were
martyrs in the country’s cost.

Way Clear for R. T. C.

Official implementation of the Gandhi-Irwin Pact was partial, trady. There was repression in
the frontier province, tension in U. P. Gandhi stood by the pledge to honour the truce
acquainted Viceroy Willingdon at Simla with official branches. After a second settlement, in
August, Gandhi saw the way clear for the R. T. C. ; at Bombay the nation bade him speed on
August 29.

In Quest of Freedom

Malaviya, Sarojini Naidu, Madhav and Pyarelal- his secretary Miraben, and son Devdas
accompanied Gandhi. On board S. S. Rajputana he was in high spirits, chatted with other
passengers, made friends and play with children, held prayer meetings, spoke, examined the
ship’s instruments, dozed on the sunlit deck, and most of the time plied the spinning wheel.

Friends Every Where

At Suez and port side, Gandhi received Egypt’s greetings, met Indian deputations, talk to
journalist, at Marseilles, European friends, like Deenbandhu C. F. Andrews. Arriving in
London on September 12, Gandhi and party proceeded to the East End, the quarter of the
poor coal miners and factory hands, live in their midst of Kingsley Hall, managed by Muriel
Lester, his English hostess.

Meeting the people

Scotland Yard had provided two top detectives to guard him, but he needed none. Wherever
Mahatma went, children and woman, simple folk and sophisticated gentry flocked round him,
as when Charles Chaplin, the famous comedian, called. And it is on record that it was Gandhi
also who made him laugh.

14
Talking to Leaders

Gandhi met many groups of intellectuals, social workers and students. Addressed many
meetings. He visited coal miners cottages, east end children celebrated his birthday with
candles and cakes, leaders of all shades of thought-social, political, religious- discussed India
with him; for instance, the "Red Dean" of Canterbury, Dr. Hewlett Johnson.

Welcome in Lancashire

Gandhi visited the cotton mills District, Lancashire, hard hit by foreign cloth boycott loom
idle, chimneys unsmoking, men unemployed, woman miserable. But when he talked to them,
explained the plight of India’s peasants, they understand him, they understand him, even
cheered him. And he took time off to attend the Dairy Animal show at Islington and to pat the
prize-winning goats.

Futile Quest

And in the midst of all his social calls, Gandhi attend to his main business, the Round Table
Conference; he pleaded fervently with the British leaders to give his country freedom, to
avoid parting of ways …. But they listened him not, and he left Britain’s shores empty-
handed. On the way home at Villeneuve in Switzerland Gandhi met Romain Rollands, the
French savant.

Fresh Ordeal

1932: Returning to India, Gandhiji saw Willingdon’s Ordinance raj everywhere: close
associates, colleagues arrested. Soon he himself was taken to Yeravda Prison. In September
he fast against the Communal Award lying under the mango tree, stirred the Hindu
conscience and led to the Yeravda Pact. On a second fast, in May 1933, for Harijan work, he
was released.

From Sabarmati to Segaon

In July 1933, after the solemn last prayer, Gandhi disbanded the Sabarmati Ashram. In
September he moved to Satyagraha Ashram at Wardha. Henceforth, the morning walks were
on Wardha’s plains. In November, commenced his country-wide Harijan tour, starting

15
from Nagpur, for rousing the masses to a sense of their duty in regard to the abolition of
untouchability.

Tireless pilgrimage

The story of Gandhiji is the story of his tireless pilgrimage throughout the length and breath
of the country for the emancipation of the dumb, downtrodden masses. The tour of 1934 had
for its aim the uplift of the "untouchable" whom he called the "Hari Jans" or the children of
god.

The Blot of Untouchability

Gandhiji addressed meetings, spoke to people everywhere of the Blot of untouchability and
the Hindus duty to remove it. When Bihar was devastated by the earthquake in January in
1934, he rushed their to organize relief, but he considered disaster God’s punishment for the
sin of the Hindus.

Retirement from Congress

In October 1934, at the Bombay congress parted company. He differed from congress in the
interpretation of the goal: Poorna Swaraj for his was much more than independence. Means
mattered as much as ends. The Congress session paved the way for the settings up the All-
India Village Industrious Association.

Constructive work

Village work, Swadeshi claimed most of Gandhiji’s time and attention. Jamnalal Bajaj, J. C.
Kumarappa were among those who teamed up behind. He addressed constructive workers
from different parts of the country, showed keen interest in such basic things as compost-
making, vital for rebuilding the village economy.

Work and Prayer

Harijan uplift dominated Gandhiji’s mind; he held counsel with trusted social workers as
Thakkar Bapa. At the same time, he combined with thought and the dead the act of prayer,
leading the tallest of his associates to mass prayers in the Bhangi or Harijan colony.
Meanwhile, the Government of India Act of 1935 was on the anvil.

16
Plague Relief

Relief to the plague-stricken had always a special appeal for Gandhiji weather inSouth
Africa or in India. In 1935, Borsad and other Gujarat Villages suffered an epidemic. With
Morarji Desai, Sardar Patel and other trusted lieutenants, Gandhiji toured them, stressed
sanitation, and educated the people in the riddance of rats.

Body of Mind

In his dynamic programme for the reconstruction of rural India, Gandhiji had the support of
intellectuals like Nehru and Azad. While, in 1936, he presided over the Literary Conference
at Nagpur and extolled the virtues of literature, he lost no opportunity to stress the dignity of
labour, setting an example himself.

Segaon: Symbol of Services

The village of Segaon near Wardha in which he settled down was to become Sevagram, the
village of service. His simple mud hut was a landmark; it draw the lofty no less than the
lowly, seeking guidance, a formula for peace among individuals, societies, nations; His
benign presence was a benediction.

Temples of Learning and of Love

In October 1936, Gandhiji went to Banaras, but on a different sort of pilgrimage. He met
Madan Mohan Malaviya, founder of the Hindu University, a temple of learning. But Gandhiji
inaugurated there the Bharat Mata Mandir, the temple of love. Symbolic of his faith in the
future, he planted a mango tree.

India is a Village

To Gandhiji the real India was rural India. The event of the year 1936 was the Faizpur
Congress in village settings, starting, the mode for the future. Nandlal Bose of Shantiniketan
toiled to picture rural culture. Seeing it, deeply impressed, Gandhiji wrote "The heart, having
got a little, hankers for all".

17
The Great Proclamation

1937 opened with Gandhiji's going on another pilgrimage, this time to the South.
The Temple Proclamation of Travancore had thrown open the Ananda Padmanabha temple to
Harijans. Gandhiji hailed it as an "act of God". At Kanyakumari, where "three waters me and
furnish a sight of unequalled in the world", he performed ablutions.

Congress in Power

Congress came into power in seven provinces, rejected Federation, demanded a constituent
assembly. Through "Harijan" Gandhiji spoke for the new era. In October 1937, he enunciated
his concept of a new education. Staying with Subhash Bose in Calcutta at A. I. C. C. time,
Gandhiji strove for release of political prisoners.

Rest and Recreation

Poor health compelled Gandhiji to seek rest, relaxation at the Juhu beach. But, back in
Sevagram in January 1938, politics pursued him; Congress ministries in Uttar Pradesh
and Bihar had resigned. The issue came up at Haripura Congress. With his usual solicitude,
Gandhiji inspected a rural crafts show.

On Many Fronts

At Haripura, President Subhash Bose prayed that Gandhiji may be spared for keeping
the Independence struggle above bitterness, hatred, for humanity's sake. Gandhiji arduously
worked for political prisoners the frontier where Badshah Khan had wrought the miracle of
converting warlike Pathans into non-violent Khudai Khidmatgar.

The Frontier Tours

In the Frontier Province, Gandhiji saw, at prayer meetings and others, perfect discipline,
orderliness, the virtue of silence. It renewed his faith in non-violence, of which he repeatedly
spoke to the Khudai Khidmatgars. He saw Badshah Khan's handwork every where, paid him
tribute as a "man of God". The two came closer.

18
The Fiery Ordeal

1939 saw Gandhiji face a fiery ordeal; the ruler of Rajkot, His committed a breach of his
promise of constitutional reforms to the people. After fruitless negotiation, Gandhiji resorted
to fasting, breaking it only when, aware of country-wide emotion, the Viceroy intervened, to
ask the Chief Justice of India to adjudicate.

Within and Without

Before the Tripuri Congress, Gandhiji was busy in Delhi discussing with Working Committee
members, Jawaharlal Nehru, his trusted guide in international problems. The Egyptian Wafd
delegation to the Congress called on Gandhiji assured him of fraternal sympathy, good wishes
in the freedom struggle.

"Tripuri a Preparation, Rajkot a Skirmish"

Congress met at Tripuri in March 1939 without Gandhiji who was convalescing after the fast.
In April he had a serried of interviews with the Viceroy over the State problem.
The Rajkot award was issued on April 4; the Viceroy wrote, assured Gandhiji of its full
implementation. But Gandhiji saw trouble ahead.

Crucial Time Ahead

Gandhiji perceived in the Rajkot Award the taint of coercion and renounced it.Rajkot had
robbed him of youth. His addressing a Women Graduates' Convocation at Bombay was the
calm before the storm. In august 1939, seeing the gathering war clouds, the Working
Committee declared its opposition to imperialist war.

Unbounded Compassion

Compassion for all living things was Gandhiji's characteristic, whether it was a new-born calf
or leprosy-stricken-Parchure Shastri at Sevagram. He founded the one, tended the other.
Keenly aware of the need to adopt a rational, common sense approach to leprosy, he even
interested himself in studying the causes.

19
Kamala Nehru Hospital

Gandhiji had considered multiplication of hospitals as an evil symptom of modern

civilization. But the diseases had to be helped. And so, he gladly laid the foundation stone of
a hospital at Allahabad in memory of Kamala, Nehru's beloved wife.

A Sacred Pledge

1940: Independence Day: Gandhiji explained significance, clarified role of students. In

February, after fruitless talks with Viceroy, Gandhiji saw widening gulf between Britain and
Nationalist – India, during visit to Shantiniketan, he pledged support to Tagore's truly
international creation, the Vishva Bharati, "the vessel carrying the cargo of his life's best
treasure".

Individual Satyagraha

At Ramgarh Congress, Gandhiji spoke of every Congress Committee as a Satyagraha-

Committee. Britain suffered grave reverses in the war. As test of her good faith, Gandhiji
demanded freedom to preach against war and participation in it. In October, with Gandhiji's
blessings, Vinoba initiated the Satyagraha followed, after his arrest, by Jawaharlal Nehru.
Soon thousands were in jail.

Constructive Programme

In December-1940, Gandhiji published a small, 25 page booklet "Constructive Programme:

Its Meaning and Place", in the achievement of non-violent independence, a dynamic
document and covering every important aspect of the country's social and economical life.
The Working Committee, Meeting at Bardoli, absolved him from leadership, leaving him free
for constructive and anti-war work.

The Voice of Conscience

Suspended when organising and conducting the Civil Disobedience movement, the Harijan
group of weeklies resumed publication: Gandhiji used them as forum for the discussion of the
problems thrown up by the war: week after week appeared searching articles on subjects like:
"Price Control", "Plea for Calmness", "Desirability of Exodus", "Scorched Earth", etc.

20
"Post-dated Cheque"

In March 1942 Cripps came to India with an offer repeating the promise of a constitution
making body after the war till then demanding effective execution of the war against the
threat of mounting disaster in Asia, consequent ofJapan's entry into the arena. Gandhiji
described the offer as a postdated cheque; appealed to the British to withdraw from every
Asiatic and African possession, at least from India. In other words: "Quit India".

"Quit India"

Gandhiji appealed to Chiang-Ki Shek, President Roosevelt to see the truth behind his "Quit
India" call to the British. In August first week, he groomed the historic "Quit India"
resolution at the BOMBAY A I C C. "The freedom of India must be the symbol of and
prelude to the freedom of all other Asiatic Nations…" Patel, Azad, Nehru lent eloquent
support to the plea. Government's reply to Gandhiji's call to "Do or Die" was to unleash
brutal violence, arrest leaders, rank and file.

Country in Revolt

India, deprived of her leads, whisked away to an unknown destination, replied to the
organized violence of the British bureaucracy by denying cooperation and be acts of sabotage
of railways, communication… The people believed sanction for this lay in some instruction
linked up wrongly with Gandhiji: the Government replied with a heavy hand…

"Do or Die"

At the historic "Quit India" A.I.C. C Session in Bombay, on August 8 1942, Gandhiji asked
the country to be ready to "Do or Die". Government unleashed repression, arrested Gandhiji
and other leaders at dawn, whisked them away to an unknown destination. A few days later
died Mahadev Desai, Gandhiji's Secretary, dearer than a son, at Aga Khan Palace.

Kasturba Passes

Aga Khan Palace was to be more than a prison, a Place of Pilgrimage. For here passed away
Kasturba on Mahashivratri day, February 22 1944. She had been the image of the noblest
among Indian womanhood: simple, self denying, loyal: Gandhiji mourned the loss of a life
long companion who had shared his battles, been unto him like a shadow.

21
Release from Ordeal

Jail life this time had been an agony. Bearing the cross, Gandhiji sought through a series of
letters to vindicate himself against the charges of the bureaucracy which held him responsible
for disturbances in the country. He accused it of hastily and leonine violence, went through
the ordeal of a 21-day fast. Released, he recouped his shattered health at Juhu, hallowed by
his prayer meetings.

Road Blocks

Gandhiji met his colleagues in the Working Committee meeting in June 1945, which
supported Congress participation in the Simla Conference: but the conference broke down.
He toured Bengal, visited Shantiniketan to lay the foundation of
the Deenabandhu Memorial Hospital. Andrews on his death bed, had told Gandhiji, "Mohan,
I see Swaraj coming".

Constructive Mission

During his tour of South India, Gandhiji's preoccupation was with the Rasthrabhasha:
Hindustani; he presided over the Convocation of Hindi Prachar Sabha, he explained at a
Worker's Conference, stressed the place of spinning in relieving-distress. Visiting the
Meenakshi temple, he explained the implication of removal of untouchables.

Transfer of Power

The Country has passed through the crisis of the Bengal famine. The Labour Government
in Britain sent a mission to India to discuss transfer of Power. Talks and conferences were
held, but the problem remained unsolved. At last the Cabinet Mission announced its own
plan, set a date for transfer of Power. The Congress accepted Interim Government, the
Muslim League kept out.

Mission of Peace

The Muslim League declared "direct action", Calcutta ran rivers in blood in communal strife.
Noakhali caught the virus. From Calcutta, after the miracle of his fast had restored peace
there, Gandhiji went to Noakhali to restore harmony, to wipe the tear from every eye. He
went from village to village on his mission of peace.

22
Lonely Pilgrim

The lonely pilgrim of peace at Noakhali was passing through his finest hour, when he rose to
his full stature as a humanist, above all politics and creeds. His doctrine of Ahimsa was being
put to its severest trails; he even confessed his own failure in applying it and his groping for
light. Nehru came to him in this hour of agony, could not change Gandhiji's determination to
"do or die" in Noakhali.

Dark Clouds Ahead

After the epic tour of Noakhali, the call came from Bihar: The mission too was the same:
restoring of peace to the land of Janaka and Tulsidas. With Badshah Khan Gandhiji toured
troubled Bihar, bringing new hope and courage to the refugees, visiting ravaged homes and
persuading the fleeing folk to return, pledging his own life for their safety. Portents came
from Delhi of danger ahead.

The Message of Asia

Gandhiji met the Mountbattens for the first time in March 1947. The Asian Relations
Conference provided him with an opportunity to remind representatives of Asia that her
message of Atom Bomb. Asia, the cradle of religions, had through her great teachers showed
the path of wisdom.

Brotherhood of man

Asian delegations called on Gandhiji during this time for a message of hope: Tibetans, Arabs,
Jews, Indonesians, Vietnamese, Burmese tendered him their respect. All got the same
counsel: the message of Buddha. Fraternization and not strife; non-violence and not violence,
thus the sage spoke while he spun.

Freedom Came

In August 1947, the fateful month, the call again came to Gandhiji to visit Noakhali on the
eve of Independence. But Gandhiji tarried at Calcutta to "pour water over raging fire". He
held talks with Suhrawardy and others for bringing peace to tormented city. On
the midnight of 14th, India awoke to "Line and freedom", as Nehru said when taking pledge.

23
Refuge Relief

Gandhiji strove hard to bring relief to the uprooted and homeless refugees wherever they
were massed in camps; visiting them and talking to them about their grievances; at
Kurukshetra, Hardwar, Purana Quila. For the first time, in November 1947 he was persuaded
to broadcast to the refugees from All India Radio Station in Delhi.

Divided India

The National tricolour at last flew on the historic Red Fort as Netaji Subhash Chandra Bose
has once planned. But the country had been derived and left a legacy of hatred, bitterness and
feuds resulting from partition, which were soon to flare up in another form. Besides, the
refugee problem, involving millions of people on the move, overshadowed all other problem.

Kashmir Invasion

Gandhiji had visited Jammu and Kashmir in August 1947. Communal harmony prevailed
there and Gandhiji believed that it would be a lesson to the whole ofIndia. But soon that fair
land was to suffer fire and rapine, invaded by raiders from across the border, inspired,
instigated and led by Pakistan. Kashmir had acceded to India and the latter was bound to
defend it.

Fasting for communal peace

Communal frenzy enveloped the capital of India too and for some time complete lawlessness
prevailed. Gandhiji saw that he had no choice but to resort to the last weapon in the armoury
of Satyagraha. He under-took a fast until communal amity was restored. It stirred the
conscience of all communities, and the leaders met and signed the pledge for communal
peace.

The Portent

Touched to the quick by Gandhiji's ordeal, India gave the 55 crore cheque toPakistan which it
had withheld. This and Gandhiji's solicitude for the Muslim minority, part of his broad
humanity, roused fanatical Hindu hatred. At an evening prayer, on January 20, a bomb
exploded, damaging a wall. The would be assassin was arrested, but released at Gandhiji's
insistence. Gandhiji would have no security measures around and on the prayer ground.

24
The Final Act

January 30 1948: the evening temple bell and the mezzin's voice call the faithful to prayer.
Bapu wends his way to the prayer ground. A man steps forward, pretending to offer
obeisance. Gandhiji salutes him. Three shots ring out. Bapu falls, still smiling, with the words
"Hey Ram" on his lips. They take him into the house. The light that led India for decades is
extinguished, Nehru broadcasts. A gloom darker than darkness descends on the world.

The World Mourns

They Kept the last vigil over the mortal remains of a man who had shed the fear of death and
defied all vigilance to protect him. Tired of fraternal strife, where brother killed brother he
had invited death as a long lost friend. It had come, making of him a martyr, the like of whom
the world sees once in ages. The United Nations lowered its flag.

The Last Journey

They carried him through a million-strong crowd of weeping men, women and children. To
all of them he was Bapu, father, in an almost personal way. He had so long dominated the
country's landscape and life that he was part of it, and it was impossible to think of them
without his uplifting, elevating benevolent presence. To the world at large India was always
the land of Gandhi.

"Bapu Amar Hogaye"

He was laid on pyre of sandalwood and roses. But little did he need their fragrance whose
own aroma would persist till the end of time as the world's gentlest, kindliest leader of men
whose sanction was only love. High and low, royalty and commoner grieved as the flames
consumed the earthly tabernacle of great soul. And none more disconsolate and orphaned
than his political heir, Jawaharlal Nehru.

The Holy Ashes

They gathered the ashes and filled urns with them and carried them in procession. Thousands
filed past showering flowers on the ashes of one who, in life, had wanted none of them,
refusing all adoration and honours. He claimed to be no more than the least among them,

25
made of the same flesh and blood. Yet he had a spark of divinity that distinguished him from
all the rest.

To the Sangam

The urns were transported over thousands of miles covering the land, as in life he had done in
countless journeys to his people, his tireless feet worn out in the pilgrimage of their service.
And wherever the flower bedecked train halted, once again the multitudes teemed in as they
had done before, shouting "Mahatma Gandhi Ki Jai".

Consignment to Holy Waters

And at Prayag, the confluence to Ganga, Yamuna and Saraswati, the Triveni, Jawaharlal
Nehru and Devdas Gandhi consigned to the holy waters the ashes which rendered them holier
still. And so the ancient tradition of the last Teerthan Sanskar, speeding the soul to Moksha,
was completed for a man who saw and sought no Moksha except in the salvation of people.

The World's Homage

And at Rajghat men and women of all nations came to pay their silent homage to a man who
was no royalty, whose universal mind went out across narrow barriers of race and country,
who belonged to no single nation though they in India called him the Father of the Nation,
who stood for all mankind and all that was noble in the human spirit. And they planted the
saplings of plants and trees from all climes. "Let the winds of all cultures blow around me",
he had said.

Rajghat

And over the simple earthen mound where his body had rested on its last bed and where the
ashes had mingled with the elements of the earth, the men whom he had led to freedom in the
unique bloodless way, paid homage to the Master; scattering flowers. Chanting the hymns of
all religions to him whose highest religion was the love of man.

The Mausoleum

He had believed not in palaces and mansions; he had lived among the hovels of the lowliest
and the lost. He had wanted no statues, no memorials built to him. He little needed homage
and hallelujahs. And yet they built around the little earth of his cremation, a Mausoleum.

26
Sums up of works

Gandhi settled down in Bombay and began his practice. He was unhappy because of the
condition of the Indian national congress, untouchably which was prevailing and the
pervasive insanitation. But, he had to back to Africa to lead a deputation to meet the secretary
of state Mr. Chamberlain. In 1904, he assumed the responsibility of a weekly Indian opinion
through which he expounded the principles and practice of Satyagraha. In 1906, Gandhi
organized an ambulance corps of Indians and took charge of the Negro wounded in the Zulu
rebellion, which the white doctors and nurses would not touch. In 1908, he was arrested and
sentenced to 2 months simple imprisonment in connection with his Satyagraha movement
against the Governments attempt at nullifying Hindu, Muslim and Parsee marriages was
successful. Women including laborers headed by Kasturba joined the Satyagraha.

In January, Gandhi returned to India and founded the Sabarmati Ashram may 1915. In
February 1916, he delivered the first public address in India on the occasion of the opening
ceremony of the Banaras hindu university. The Champaran Satyagraha in 1917 showed the
potency of Satyagraha. Gandhi called off the Hartal against the Rowlett Bill when people
turned violent. In November 1919,he started the non-cooperation movement against the
British Government. He was arrested on February 22 nd and released in 1924. In 1929,
Gandhi became the leader of the congress and on the 26th January 1930, he made the congress
take a pledge for “Purna Swaraj” or complete independence.

In March 1930, he started the “Dandi Yatra” and was arrested for picking up salt at Dandi. In
1931, the Gandhi Irwin pact was signed and in August 1931, he sailed for London to attend
the second round table conference. From 1931, for six years he devoted his time mainly to the
upliftment of the Harijans. Gandhi was arrested in 1942, in connection with the “ Quit India
movement”. His wife and his secretary Mahadeva Desai who were with him died in 1943. In
1946,he went barefoot from village ti village in Noakhali district to put down the Hindu-
muslim riot. Gandhi declined to attend the Independence Day celebrations where communal
riots were raging. On 30th January 1943, while gandhiji was coming to attend the prayer
meeting at the Birla Garden, a young Hindu, Godse fired three point-blank shots at Gandhi
and the mahatma fell uttering the name of God ‘Ram’.

27
Death of Mahatma Gandhi

At his death The New York Times wrote, “He left as his heritage a spiritual force that must in
god’s good time prevail over arms and armaments and dark doctrines of violence (January
31,1948)”. On his death Mr.H.S Suhrawardy wrote. “I feel as if the bottom of the world has
fallen out who is there who will now assuage the anguish of the oppressed, who is there who
will now wipe their tears. To him we had learnt to turn for guidance and for advice in all our
difficulties and he never failed us”

28
 CHAPTER III

GENERAL PHILOSOPHY OF MAHATMA GANDHI

A unique person or perhaps the greatest figure of the last nineteen hundred years as
characteristically assessed by LOUIS FISTURE. Mahatma Gandhi always insisted on truth
and non- violence as the inseparable part of humanism.

I have nothing to teach this world.

“Truth and non-violence as old as hills”

With present phase of globalization. Which cannot be stopped. The third world needs to look
into the evil effects of globalization. We cannot allow our fellow citizens to starve, to lose
their employment and to become destitute. It is Gandhi’s charkha that can save us from this
predicament.

G – GENEROSITY
A – AFFECTION
N – NONVIOLENCE
D – DEDICATION
H - HONESTY
I – INTEGRATION
He said, “ Non-violence is the greatest force at the disposal of mankind. It is mightier than
the mightiest weapon of destruction devised by ingenuity of man.”

The evolution of MOHANDAS KARAMCHAND GANDHI into the ‘ MAHATMA’ of our

times very much hinges on the principles that were the guiding light of his life. Till his last
breath, Gandhi unflinchingly adhered to these philosophies often referred by the collective
term ‘Gandhism’. Over the years the thoughts and the philosophy of Mahatma Gandhi have
inspired generations across the world and they have often been the bedrock of civil rights
movements waged against oppressive regimes.

Truth: - truth or ‘Satya ‘ was the sovereign principle of mahatma Gandhi’s life. The
mahatma’s life was an eternal conquest to discover truth and his journey to that end was
marked by experiments on himself and learning from his own mistakes. Fittingly his
autobiography was titled ‘My Experiments with Truth.’ Gandhi strictly maintained that the

29
concept of truth is above and beyond of all others considerations and one must unfailingly
embrace truth throughout one’s life. Truth has no form. Therefore everyone one will form
such an idea or images of truth as appeals to him, and there will be as many images of truth
as there are men. These will be true as long as they last. For enable a man to obtain
everything he wants. Truth should be truth in thought, truth in speech, and truth in action. To
the man who realized this Truth in its fullness, nothing else remains to be knows, because all
knowledge is necessarily included in it. What is not included in it, what is not included in it,
is not truth and so not true knowledge.

Non-violence: - the principle of no-violence or Ahinsa has been integral to many Indian
religions and mahatma Gandhi espoused for total nonviolence in the Indian freedom struggle.
He was determined to purge the satyagraha movement of any violent elements and incidents
of violence by satyagrahis in chauri chaura, Uttar Pardesh led him to call off the civil
disobedience movement. Gandhi’s adoption of vegetarianism is often regarded a
manifestation of his faith in the principles of nonviolence. Ahinsa is not merely a negative
state of harmlessness, but it is positive state of love, of doing well even to the evildoer.
Ahinsa is a weapon of matchless potency. It is the summum bonum of life . it is an attribute
of the brave, in fact, it is their all. It does not come within the reach of coward. It is no
wooden or lifeless dogma, but a living and life giving force. Ahinsa is not the way of the
timid or cowardly. It is the way of the brave ready to face death. He who perishes sword in
hand is no doubt brave; but he who faces death without raising his little finger and without
flinching, is braver.

Asteya (Non- stealing): - Non-stealing does not mean merely not to steal. To keep or take
anything which one does not is also stealing. And of course, stealing is fraught with violence.
We are not always aware of our real needs, and most of us improperly multiply our wants and
thus, unconsciously, make thieves of ourselves. One who follows the observance of non-
stealing will bring about a progressive reduction of his wants. Much of the distressing
poverty in this world has risen out of the breaches of the principle of non-stealing.

Brahmacharya (Self discipline): - Bramhmacharya means control of all organs of sense. He

who attempts to control only one organ, and allows all the others free play is bound to find
his effort futile. To hear suggestive stories with the ears, to see suggestive sight with the eyes,
too taste stimulating food with the tongue, to touch exciting things with the hands, and at the

30
same time to expect to control the only remaining organ, is like putting one’s hands in the fire
and expecting to escape being hurt.

Aparigraha (Non—possession): - Non possession means that we should not hoard anything
that we do not need today. The less you possess, the less you want, the better you are. And
better for what? Not for your enjoyment of this life but for enjoyment of personal service to
your fellow beings; service to which you dedicate yourself, body, soul, and mind when you
dispossess yourself of everything you have, you really possess all the treasures of the world.
In other words, you really get all that is in reality necessary for you everything. If the food is
necessary, food will come to you.

Sharirshrama (Bread Labor): - Earn they bread by the sweat of the brow- says Bible.
Bread labour means that everyone is expected to perform sufficient body –labour in order to
entitle him to his living. It is not, therefore, necessary to earn one’s living by bread labour,
taking living’ in its broader sense. But everyone must perform some useful body- labour. The
economics of Bread labour are the living way of life. It means that every man has to labour
with his body for his food and clothing. If I can convince the people of the value and
necessity of bread-labour, there never will be any want of bread and cloth. The idea is that
every healthy individual must labour enough for his food and his intellectual faculties must
be exercised not in order to obtain a living or amass a fortune, but only in the service of
mankind. If this principle is observed everywhere, all men would be equal, none would starve
and world would be saved from a sin.

Aswada (Control of the Palate): - unless we are satisfied with foods that are necessary for
the proper maintenance of our physical health and unless we are prepare to rid ourselves of
stimulating heating and exciting condiments that we mixed with food, we will certainly not
be able to control the over- abundant, unnecessary, and exciting stimulation that we may
have. If we do not do that, the result naturally is that we abuse ourselves, and become less
than animals and brutes. The diet should be healthy and well balanced. The body was never
meant to be treated as a refuse-bin. Food is meant to sustain the body.

Sarvatra Bhayavarjana (Fearlessness): - fearlessness should connote absence of all kinds

of fear- fear of death, fear of bodily injury, fear of hunger, fear of insults, fear of public
disapproval fear of ghosts and evil spirits, fear of anyone’s anger. Freedom from all these and
other such fears constitute fearlessness. Fearlessness does not mean arrogance and

31
aggressiveness. That in itself is a sign of fear. Fearlessness presupposes calmness and peace
of mind. For that it is necessary to have a living faith in God.

Sarva Dharma Samantva (Equality of the religions): - Religions have been interwoven.
One sees a special quality in every one of them. But no one religion is higher than another.
All are complimentary to one another. Since this is my belief, the specialty of any one
religion cannot run counter to another, cannot be at variance with universally accepted
principles. For I believe in the fundamental truth of all great religions of the world. I believe
that they are all God-given, and I believe that they were necessary for the people to whom
these religions were revealed. And I believe that, if only we could all of us read the scriptures
of the different faiths from the standpoint of the followers of those faiths we should find that
they were at bottom all one and were all helpful to one another. Just as men have different
names and faces, these religions also are different. But just as men are all human in spite of
their different names and forms, just as leaves of a tree though different as leaves are the
same as the leaves of the same tree, all religions though different are the same. We must treat
all religions as equals.

Swadeshi (Use locally Made Good): - Swadeshi is that sprit in us which requires us to serve
our immediate neighbors before others, and to use things produced in our neighborhood in
preference to those more remote. So doing, we cannot serve humanity to the best of our
capacity; we cannot serve humanity by neglecting our neighbors. It is sinful to buy and use
articles made by sweated labor. It is sinful to buy and use articles made by sweated labors. It
is sinful to eat American WHEAT &and let my neighbor, the grain dealer starve for want of
custom. Similarly, it is sinful for to wear the latest finery of regent street when I know that if I
had but worn the things woven by the neighboring spinner and weavers, that would have
clothed me, and fed and clothed them. My definition of swadeshi is well known. I must not
serve my distant nighbour at the expense of the nearest. It is never vindictive or punitive. It is
in no sense narrow, for I buy from every part of the world what is needed for my growth. I
refuse to buy from anybody anything, however nice or beautiful, if it interferes with my
growth or injures those whom nature has made my first care. Swadeshi is that spirit in us
which restricts us to the use and service of our immediate surroundings to the exclusion of the
more remote & I should use only things that are produced by my immediate neighbours and
serve those industries by making them efficient and complete where they might be found

32
wanting. It is suggested that such Swadeshi,if reduced to practice, will lead to the
millennium.

Sparshbhavna (Untouchability): - Untouchability means pollution by the touch of certain

persons in reason of their birth in a particular state or family. It is an excrescence. In the guise
of religion, it is always in the way, and eruptsreligion. Removal of untouchability means love
for, and service of, the whole world and thus merges into Ahimsa. Removal of untouchability
spells the breaking down of barriers between man and man and between the various orders of
being. I consider untouchability to be a heinous crime against humanity. It is not a sign of
self-restraint, but an arrogant assumption of superiority.

Satyagraha: - Gandhi ji pioneered the term satyagraha which literally translates to ‘an
endeavor for truth’. In the context of Indian freedom movement, satyagraha meant the
resistance to the British oppression through mass civil obedience. The tenets of truth or Satya
and nonviolence were pivotal to the Satyagraha movement and Gandhi ensured that the
millions of Indians seeking an end to British rule adhered to these basic principles steadfastly.

Khadi: - khadi, an unassuming piece of handspun and hand-woven cloth, embodies the
simplicity synonymous with mahatma Gandhi’s persona. After renouncing the western attire
of his advocacy days in South Africa, Gandhi embraced the practice of weaving his own
clothes from thread he himself spun and encouraged others to follow suit. Mahatma used the
adoption of khadi as a subtle economic tool against the British industrial might and also as a
means of generating rural employment in India.

Gandhi and Environment: - Aren’t we now, leading for a disaster, in this blind race of
development? – Amidst all sort of problems such as rapid population growth, production and
consumption pattern causing stress and strain on natural system, degradation and depletion of
natural resources affecting the life support system (air, water, soil, and bio-diversity),
unpredictable global climate change, ozone layer depletion and sea-level-rise, unemployment,
poverty, economic inequality, social injustice, poor conditions of villages, big polluted cities,
rivers and polluting industries? In the course of development we have to think of these
problems and try to find out the solution best suited to our needs.

Self-sufficiencies of villages, promotion of small and cottage industries, control on the import
of consumption goods, improved agriculture etc, are some of the ways to reach our goals.
Importance should be given to the qualitative improvement of human resources; education

33
and health are to be given top priority. Better sanitation, better living condition and better life,
can be achieved only through the Gandhian ways today. A sustainable society has to aim at
working in partnership with nature and conserve resources and energy, reduce waste and
avoid degradation of renewable. It should produce goods that are easy to recycle, reuse and
repair after use. The method of growing food and raising livestock has to be based on the use
of soil and water conservation, bio-fertilizers, biological control of pests. The society should
largely be a solar/wind/bio-mass based society together with a whole range of
environment friendly technologies mainly based on renewable resources. Hence,
resources should be utilized prudently and the basic need of people is to be met without any
serous detriment to the environment. In this context Gandhi ji’s thought, shall always remain
relevant for the smooth global development.

Gandhi as leader of people: - “if I have the belief that I can do it, I will surely acquire the
capacity to do it; even if I may not have it at the beginning.”……Mahatma Gandhi.

Gandhi had demonstrated that a powerful human following can be assembled …through the
cogent example of a morally superior conduct of life……Albert Einstein.

Gandhi as a leader of his people, unsupported by any authority; a politician whose success
rested not upon craft or guile, but simply upon the moral grander of his soul; a fighter who
pushed back the mightiest empire on the earth without the use of force; a spirit of profound
wisdom and captivating humility, armed with only an iron will and inflexible resolve and a
frail man who confronted the brutality strength with dignity of a simple human being. Gandhi
held the view that life of a good citizen was the life of karma- action in the service of the
country. “My writhing should be cremated with my body”, he said, “what I have done will
endure not what I have said or written.”

Gandhian concept of Swaraj: - during the period when Gandhi’s freedom movement
acquired its mass base, he again and again defined and explained the concept of swaraj as the
goal of freedom struggle, in terms of political, economic, social, and moral rights of the
downtrodden and exploited Indian masses. While still in South Africa, in 1909 itself he had
expressed his basic ideas of Swaraj in his first book, ‘Hind Swaraj’ or Indian home rule.
Following are the some of the thoughts expressed in the book, which define his concept of
swaraj:

34
  A country is one nation only when such a condition obtains in it. That country must
have faculty for assimilation, India has ever been such a country.

 Civilization is that mode of conduct, which points out to man the path of duty.
Performance of duty and observance of morality are convertible terms.

 It is swaraj when we learn to rule ourselves… but such Swaraj has to be experienced
by each one for himself.

 I believe that you want the millions of India to be happy not that you want the reins of
government…. we have to consider only on thing: how can the millions obtain self-
rule?

 By patriotism I mean the welfare of the whole people.

 …..there is just the same inviolable connection between the means and the ends as
there is between the seed and the tree.

 But the real rights are the result of performance of duty: -

 It would be folly to assume that an Indian Rockefeller would be better than American
Rockefeller.

Gandhi and rural development: - Gandhi’s idea to develop the Indian society was based on
his understanding of the society and hence based on the village system. Talking about the
importance of village, he wrote in 1936, “I would say if the village perishes, India will
perish too. It will be no more India. His one mission in the world will get lost.” Harijan.
29. 08.36. He was aware of the realities of the village life and knew the plight of half starved
masses of India. He often acknowledged the same in his vivid descriptions of Indian villages.
He wrote, “instead of having graceful hamlets dotting the lands, we have dung-heaps. The
approach to many villages is not a refreshing experience. Often one would like to shut one’s
eyes and stuff one’s nose, such is the surrounding dirt and offending smell”. (Gandhi:
constructive programmers - it’s meaning and place). His understanding of the plight of the
people has been extremely well brought out in his writings, identifying his emphasis on
removal of poverty over aesthetics.

35
Concept of rural reconstruction: - His concept of rural reconstruction is a comprehensive
one, ecological and spiritual dimension. He ceaselessly insisted on a pattern of village life,
which will be man- centered and non-exploiting. The decentralized village economy should
provide full employment to all on the basis of voluntary cooperation and work for achieving
self-sufficiency in its basic requirement of food, clothing and shelter. In short, it can be said
that rural reconstruction, according to Gandhi should not be merely concerned with raising
the standard of living of village folk, though that was important. Talking specifically about an
ideal village, wherein he outlined the objectives of rural reconstruction.

Concept and nature of values

According to the oxford dictionary VALUE means WORTH. the encyclopedia of social
sciences refers to values as interests, pleasures, like ,preferences duties , moral obligation ,
desires ,needs, and want and many other modalities of social orientation.

The word values is derived from the Latin word ‘Valerie’ meaning to be strong and vigorous,
to be of value is to have certain virtues. From the historical point of view values means a
thing which is good ,a widely accepted concept of values in traditional philosophy is ‘Truth,
Goodness and Beauty’ i.e. “Satyam ,Shivam ,Sundaram.” In the Jain philosophy –values are
celibacy, asceticism and control of sense .in the Buddhist thought –Liberation and service of
conscious beings of the world is value.

Nature and Hierarchy of Values in Education

We have entered in the age of technologically developed societies. In many ways .we have
revolutionized the social structure, economy and technology. This revolution has caught
countries people unaware and unprepared for the type of world in which they live. Many are
incapable or comprehending, much less controlling, the forces that shape their lives. In spite
of so many advances in sciences and technology, mains not happy and contented. Violence,
frustration, immorality, self –centeredness and egoism are rampant everywhere. Powerful
tools of destruction like atom bombs and hydrogen bombs are in the possession of
mankind .man is the victim of passion like jealousy, arrogance and national superiority .in
spite of wonderful scientific achievements the world is a place of violence, gloom and
unease, in the midst of material prosperity, majority of the human race is under the grip of
poverty, immorality and corruption .man has been the Mona ranch of the entire world as

36
aspirant of controlling the whole world, but he is still the slave of many undesirable passions
and tied to his own place, region of country.

There is no harmony between the inner and outer self. Everywhere there is a feeling of
emptiness, dreariness and meaninglessness .men are spiritually dead in the midst of unparallel
material progress and wonderful scientific achievement.

Such paradoxical situation has arisen due to crisis of values and character .the situation can
be met. There are always a number of alternatives choices before us. Many may make choice
either with references to his own personal satisfaction in order to serve his own interest or
may pursue the common well-being i.e. altruistic ends .the process of choosing from the
alternatives is essentially a valuable process for we tend to choose that which we think most
valuable. Inculcation of desirable values is therefore, felt essential to meet this paradoxical
situation .to quote Indian education commission, “while a combination of ignorance with
goodness may be futile, that of knowledge with lack of essential values may be dangerous.”
The commission has therefore, suggested, “In the situation that is developing, it is equality
important for us to give a proper values-orientation to our educational system.”

We value what we desire to have or become. What we desire to be becomes the guiding
principle of all our activities are valued in terms of how far they are close to the goal.
Suppose a person wants to becomes an athlete, he values physical activities the most .he
values to get up early in the morning, to practice the events in which he wishes to excel .he
does not value to study in the morning .he values to perceive himself as an athlete winning
some race rather than a scholar securing the highest marks. so may be values are goals set for
achievement and they motivate, define and colors all our activities, cognitive, affective and
connotative. The above is an over-simplified statement of what value is.

It is true that for each of us what we desire is a value. I desire certain things and therefore
value these things. Every one of us has, need urges and aspiration. Anything that fulfils the
needs satisfies the urges and helps us in realizing the aspirations have value. This holds true
on personal level, but the problems arise when there occurs differences in the values between
groups or individuals. at such point we realize that there should be some yardstick by which
the activities performed by individuals may be evaluated in term of better and worse .thus
certain yardstick for conduct in life becomes inevitable . The oldest view is of religion in
which the person is commanded to obey the will of god and the fulfillment of his purpose.

37
There are philosophers such as Kant, who believe in universal moral laws .the naturalists like
Herbert Spencer feels that the action is right which is conductive to self-preservation.
Whereas a pragmatist like john Dewey emphasizes imaginative rehearsal of the possibilities
of those action which a person wants to take.

In ordinary speech the term “value” is used interchangeably in two senses in one, we refer to
the specific evolution of any object .for example, industrialized countries place a high value
on found education. In this meaning an object is rated it is not mentioned what standards are
used to make the judgment. In the second, value refers to the criteria or increases economic
efficiency .in broader sense, anything good or bad is a value, or a value in anything of
interests to human subject. Men are not indifferent to the world. They do not stop with a
merely factual view of their experiences. Explicitly or implicitly they are continuing by
regarding things as good or bad, as true or false, as virtue of vice –versa.

Values may be operationally conceived those guiding principles of life which are conductive
to one’s physical and mental health as well as to social welfare and adjustment and which are
in tune with ones cultures. Bright man says, “In the most elementary sense, value means
whatever is actually liked, prized, esteemed, desired, approved or enjoyed by any one at any
time .it is the actual experience of enjoying a desired object or activity. Hence, value is an
existing realizing of desire. Dorothy lee defines value in these words, “by human values. By a
value or system of values, I mean the basis upon which an individual will choose one course
rather than judged as better or worse, right or wrong.”

Values are not the same as norms for conduct. Norms are rules for behaving. Values are
standards or desirability values provide the basis for accepting or rejecting particular norms
every society is held together by a value system and all social relations are value born is
value –sustained. Value stands for the ideals man live by and live for.

Nature of Educational Values

Some educators views values as objectives, which exist regardless of man’s personal feelings
and desires. They are universal in character. Objectives are also referred to, as intrinsic
values, truth, beauty and goodness, for example, are objective and intrinsic by nature.
Objective truth has its own value. It is a different matter whether we like it or not. Goodness
is also a value. We do well simply for the sake of doing it .the beauty of sunset is all its own.
Objectives values exist for all them. They exist regardless of our individual wishes .for

38
example n agriculturist takes a seed and grows it into a tree. That is, he gives form to the raw
material. This form lends value; this is, inherent in the object .it is the objective part of it.
Learning is an objective value good in itself not dependent on personal gain or monetary
reward.

Some educators take the view that values are relatives to personal desire, which confers value
on the object under consideration. Subjective values depend on man and are created by man.
They are biological and psychological in origin .the textbook curriculum, games and sports
and other activities in the school are valuable because these satisfy wants and needs of the
student. Subjective values are also referred to as instrument, because they are instruments or
tools used to achieve certain desired satisfaction. A student studies very hard: it may help him
to get a well –paid job .the value of studies depends on their consequences when used to
achieve some other value. What subjects are valuable to a student? Much will depend on
what career the student has set for himself. If he has decided to become an engineer then
subjects like mathematics and science will have to be studied, because these subjects are the
means or tools for the student’s future career; their value is instrumental.

There are some educators who view values as absolute and eternal. Absolute values are
constant. They derive from the character of the world and are a reflection of reality itself.
They are as true to day as they were yesterday and will be as true tomorrow. They apply to
everyone regardless of background .an absolute value automatically justifies itself no matter
what the consideration or who the individual happens to be .it is a sovereign entity in and of
itself.

Changing values, on the contrary, are values in response to man ‘s immediate needs. They
arise in course of man ‘s daily experience. They are both relatives and personal to him, such
values are subject to revision. Despite the apparently subjective tons of this view, its
advocates insist that values must be more social than individual. They must be arrived at
empirically and must gain the approval of the society.

Educational values are, sometimes, considered consummators in nature. These values satisfy
our caving or want. For example, a student values fine art, naturally, the subjects such as,
painting music dancing would satisfy his craving or wants, not the subject like mathematics,
chemistry and physics. “Everything that is desired is desirable “. Is the principle of these
values according to Cunningham educational values become aims of education? According to

39
these qualities, capabilities and capacities are promoted in the individuals, which are
inherently values of life. Brubacher speaks out this as-“to state ones aim of education is at
once to state his educational values.”

Hierarchy of Educational values

The problem of hierarchy of educational values is very complex. There are limitations both to
the objectives and subjective judgment. There are no such concepts as universal criteria for
educational values is an integrated whole in which the individuals and groups having diverse
value sets are related as complementary elements of a single system.

The idealist adheres to a more or less fixed values hierarchy, which exalts the things of spirit
above those of matter .He ranks religious values high, because such values help men to
realize his ultimate goal, i.e. unity with spiritual order. The realist, also, believes that some
values are more important than others, but he ranks empirical values high, because they help
man to adjust to objectives reality. He values the physical and mathematical sciences highly
because they disclose certain facts of the universe from which empirical values derive.

Kinds of Values

J.S Brubacher has divided values into two holding that educational values are objectives and
intrinsic are mostly likely to be the ones to think it possible to erect a hierarchy of values.
Lowest in their scale are the values arising from simple unmediated desire or animal appetite,
such values are the child’s spontaneous joy in play, in colors, in rhythm .by general consent,
values are thoughtfully chosen in the light of their consequent values which are more durable,
and on the whole, superior to those with less lasting value. Temporal values must give way to
eternal value. Similarly those values, which are more inclusive or more many-sided, take
priority over those, which are exclusive and less variegated.

For the instrumentalist, one activity is likely to be as good as another if it satisfies an urgent
need. He is sensitive to the values that society prizes. Values are good for something. Which
of the two outranks the other will depend on which one is better instrument for achieving a
given educational objectives. A hierarchy cannot be established in advance or once for all.
The order of values will rather on each particular educational situation, each particular
person, at some particular time, at some particular place.

40
As intrinsic values stand higher in the hierarchy of educational values than do instrumental
ones, similarly among intrinsic values those stand highest in the hierarchy which are last
materialistic. The values that have greater productivity or creativity are naturally preferable to
the values that have less productivity or creativity. Man possesses the somatic and rational
faculties. The rational faculty is placed higher to somatic faculty. Physical growth for an
individual is essential to the extent that it is instrumental to his mental and spiritual
development. In the hierarchy of educational values physical well-being is placed lower to
spiritual and mental well-being.

In common usage, the religious, intellectual, aesthetic, moral and some of the social values
are often ranked higher than the material and bodily values. Physical vigor and bodily
pleasure wane with age. Money is a mercurial commodity. Friends and family die. But the
pleasure of intellectual, moral, aesthetic and religious values increase with age.

Every man has to have some material goods, some health and bodily pleasure and some
human associations. He enjoys some sort of beauty, has some code of conduct and there is
some object he regards as worthy of worship. Similarly, within groups and societies and also
amongst groups and societies, there are in hierarchy of values. Within each value, there can
be set of priorities and there can be a set of priorities among the values. Thus a man may
place religious values at the top of his list and within the realm of them religious value, he
may place prayer first. Our concern is not to uphold a particular value or values. We are
concerned with the functionality of the value. They must effectively operate in the lives of the
people. For example, it is claimed that every subject is of equal value with every other, if
pursued for an equal length of time under equally competent individual. No doubt than every
school subject has its own value. If a student is interested in history, physics or chemistry has
no value to him. There may be another student who might be interested in physics or
chemistry and may not find any value in learning of history. It is therefore, difficult to say
which subject should be put at the top of the list in the hierarchy of educational values. All
subjects are neither equal with each other nor greater nor less than each other. The hierarchy
of educational values will take its order from the degree to which such values help in the
realization of objectives.

41
Values in education in relation to socio-political and economic condition in India

The state of the society depends on values. It is said that new knowledge, inventions and
discoveries are primary causes of changes in social, political and economic conditions. But
these alone are not sufficient explanations of changes. Actually, the change is caused by
application of new knowledge, inventions and discoveries, which are in turn; depend on the
prevailing set of values in the society.

Values are close to the preferences of the people. They are criteria by which choices are made
by the people. Values take the form of principles of life, standard of right and wrong,
desirable and undesirable, good and bad. Naturally, values are give meaning and purpose to
life. Values change from time to time, country to country and people to people. A value
system in an affluent society would be different from a value system in a poor country. Even
the value system of a well-to-do section of the society in one part of the country may be
different from the value system in another part of the country.

India today is passing through a conflict of values. This manifest in all walks of life.
Education is no exception. Values in education, therefore, need to be reviewed, refined and
reinterpreted in the context of changing social, economic and political condition in India.

The understanding of educational values helps in many ways. It gives integrity and
predictability to the educational system are in relation to each other. One knows how to get
things done. One can understand why people behave as they do. One can see why some
matters are given priority over others and why certain kind of behaviors is accepted.

There was great emphasis in ancient India on understanding the values and ideals of life and
on living in accordance with them. In the course of many centuries, several races, and
communities have contributed to build social and cultural traditions. The social institutions,
customs, values and beliefs of these different races and communities have gradually
integrated to form a composite Indian culture. The cherished educational values in ancient
India were infusion of piety and religiousness, spirituality, formation of character,
development of personality, inculcation of social and civic duty and promotion of social
efficiency. During the Buddhist and Jain periods, the emphasis was laid on the education of
values of health aesthetics, brotherhood, morality, non-violence, love for others, humanism,
democracy and spirituality.

42
Contact with outside world marks the beginning of value conflict in India. The coming of
Muslims affected the value patterns in many ways. The interaction of Hindu- Muslim culture
led to the emergence of new pattern of values of material prosperity, superiority of Muslims,
infusion religious and Islamic moral athletic sense Islamic social traditions were emphasized
in schools and society during this period. The contact with western culture through Britishers
deepens the value-conflict. The western knowledge, since and culture swept Indians of their
feet and made them Indian in blood and colors, but English in taste, opinion and intellect.

Values can be classified in following categories: -

Moral values – moral values are concerned with human conduct in all areas of personal,
professional and social life. It is a normative attitudinal value and a pattern of behavior aimed
at releasing the value of goodness in human life. Moral values constitute the essential core of
human value. Humanity, humbleness and honesty also inculcate the moral values to attain
higher moral values. Attainment to moral values is important for leading fruitful life.

Spiritual values – spiritual values are the values, which help in the enlistment of spiritual life
of an individual and for the benefit of society as a whole.

Intellectual values – intellectual values are the basis of moral values and spiritual values. It
has its own importance. These values are the basis of mind and spirit, wisdom or knowledge
and enlighten the mind and soul. It can be acquired through experience, imitations, learning
and medication.

Social values – social values are principle that how to relate meaningfully to each other in
social in social situation, including those involving family, friends and co-workers.

Personal values - Personal values are principles that define a person as an individual.
Personal values such as honesty, reliability and trust, determine how to face the world and
relate with people.

Cultural value – cultural values like the practice of faith and customs are principles that
sustain connection with one’s cultural roots, they help to feel connected to a large community
of people with similar background.

It is accepted that ultimate goal of education is to achieve good life. If education aims at good
life then it has to make decisions about value pertaining to good or bad, right or wrong. Value

43
education is equally important. If a highly qualified well-employed person does not know to
behave properly, it can be said that he hasn’t got fruitful education that is related to
everyone’s welfare. This can only happen when all have both academic and value education.

Universal values – education is not only for news but also for views; it is not only for
information but also for inspiration; it is not only educating but also enlightening. It is quite
an integrated process. An educated person should have all kind of qualities. Education should
make every individual capable physically, mentally, intellectually, emotionally and spiritually.
Therefore, some universal ideals of “ love, peace, respect, tolerance, forgiveness, co-
existence and non –violence” should be accepted by all the educators worldwide. These
values are truly indispensable, devoid of which, our society cannot sustain itself and people
will forget humanity. And, we can easily imagine the future ahead and foresee what our future
will be like. No matter what our religious beliefs are, what our practices are, but there are
ultimate goals, which one has to achieve in life. Everyone always aspires to love, peace and
happiness, and that includes a spiritually balanced life. Even a person who may not be
spiritual should also believe and practice the ideals of love, peace, tolerance and service.

National and cultural values – one should recognize his or her nation and its culture.
Knowing about the world is quite good, but knowing about own culture, history and
traditions is more important. How can education cut off us from our own roots? How can
education impart only information but give no positive feelings for our own country?
Education which cannot develop any respect and love for own family, society, country and
humanity will produce selfish individuals and selfish people can be violent and dangerous for
humankind. 9 September 2001, darkest day is the worst history of humankind and may be we
will have to see more like this on a global level. Therefore, we need value-based education,
which can impart a true, scientific, holistic and positive knowledge of culture, tradition,
society and spirituality. In India’s perspective value based education can include festivals,
sanskaras, family systems, art, language, music, lifestyle, diversity in unity, local archeology,
temples, gumbs and Bihar’s.

VALUE-BASED EDUCATION

44
 VIDYAYA-AMRITAM-ASHNUTE

(WISDOM PROVIDES IMMORTALITY)

The elements of a value- based education can be found not only in the subject matter, but in
the learning styles which are employed, the scheduling of the classroom, extracurricular
activities, and parental involvement. The value-based education is therefore organized so as
to secure the fullest possible development of body, mind and heart; and a fruitful
channelization of the life-energy in pursuits that contribute to the growth of both internal and
external personality. It offers a sufficient training of the mental faculties in the fields of
various humanities and sciences. It ultimately provides the requisite help, thorough a
powerful spiritual atmosphere, for the soul to come forward and gradually begin to govern a
balanced, peaceful and spiritually awakened life. Therefore, value based- education is
instrumental to unfold and nurture the ideals of life. Education that does not help to promote
human virtues will not do any good to the society; it will rather mislead the entirely of
humanity. “ The real difficulty is that people have mo idea of what education truly is. We
assess the value of education in the same manner as we assess the value of land or of shares
in the stock-exchange market. We want to provide only such education as would enable the
student to earn more. We hardly give any thought to the improvement of the character of the
educated. The girls, we say, do not have to earn; so why should they be educated? As long as
such ideas persist there is no hope of our ever knowing the true value of education”.

“There is a part of a child’s soul that has always been unknown but which must be known.
With a spirit of sacrifice and enthusiasm we must go in search like those who ravel to foreign
lands and tear up mountains in their search for hidden gold. This is what the adults must do
who to seek the unknown factor that lies hidden in the depths of a child’s soul. This is a labor
in which all must share, without distinction of nation, race, or social standing since it means
the bringing forth of an indispensable elements for the moral progress of mankind,”-Maria
Montessori.

Education opens up our mind, but value- based education gives us purity of heart too;
education provides us with skills, but value based education provides us sincerity too;
education extends our relationship with the world, but value based education links us with
our own family members too. Education makes our living better, but value based education
makes our life better too; education teaches us to compete with others, but value based

45
education encourages us to be complete too; education makes us a good professional, but
value based education makes us a whole human too; education takes us to the top, but value
based education takes the whole society to the top. Education gives us capacity of better
learning, but values based education gives us the tool for a deeper understanding too;
education gives us Anna but value based education provides us Ananda too; education may
bring limitation but value based education is for liberation. After all right education means-
“SA VIDYA YA VIMUKTAYE”. It means that knowledge is what helps us to attain
liberation.

Gandhi once said, “Education means all around drawing out of the best in child and man-
body, mind and spirit.” As such, education becomes the basis of personality development in
all dimensions-moral, mental, and emotional.

Therefore, we can say that in the long run education forms the foundation on which the
castles of peace and prosperity can be built. The small Sanskrit phrase” Sa vidya ya
vimuktye,”tells us that with education we finally attain ‘salvation’ that contains the thought
and essence of value education and relevant in all perspectives. This very concept, when
applied to the simple but refined approach of Mahatma Gandhi, can provide us with a new
dimension of educational development. As such, while analyzing the views of Mahatma
Gandhi, we can examine his views under two main heads: morality and ethics.

Moral and ethical knowledge is the first point on which mahatma Gandhi ‘s concept of value
education is based. Without morality and without ethics, no student, in a real sense, can be
considered to be healthy in mental and physical terms because, for it, self-control and good
control are essential. A person who is not a moralist and who does not differentiate between
right and wrong cannot rise to the essential level of a true student.

Mahatma Gandhi also calls upon all teachers to impart proper education of morality and
ethics to student both at the school and at the college level. It is the foremost duty teachers, as
well as of students, to make certain that moral and ethical knowledge continues to be an
integral part of the educational process. By doing so, they can contribute to the development
of value education.

Another important aspect of mahatma Gandhi’s value education is basic or technical

education. The word buniyadi (or basic), which mahatma Gandhi used, meant knowledge or
education that could help rural people in the promotion of village handicrafts or to establish

46
cottage industries. The ultimate purpose behind his attempt was to make young men and
women self-reliant in the economic field. Even in the modern perspective, his ideas of
buniyadi or basic education are applicable and it does not clash with the concept of today’s
job-oriented or technical education.

In fact, mahatma Gandhi wanted the students to prepare themselves for technical knowledge
right from the days of their primary level of education. In this regard, his logic is not only
important but adaptable; it can prove to be a milestone in the direction of value education.

Mahatma Gandhi’s views on need of result- oriented education tell us that every child has
some special qualities or inherited traits of personality which should be watched and
identified by the teacher that could be of help in his later life. After completing studies up to a
certain level, he must, in addition to the three kinds of education – general (according to
syllabi), moral and physical-be provided facilities to gain technical knowledge in accordance
with the special trait that has already been identified in his personality by his teacher. As
such, even if he does not get a private or government job, he would manage to get through
some sort of self-employment on the basis of his technical knowledge. At least, then, his
education would be considered as result- oriented.

This is Gandhi’s viewpoint pertaining to value education, which should be applied in a wider
perspective. Its worth lays in the fact that education should necessarily be helpful in
employment and its foundations should be laid on morality and ethics. We who are concerned
with education need to think over Gandhi’s views on education. We have to apply mahatma
Gandhi’s ideas according to the present circumstances of our country and also as per the
demands of time.

CHAPTER -IV

EDUCATIONAL PHILOSOPHY OF MAHATMA GANDHI

47
Gandhi ji looks at education from different angles at different times. So it is difficult to say
that he has only one aim of education. We shall see below the various aims of education as
stated or pronounced by him at times.

Before dealing with the educational philosophy of Gandhi ji, it will be pertinent to know the
background of his educational philosophy. There were several factor that determined his
educational philosophy: (i) his educational experiments at Tolstoy farm, and sewagram
ashram . (2) His philosophy of life education being the dynamic side of philosophy. Gandhi
ji’s philosophy of life determined his philosophy of education. He saw the realization and
means of his ideals of life in education. (3) His dissatisfaction with the prevailing system of
education. (4) Another factor that determined his education philosophy was the conviction
that social, moral, political and economic regeneration of India depended on its education. He
wanted to create a new social order (ram rajya) in which the conditions should be such that
each man should be able to realize the highest aim of his life. He should not only adopt a
policy of non-interference in others’ way of pursuing the same ideal, but he should actually
help and co-operate with other fellow workers in their search after truth. Gandhi ji believed
that such a social order based on truth and non-violence would exclude every type of
exploitation- economic, social, political or even religious. Only education can bring such type
of desired social order.

Gandhi ji’s thoughts on education from the dynamic side of his general philosophy.
According to Gandhi ji, “Education is that which liberates.” it is as true today as it was
before. Here liberation means freedom from all manner servitude even in the present life.
Servitude is of two types: slavery to domination from outside and to one’s own artificial
needs. The knowledge acquired in the pursuit of this ideal alone constitutes true study.
According to Gandhi ji, “ Literacy is neither the end of education nor the beginning of it. It is
one of the means whereby man and woman can be educated”.

By education he meant, “an all-around drawing out of the best in child and man-body, mind
and spirit”. True education, according to Gandhi ji is that which draws out and stimulates the
intellectual and physical faculties of the children. He attached greater importance to the
personality of the educated than to the tools and the subjects. Any scheme of education
emphasizing only one of these aspects of the personality is a lopsided education. Education,
he took, “not in a parochial sense of a classroom process, but in its broad and true sense of a

48
lifelong process which begins with the beginning and ends with the end of life going on
constantly and unceasingly. Aims of education according to Gandhi are as under.

Immediate aims of Gandhian Education: Being an idealist and a realist Gandhi ji

advocated ultimate aim and immediate aims of education. Knowledge of God, self-
realization, spiritualism and oneness with God were the ultimate aims of education, according
to him. He laid great stress on “the spirit” and declared that we should realize the spirit force
or soul force instead of our being enthusiastic for evanescent, transitory and material force. “
true education should result not in the material power, but in the spiritual force”. Gandhi ji
held, “ a life without principle is like a ship without a rudder; and first a ship without a rudder
will be tossed about from place to place and never reach a destination, so a man without
religious backing… be also tossed about on this stormy ocean of the world, without reaching
the destined goal.” God, according to him, could be achieved not by retiring into jungle, but
by living in a society and serving it. The means to achieve the knowledge of God are self-
realization, self-control, abstinence and character. Society, consisting of such persons having
such virtues will be a spiritual society, believing in exploitation, non-violence, truth, justice
and equality for all.

1. The Utilitarian aim: Considering the basic needs of man’s life as food, shelter and
clothes, he advocated the self-supporting education. The self-supporting aspect was
meant in two different senses viz. (a) education that will help one to be self –sufficient
in pulling his own weight. (b) Education which meets its own way Gandhi ji said, “we
have up to now concentrated on stiffing children’s mind with all kinds of information,
without ever thinking of stimulating and developing them. Let us now cry a halt and
concentrate on educating the child properly through work, not as a side activity but as
the prime means of intellectual training”. So, according to the first sense, Gandhi ji
wanted the child at the age of 14, that is after finishing 7 years course to be an earning
unit. With his object, he emphasized craft. By this he did nt want to train the child into
a basic mechanic; but a self- respecting citizen who would not be a drag on the
society. By the second sense of “ self – supporting education”, Gandhi ji wanted that
the children’s need should be met out of then productive work, provided that the state
takes over the manufacture of the school. In the words of Gandhi, “ education ought
to be a kind of against unemployment.”

49
2. Bread and butter aim: Gandhi ji believes that in a poor country like India where
earning of bread is the main problem, education must aim at enabling every individual
to earn his livelihood. it must enable him to stand on one own feet. It the words of
Gandhi, “Education ought to be for them (children) a kind of insurance against
unemployment”. In fact he wants him to learn while he earns and to earn while he
learns. His labour should be part of his learning and is to make him a worthy citizen.
Hence he advocated education for self-reliance and capacity to earn one livelihood as
the main aim of education.

3. Cultural aim: - Gandhi could never admit vocation as the end of life. Therefore he
also paid attention to culture. In the words of Gandhi ji, “I attach more importance to
cultural factor of education than its literary factor. Culture is primary and basic thing
which the girls should receive from school.” From this point of view Gandhi ji
regarded cultural aim of education as an important aim. The cultural aim lays
emphasis on obtaining knowledge of Indian, culture, the culture that is reflected in our
dress, our manner of speech, our way of conduct and behaviour. Education, with the
cultural aim will liberate the soul from pride, prejudice and encumbrances and enable
man to see things in their true perspective.

4. Character aim: - Gandhi regarded character formation as the suitable foundation of

education. Gandhi ji asserted, “True education does not consist in literary training, but
in character building. My reading of Emerson, Ruskin, Mazzini and the Upanishads
confirms such a belief”. Hence the end of all knowledge must be building up of
character. He regarded character as the expression of the whole personality including
its ethical and spiritual aspect. Character building implies cultivation of such moral
virtues as courage, strength of conviction, righteousness, and purity in personal life,
self-restraint and service of humanity. According to Gandhi, education without
character and character devoid of purity would be no good. About this Gandhi ji
written in his autobiography, “ I have always given top position to culture of heart and
character development in the process of education. I consider character building as the
main and essential basic of educational development.

5. Perfect development aim: - The child’s all around and perfect development aim is
the role aim, an all round development means development of the head, heart, and

50
 hand-nothing less, nothing more. “ Man is neither mere intellect, nor the gross animal
body, nor heart or soul alone. A proper and harmonious contribution of all the three is
required for the making of the whole man and constitutes the true economics of
education.” Thus writing in his famous magazine ‘ Harijan’ on 11th September 1937
he writes, “The real education is that fully develops they body, mind and soul of
children. Harmonious development of all power-innate and acquired – was the chief
goal of Gandhian education. “ True education”, he said, “ must stimulate the spiritual,
intellectual and physical faculties of the children.” According to this theory, therefore,
it would be a gross fallacy to suppose that they can be developed piecemeal or
independently of one another. “ by education, I mean an all around drawing out of the
best in child and man- body, mind and spirit.” This all around education he believed
could be given through craft. His emphasis was more on 4H’s(head, heart, hand, and
health) than on 3R’s (reading, writing, arithmetic). In order to draw the best out of the
child and to create real interest in him, physical drill, handicrafts, drawing and music
should go side by side. He was painfully conscious that the prevailing system of
education was unbalanced as it exercised only the training of the mind. Mental
training to him, appeared, nothing if it was not accompanied by a true training of the
heart”. Gandhi j quote, “ if I was to be the real teacher and guardian, I must touch
their hearts, I must share their joys and sorrows, I must help them to solve the
problems that faced them, and I must take along the right channels and the surging
aspirations of their youth.”

6. Ultimate of education: - Self-realization or Summon Bonum is the ultimate aim of

life as well as of education. Spiritual freedom provided spiritual freedom. According
to Gandhi ji, “development of the moral character, development of the whole- all were
directed towards the realization of the ultimate reality- the merger of the finite being
into the infinite. All other aims are sub servient to his supreme aim.

7. Training For Citizenship: while he advocated self-supporting education he aimed at

producing useful citizens. This is the primary need of democratic India. The future
citizens should understand their problems, rights and duties. ‘ Educate your masters’
is the first slogan of democracy and Gandhi ji advocated universal education. His aim,
was to create a classless society. Sociologically, the introduction of craft in education
“would break down the existing barriers of prejudices between manual and

51
 intellectual workers”. Craft would produce the dignity of labour in the men. Instead of
being parasites or drags on society, every person would be an earning unit for the
efficiency of the society. Everyone would play his role worthily. Thus, he wanted to
create a society based upon love, truth, justice, equality, brotherhood, co-operation
and national solidarity. Sarvodaya samaj was the cherished dream of M.K GANDHI.
The aim of such a samaj should be the upliftment of all, regardless of caste, creed and
colour.

8. Preparation for complete living: life is merely complex in the present age. Gandhi ji
realized it and he formulated the scheme of education, which would fit the child in
later life. Coming into grip with problems and difficulties prepared the child to face
the problems of life. A child was considered prepared for complete living if he could
adjust himself to self, his occupation and his society.

Gandhi ji said, “ I value individual freedom, but you must not forget that man is essentially a
social being. He has resin to his present status by learning to adjust his individualism to the
requirement of social progress”. Thus Gandhi ji believed that individuality would be
developed only through a social medium. It is remarkable that he succeeded in achieving a
proper synthesis between the individual and society both in his philosophy of life and of
education. Gandhi ji wrote, “ man’s ultimate aim is the realization of god, and all activities,
social, political, religious, have to be guided by the ultimate aim of vision of God…This can
only be done by service of all I am a part and parcel of the whole, and I cannot find him apart
from the rest of humanity.” Thus we see that Gandhi ji was conscious of both the individual
and social aims of education, and he tried to synthesize them.

Curriculum: - Gandhi’s scheme of education is known as ‘ Basic scheme of education’,

its curriculum was activity centered. This scheme of education aimed at the development of
whole man- the physical, intellectual and spiritual power in the best possible manner. Gandhi
ji suggested the teaching of the following subjects in his scheme of Education. In order to
acquire “ the essential medium of social and civic training” Gandhi ji wanted a syllabus
which should enable the child to adjust himself intelligently and activity to his physical and
social environment and to craft work “ which is their natural meeting point since it utilizes
the resources of the former (physical) for the purpose of the latter (social)”. His attempt,
therefore, was to plan an activity curriculum, which should transform the schools into “places
of work, experimentation and discovery”. The child cannot develop his spirit and ability in

52
vacuum. He must be engaged in allsorts of activities and manipulations and participate in the
social process in order to develop the ability to read. In this curriculum he included the
following subjects: -

1. Basic crafts: Basic crafts which may be agriculture, spinning and weaving, wood
work, card board work, mental work, gardening and leather work etc. should be
included in accordance with local conditions of life and society. Gandhi ji asserted
that education should be craft centered and hence craft has a primary place in
Gandhi’s system of education.

2. Mother tongue: Gandhi ji emphasized that the mother tongue is to be used as the
medium of instruction in the schools, as it is an effective instrument for the expression
and communication of ideas.

3. Arithmetic: Arithmetic should be correlated with life situations. The various

processes of arithmetic should be correlated with the basic craft; Arithmetic is a very
useful subject for day-to-day life. In this, more emphasis’s to be laid on numerical and
geometrical problems connected with craft and community life. He wished that
children should learn four simple rules by actually working out the problems arising
out of craftwork and gardening. They should deal with figures, which may throw light
on the economic and social facts of their village, town or country. An acquaintance
with business practice and book keeping also essential.

4. Social studies: Gandhi ji wanted that children should acquire knowledge of social
studies including history, geography, civics and current events for promoting
individual and social virtue.

5. General sciences: including nature study, zoology, physiology, hygiene, chemistry,

botany and astronomy should be taught for promoting intelligent and scientific
outlook. Domestic science should be added for girls is the fourth and fifth grades.

6. Music and drawing: these subjects should be included to create in boys and girls a
real interest in Education. Primary education, he said must include the elementary
principles of sanitation, hygiene , nutrition, doing their own work, helping parents at
home etc. realizing the physical difficulties of the present generation he prescribed
compulsory physical training through musical drill.

53
 7. Place for Hindustani: Hindustani should be included as a compulsory subject in the
school curriculum for developing national language.

8. Literature and journalism: Gandhi ji emphasized a lot on the study of literature and
journalism. The sole aim of journalism should be service of humanity. Gandhi ji
wanted that type of literature, which can speak to the millions.

Methods of Teaching: - mahatma Gandhi ji’s views on methods of teaching are in

consonance with the ideas of “our ancient school system”. Gandhi ji says, “ it is criminal to
stunt the mental growth of a child by letting him to know only as much as he can get through
a book which he can incoherently read in a year.” “ I should use no book probably for the
whole of the whole of the first year. I should talk to them about things with which they are
familiar and doing so, correct their pronunciation and grammar and teach them new words.”
Gandhi ji suggested following methods of teaching:

1. Education through craft: Gandhi ji emphasized that education should be given

through the medium of some craft or production work. It is around this craft that all
other subjects in the school will be taught. He regarded craft not only as a source of
recreation but also a source of character formation. By means of craft centered
education he wanted to give manual training to children.

2. Emphasis on activity method and learning by self-experience: Gandhi ji

emphasized activity method in the field of teaching. He asserted that learning by
doing and learning by self experiences very effective.

3. Correlation method: Gandhi ji advocated that method of correlation. Education of

different subjects should be in the form of correlated knowledge and not in the form
of separate subjects. Teaching of craft will be the central point and all subjects should
be related to craft. There should be correlation with craft and with environment, and
co-ordination with subjects.

4. Lecture and questioning method: Gandhi ji accepted the use of lecture method as
well as of questioning method.

5. Mother tongue as medium of instruction: Gandhi ji wanted that all education must
be given through the medium of mother tongue.

54
 6. Conversational method: Gandhi ji accepted the use of conversational method.
Through conversations, teacher will give his pupils progressive instruction in history,
geography and arithmetic. More knowledge can be given to the pupils through it and
without strain on them.

FREE AND COMPULSORY EDUCATION

Mahatma Gandhi ji asserted that within the ages 7 and 14 there should be free, compulsory,
universal primary education. His conception of primary education was up to matriculation
minus the English. In other words, he wanted to combine the present primary and secondary
education into one called the English less matriculation. For, he was convinced that children
get nothing more in the high school than a half-baked knowledge of English besides a super
facial knowledge of maths, history and geography. He never wanted that pre-primary or
higher education to be neglected altogether. In his own words, “ primary education extending
over a period of 7 years or longer and covering all the subjects up to matriculation standard
except English, plus a vocation used as the vehicle for drawing out the mind of the boys and
girls in all departments of knowledge, should take the place of what passed today,under the
name of primary, middle and high school education.” He wanted that the state should also
accept the responsibility of providing pre- school education as and when their finances permit
them to do the same.

CRAFT – CENTERED EDUCATION

Gandhi ji believed that the highest development of mind and soul was possible only through
handicraft. He wanted to begin education of the child, “ by teaching a useful handicraft and
enabling him to produce from the moment, he begins his training. Thus every school can be
made self-supporting, the condition being that the state takes over the manufactures of those
schools”. It was his wish that the “ whole process of education should be imparted through
some handicraft or industry.” At the same time he said, that the handicraft should not be
taught mechanically but scientifically. By teaching craft, his object was not to produce
craftsmen but he wanted to exploit the craft for educative purposes. Education of a child
should begin with his total hand rather than with his two fingers.

He wanted that “ stress should be laid on the principles of co-operative activity, planning,
accuracy, initiative and individual responsibility in learning.” He wanted that the craft should

55
be learnt systematically and scientifically to serves a means for intellectual work and
economic self-sufficiency. Craft-centered education will develop certain qualities of head and
heart. It will bring into play co-operative activity, dignity of labour, planning, accuracy,
initiative, and responsibility emotional catharsis and equalization of classes.

SELF-SUPPORTING ELEMENT

Wardha scheme of education is based on the principle, “ learn while you earn and earn while
you learn.” To Gandhi ji self- sufficiency is acid test of basic education. He believed that
“without the use of hands and feet, the brain would be atrophied and even if it worked, it
would be the home of Satan.” He said that free studentship, “ lies and should be, like a load
upon a conscientious lad’s mind throughout his life.” By advocating the self-supporting
aspect, he never wanted the craft to be made the be- all and end-all of instruction, thus
sacrificing the educative and cultural objectives of education. He believed that right kind of
teachers would teach the children the dignity of labour and those children would regard the
craft as an integral part and means of their intellectual growth.

Emphasis On Mother Tongue: Gandhi ji was a great champion of the mother tongue and
in his scheme of basic education. He assigns to it the position of prime importance. the
neglect of the Indian vernaculars, he believes, has resulted in the impoverishment of our mind
and has created a clash between the educated classes and the masses. Gandhi ji emphasized
that no real education is possible through foreign medium. The foreign language, according to
him, only causes brain fag, stifles all originality, puts undue strain upon the nerves of our
children and makes them only crammers. But he favored English, as he believed that it was
an open window for trade and commerce.

Cult of Non-Violence: A unique feature of Gandhi ji’s educational philosophy was the “
application of the law of non-violence in the training of the child as a prospective citizen of
the world, “ Gandhiji was sick of communal and international strife and he wanted to create a
generation, which should believe in non-violence. Thus, he thought, to be the panacea for all
evils. He said, “ Where the whole atmosphere is redolent with the pure fragrance ahimsa,
boys and girls studying together will line like brothers and sisters in freedom and yet in self-
imposed restraint, the students will be bound to the teachers in ties of filial love; mutual
respect and mutual trust”. Every act of students, he said, should be accomplished by love.
His scheme of education wanted to bring an age from which “class and communal hatred in

56
eliminated and exploitation is eschewed.” Gandhi ji emphatically remarked, “ we cannot, will
not think of exploitation and we have no alternative but this plan of education which is based
on non-violence.”

Ideal of citizenship: Wardha scheme of education encourages co-operation and lays the
foundation of ideal citizenship. It will enable the child to discharge his duties and
responsibilities of a good citizen. Character of the student would be developed. It will
promote dignity, efficiency and a sense of social service.

Role of Teacher: Though the child has been made the centre in Gandhi ji’s scheme of
education, yet the importance of the role of the teacher is not neglected. Gandhi ji has
recommended inspirational methods of teaching and has given a dignified and reasonable
position to the teacher. Gandhi ji’s idealistic aims exalt the position to the teacher but his
democratic concepts check the teacher’s authoritarian trends. He wants the teacher to be an
inspiring friend, philosopher and a guide to the child. He must have deep faith in the
fundamental principles of love, truth, and ahinsa; he should practice. They’re in the actual
life. The teacher who is full of life, character, and insight ad love can would the life and
learning of the child. This Education, whether it is confined to children or adults, male and
female, will find its way, into the homes of the pupils. Teacher must put an example before
the children. He should try to become an ideal when children may follow. Gandhi ji also
admits that the teaching aids cannot replace the teacher. The teacher has his own distinct role
to play in molding the personality of the child and any body else cannot play his role. Thus in
Gandhi ji’s schemes of education the teacher is given a dignified and exalted position along
with the child.

Gandhi asserted that only right type of teachers could help in achieving the objectives of
education. He should possess knowledge, skill, enthusiasm, patriotism, strong character and
special training. He should be a friend, philosopher and guide. He should be inspired with the
social attitudes and ideals of ahimsa and truth. He should be well equipped and fully alive to
the objectives of life and education. He should be able to establish a heart to heart contact
with the students. He has to fashion the hearts of the students rather than their brains. The
teacher earns what they take. Teachers should make their pupils self-supporting. If teachers
impart all the knowledge in the world to their students but do not inculcate truth and purity
among them, they will have betrayed them and instead of rising them, set them on the

57
downward road to perdition. So teacher must inculcate values in his students. He emphasized
intimate relationship between the teacher and the taught.

Freedom and Discipline: From Rousseau’s to the present times, educationists have been
emphasizing the importance of pestering of an atmosphere conductive to democratic self-
discipline.

Gandhi ji- the staunch righter for freedom- has use of these who advocated freedom for the
education of the child. He wanted teachers to educate the child so as to draw out all his good
faculties through some selected village handicraft is an atmosphere free from superimposed
restrictions. Is the some way, he advocated an atmosphere of freedom for the educator also.

While the modern educationists are against having discipline that comes from without and is
based on fear, they are also against capriciousness and irresponsibility on the part of the
pupils. In the Gandhi approach there is such a thing as social consciousness of self-
discipline. Gandhi ji wants inner-discipline i.e. discipline free within and not from without. It
is self-imposed discipline, which is more important, and Gandhi ji wanted to inculcate this
type of discipline. The children through education craft will learn this. According to him, an
in disciplined life is not worth living. But to Gandhi ji, it was inner meaning of discipline that
was more important than the outer meaning. But by outer discipline is meant controlling the
undesirable actions by the individual concerned. But inner discipline stands for controlling
the inner actions of the individual by himself i.e. controlling the undesirable feelings,
emotions and thoughts. He must be a true follower of truth, firm believer in ahinsa and love
in his heart for the whole human race. For the inculcation of these traits, the educated must be
provided with a suitable environment based on freedom. Freedom is a most for bringing
discipline. These two terms are not contradictory. They are helpful to each other. These two
terms are ‘freedom’ and ‘discipline’ must go side by side if he wants to create a desirable
personality. But Gandhi ji did not advocate only individual freedom, but social freedom also.
Freedom should prevail to the society as a whole. Community life is possible through the
outmost effort done by each individual. Each in sine to realize the social implications of his
work and incomes conscious of the results of the work performed. This social consciousness
arising out of integrated organization of group activities gives the sense of social
responsibility to the educated. He learns to value works, not only from the individual point of
view but also from the social point of view.

58
Gandhi ji advocated discipline through self-control. He emphasized voluntary discipline, self
discipline or discipline that springs from within. Self-discipline arises from a pure life of self-
restraint, fearlessness, usefulness and self-sacrifice. It may be achieved through non- violent
conduct of life.

Gandhi ji’s craft centered education encourages social discipline. So his concept of discipline
was not individual. It was a concept of social discipline. He emphasized the building up of
ideal citizens through education. He wanted students to be successful and responsible future
citizens of the country.

Gandhi ji advocated that education or learning experiences should be of that type which
develops self-discipline among students. He further said in his speech to students at Agra in
1929. “ All your scholarship, all your study Shakespeare and woodsworth would be vain if at
the same time you do not build your character and attain mastery over your thoughts and
action. When you have attained self-mastery an learnt to control your passions, you will not
utter notes of despair. You cannot give your hearts and profess poverty of action. To give
one’s heart is to give all. You must, to start with, have hearts to give. And this you can do if
you will cultivate then”.

Gandhi ji believed that our aim is not just to impart education to children or teach them
discipline, but to build character in them. Education and discipline are means to an end, if the
result of building character in them is that education and discipline are neglected let that be
so. He observed that there is no ill will behind the use of rod, which a teacher uses, but there
are certainly anger and importance behind it. He gave a suggestion in his words.

“ May I make a suggestion? Call a meeting of the children. If any of them, say, “you may
punish us, and in this manner, if we play mischief or disobey you” “you may punish them in
the manner which they suggest”.

Like Rousseau and other naturalists, Gandhi ji emphasized freedom for the child. Children
should be educated in an atmosphere of freedom. There should not be unnecessary
restrictions of the timetable or the syllabus as are found in the traditional schools. Moreover,
the atmosphere should be as free as possible. Gandhi ji ‘s craft centered education encourages
social discipline. So, his concept of discipline was not individual. It was concept of social
discipline. He emphasized the building up of ideal citizens through education. He wanted
students to be successful and responsible future citizens of the country.

59
Women Education: Gandhi ji felt strongly for the education of women. He said, “ My
greatest hope is in women. They want a helping hand to lift them out of the hell in which they
have been kept”. Education should be given to them according to their particular aptitudes
and life demands. Woman has greater intuition, more self-sacrificing power, has greater
power of endurance and courage. Woman is the personification of self- sacrifice. Gandhi ji
makes no distinction between man and woman. Woman should feel just as independent as
man. They must rely on their own strength and purity of character. The right type of
education in this country is to teach woman, the art of saying ‘no’ even to her husband, to
teach her that it is no part of her duty to become a mere tool or a doll in her husband’s hands.
She has rights as well as duties.

Adult Education Social Education: Gandhi ji advocated the education of the parents of the
children and other adults as the first concern of the nation. He advocated the education of the
adults as a necessary prelude to the growth of the new generation in new values. In the words
of Gandhi ji, “ the age of basic education includes the education of the whole of society
beginning with the children and going up to adults and old men and women. It has to be
imparted through the practice of handicrafts, village, sanitation, health and hygiene, medical
relief, preventive and curative”. Gandhi ji may be regarded as one of the great social
educationists of all times. Wherever he went, he disseminated knowledge and light for the
education of countless men and women.

Co- Education: Gandhi ji was not totally against co-education. He approached to the vexed
question of co-education with an open mind. “ Personally I have an open mind. I think that
there are just as valid reasons for as against co-education. And I would not oppose the expect.
Wherever it was still in an experimental stage one had to wait for the results” says Gandhi ji.

Place of Religion in Education: Religion was an essential element in Gandhi’s “ life without
religion” Gandhi ji held life without principle is a ship without rudder, and just a ship without
rudder will be tossed about from place to place and never to reach a destination.” He did not
agree with the belief that religion was opposed to material good. Religion means one own
personal experience, and not a set of creed and dogmas. Gandhi ji regarded religion as an
abiding faith in the absolute virtues of truth, love and justice. The fundamental basic of
religious education is to impart instruction in the universal essentials of religion and training
in the fundamental virtual of truth and non-violence. To Gandhi ji, all the great religions of

60
the world, agree in fundamentals. Hence, these fundamentals should be made the basic of
religious education.

To Gandhi ji, Religion, Truth and Ahimsa are interchangeable. In this connection he
observed, “ To me religion means Truth and Ahimsa alone because truth includes Ahimsa
being the necessary and indispensable means for its discovery. Therefore anything that
promotes the practice of these virtues is a means for imparting religious education, and the
best way to do this, in my opinion, is for the teachers rigorously to practice these virtues in
their own person. Their very association with the boys whether on playground or in the
classroom will then give the pupils a fine training in these fundamental virtues”.

Gandhiji as an idealist:- Gandhiji had very high ideals that he followed ideals like
simplicity, truthfulness, and non-violence. He had not only there principles in mind but also
plasticized them in his life.

Gandhiji as a pragmatist: Pragmatist is one who solves problem in a realistic way.

Gandhiji Believed that the best way to learn is by doing and it is believed that when you
learn by doing you remember 90% and it leads to knowledge. Pragmatics is the hallmark of
Gandhian philosophy.

Gandhiji as a naturalist: He believed that Nature is the best source of knowledge.

Method of Teaching: Gandhi ji incorporated in the basic scheme, several methods of

education which are purely based on sound educational principles of intrinsic values.
Learning by doing is based on ‘ purposeful activity’ of the child. It is therefore, unification
brought about between the theoretical knowledge and its practical application. Opportunity
for self-expression in basic education affords the child every opportunity for self-expression
resulting in the child developing a self-usefulness and a love for creative activities,
integration and correlation according to Gandhi ji brings about the necessary correlation
between the school and the life of the community.

Regarding the role of a teacher, Gandhiji asserted that a teacher should be inspired
with the social attitude and ideas of Ahimsa and truth. He should be well equipped and fully
alive to the objectives of life and education. “In my opinion, one who explains difficult
passages and prepares abstracts can never be regarded a good teacher. A true teacher

61
introduces the pupil to his subject, creates in him in him interest for the subject and enables
him to understand it independently. Our endeavors should be to true teachers who could be
infused with a spirit of services.”

He was of the opinion that women have to perform their separate responsibilities
which are as important as those of men. In fact both men and women are complementary to
each other. He was very much worried about the deplorable condition women in the country.
He wanted to raise the social status of women.

We can understand the Gandhian philosophy of education in the perspective of

prevalent situation of country. Most of Gandhi’s important writings on education have been
compiled and edited by Bharatan Kumarappa in two slim books, Basic Education (1951) and
Towards New Education (1963), these writings are mostly miscellaneous, consisting of
letters, speeches, extracts from books, and so on, but together they may be taken to constitute
a coherent philosophy of education. The most significant single document in all of Gandhi’s
writings on education is probably the Inaugural Address that he delivered at the Wardha
Conference of 1937. The Wardha conference was held under the auspices of the Marwari
Education Society(later renamed as the Nava Bharat Vidyalaya) at Wardha on 22 nd and 23rd
October 1937. Jamnalal Bajaj was the President of this Society, which held the conference to
commemorate the Solver Jubilee of the society and of the Marwai High School of Wardha.
The ideas was to Gandhi was the President of conference. The Agenda, formulated by
Gandhi, contained four propositions, which may be summarized as follows:

1. “The present system of education does not meet the requirements of the country….”
2. “The course of primary education should be extended at least to seven years and
should include the general knowledge gained up to the matriculation standard, less
English and plus a substantial vocation.”
3. “For the all-round development of boys and girls all training should as for as possible
is given though a profit-yielding vocation.”
4. “Higher education should be left to private enterprise and should be to meet national
recruitments whether in the various industries, technical arts, belles letters or fine
arts.”

At the conclusion of the conference, four resolutions were adopted. The resolutions were:

1. “That……..free and compulsory education be provided for seven years on a

nationwide scale.”

62
 2. “That the medium of instruction be the mother tongue.”
3. “That……the process of education …….should centre around some form of manual
and productive work……
4. “That ……this system of education…….be gradually able to cover the remuneration
of the teachers” Afterwards a committee was formed to design a suitable syllabus and
to submit its report to Gandhi. This report was submitted in December 1937.
Thereafter, a second report was published in 1938, with detailed clarification and
replies to objections raised against the first report. This second report contained
detailed syllabi for thee subjects, or craft as Gandhi would have preferred to call
them: agriculture, spinning and weaving.

So all the documents-Gandhi’s Inaugural Speech, the Agenda, the resolutions and the
two reports that followed, make up the kernel of Nai Talim or the New Education, that later
became famous all over India.

Gandhi begins by explaining that his educational agenda includes both primary as
well as higher or college education, but his emphasis is clearly on the former. Also that his
idea are an outcome of his extensive travels through Indian villages and his experience that
his educational agenda includes both primary as well as higher or college education, but his
emphasis is clearly on the former. Also that his ideas are an outcome of his extensive travels
through Indian villages and his experience of rural life in South Africa. In other words,
Gandhi’s educational philosophy was born out of his intense need to better the condition of
rural India. As Kumarappa puts it, “Gandhiji saw that the only way of saving the nation at
that juncture was to revive village economic life and to relate education to it. Education …..
was to be based on village occupations. The child was to be trained to be a producer.

The first major point Gandhi makes in the Inaugural Address is that the prevalent
system of education is defective: “I am convinced that the present system of primary
education is not only wasteful but positively harmful”. We can still assent to this basic truth
that Gandhi observed. His reasons for advancing such a claim are, however, equally
important: “Most of the boys are lost to the parents and to the occupation to which they are
born. They pick up evil habits, affect urban ways and get a smattering of something which
may be anything but education.” Gandhi goes on to ask, “What then should be the form of
primary education?” and answers his own question with what is the quintessence of his

63
educational philosophy” “ I think the remedy lies in education them by means of vocational
or manual training.”

First of all Gandhi tells that he came upon this method through his educational
experiments in Tolstoy Farm, where he himself learned shoe making from his associate
Kallenbach, who had been trained in a Trappist monastery. After telling us about the source
of this ideas, he then clarifies that what he advocates is “ not the teaching of some handicrafts
side by side with so-called liberal education. I want that the whole of education should be
imparted through some handicrafts or industry.” Gandhi believes that in the medieval ages,
where education was craft-centered, there was little attempt to develop the intellect of the
pupil. He therefore advocates the “imparting of the whole art and science of a craft through
practical training and there through imparting the whole education.” He give the example of
takli-spinning, through which a student will not only garner knowledge of various varieties of
cotton, but of different soil-types, of the ruin of native industries under colonialism, of the
history of British rule in India, and of basic arithmetic. We might add that the pupil would
also learn hand-eye coordination, besides developing his or her skills in concentration,
balance, and physical intelligence. So, clearly, what Gandhi had in mind was a sort of holistic
or composite education structures around the learning of a craft. Of course, the example of
the takli is no accident. Gandhi was convinced that spinning was the panacea for India’s
woes: “The takli is the only practical solution of our problem, considering the deplorable
economic conditions prevailing in the country”. Gandhi advocates that primary education
itself should focus on the takli and he actually devices a syllabus to the effect. But,
mercifully, he also leaves it to the Congress Ministers to decide whether to accept or reject it.
Gandhi’s emphasis on spinning was not all that irrational or fanatical; he believed that
students would earn as they learned if they spun regularly. He thought that they could actually
produce enough to support their teachers’ salaries! Besides, the cloth that they manufactured
could be consumed by the students themselves and by their families. Gandhi envisaged a
seven year course in primary education centered on spinning, which would culminate with
lessons in weaving, dyeing, and designing. By the end of the process, the pupil would have
trade that would support him or her for life. At least that was the aim and the ideal.

Gandhi also insisted that his scheme for primary education would include “the
elementary principles of sanitation, hygiene, nutrition,” besides “compulsory physical
training through musical drill.” Gandhi refutes the charge that he is opposed to “literary

64
training,” and rejects the accusation that his scheme would result in the exploitation of
children. “Is it burdening the child to save him from disaster?” he asks. Besides, he argues,
the takli is an effective toy, not just the source of livelihood. Unlike the present system would
make students strong, confident, and useful to their parents and their country. Gandhi adds
that his system would lead to communal harmony because it would be the same for all; it
would this be “practical religion, the religion of self-help.” Gandhi believes that his “plan
springs out of our culture, our civilization, of the true genius of our nation”. We are not to
allow Europe, Russia or America, Gandhi says, because their systems are founded on
violence and exploitation.

Though Nai Talim itself was launched in 1937 as we’ve just seen, Gandhi’s
experiments with education, which began on the Tolstoy farm, were at least 30 years old.
Similarly, the basis of many of his later ideas can be found in Hind Swaraj (1999), that bible
of non-violent revolution, which also contains most of the essential elements of the entire
Gandhian violent arsenal. Gandhi clearly defines what he means by education. It is not
merely “ a knowledge of letters.” Quoting Huxley, Gandhi says that the person is properly
educated “whose body is the ready servant of his will...; whose intellect is clear…; whose
mind is stored with a knowledge of fundamental truths of nature…..’ whose passions are
trained to come to heel a vigorous will…..” Gandhi is against the prevalent model of higher
education because it alienates the student from society and stuffs him with largely irrelevant
imported information. He was totally against the widespread use of English as the medium of
instruction: “To give millions knowledge of English is to enclave them……. Is it not a sad
commentary that we should have to speak of Home Rule in a foreign tongue?” Gandhi later
reserved a more limited place for English as a language of international communication.
Gandhi also disapproved of “the pretension of learning many sciences” advocating instead
“character building, “what is today known as value education, as the “foundation” of his idea
of education. And this foundation had to be built in primary education itself and ought to be
compulsory.

Of course, we need to remember that Gandhi’s views were grounded in a larger

perspective which might be termed anti-industrial, if not anti-modern. As Kumarappa puts it,
Gandhi “was convinced that machine civilization…. Brought enslavement and exploitation of
vast sections of a nation and of industrially backward peoples.” So education was one of the
several planks of his larger civilizational agenda, in which the independence of India was the

65
main thrust. Gandhi’s educational ideals were thus meant to transform backward, illiterate,
exploited, desperately poor peasants into self-confident and self-respecting citizens of a new
community and nation. In that sense, Gandhi was the least elitist and most practical of our
major educational thinkers of that century. We may restate briefly the various facets of
Gandhi’s educational philosophy as outlined above, reducing them to the following cardinal
postulates:

1. Education means all round development; it is best obtained through action.

2. Education has to be through a craft, not merely through books and abstractions.
3. The basis of true education is character building; an educated person should become
an ideal citizen.
4. Education should be self-supporting as far as possible and also equip the pupil to
better his own economic conditions.
5. Education should be based on non-violence and should work for communal harmony.
6. The medium of instruction should be the mother-tongue, not English.
7. Primary education should be free and compulsory for all children and should last for
at least seven years.
8. All educational planning should be undertaken with the rural Indian masses in mind;
in other words, education should not be colitis, but popular in its character.

CHAPTER - V

CHAPTER- 5

RELEVANCE OF EDUCATIONAL PHILOSOPHY OF MAHATMA GANDHI IN THE

PRESENT TIME.

66
Education is highly needed in our modern society because our lives have become more
miserable. The quantity of education has considerably increased, but the quality has
decreased. Why? The number of educated people (paper presented in a workshop organized
by save the children and curriculum development centre on 29th December, 2009) has reached
at a high level, but killing, hatred and selfishness have spread out like wildfire everywhere.
Why? Many institutions are opened, but only few civilized people are produced. Why?
Degrees are available for all, but the dignity has gone down. Why? Trained people are
produced from many institutions, but sincere people are very few. Why? Many books are
written; much research is done; many professional achievements are attained, but humanity is
threatened. Why? Therefore, we need present education.

The rate of suicide is going up in our society and in student also. One of the very common
factors responsible for this is over pressure on students to get the high marks in their exams.
It is for sure a very unhealthy and unethical competition. It is not only limited to a school
level education, several suicides cases happen even at top level academic institutions world
wide. The highest purpose of education is now either disregarded or may be forgotten. The
Vedas say- “ Etats Desh Prasutasya Sakasat Agrajanman, Swam Charitram Shiksheran
Pithivyam Sarva Manava…” It means that people who are born in this part of the earth
should enlighten the entire world by presenting the example of their own character.

Education is not only for news but also for views; it is not only for information but also for
inspiration; it us not only educating but also enlightening. It is quite an integrated process. An
educated person should have all kind of qualities. Education should make every individual
capable physically, mentally, intellectually, emotionally and spiritually. Therefore, all the
educators worldwide should accept some universal ideals of “love, peace, respect, tolerance,
forgiveness, co-existence and non-violence”. These values are truly indispensable, devoid of
which, our society cannot sustain itself and people will forget humanity. And, we can easily
imagine the future ahead and foresee what our future will be like. No matter what our
religious beliefs are, what our practices are, but there are ultimate goals, which one has to
achieve in life. Everyone always aspires to love, peace and happiness, and that includes a
spiritually balanced life. Even a person who may not be spiritual should also believe and
practice the ideals of love, peace, tolerance and service. The realization of present education
has become quite strong in last few decades on a global level. The negative forces like
selfishness; hatred, terrorism, individualism, violence, intolerance etc. have now become day-

67
to-day problems in the world. The phenomena such as family breakdown, increasing of
negative attitude and spread of health hazards like drugs and HIV/AIDS seem to be escalating
worldwide, which have now terrified humanity.

These are, of course, very threatening challenges to the peaceful existence of humankind. It
seems that our future is dismayed and horrified now not because of anything else other than
our own deeds, achievements and productions. However, some good activities and practices
for the promotion of education are going on all around the world. Some of the famous
institutions working for education are- The Acorn School- UK, Alger Learning Centre /
Independence High School- USA, Ananda Schools- USA, Brisbane Independent School-
Australia, Brockwood Park Educational Centre- UK, Democratic school of Hedera-Israel,
Hope Flowers Secondary School- Palestine, Osho Ko Hsuan School- UK, Shanti Niketan-
India, School of Thinking, School of Total Education, Sri Aurobindo International Centre of
Education- India, Rishi Valley school- India, Robert Muller Centre for Living Ethics- UN,
School of Philosophy- UK, Alternative Education Resource Organization (AERO),
International Democratic Education Conference (IDEC) etc.

The importance of providing education is felt necessary today because the present system of
education cannot contribute much to the individual and social development. Education does
not mean preaching of mere moral sciences or propagating particular religious tenets, but it is
imparting knowledge of values considered functional for both individual as well as society.

Gandhi’s philosophical, religious, economic and social approach and a number of

contemporary gandhian perspective are relevant to an understanding of human values and
social change today. By Gandhian ideals in the education policy, we will be able to inspire the
whole world by his ideas of truth, nonviolence, peace, and love.

Gandhi frequently asserted that mass illiteracy is a curse that hampers the development of a
nation. He wrote: “ I am a firm believer in the principle of free and compulsory primary
education for India”. Gandhi felt that education should not only increase knowledge but also
develop culture in heart and hand. Another of gandhi’s interests lay in character building.
Education without character building was not education according to him. He considered a
strong character as the basic of a good citizen. So the issues of character building through
education on the one hand and that of integrating science and technology on the other hand
have to go together.

68
So we, in the contemporary situation, have to draw a balanced evaluation of science because
it progress has a great role to play in determining the directions of educations. In order to
bring about social change we have to channelize human values through education. Truth and
nonviolence can generate human values. Declaring the importance of nonviolence, he said:
nonviolence is the first article of my faith. It is also the last article of my reed. He further
added: “without Ahinsa it is not possible to seek and find truth, Ahimsa and truth are so
intertwined that it is practically impossible to disintegrate and separate them. They are like
the two sides of the same coin. Development of peace and security through cooperation
seems to be essential for the modern society’s progress and prosperity. This is possible
because values and improvement are intertwined.

Education in the sense of gaining knowledge of values is not enough but have to be realized
and loved by selecting the values which are relevant and best suited to the needs of our
country. Gandhi infused in us a hope through his ideals of love, tolerance, truth, nonviolence,
and service of mankind, which are even more relevant today than they were in his own time
and they will continue to exercise a lasting influence in our society.

It may be said that the foundations of an ideal civilization as conceived by Gandhi was
based on truth and nonviolence as the integrally related means and ends. They are central to
any society because they influence all human relations in the social, political as well as
economic spheres in one way or the other. They are to be the standards and goals of our
society. These can also become the foundations of a more peaceful and happy world order,
which is very much the need of mankind today. These all can be imagined only by means of
education.

Talking about education is quite an essay job, but implementing it is a daunting task, which
needs the strongest determination. Actually, unless we can create a very healthy and pleasant
educational environment, value education cannot be implemented in academic institutions.
First of all we should all fully agree that without education we couldn’t have a safe society, a
developed country and a harmonious family environment. Therefore, we need to find out
some practical ways to apply education, e.g. starting with junior classes, developing a strong
commitment of all academic institutions, encouraging parents for their persistent support,
producing more trained and dedicated teachers, establishing supportive administrative teams
and they like. A well organized library equipped with relevant reference books and audio-

69
visual cassettes of course helps as an additional and supportive means and resource to
inculcate the education in the children.

GANDHI‘S SATYAGRAHA

Gandhiji‘s Satyagrahas implies adhering to truth. One should be truthful under all
circumstances. Gandhi (1962) Satyagraha means non-violent resistance to political authority,
non co-operation with evil and fasting constitutes essential part of it, but they do not exhaust
its full import. There should be non-violence in Satyagraha. Violence is untruth and non-
violence is truth.

The purpose of Satyagraha is to fight against injustice and tyranny. A satyagrahi cannot injure
others; rather he makes them understand by means of reason. Satyagrahi should have moral
force. There is no place for physical force.

METHODS OF SATYAGRAHA

According to Gandhi, the methods of Satyagraha may take different form. We have discussed
important methods of Satyagraha are:

Strike – It is an important weapon for fighting against the oppressor.

Government and non-government employ have right to organize themselves against their
authority. The employ may resort strike to fulfill their genuine demands. But the strike should
be non-violent.

Fasting – According to Gandhiji fasting is a very important weapon of Satyagraha. It means

self-purification or changing the heart of the evil doers. It is also a means for resisting
injustice. But fasting should not be undertaken by all. It should be undertaken only by those
who have moral strength and purity of mind.

Non co-operation – Non co-operation is an important method of Satyagraha. It is practice

against injustice. It may be used against governmental and non-governmental organizations.
Non co-operation includes surrender of educational institutions, law court, foreign goods and
councils.

70
Civil Disobedience – Another important method is civil disobedience. It means the breach of
immoral law. Generally citizens are not bound to obey unjust and anti social laws. If there is
such law, the citizens have right to disobey such immoral unjust laws. But whenever, the
citizen’s stage civil disobedience, they should never try to escape punishment. According to
Gandhi, ―Civil disobedience is the most powerful expression of a soul‘s anguish and an
eloquent against the continuance of an evil state.

For quite some time it was considered that Gandhijis methods of Satyagrahas have no any
relevancy but with the passing of time Gandhiji proved how it was important for protection of
life, liberty and property of Indian citizens. Still these all methods are highly relevant in
India. Still Indian people frequently apply these methods for fulfillment of demands.

GANDHI‘S CONCEPT ON POLITICS

For Gandhi, politics is moral problem of value. This has been beautifully described by Arnold
Brecht as ― “Scientific Value Relativism.”

Need of the hour is to revolutionize politics by ethics ― “Unless the moral and spiritual
qualities of the people are appropriate, the best of political system and constitutions will not
work.” “Morals serve the cause of progress. Morality serves the great task of the social
revolutions of our times.” – Prof. A. Shish kin of the Institute of Philosophy of Academy of
Sciences (Moscow).

In Modern times, we see that politics is rooted in deceit and dishonesty and is bound to
create greater deceit and greater dishonesty. Hate must generate hate and violence greater
violence. Thus the need of the hour is to ― “moralize politics.” Gandhi’s prophetic emphasis
is ― “there is no politics devoid of religion.” All through the Indian Freedom Movement, it
was Gandhi and Gandhi alone who, in reality, practiced politics on religious foundations as
he always used to put emphasis on his often repeated saying i.e. ― “Politics bereft of religion
is a death trap.”

GANDHI‘S ECONOMY

Gandhi‘s economic philosophy is inspired by John Ruskin (1819-1900) and he was

immensely inspired, almost ‗captured‘ by his book ― “Unto This Last” Mahatma Gandhi

71
had his own approach to the economic problem of India. He did not essentially believe in
promoting large-scale industrialization, which rendered economic dislocation and in fact was
responsible for many present day economic problems. Gandhi condemned the nineteenth
century doctrine of laissez-faire, which is the political basis of capitalism, and he said that
labour was superior to capital.

In 1921, Gandhiji wrote, ― “Economics that hurts the moral well being of an individual or a
nation is immoral, and, therefore, sin.” Again in 1924, he repeated the same belief, ― “that
economics is untrue which ignores or disregard moral values.” Khadi stood for the revival
and rejuvenation of the Indian Village communities. For him, khadi was the symbol of
Swadeshi.In his economy he paid attention mainly on:

Gandhian economy is still relevant to our times. It is often thought that Mahatma Gandhi was
essentially a religious ascetic who was averse to the fruits of modern science and technology.
It is an unfortunate misconception. He was not against machinery as such. All that he meant
was that in a country like India where capital was scare and labour abundant, it would be
profitable to use labour intensive industries. He was afraid that use of machinery on a large
scale would result in technological unemployment. He extends Ruskin‘s conception of the
equality of wages to all kinds of labour and pleads for equal distribution

The mad race in industrialization and urbanization has resulted in the Pollution of air and
water. Environmental pollution is slowly becoming number one problem of the industrialized
world.

GANDHIJI‘S DEMOCRACY

Gandhiji (1962) The principle of decentralization in his democracy. Power should not be
concentrated in a single authority. Gandhiji’s democracy shall be free from exploitation and
oppression. There shall be no scope for Exploitation by one class to another class. It is based
on the rule of majority.

Gandhi (1962) “The nearest approach to the purest anarchy would be Democracy based on
Non-violence. In such a state everyone is his own ruler. However, Gandhi was highly critical
of the parliamentary democracy and in His monumental book ― “Hind Swaraj” (Self Rule or
Home Rule, he has called The British Parliament as a ― “sterile women and a prostitute”,
though for him ― “Good government is no substitute for self-government.” There is

72
Contradiction in the statement of Gandhi about parliamentary democracy but while diving
deep into the democratic ideals, he has said, -“Democracy, Disciplined and enlightened is the
finest thing in the world.”

However, he has highest regards for Democracy and he calls it as ―

“a great institution” and again conscious people and says, ― “It is liable to be greatly
abused.”

Educational Relevance: Gandhi‘s concept of Basic Education has got the maximum attention.
It aims at all round development of human personality. His primary emphasis is on the 3‘H‘s
i.e. – Head, Heart and Hand, rather than on 3 R‘s i.e. – “ Reading, Writing and Arithmetic.
For Gandhi, The true development of head, heart and soul are necessary for a satisfactory
system of education.” True education is that which draws out and stimulates the spiritual,
intellectual and physical faculties.

Gandhi(1962) the aim of education should be build the whole man and develop his integral
personality. ― “Literacy in itself is no education. It is no the end of education nor even the
beginning.” Aim of education should be to develop to the full potentialities of energy of the
children. Education is simply the process of bringing out what is latent is man.

Gandhi "pierced the darkness and removed the scales from our eyes, like a whirlwind that
upset many things, but most of all the working of people's minds."

EDUCATION TEACHING AND LEARNING METHODS

General education can be transferred, but present education should be transformed. Present
education is more teacher-based than textbooks; it is more awakening, not only informing. It
is life-oriented, not exam-oriented. Therefore, we need to create a special environment in
institutions to transform present education in student. First of all, we need trained, committed
and spiritually motivated teachers for Present Education. The pedagogical methods for
implementing education may be stories, poems, prayers, songs, mantras and bhajans.
Similarly, special camps can be organized. Likewise, special SATSANGAS can be helpful. It
is apparent that all the festivals hold several values such as environmental, social, scientific
and spiritual. It is therefore imperative to integrate festivals into teaching / learning process
so as to make children realize importance and values of the festivals. The whole process
should be very peaceful, harmonious and motivational. One should get answers by asking

73
himself or herself. The whole environment should be free from stress, fear and confusion.
Extreme materialistic attachment has made our life very narrow; therefore one should be able
to open up the mind and heart freely and infinitely.

Actually present education does not require any set textbooks; rather than that, the whole
institution should be based on present education. It should be applied through various
methods in order that everyone can understand it and follow it automatically and positively.

There is a famous saying- better late than never. So we must start now. Educators worldwide
are now quite worried; therefore they have started various packages and discussions at their
level. Names could be any- Holistic Approach to Education, Global Education, Democratic
Education and home Schooling System (USA), Alternative Education etc. They are all
working for VBE directly indirectly, formally, or informally. So we must awake and work
now. In fact the bright future of our nations depends on the children, as there is a saying- “if
you plan for one year, plant rice. If you plan for ten years, plants trees. If you plan for 100
years, educate children.” Our ancestors gave us the highest message of Education – “ Satyam
Gyanam Anantam Brahman”. Therefore, after the completion of education at Gurukul , the
Gurus finally used to sermonize their students in the graduation ceremony – Satyam Vad,
Dharman Char, Swadhyayanma Parmad, Matridevo Bhav, Pitridevo Bhav, Aachryadevo Bhav
etc. consequently, the time has again come to revive and restore our ancient knowledge
based on Education in this modern age without being biased, extremist, prejudiced and
orthodox. It is only ancient knowledge and VIDYA, which will change the attitudes of our
children making them complete human beings. And, in return they will change the entire
human society.

“vidya Dadati Vinayat Yati Patratam; Patratam Dhanama- Pnoti, Dhanat Dharma Tat
sukham”

Today the nations of the world are striving their utmost to bring into the lives of the people
the marvels of science and technology. Indeed human life on this planet has been greatly
enriched with the incredible technological advances. Various agencies across the world are
playing a vital role in these pursuits.

But on the other hand we are facing today some multidimensional hazards, which were never
visualized before. In spite of the ever growing wonders of science and technology we are
living in a turbulent and worried world under the dark shadow of war and annihilation. Our

74
rowing progress in controlling the material world has not been matched by corresponding
advances in human character and virtues. Indeed many observers feel that moral values are
disintegrating in all walks of life both public and personal. Indeed ‘ value-crisis’ is a global
phenomenon of our times.

Today education has become increasingly secularized. There is too much emphasis on
academic performance and equipping the student with technical skills. Education system
round the globe is designed to develop the physical and intellectual aspects of human
personality. Education is calculated to prepare the students for employment and ignores the
reality that students also need to prepare to meet the multifarious challenges of life.

In today’s educational system, the emotional, psychic and spiritual aspects of the personality
are ignored. With the result that student today receive inadequate and incomplete education.
Thus despite intensive work the human personality remains underdeveloped. Learning is
essentially a process of internal transformation. A virtuous character is the end product of a
process of unfolding of human perfection within. When this is achieved during the molding
period of the child, it is reflected in the conduct of the individual in the years to come this can
be expected only if we follow the following techniques.

The call for values is currently echoing throughout every land, as educators, parents and even
children are increasingly concerned about and affected by violence, growing social problems,
and the lack of social cohesion. Educators are, once again, asked to address problems, which
have arisen within their societies. Living values education is a values education program. It
offers a variety of experiential values activities and practical methodologies to teachers and
facilitators to enable children and young adults to explore and develop 12 key personal and
social values, which are cooperation, freedom, happiness, honesty, humility, love, peace,
respect, responsibility, simplicity, tolerance and unity.

Living values education also contains special modules for use by parents and caregivers, as
well as by refugees. The refugee’s module is specifically for children-affected-by-war which
includes love, peace, tolerance, honesty, humility, cooperation, freedom, and unity.

Some of the techniques, which can be included in the curriculum to impart value-based
education, are as follows:

75
1) Silent Sitting/ Meditation: Meditation helps to quietness the body and the mind and
thus enables the student to focus his thoughts and become more concentrated. In order to
achieve tangible results such as improvement in memory, concentration, intuitive power
meditation regularly and patiently.

2) Prayer: The habit of prayer must be deeply inculcated in the student. Its benefits are
numerous. It develops faith, devotion and self-confidence. It is a safe outlet for pent-up
feelings and frustrations. It also improves memory and concentration and infuses
strength and courage and confers mental peace.

3) Story Telling: Stories on the life of great men and women, saints and heroes of yore
kindle the spirit of inquiry and promote higher ideals and understanding human values.

4) Group Singing: Devotional singing cultivates love for GOD and promotes harmony of
body, mind and spirit. It fills the mind with pure thoughts and purifies the atmosphere.
Students should be encouraged to sing and play musical instruments as it helps develop
self-confidence.

5) Group Activities: Role-plays, service activities, drama and creative writing and other
activities reinforce the values discussed in the story. Many of these allow the students to
apply these values in their daily life. Students will realize that their life at home, at
school, the community and the world is more peaceful and joyful when they practice
these values.

6) Integrated Approach: Here the teacher is required to design lessons in which the
subject matter is used to develop character. For example, history can be used to foster the
development of values such as tolerance and patriotism; Mathematics for sharing and
equal mindedness; Science for appreciation of and respect for the environment and so
on. By using these approaches, teachers direct the pupils towards character building,
which is the hallmark of education.

The movement to identify and promote the values shared by societies around the world is
relatively new. It is only in recent years as globalization extends its reach to even remote
corners of the earth that the need to refocus and build upon what we as a human society have
in common has become apparent. Increased contact between peoples and nations enhances
awareness of our kinship and the shared code of ethics and conduct that underlies all

76
civilization. It is these values that we must now promote to create a common vision and
means for moving forward toward a more implemented for the molding the student’s
character as disciplined, model for the next generation, patriotic etc.

Youth leadership training programmed: - The mission of the youth leadership training
programmed is to revive and enrich communities through the upliftment and transformation
of youth. If given the tools to see clearly, young people have the vision to do something
positive in their communities. They also have the energy to translate their vision into action.
Youth leadership training programme creates a platform for youth to make a difference in
their world. Local youth are encouraged, motivated, recruited, trained extensively and then
become ‘ Agents of change’. Youth leadership training programme puts special emphasis on
training women to become youth leaders, as change is only sustainable when women are fully
participating in the process. And the values of friendship brotherly hood, co-operation, etc.
are developed.

Vocational training: - Rural development (training) programme offers structured hands on 4

month long training to rural youth in various fields, the technical knowledge of their chosen
trade, coupled with an entrepreneurial spirit, enables the youth to initate and sustain revenue-
generating unit, using appropriate technology. An integral part of rural development (training)
programmed is its vocational training program for women, which imparts skills that include
tailoring, knitting, block printing, incense stick rolling and making candles, jute bags,
newspaper bags. Hence the value of self-confidence, earn while learning, being part of
society morally and also financially, self-respect etc. are developed.

Positive alternative to substance abuse: - Drug and Alcohol addiction numbs the senses,
causing the abuser to lose touch with reality, while breeding crime, hatred, jealousy, violent,
apathy, frustration, hopelessness, lower self-respect and financial stress. Art of living,
programs for drug and alcohol addicts, people in recovery and at-risk youth to completely
wean addicts off their drug dependencies, and addressing connected socio economic issues,
thus facilitating true rehabilitation. This programme can bring social awareness, health
awareness, self-respect, self-confidence, good-habit formation etc, and values in effected
group.

The Non-Aggression Program: - Young people experience rejection, abuse and other
troubling, distressing and violent situations that impact there thinking. This is reflected in

77
their extreme aggressive and reactive behavior, such as recent school shootings at Columbine
in the US. This programme reaches out to young people, to de-stress and to experience
complete rest, silence and peace. A programme which inculcate value of peace, value of
consciousness, and suppress the thoughts of rudeness.

If we apply Kaur,R (2009) on value based education even in the modern perspective, they
can definitely give a new dimension to our education system. Gandhi ji once said: “
education means all-round drawing out of the best in child and man-body, mind, and spirit.”
As such, Educations become the basis of personality development in all dimensions- moral,
mental, and emotional. Therefore we can say that in the long run education forms the
foundations on which the castles of peace and prosperity can be built. Since ancient times, it
is said “Sa Vidya Ya Vimuktaye,” which means that with education we finally attain
salvation. This small Sanskrit phrase essentially contains the thought and essence of value
education that is relevant in all perspectives. This very concept, when applied to the simple
but refined approach of Mahatma Gandhi, can provide us with a new dimension of
educational development.

In reality, these days we see that our younger generation is directionless. Our youths are
diverted and a feeling of helplessness and dejection is prevailing on them. According to a
survey, there are millions of men and women who, even after completing their studies at
graduation, post graduation, and doctorate levels, fail to seek an employment of their choice.
Is it not a failure of our social and educational system? Even after spending the golden years
of one’s life in attaining higher education, our youth are not self-dependent. As such, how
would they be able to get rid of their day-to-day problems and how would they contribute to
the society and the nation? Therefore it is a challenge not only before the youths of this
country but also before the educationists, scholars, and those in the government to solve this
problem.

To tackle this problem, Mahatma Gandhi’s views can be of great help. In this reference, he
has said that there is a need of result-oriented education. He said that every child has some
special qualities that can also be termed as inherited traits of personality; so at the primary
level, his teacher should identify a student’s quality and worth. As student should gain
education according to curriculum and moral guidance and as such also improve his physical
strength. But the teacher should watch and identify his quality that could be of help in his
later life.

78
For that purpose, it is necessary that after completing studies up to a certain level, he must, in
addition to the three kinds of education- general (according to syllabi), moral and physical-be
provided facilities to gain technical knowledge in accordance with the special trait that has
already been identified in his personality by his teacher. Since by nature he has interest in that
knowledge, he will easily gain it; he will become adept in that. When he completes his study
up to graduate level and with this extra knowledge comes out of a college or government job,
he would manage to get through some sort of self-employment on the basis of his technical
knowledge. At least, then, his education would be considered as result- oriented.

This is Gandhi’s viewpoint pertaining to value education, which should be applied in a wider
perspective. Its worth lies in the fact that education should necessarily be helpful in
employment and its foundations should be laid on morality and ethics. We who are concerned
with education need to think over Gandhi’s views on education. We have to apply Mahatma
Gandhi’s ideas according to the present circumstances of our country and also as per the
demands of time.

School Education Scenario: - An important feature of educational development in India

during the past several decades has been the sustained effort to evolve a national system of
education. Gandhi ji’s Buniyadi Talim (basic Education) as envisaged in the Wardha Scheme
was a powerful indigenous model rooted firmly in the Indian soil. The curriculum developed
under this scheme aimed at the total development of the child, reflecting the Gandhian
philosophy of education,i.e, the development of Body, mind and spirit. The fact that India
could not implement it as a national curriculum indicated the magnitude and complexity of
the problems involved in changing the established structure of education and the existing
pattern of curriculum.

Education for Value Development: - the past five decades after, independence has
witnessed constant erosion of the essential social, moral, and spiritual values and an increase
in cynicism at all levels. Although schools are not isolated islands untouched by the
prevailing mood of indifference and even disregard for the entire value system, their potential
for and role in the task of guiding the national psyche cannot be underestimated. Schools can
and must strive to restore and sustain the universal and eternal values oriented towards the
unity and integration of the people, their moral and spiritual growth enabling them to realize
the treasure within. People must realize who they are and what is the ultimate purpose of
human life. Self-recognition would come to them through proper value education that would

79
facilities their spiritual march from the level of sub-consciousness to that of super
consciousness through the different intermediary stages. Value- based education would help
the nation fight against all kinds of fanaticism, ill will, violence, fatalism, dishonesty, avarice,
corruption, exploitation and drug abuse.

The national policy on Education (1986) lays emphasis on equity and social justice in
education to promote the country’s unique socio-cultural identity and to contribute to national
cohesion, promoting tolerance, scientific temper and the concerns enshrined in the Indian
constitution. The recommendations of the justice J.S.VERMAcommittee on fundamental
duties of citizens pave the way for strong commitment to basic human values and social
justice. The core components of school curriculum as mentioned in the National Curriculum
for Elementary and Secondary Education- A framework (1988) are all the more relevant in
the present scenario. The constitutional amendment incorporating the ten Fundamental Duties
of Citizens is a valuable pointer to what the country expects of its citizens. All these must find
a prominent place in the total education system of India including the school environs.

The school curriculum in 1988 was designed to enable the learner to acquire knowledge top
develop concepts and inculcate values commensurate with the social, cultural, economic, and
environmental realities at the national and international levels. The social values aimed at
were friendliness, cooperativeness, compassion, self-discipline, courage, love for social
justice, etc. truth, righteous conduct, peace, love and non-violence are the core universal
values that can become the foundation for building the value- based education programme as
per the recommendations of the S.B. Chavan Committee Report submitted to the Indian
Parliament in February 1999.These five universal values represent the five domains of the
human personality – intellectual, physical, emotional, psychological and spiritual- are
“correlated with the five major objectives of education, namely knowledge, skill, balance,
vision and identity.” (81st Report on value-based education presented to rajya sabha on 26th
February 1999, item no.8)

Besides, curriculum in schools has to develop the key qualities like regularity and
punctuality, cleanliness, self-control, industriousness, sense of duty, desire to serve,
responsibility, enterprise, creativity and sensitivity to greater equality, fraternity democratic
attitude and sense of obligation to environmental protection.

80
Another significant factor that merits urgent attention now is religion. Although it is not the
only source of essential values, it certainly is a major source of value generation. What is
required today is not religious education but education about religions, their basics, the values
inherent therein and also comparative study of the philosophy of all religions. These need to
be inculcated at appropriate stages in education right from primary years. Students have to be
given the awareness that the essence of every religion is common, only the practices differ.
The students should also be led to believe that differences of opinion in certain areas are also
to be respected. The Chavan Committee (1999) strongly urges education about religions as an
instrument of social cohesion and social and religious harmony. The UNESCO department
for intercultural dialogue and pluralism for a culture of peace pleads for “Spiritual
Convergence” and proposes to promote dialogue among the different religious and spiritual
traditions in a world where intra and inter-religious conflicts have become the order of the
day (January 2000). It observes “that it is form early childhood that children should be
introduced to the discovery of “otherness”, and to the values of tolerance, respect and
confidence in the “other” that will bring about a change of behavior and attitudes towards
others. The introduction of specific teaching of intercultural and antireligious dialogue,
through the adequate pedagogical tools, is conceived as a means to foster reciprocal
knowledge of shared values contained in the message issued by religious and spiritual
traditions, which can be considered as a common spiritual and cultural heritage.”

However, a word of caution is required here. Education about religions must be handled with
extreme care. All steps must be taken in advance to ensure that no personal prejudice or
narrow minded perceptions are allowed to distort the real purpose of this venture and no
rituals, dogmas and superstitions are propagated in the name of education about religions, all
religions therefore have to be treated with equal respect (Sarva Dharma Sambhav) and that
there has to be no discrimination on the ground of any religion (Panthnirapekshata).

In our national perception, education is essentially for all. This is fundamental to our all
round development, material and spiritual. Education has an acculturating role. It refines
sensitivities and perceptions that contribute to national cohesion, a scientific temper and
independence of mind and spirit- thus furthering the goals of socialism, secularism and
democracy enshrined in our constitution. Education develops manpower for different levels
of the economy. It is also the substrate on which research and development flourish, being the
ultimate guarantee of national self-reliance. In sum, education is a unique investment in the

81
present and the future. This cardinal principle is the key to the national policy on education.
Teaching experiences to follow the correction of imbalances as perceived by the children. A
flexible educational system in desegregated schools accommodates wide ranges of learners’
background and ability in designing improved learning experiences. The importance of
individualizing instruction for all learners with special needs recommends unit concept as a
succinct means to integrate educational experiences. Curriculum planning must inter-relate
the facets of classroom services, special support services and personnel and co-curricular
activities in creating a new and vital programme, which will facilitate curricular integration in
its most specific situations.

Learners under this category have varied needs to be addressed. They ought to be given an
opportunity to have access to curriculum throughout school span and to an individualized
pedagogy. Teachers must make sincere efforts to develop a relationship and an atmosphere
that would generate self-motivated, self-actualizing, and self-monitored learning.
Instructional materials need to be produced to create new conducive conditions and provide
experiences to those who, because of defacto or dejure segregation of schools, are deprived of
the opportunity to have direct learning experiences. The system must ensure the
empowerment of learners with special needs and their parents by building partnerships with
them and by involving them at different levels of the process of inclusion, i.e., right from the
stage of decision making to planning of evaluation.

Equality in education requires personalized pedagogy, and a careful investigation into

individual aptitudes, compensatory and remedial measures in education to suit the needs of
the deprived, the disadvantaged and the challenged, with a view to bringing them at par with
other students.

From the foregoing discussion, it will be clear that certain fundamental principles are intrinsic
to Gandhi’s educational philosophy. These principles include equity, social justice, non-
violence, human dignity, economic well being, and cultural self-respect. Swaraj, we’ll see
that there is much work to be done. In our country, especially, it is obvious that we are very
far from achieving the ideal of Swaraj. There is tremendous inequality and injustice in our
society. There is also an unbridgeable gap between the rich and poor. In addition to the old
division of India and Bharat, we now have the third category of an international super class,

82
resident in India, but living really in dollarized, global, air- conditioned habitat. Coming to
education, each of these classes and sub-classes are marked by their own brand and type. Of
course, the vast under class of over 400 million souls has no access to any sort of proper
education at all. For them, only a Gandhian model, which requires the least amount of capital
outlay, may do.

In other words, it may be argued that the new century will be pretty much the same as the
older ones for the poorest of the poor. It will also be marked by exploitation, violence,
insecurity, poverty, hunger and disease. For theses, only a Gandhian model or some
modification therefore holds out some hope. In recent times, the work of SWADHYAYA,
based as it is on a concept like KRITI-BHAKTI, comes to mind as an example of what might
work. PANDURANG SHASTRI ATHAVALE, or dad, told a small group, how the collector
of Rajkot approached him for his help in making Rajkot District 100% literate. At first, dada
replied: “ This is not my job”. But, later, after some persuasion, agreed to help. Dada told
the collector: “ this is how we’ll do it. Let’s divide the district into two parts. You take the
responsibility for one part, and I will take the responsibility for the other. You make your half
literate I’ll make mine. But I’ll adopt my own methods. I’ll teach my wards shlokas,
proverbs, stories, or

Whatever I think fit, but I’ll make them literate. Let’s compare our results after one year.”
Anyone might have guessed what the outcome of that friendly competition was. Dada’s half
become literate in eight months time, while the collector’s half has probably not yet achieved
its target. This example serves to highlight the inadequacy of the state apparatus in achieving
social goals. SWADHAYA, which is based on a spiritual volunteerism, worked where paid
government employees failed. It may be considered the methods of Swadhyaya to be
Gandhian in that they are based on an inner awakening of the agent and the target of change
rather than on external blandishments or subsidies.

Of course, coming back to the content of Nai Talim, It seems that the emphasis on learning
through craft may be retained, but perhaps modified to suit the times. Perhaps, computer
education could be imparted on the Nai Talim Model, as revenue generating learning tool and
toy for children, instead of the TAKLI. This idea would sound shocking, even blasphemous,
to traditional Gandhians, but perhaps Gandhi might have been the first to take to some of
revolutionary changes in communications technology that are impacting our world. Gandhi
himself made extensive use of the telegraph, if not the telephone in his work. Of course,

83
Gandhian questions about the economic configuration and impact of any new technology
would have to be taken into account. Who has invented the technology? Whose interests does
it serve? Answers to these questions will reveal how the powerful produce and deploy
technology to maintain their positions. And yet, the genetic structure of all technologies is not
the same. Some have the power to reduce inequality, while others are programmed to increase
it. If the personal computer is seen as a tool, which empowers individuals rather than
corporations or governments, then surely we shall not miss its potential to make our world a
better place. Similarly, the Internet has already created a borderless virtual world. Once again,
we see a battle by the commercial interests to take control of this new technology, but there is
so much free information and free ware available that their designs will not be entirely
successful.

What we have been suggesting is that when we regard the onset of the new Millennium, we
are confronted with at least two contrasting possibilities. On the one hand the world order
struggling to be born will be as bad as or worse than the one, which controls our lives today.
We may even conjure up dystrophies in which cloning, organ harvesting, and computers rule
become realities. On the other hand, we might be more hopeful and optimistic, praying for a
healthier, happier and more prosperous tomorrow, with less inequality and human misery, a
world without wars and disease, without starvation and suffering.

Gandhian educational ideas, founded as they are on certain eternal principles, will not lose
their fundamental relevance in the years to come. Ours planners will have to think of a SELF-
SUPPORTING PRIMARY EDUCATION, which will improve the lot of the poorest of the
poor. That such an education would be based on action, problem,-solving, and practical
activity, rather than mere book learning is also perfectly valid. An integral education, which
allows the whole being of a person to grow, an education which emphases character-building
and cultural identity, is once again, obviously desirable. It is equally clear that we have failed
miserably in our state-sponsored schemes to provide free, compulsory primary education to
all. The Gandhian model, therefore, retains its relevance and attractiveness. However,
whether such an education can be imparted solely or primary through the learning of a craft,
and whether the potential beneficiaries or the state will accept it remains to be seen.

Gandhian True Education is that which draws out and stimulates the spiritual, intellectual and
physical faculties. According to Gandhi, the aim of education should be build the whole man
and develop his integral personality. “Literacy in itself is no education. It is no the end of

84
education nor even the beginning.” Aim of education should be to develop to the full
potentialities of energy of the children. Education is simply the process of bringing out what
is latent is man.

External education is neither Sat (True) nor Asat (Untrue), but different from both, hence
ANIRVACHANIYA (beyond explanation). Therefore, it is an illusion to think that education
alone can develop the soul. In that sense, it has very little reality. Learning without courage is
like a waxen statue, beautiful to look at but bound to melt at the least touch of a hot
substance. On the other hand, if the foundations of moral training are firmly lay “The
children could learn all other things themselves.” Gandhi wanted to build up a new society
but he was apprehensive that it cannot be build up with old educational system. Education is
worthless, if it fails to inculcate the spirit of service and sacrifice. ‘Education, if it is vital
thing, it must shed its fragrance on its surroundings.” It must reflect and respond in a genuine
way to the life of the people living around.

A school should not be attached to workshop. The workshop itself is the school. We should
learn while we earn and vice-versa. The whole of general education should come through
crafts and simultaneously with their progress, this is the only method of producing fully
developed human beings. Except for the scholastics all others agree that work should find a
place in the educational curriculum. Some regard work merely as an appendage without
accepting its needs. However, the real technique of education should be the technique of
correlation. Activity draws out the latent capacities of the child, which is the aim of
education. Hence, it is the best technique of education judged even from the purely
educational and psychological viewpoints. So, on the one hand, there is the explosion of
knowledge, on the other, there is the explosion of man himself. Jawaharlal Nehru speaks the
Gandhian language, when he says “Education must develop individuals with harmonious
personalities for the establishment of a peaceful and harmonious world.”

Gandhi’s concept of basic Education has got the maximum attention. It aims at all round
development of human personality. His primary emphasis is on the 3’H’s i.e. – Head, heart
and Hand, rather than on 3 R’s i.e.- Reading, Writing and Arithmetic. For Gandhi, The true
development of head, heart and soul are necessary for a satisfactory system of education. “ In
his scheme, vocational training or work experience occupied a central position as he wanted
education to be responsive to socio-economic need of the Indian society. Perhaps, this was

85
one of the reasons for his aversion to book oriented/central/education at the expense of
education through crafts.”

The basic Education envisaged by Gandhi aimed at producing self reliant and good citizens.
In order to regain India’s lost glory and prestige, Gandhi’s educational ideas based on
orientation have to be reemphasized. The education curricula should be value laden as well as
information oriented. Eradication of illiteracy and spread of education is the prime need of
the hour so that the citizens of twenty first century can be alert and enlightened.” Before,
Gandhi’s concept of education through “Basic Education” could take off and materialized, it
could not be implemented with true spirit and hence, there is apprehension in the mind of the
educationists about its efficacy, usefulness and relevance for modern time. However, men of
higher thinking always ponder over the failure of the present educational system, which has
simply multiplied the number of so called educated unemployed and this huge army of
educated unemployed is becoming a menace for the polity and society both. Still there is a
ray of hope to get the Gandhian concepts of education implemented to save the society from
peril and total destruction.

Gandhi was a perpetual moral rebel who called for organized movement against imperialistic,
virulence, social exploitation, economic oppression and slavery to immoral propensities.

At a time when thinkers in the realm of philosophies and social sciences are trying to take
stock of the Eastern Heritage and Western Thought, Gandhi stands as a symbol of the
conjunction of the East and the West. the service of Gandhi in awakening the soul of Asia and
Africa is of immense importance. Ho-Chi-Minh and Nelson Mandela have testified to the
inspiration of the leaders and activists of the two continents Asia and Africa, received in their
work from the trails, sufferings and teaching of Mahatma. Even the Negro liberationists in
North America under the leadership of Dr. Martin Luther King II received inspiration from
him.

Romain Rolland had recognized the moral significance of the work of the Mahatma. Both
Einstein and Tagore testified to the spiritual eminence of Gandhi. Ata a time, when cultural
norms are collapsing and structure of civilization is imperiled, the deathless spirit of Gandhi
stands as a mighty Himalaya an immense source of strength to those devoted to the
emancipation of mankind.

86
Now in the twenty first century, Gandhi is a world phenomenon. It means, as if he has been
reborn. The world knows that Dr. Martin Luther King II, Lekh Walesa, Nelson Mandela, Ho-
Chi-Minh, Yung-Su-Ky, Mr. Aryartna, Daisaku Ikeda and a host of the geniuses of the world
have followed the footprints of the great Mahatma. In 1981, 53 Nobel Prizes winners’ men
and women of the both Hemisphere warned us of an unprecedented holocaust, encompassing
all the horrors of exterminations and extending the frontiers of barbarism and death.
Strangely enough, they all unanimously look to one man-Gandhi and his non-violent action to
fight the most fundamental battle of human rights- the right to life.

After almost 60 years of armartyrdom, Gandhi is now more relevant on global level than
before. Specially, after 9/11 of 2001, the terrorist attacks on Twin Tower World Trade Centre
and Pentagon Building of the USA, Gandhi is remembered more with reverence than merely
casually. He is being recognized as a great leader of a action, a Liberator and a Prophet
Martyr all over the universe. What is needed at the hour is to implement his deeds, actions
and thoughts into practice and thus, his relevance in different fields is unquestionable and
unchallengeable. For the very survival of human being, it is imperative on our part to act
upon his advice because only on his relevance, we shall survive together or if we fail in our
venture, we are bound to perish together. Finally, the Gandhian model needs, in my opinion, a
built – in mechanism of absorbing or confronting the newer and newer technologies that are
emerging each day. As it stands, it seems to be somewhat backward looking, or at any rate,
designed for a static society in which stable ancestral occupations persist from generation. It
can be thought that the coming age will be one of phenomenal and unprecedented change.
But this does not mean that the perennial values that Gandhi lived by and advocated will lose
their influence. What this does mean is that we shall have to find newer and newer ways to
interpret, understand, impart and live them out. Gandhi is the only hope of the future as he is
the only Shining Star in the Horizon.

CHAPTER-VI

SUMMARY

Education certainly is a means to all progress of man. In other words, the pathway to
human development goes through the lanes of education. Moreover, true education is the sole
of achieving one’s purpose in life.

87
 Education is the eternal process of progressively developing man’s innate power-
physical, mental, social, cultural, moral and spiritual. Education is called as an essential
human virtue. It is as old as the human race. It is never ending process of inner growth and
development and its period stretches from cradle to grave. Education in real sense is to
humanize humanity and to make life progressive, cultured, and civilized. It is through
education that man is transformed into human, social, moral and spiritual being. With the
dynamic changes taking place in the society, education should not be confined to just
imparting information and skill to the child.

Education endeavors to inculcate basic values of humanism, socialism and equality. If

education does not combine the knowledge with basic human value, it soon becomes
dysfunctional and harmful. If education is self development then values are coherent with it.
Value has great importance in the life of human being. Each and every action in our life is full
of values without value it has no sense, values makes any object more important meaningful
and creates a desire to approach the object or avoid it.

CONCEPT AND NATURE OF VALUES

According to the Oxford Dictionary ‘Value’ means ‘worth’. The encyclopedia of

social sciences refers to Values as interests, pleasures, likes, preferences, duties, moral
obligations, desires, needs and many other modalities of social orientation.

The word value is derived from the Latin word ‘Valerie’ meaning to be strong and
vigorous. To be of value is to have certain virtues. From the historical point of view value
means a thing which is good, a widely accepted concept of value in traditional philosophy is
‘Truth, goodness and Beauty’ i.e. “Satyam, Shivam, Sundaram.” In the Jain Philosophy –
Values are celibacy, asceticism and control of senses. In the Buddist though- Liberation and
service of conscious beings of the world is value.

In ordinary speech the tern “Value” is used interchangeably in tow senses in one, we
refer to the specific evaluation of any object. For example, industrialized countries place a
high value on found education. In this meaning an object is rated it is not mentioned what
standards are used to make the judgment. In the second, value refers to mentioned what
standards are used to make the judgment. In broader sense, anything good or bad is a value,
or a value in anything of interests to human subject. Men are not indifferent to the world.

88
They do not stop with a merely factual view of their experience. Explicitly or implicitly they
are continuing by regarding things as good or bad, as true or false, as virtue of vice-versa.

Educational values are, sometimes, considered consummatory in nature. These values

satisfy our caving or want. For example, a student values fine arts, naturally, the subjects such
as, painting, music, dancing would satisfy his carving or wants, not the subject like
mathematics, physics or chemistry, “Everything that is desired is desirable.” Is the principle
of these values, According to Chunningham educational values become aims of education.
According to these qualities capabilities and capacities are promoted in the individuals, which
are inherently values of life Brubacher speaks out this as “To state ones aim of educational
values.”

India today is passing through a conflict of value. This manifest in all walks of life.
Education is no exception. Values in education, therefore, need to be reviewed, redefined and
reinterpreted in the context of changing social, economic and political conditions in India.

KIND OF VALUES

Values can be classified in following categories:-

Moral values: Moral values are concerned with human conduct in all areas of personal,
professional, and social life. Moral values constitute the essential; core of human value.

Spiritual values: Spiritual values are the values which help in the upliftment of spiritual life
of an individual and for the benefit of society as a whole.

Intellectual values: Intellectual values are the basis of moral values and spiritual values.
These values are the basis of mind and spirit, wisdom or knowledge and enlighten the mind
and soul.

Social Values: Social Values are principles that indicate how to relate meaningfully to each
other in social situation, including those involving family, friends and co-workers.

Personal Values: Personal Values are principles that define a person as an individual.
Personal values such as honesty, reliability and trust, determine how to face the world and
relate with people.

89
Cultural values: Cultural values like the practice of faith and customs are principles that
sustain connections with one’s cultural roots, they help to feel connected to a large
community of people with similar background.

It is accepted that ultimate goal of education is to achieve good life. If education aims at good
life then it has to make decisions about value pertaining to good or bad, right or wrong. Value
education is equally important. If a highly qualified well employed person does not know to
behave properly, it can be said that he hasn’t got fruitful education that is related to
everyone’s welfare. This can only happen when all have both academic and value education.

Universal Values: An educated person should have all kind of qualities. Education should
make every individual capable physically, mentally, intellectually, emotionally, and
spiritually. Therefore, some universal ideals of “love, peace, respect, tolerance, forgiveness,
co-existence and non-violence” should be accepted by all the educators worldwide. These
values are truly indispensable, devoid of which, our society cannot sustain itself and people
will forget humanity.

National and Cultural Values: One should recognize his or her nation and its culture.
Education which cannot develop any respect and love for our own family, society, country
and humanity will produce selfish individuals and selfish people can be violent and
dangerous for humankind. Therefore, we need Value Based Education which can impart a
true, scientific, holistic and positive knowledge of culture, tradition, society and spirituality.
In India’s perspective Value Based Education can include festivals, sanskaras, family
systems, art, language, music, life style, diversity in unity, local archeology. Temples, Gumbs
and Bihars.

Value-Based Education: The elements of a Value-Based Education can be found not only in
the subject matter, but in the learning styles which are employed, the scheduling of the
classroom, extracurricular activities, and parental involvement. The Value Based Education is
therefore, organized so as to secure the fullest possible development of body, mind and heart;
and a fruitful channelization of the life energy in pursuits that contribute to the growth of both
internal and external personality.

“Education opens up our mind, but Value-Based Education (VBE) gives us purity of heart
too; education extends our relationship with the world, but Value-Based Education links us
with our own family members too. Education makes our living better, but , Value-Based

90
Education makes our life better too; education teaches us to compete with others, but Value-
Based Education encourages us to be complete too; education makes us a good professional,
but Value-Based Education makes us a whole human too; education takes us to the top, but
Value-Based Education takes us the whole society to the top. Education gives us capacity of
better learning, but Value-Based Education gives us the tool for a deeper understanding too;
education gives us Anna but Value-Based Education provides us Ananda too; education may
bring limitations but Value-Based Education is for liberation. After all right education means-
“Sa Vidya ya Vimuktay”. It means that knowledge is what helps us to attain liberation.

Moral and ethical knowledge is the first point on which Mahatma Gandhi’s concept of value
education is based. Mahatma Gandhi also calls upon all teachers to impart proper education
of morality and ethics to students both at the school and at the college level.

Another important aspect of Mahatma Gandhi’s value education is basic or technical

education. In fact, Mahatma Gandhi wanted the students to prepare themselves for technical
knowledge right from the days of their primary level of education. This is Gandhi’s view-
point pertaining to value education which should be applied in a wider perspective.

SUMMARY OF REVIEWS OF RELATED LITERATURE

On perusal of the related study enumerated above reveals that some scholars studied
the basic education of Gandhiji [Patel (1958), Sen (1973) and Rao(1988)]. Some have made
comparative study of educational thoughts of different thinkers or philosophers
[Subarmmanyam (1958)- Mahatma Gandhi and Rabindernath Tagore, Lalitha (1967)- Gandhi
and Dewey, Vaid (1985)- Annie Besant and Mahatma Gandhi and Swami Vivekanand] and
some have studied views of Gandhiji in different perspective [Gigoo (1967), Manay (1991),
Dwivedi (1991), Mahalingam (1992). Mann (2008) conducted study on Teacher commitment
and relevance in present day as envisaged by Mahatma Gandhi. Some of the research has also
been conducted on value oriented education of different philosophers. [Pandya (1959),
Abhyankar (1987), Reddy (2004), and Kaur (2009)] but none of the researchers preferred to
study exclusively and systematically value based education as envisaged by Gandhiji.
Therefore, the investigator preferred to take up the study. However, some studies are in line
with the research problem selected by the Investigator but some are not exactly the same.
Thus, the Investigator has taken the initiative to probe into an important aspect related to

91
value based education. A survey of the related studies has led to the emergence of the specific
of the specific research problem.

In the present times, the erosion of values in society is a matter of great concern to
every right thinking citizen. So it is a matter of consideration for the philosophy of values.
Values can be inculcated by studying the educational system given by Gandhiji. Many
scholars have studied Gandhi’s Educational Philosophy, but none undertook research problem
related to the values based education as envisaged by Gandhiji and its relevance to the
present India educational system. In order to fill the gap in the existing knowledge,
investigator thought to probe further on this topic. The research work intends to study as to
how the values based education as envisaged by Gandhiji is relevant to the present
educational system. The research work is a humble attempt to help the new generation to
build strong society with inculcation of moral and spiritual values.

STATEMENT OF THE PROBLEM

The problem under investigation can be stated as:

RELEVANCE OF EDUCATIONAL PHILOSOPHY OF MAHATMA GANDHI IN THE

PRESENT TIME.

OBJECTIVES

1. To study the biography and basic ideology of Gandhiji.

2. To study the educational ideas of Gandhi.
3. To study the importance of value education.
4. To study the deterioration of values in modern era.
5. To study the views of Mahatma Gandhi related to values.
6. To study the relevance of value based education as envisaged by Gandhi in modern era.

METHOD AND PROCEDURE

It is a philosophical and historical study in nature. Various works of Gandhiji were

consulted and efforts were to made to lay hand on primary sources and secondary sources i.e.
work of other author. Investigator tried to present the fact accurately and objectively in her

92
Dissertation. She has tried her level best to interpret the ideas of Gandhi related to Value
Based Education.

The investigator proceeded on the assumption that every educational theorist, before
enunciating his educational doctrine tried to put forward his philosophy of life. So before
discussing the Value Based Education system of Gandhiji, the Investigator also had drawn
relevance of Value Based Education System of Gandhi to the present Indian Educational
System.

PHILOSOPHY OF MAHATMA GANDHI

Briefly Biography of Mahatma Gandhi:- Mohan Dass Karamchand Gandhi was

born on the 2nd October, 1869 at Porbandar in Kathiawar to Karamchand and Putlibai in
middle class Bania family. His grandfather, father and uncle were Prime minister in Indian
states. At the age of 13, he was married to Kasturba. He sailed in September 1888 for
Southampton, passed his examination and was called to the Bar in January 1891. He was
more successful in drafting petitions than in conducting cases.

Gandhi sailed for South Africa in April 1893 to instruct the counsel in a law suit for
Dada Abdulla & Co. The two parties in the law case came to a compromise because of
Gandhi who had been approached for help and guidance by all.

In 1896, Gandhi returned to India to take his family to South Africa and contacted
Gokhale, Tilak and Pherozeshah Mehta, and addressed public meeting in Bombay and
Madras. He received a call from South Africa to return immediately and he returned. Gandhi
continued his practice and public work there. During the Boer War, he organized an
ambulance corps for Indians to help the British Empire.

In 1901, he returned to India, Settled down in Bombay and began his practice. He was
unhappy because of the condition of the Indian National Congress, untouchability which was
prevailing and the pervasive insanitation. But, he had to go back to Africa to lead a depution
to meet the secretary of state Mr. Chamberlain. In 1904, he assumed the responsibility of a
weekly Indian opinion through which he expounded the principles and practice of
Satyagraha.

93
 In January, Gandhiji returned to India and founded the Sabarmati Ashram in May
1915. In February 1916, he delivered the first public address in India on the occasion of the
opening ceremony of the Banaras Hindu University. The Champaran Satyagraha in 1917
showed the potency of Satyagraha. Gandhi called off the Hartal against the Rowlett Billl
when people turned violent.

In November 1919, he started the non-cooperation movement against the British

Government. He was arrested on February 22nd and released in 1924. In 1929, Gandhi
became the leader of the congress and on the 26 th January 1930, he made the congress take a
pledge for “Purna Swaraj” or complete independence.

In March 1930, he started the “Dandi Yatra” and was arrested for picking up salt at
Dandi. In 1931, the Gandhi Irwin pact was signed and in August 1931, he sailed for London
to attend the second Round Table Conference. From 1931, for six years he devoted his time
mainly to the upliftment of the Harijans. Gandhi was arrested in 1942, in connection with the
“Quilt Indian Movement.” His wife and his secretary Mahadeva Desai who were with him
died in 1943. In 1946, he went barefoot from village to village in Naokhali District to put
down the Hindu-Muslim riot. Gandhiji declined to attend the Independence Day celebrations
where communal riots were raging. On 30th January 1943, while Gandhiji was coming to
attend the prayer meeting at the Birla Garden, a young Hindu, Godse fired three point-blank
shots at Gandhi and the Mahatma fell uttering the name of God ‘Ram’.

GENERAL PHILOSOPHY OF MAHATMA GANDHI

The evolution of Mohandass Karamchand Gandhi into the ‘Mahatma of our times
very hinges on the principles that were the guiding light of his life. Till his last breath,
Gandhiji unflinchingly adhered to these philosophies often referred by the collective term
‘Gandhism’.

Truth: Truth or ‘Satya’ was the sovereign principles of Gandhiji’s life.

Non Violence: The principle of Non Violence or Ahinsa has been integral to many Indian
religions and Mahatma Gandhi espoused for total Non- Violence in the Indian freedom
struggle. Gandhi’s adoption of vegetarianism is often regarded a manifestation of his faith in
the principles of non violence.

94
Asteya (Non-Stealing): Non Stealing does not mean merely not to steal, to keep or take
anything which one does not is also stealing. Much of the distressing poverty in this world
has risen out of the breaches of the principle of Non-Stealing.

Brahmacharya (Self Discipline): Brahmacharya means control of all the organs of sense.

Aparigraha (Non-Possession): Non-Possession means that we should not hoard anything

that we do not need today.

Sharirshrama (Bread Labour): Earn thy bread by the sweat of the brow- says Bible. Bread
Labour means that everyone is expected to perform sufficient body-labour in order to entitle
him to his living. It is not, therefore, necessary to earn one’s living by bread labour, taking
living in its broader sense.

Aswada (Control of the Palate): Unless we are satisfied with foods that are necessary for
the proper maintenance of our physical health and unless we are prepare to rid ourselves of
stimulating heating and exciting condiments that we mixed with food.

Sarvatra Bhayavarjana (Fearlessness): Fearlessness should connote absence of all kinds of

fear – fear of death, fear of bodily injury, fear of hunger, fear of insults, fear of public
disapproved fear of ghosts and evil spirits, fear of anyone’s anger. Freedoms from all these
and other such fears constitute fearlessness.

Sarva Dharma Samantva (Equality of the religions): Religions have been interwoven. One
sees a special quality in every one of them. But no one religion is higher than another. All are
complimentary to one another. All religions though different are the same; we must treat all
religions as equals.

Swadeshi (Use locally Made Goods): Swadeshi is that spirit in us which requires us to serve
our immediate neighbors before others, and to use things produced in our neighborhood in
preference to those more remote.

Sparshbhavna (Untouchability): Untouchability means pollution by the touch of certain

persons in reason of their birth in a particular state or family. It is an excrescence. Removal of
Untouchability means love for, and service of, the whole world and thus merges into Ahinsa
consider untouchability to be a heinous crime against humanity.

95
Satyagraha:- Gandhiji pioneered the term Satyagraha which literally translates to ‘an
endeavor for truth’. In the context of India freedom movement,Satyagraha meant the
resistance to the British oppression through mas civil obedience. The tenets of Truth or Satya
and nonviolence were pivotal to the Satyagraha movement and Gandhiji ensured that the
millions of Indians seeking an end to Rbritish rule adhered to these basic principles
steadfastly.

Khadi:- Khadi, an unassuming piece of handspun and hand-woven cloth, embodies the
simplicity synoymous with Mahatma Gandhi’s persona. Mahatma used the adoption of Khadi
as a subtle economic tool against the British industrial might and also as a means of
generating rural employment in India.

Gandhi and Environment:- The society should largely be a solar/wind/bio-mass based

society togather with a whole range of environment friendly technologies mainly based on
renewable resources. Hence, resources should be utilized prudently and the basic need of
people is to be met without any serous detriment to the environment.

Gandhi as leader of people:- Gandhi was a leader of his people, unsupported by any
authority; a politician whose success rested not upon craft or guile, but simply upon moral
grandeur of his soul; a fighter who pushed back the mightiest empier on the earth without the
use of force; a spirit of profound wisdom and a frail man who confronted the brutality of
military strength with the dignity of a simple human being. Gandhi held the view that the life
of a good citizen was the life of karma –action in the service of the country.

Gandhian concept of Swaraj:- During the period when Gandhi’s freedom movement
acquired its mass base, he again defined and explained the concept of Swaraj as the goal of
freedom struggle, in terms of political, economic, social and moral rights of the downtrodden
and exploited Indian masses.

Gandhi and rural development:- Gandhi’s idea to develpo the Indian society was based on
his understanding of the society and hence based on the village system. His concept of rural
reconstruction is a comprehensive one, emphasizing on the economic, political, social,
educational, ecoligical and spiritual dimensions.

Contribution to Educational Thought:- Aims of education according to Gandhi are as

under.

96
 Immediate Aims of Gandhian education.

1. Bread and Butter Aim:- Gandhiji Believes that in a poor country like India
where earning of bread is the main problem, education must aim at enabling every
individual to earn his livelihood.
2. Cultural aim:- The cultural aim lays emphasis on obtainig knowledge of Indian
culture, the culture that is reflected in our dress, our manner of speech, our way of
conduct and behaviour. Eduaction, with the cultural aim will liberate the soul from
pride, prejudice and encumbrances and enable man to see things true perspective.
3. Character Aim:- Gandi regarded character formation as the suitable foundation
of education. He considered character building as the main and essential basic of
educational development”.
4. Perfect development Aim:- An all round development means development of the
head, heart, and hand-nothing less, nothing more. The real eduation is that
develops the body, mind and soul of children”.
5. Ultimate Aim of Education:- Self realization of Summon Bonum is the ultimate
aim of life as well as of education.

Curriculum:- Gandhi’s scheme of education is known as ‘basic scheme of education’ its

curriculum was activity centered. This scheme of education aimed at the development of
whole man-the Physical, intellictual and spiritual power in the best possible manner. Gandhiji
Suggested the teaching of the following subjects in his scheme of education:

1. Basic craft
2. Mother tongue
3. Arithmetic
4. Social studies
5. General Sceinces
6. Music and Drawing

Place for Hindustani:- Hindustani should be included as a compulsory subject in the school
curriculum for developing national language.

Methods of Teaching:

1. Education through craft

2. Emphasis on activity method and learning by self experience
3. Correlation method:
4. Lecture and question method
5. Mother tongue as medium of instruction

97
 Discpline: Gandhiji advocated discipline through self control. He emphasized voluntary
discipline, self discipline or discipline that springs from within.

Gandhiji’s Views on women Education:- Gandhiji felt strongly for the emancipation of
women. Education should be given to them according to their particular aptitudes and life
demandes. Gandhiji belived that women by means of their equipment and nature are best
fitted to take up the work of educating small children.

Place of Religion in Education:- Religion was an essential in Gandhi’s life without

religion”. Gandhiji regarded religion as an abiding faith in the absolute virtues of truth, love
and justice.

Mother tongue: Gandhiji was great champion of the mother tongue and in his scheme of
basic education; he assigns to it the position of prime importance.

Method of Education: Gandhiji incorporated in the Basic scheme, servel methods of

education which are purely based educational principles of intrinsic values. Learing by doing
is based on ‘purposeful activity’ of the child.

Relevance to present Indian educational system

Education is highly needed in our modern society because our lives have become
more miserable. The realization of Education has become quite strong in last few decades on
a global level. The negative forces like selfishness, hatred, terrorism, individualism, violence,
intolerance, etc. have now become day-to-day problems in the world. The phenomena such as
family breakdown, increasing od nagative attitude and spead of health hazards like drugs and
HIV/AIDS seem to be escalating worldwide, which have now terrified humanity.

The importance of proving education is felt necessary today because the present
system of education cannot contribute much to the individual and social development.
Education does not mean preaching of mere moral sciences or propagating particular
religious tenets, but it is imparting knowledge of value considered functional for both
individual as well as society.

Gandhi’s philosphical, religious, economic and social approach and a number of

contemporary Gandhian perspctive are relevant to an understanding of human values and

98
social change today. By Gandhian ideals in the education policy, we will be able to inspire the
whole world by his ideas of truth, nonviolence, peace and love.

It may be said that the foundations of an ideal civilization as conceived by Gandhi

was based on Truth and Nonviolence as the integrally related means and ends. They are
values central to any society because they influence all human relations in the social, political
as well as economic spheres in one way or the other. They are to be the standards and goals of
our society. These can also become the foundations of a more peaceful and happy world
order, which is very much the need of mankind today. These all can be imagined only by
means of education.

Taking about education is quite an easy job, but implementing it is a daunting task,
which needs the strongest determination. We need to create a special environment in
institutions to transform Education in students. First of all, we need trained, committed and
spiritually motivated in students. First of all, we need trained, committed and spiritually
motivated teachers for education. Actually Education does not require any set text books;
rather than that, the whole institution should be based on Value Based Education. It should be
applied through various methods in order that everyone can understand it and follow it
automatically and positively.

There is famous saying- better late than never. So we must start now. Education
worldwide are quite are now quite worried; therefore they have started various packages and
discussions at their level. Names could be any –Holistic Approach of Education, Global
Education, Democratic Education and Home Schooling system (USA), Alternative education
etc. They are all working for VBE directly indirectly, formally or informally.

The call for values is currently echoing throughout every land, as educators, parents
and even children are increasingly concerned about and affected by violence, growing social
problems, and the lack of social cohesion. Educators are, once again, asked to address
problems, which have arisen within their societies.

If we apply Gandhi’s view on education even in the modern perspective, they can
definitely give a new dimension to our education system. In reality, these day we se that our
younger generation is directionless. Our youths are diverted and a feeling of helplessness and
dejection is prevailing on them. To tackle this problem, Mahatma Gandhi’s views can be of
great help. In this reference, he has said that there is a need of result-oriented education.

99
Education should necessarily be helpful in employment and its foundation should be laid on
morality and ethics. We who are concerned with education need to think over Gandhi’s views
on education. We have to apply Mahatma Gandhi’s ideas according to the present
circumstances of our country and also as per the demands of time.

From the forgoing discussion, it is clear that certain fundamental principles are intrisic
to Gandhi’s educational philosophy. These principles include equity, social justice, non-
violence, human dignity, economic well being, and cultural self-respect. Of course, the vast
under class of over 400 million souls has on access to may sort of proper education at all. For
them, only a Gandhian model, which requires the least amount of capital outlay, may do.

Of course, coming back to the content of Nai Talim, it seems that the emphasis on
learning through craft may be retained, but perhaps modified to suit the times. Perhaps,
computer education could be imparted on the Nai Talim model, as revenue generating
learning tool and toy for children, instead of the takli. Gandhian educational ideas,
fundamental relevance in the years to come. Our planners will have to think of a self-
supporting primary education, which will improve the lot of the poorest of the poor. That
such an education would be based on action, problem-solving, and practical activity, rather
than mere book learning is also perfectly valid. An integral education, which allows the
whole being of a person to grew, an education which emphases character-buildind and
cultural identity, is once again, obviously desirable. It is equally clear that we have failed
miserably in our state-sponsored schemes to provide free, compulsory primary education to
all. The Gandhian model, therefore, retains its relevance and attractiveness. However,
whether such an education can be imparted solely or primarily through the learning of a craft,
and whether the potential beneficiaries or the state will accept it remains to be seen.

Gandhian True education is that which draw out and stimulates the spiritual,
intellectual and physical faculties. According to Gandhi, the aim of education should be build
the whole man and develop his integral personality. “Literacy in itself is no education. It is
not the end of education nor even the beginning”. Aim of education should be to develop to
the full potentialities of energy of the children. Education is simply the process of bringing
out what is latent is man.

Gandhi’s concept of basic education has got the maximum attention. It aims at all
round development of human personality. His primary emphasis is on the 3’H’s i.e. –Head,

100
Heart and Hand, rather than on 3 R’s i.e. – Reading, Writing and Arithmetic. For Gandhi, the
true development of head, heart and soul are necessary for a satisfactory system of education.
“In his scheme, vocational training or work experience occupied a center position as he
wanted education to be responsive to socio-economic need of the Indian society. Perhaps, this
was one of the reason for his aversion to book oriented/Central Education at the expense of
education through crafts”.

The Basic Education envisaged by Gandhi aimed at producing self reliant and good
citizens. In order to regain India’s lost glory and prestige, Gandhi’s educational ideas based
on value-orientation have to be reemphasized. The education curricula should be value laden
as well as information oriented. Eradication of illiteracy and spread of education is the prime
need of the hour so that the citizens of Twenty First Century can be alert and enlightened”.
Before, Gandhi’s concept of education through “Basic Education” could take off and
materialized, it could not be implemented with true spirit and hence, there is apprehension in
the mind of the educationists about its efficacy, usefulness and relevance for modern time.
However, men of higher thinking always ponder over the failure of the present educational
system, which has simply multiplied the number of so called educated unemployed and this
huge army of educated unemployed is becoming a menace for the polity and society both.
Still there is a ray of hope to get the Gandhian concepts of present education implemented to
save the society from peril and total destruction.

After almost 60 years of martyrdom, Gandhi is how more relevant on global level
than before. Specially, after 9/11 of 2001, the terroristic attacks on Twin Tower World Trade
Center and Pentagon building of the USA, Gandhi is remembered more with revenue than
merely casually. He is being recognized as a great leader of action, a Liberator and a Prophet
Martyr all over the universe. What is needed at the hour is to implement his deeds, actions
and thoughts into practice and trust, his relevance in different fields is unquestionable and
unchallengeable. For the very survival of human being, it is imperative on our part to act
upon his advice because only on his relevance, we shall together on our part to act upon his
advice because only on his relevance, we shall survive together or if we fail in our venture,
we are bound to perish together, finally, the Gandhian model needs, in my opinion, a built-in
mechanism of absorbing or confronting the newer and newer technologies that are emerging
each day. At it stands, it seems to be somewhat backward looking, or at any rate, designed for
a static society in which stable ancestral occupations persist from generation to generation. It

101
can be thought that the coming age will be one of phenomenal and unprecedented change.
But this does not mean that the perennial values that Gandhi lived by and advocated will lose
their influence. What this does mean is that we shall have out. Gandhi is the only hope of the
future as he is the only Shining Star on the Horizon.

BIBLIOGRAPHY

Abhyankar, S.V.(1987), Swami Vivekanand’s educational thought and its Philosophical

foundations with special focus on value education in the context of ‘Nuclear and space age,’
Global ‘value crises’ and need for education’ in India today, Reproduced from Fourth Survey
Research in Education, Vol.I. (1993-1998)).M B. Buch (ed.), New Delhi, NCERT.

Aggarwal, J.C. (1985), Theory and principles of Education, New Delhi: Vikash Publising
House Pvt. Ltd.

102
Bharatan, K.(1953), Towards New Education (ed.) Ahmadabad: Navjivan,1953

Chaube, S.P.(1987), Great Indian Education Philosophers, Agra: Vinod Pustak Bhandar.

Dwivedi, K.(1991), A comparative study of the education philosophy of Gandhi in the world
perspective. Fifth survey of Research in Education, Vol. I (1988-92) M.B.Buch (ed.), New
Delhi: NCERT.P.11

Gandhi,M.K.(1962), True education, Ahmadabad: Navjivan Publishing house.

Gigoo, P.N.(1976) Gandhian Educational Philosophy and world peace, Second Survey of
Research in Education (1972-78)M.B. Buch (ed.), Baroda: Society for Educational Research
and Development, P.32

Kaur,R.(2009), Value Based Education as envisaged by Swami Vivekananda and its

relevance to the present Indian educational System, M.Ed. Dissertation, Guru Nanak Dev
University, Amritsar.

Kaur, R.J. (1992), Comparative study of the educational philosophies of Sri Aurobindo and
Mahatma Gandhi and their relevance to the Modern educational system, Fifth survey of
Research in Education, Vol.I (1988-92) M.B. Buch (ed.), New Delhi: NCERT. P.11.

Kim, S.K. (1997), Problematizing modernity: Gandhi’s decanting impulse, Gandhi Marg,
Department of Government and Politics, The University of Maryland College Park, April-
June 2001, pp 5-20.

Kumar,R.(1999), Morally and ethics in public life, taken from www.mkgandhi.org

Kumar. (2007), Mahatma Gandhi on Value Education, taken from www.blogger.com

Lalitha, C.H. (1967), The Education Philosophies of Gandhiji and their relevance to
contemporary Education Research Vol.II (1988-92) M.B. Buch (ed.), New Delhi:
NCERT.P.800.

Manay, S.N.(1991), Value Education in the light of Sri Aurobindo’s philosophy with special
reference to home scence education. Fifth survey of Educational Research Vol.I. (1988-92)
M.B. Buch (ed.) New Delhi: NCERT.P.15.

103
Mann, D.K. (2008), Teacher commitment as envisaged by Mahatma Gandhi and its
relevance in the present educational system. M.Ed. Dissertation, Guru Nanak Dev University,
Amritsar.

Mishra, S(2008), Education for the masses-lessons from Gandhian praxis, taken from
www.gandhifoundation.net

Pani, S.P.(2008), Gandhi’s theories of education,SEARCH-A journal of Arts, Humanities &

management, Special Issue on Gandhi, Vol.I, January, 2008, P-80.

Patel, H.P, (1958) Basic education and its working in the state of Bombay,A survey of
research in Education. (1974), M.B. Buch (ed.),New Delhi: NCERT.P70.

Patel, M.S, (1958), The educational philosophy of Mahatma Gandhi,Ahmadabad:Navjivan

Trust.

Rajput J.S.(1999), Gandhi on Education, NCTE, New Delhi

Rao, K,(2010),Educational philosophies of Mahatma Gandhi and Swami Vivekananda

comparative study. International Referred Research Journal, Octuber, 2010, Vol.II, ISSUE-
211

Rao, S.S. (1988) Concept of Gandhi basic education, Fifth survay of Research in Education,
Vol.I(1988-92) M.B. Buch(ed.), New Delhi : NCERT.P.11.

Reddy, D.V.(2004), Attitude towards value oriented Education in Primary school childeren
in chittoor disttrict, Journal of Educational. Research and Extension, Vol, 41,(No.2) NCERT,
New Delhi, P.18.

Sen,A.(1973) Mahatma Gandhi’s Educational Philosophy, Second survey research in

Education (1972-78), M.B. Buch (ed.) Baroda:Society for Educational Research and
Development P.35.

Sharma, N.P.(1997) Can Value be taught? Siksha Bharati,2(2), (32-84)

Srivastava, A.(2007) Gandhiji on God and value, MERI journal of Education, Vol.2 (No.2),
Dr. S.P. Pathak(ed.) New Delhi P.69.

104
Subrahmmanyam,(1958), The Educational Ideas of Mahatma Gandhi and Modern India. A
survey of Research in Education (1974), M.B. Buch (ed.) New Delhi: NCERT.P.46.

Vaid, N.K.(1985) Education Philosophy of Annie Besant and Gandhi, Fourth survey of
Research in education Vol. I (1983-88), M.B. Buch (ed), New Delhi: NCERT.P85.

Walia, J.S.(2000) Modern Indian Education and its problems, Jalandhar: Paul Publication.

105