UNIT – 6 Human Values for Indian Manager

Human Values for Indian Manager

Values of managers

 As decision makers, managers have more opportunities than others to

set ethical tone for company
 Man in the manger comes first. So, for proper human development
along with leadership, negotiation, counselling, teaching healthy human
values carries more importance.

Lessons from Ancient Indian Education system

Introduction
You must have heard or read that travellers from various regions having different climates
and cultures began to visit parts of India from early times. To them, India was a land of
wonder! The fame of Indian culture, wealth, religions, philosophies, art, architecture, as well
as its educational practices had spread far and wide. The education system of ancient times
was regarded as a source for the knowledge, traditions and practices that guided and
encouraged humanity.

Land of wonder- an actual place or scene of great or strange beauty

It is a well-known fact that tourists from all over the world belonging to different climate
zones and cultural backgrounds used to come to India during early times as they saw India as
a land of exquisite beauty. Besides, India was famous all over the world for its culture,
wealth, religions, philosophies, art, architecture and educational practices. The educational
structure adopted in the country in the earliest times was known to instil and impart
knowledge, customs and practices that inspired the quality of compassion, kindness and being
humane.

Salient Features of Ancient Education System

From the time of Rigveda onwards, our ancient education system evolved over the period and
focused on the holistic development of the individual by taking care of both the inner and the
outer self. The system focused on the moral, physical, spiritual and intellectual aspects of life.
It emphasised on values such as humility, truthfulness, discipline, self-reliance and respect
for all creations. Students were taught to appreciate the balance between human beings and
nature. Teaching and learning followed the tenets of Vedas and Upanishads fulfilling duties
towards self, family and society, thus encompassing all aspects of life. Education system
focused both on learning and physical development. In other words, the emphasis was on
healthy mind and healthy body. You can see that education in India has a heritage of being
pragmatic, achievable and complementary to life.

Salient- most noticeable or important

Rigveda- The Rigveda is an ancient Indian collection of Vedic Sanskrit hymns. It is one of
the four sacred canonical texts of Hinduism known as Vedas. Rigvedic period - 1500BC-
1000BC

Holistic- characterized by the belief that the parts of something are intimately interconnected
and explicable only by reference to the whole
Humility- the quality of having a modest or low view of one’s importance
Tenets- the main principles of a religion or philosophy
Vedas- The Vedas are a large body of religious texts originating in ancient India. There are
four Vedas: the RIgveda, the Yajurveda, the Samaveda and the Atharvaveda
Upanishads- each of a series of Hindu sacred treatises written in Sanskrit c. 800–200 BC,
expounding the Vedas in predominantly mystical and monistic terms.
Heritage- something that is handed down from the past, as a tradition
Pragmatic- dealing with things sensibly and realistically in a way that is based on practical
rather than theoretical considerations; practical.

Since the Rigveda period, our prehistoric education system has developed gradually and it
has centered around holistic development of students that focus on both inner and outer self.
The new system paid attention to each aspect of life including moral, physical, spiritual and
intellectual aspects. It also focussed on instilling behaviours such as modesty, honesty,
discipline, self-dependence and respect for one and all among individuals. The importance of
balance between nature and living beings was also taught at a very early stage. During those
times, teachings were primarily based on the sacred religious texts such as Vedas and
Upanishads that revolved around accomplishing one’s duties towards self, family and society,
thereby enabling them to be surrounded by all the facets of life. It was made in such a way
that it involved both mental and physical growth thereby raising a healthy individual with a
healthy mind and body. Thus, one can clearly notice that the education in India has a history
of being practical i.e., it teaches dealing with things sensibly and realistically in a way that is
based on practical rather than theoretical considerations. It has also been accessible and in
sync with life.

Sources of Education

The ancient system of education was the education of the Vedas, Brahmanas, Upanishads and
Dharmasutras. You must have heard the names of Aryabhata, Panini, Katyayana and
Patanjali. Their writings and the medical treatises of Charaka and Sushruta were also some of
the sources of learning. Distinction was also drawn between Shastras (learned disciplines)
and Kavyas (imaginative and creative literature). Sources of learning were drawn from
various disciplines such as Itihas (history), Anviksiki (logic), Mimamsa (interpretation)
Shilpashastra (architecture), Arthashastra (polity), Varta (agriculture, trade, commerce,
animal husbandry) and Dhanurvidya (archery).

Physical education too was an important curricular area and pupils participated in krida
(games, recreational activities), vyayamaprakara (exercises), dhanurvidya (archery) for
acquiring martial skills, and yogasadhana (training the mind and body) among others. The
Gurus and their pupils worked conscientiously together to become proficient in all aspects of
learning.
In order to assess pupils' learning, shastrartha (learned debates) were organised. Pupils at an
advanced stage of learning guided younger pupils. There also existed the system of peer
learning, like you have group/peer work.
Dharmasutras- (Dharma- right way of living or righteousness; sutra- sacred thread or code;
Dharmastura- righteousness thread or righteousness code i.e., a guideline to live rightly in
Hindu society) a book or scripture that forms the initial foundation of Hindu law, containing
regulations regarding government, castes, relationships among people, economic actions,
diets and religious affairs. There were many texts considered as dharmasutra, but only four
survived into modern times.
Treatises- a written work dealing formally and systematically with a subject
Aryabhatta- He was the first of the major mathematician-astronomers from the classical age
of Indian mathematics and Indian astronomy. He presented a number of innovations in
mathematics and astronomy in verse form, which were influential for many centuries.
Panini- Panini was an ancient Sanskrit philologist (the study of language in oral and written
historical sources), grammarian and a revered scholar in Ancient India. He was considered as
“the father of linguistics”.
Katyayana- a Sanskrit grammarian, mathematician and Vedic priest who lived in ancient
India
Patanjali- Patanjali was a sage (rishis; holy figure) in India thought to be the author of
number of Sanskrit works
Charaka- one of the principal contributors to Ayurveda; The treatise that Charaka compiled is
one of the foundational treatises of classical Indian medicine
Sushruta- an ancient Indian physician described as the “father of surgery”
he early system of education was based on the teachings of Vedas, Brahmanas, Upanishads
and Dharmasutras. It also included the works and findings of Aryabhata, Panini, Katyayana
and Patanjali as well the medical work of Charaka and Sushruta. A clear distinction between
the learned disciplines and fiction literature was drawn or in other words, children were
taught both Shastras as well as Kavyas and how they are separate from each other. Different
disciplines were taught so as to impart the knowledge of history, logic and interpretation,
architecture, polity, agriculture, trade, commerce, animal husbandry and archery. Thus, all
these subjects are being taught since ancient times. All of these subjects helped students
learn and enhance their knowledge in various fields.
Not only this, proper care was taken to improve their physical efficiency as well. Physical
education was an important aspect and it motivated kids to participate in games and
recreational activities like archery for enhancing martial skills. They were made to do
physical exercises and training of the mind along with the body was considered extremely
crucial. Not only children, but their teachers or Gurus played a major role in ensuring
dedicated learning and development.

The law of Karma

What is the origin of law of karma?

Karma is a Sanskrit word that primarily means 'action' but for South Asian Religions (and
Philosophy) it is not limited to that as the term has gained various meanings and connotations
over time. The term karma connects actions and results. Good and bad happenings
experienced in this life are aggregate results of deeds in this and previous lives. This is
known as the Law of Karma and it is regarded as a natural and universal law. Karma not only
justifies the present situation of an individual but also rationalizes the cycle of birth and death
(or saṃsāra) which is common in South Asian Philosophy.

What is Karma?
Karma, a Sanskrit word that roughly translates to "action," is a core concept in some Eastern
religions, including Hinduism and Buddhism.
Though its specifics are different depending on the religion, karma generally denotes the
cycle of cause and effect — each action a person takes will affect him or her at some time in
the future. This rule also applies to a person's thoughts and words, and the actions other
people take under that individual's instructions.
Today, people use the word karma in ways that are not wholly consistent with its traditional
meaning.

What is the law of karma?

Karma is a natural law. Karma is the currency of your life. With the currency of karmic
actions, you purchase and create all your life experiences — good, bad, pleasant, and
unpleasant. Karma is the law of cause and effect by which each individual creates his own
destiny by his thoughts, words, and deeds.
According to the theory of karma, you have a cupboard filled with karmas: personal karmas,
cultural karmas, and karmas that involve the entire human race. The life you experience is a
mesh of all your karmas interacting with one another like a big, unique, karmic thumbprint.
Your body was created by the lovemaking movements of your parents and then movements
of the sperm burrowing into the egg, zygotes replicating, organs forming, and nutrients being
assimilated. Everything that keeps your body alive right now is made up of movements:
visible movements, invisible movements, and millions of teeny-tiny electro-chemical
movements.
The entire universe consists of spinnings upon spinnings — from galaxies to communities, to
electrons circling the nucleus of an atom. Movement is the nature and quality of all creation.
So what’s keeping it all going?
You can think of the universe as running on the fuel of karma. As Newton’s law of action
says, every action has an equal and opposite reaction. Thus work the ways of karma.
 One good way to grasp the intricacies of karmic law is to watch how karmas manifest
inside and around you. Life is a living textbook on the laws of karma. You can
Observe how life so often creates exactly what you most desire or fear.
 Watch as the most vehement persecutors in any situation seem to inevitably become
the persecuted.
 Notice how your own good actions can lighten your heart and create an opening for
more goodness to enter your life.
Even movie scripts and novels generally reflect an intuitive understanding of these laws, as
good wins over evil nearly every time — even if only moments before the final credit roll!

Quality of Working life

1. Job Satisfaction
The term "job satisfaction" refers to how satisfied an employee is at his/her organization.
Factors such as working environment, people at work, job security, and work responsibilities
majorly impact an individual's job dissatisfaction levels.

With better job satisfaction comes an improved quality of work life. An employee who is
satisfied with his position at the company is more likely to do good work. Consequently, job
dissatisfaction is more likely to lower employee engagement as well as higher turnover rates.
2. Workplace Stress
Stress is a silent killer. This is especially true for most working individuals. With the added
pressure to manage their work-life, employees feel extreme levels of stress. Not only does it
impact their physical health, but it affects their emotional wellbeing as well.

According to stress.org, workplace stress is a result of the following factors:

Workload contributes to the primary reason for stress at almost 46%

People Issues comes second at 28%
Work-life balance (20%)
Lack of job security (6%)

The good news is that with proper organizational commitment and personal effort, stress can
be effectively handled.

3. Financial Reimbursement
The purpose behind any work is to get a substantial income in return.

Rewards, pay, and benefits enhance organizational QWL. With better compensation,
employees are more involved in their work. Unless the company provides extrinsic
motivation (in the form of better financial gain), workers will less likely go beyond the job
requirements.

After obtaining good pay, employees are more likely to find job satisfaction as well as more
committed to achieving the company's goals.

4. Work-Life Balance
Rigid work schedules are a big no for the current millennial workforce. The modern worker
wants to balance his life at work with his personal life. That means more remote working and
more flexible work hours.

Achieving a satisfactory work-life balance is a significant factor in the quality of work-life.

Splitting time, energy, and resources into two different aspects of your life is challenging.
Adding to this challenge are obstacles such as long hours of commute, family commitments,
or longer working hours.

To improve the quality of work-life in your organization, you can't overlook the importance
of introducing an excellent work-life balance. However, not everyone seeks the same kind of
work-life balance. That's why it is vital to have open communication channels with your
workforce.

Here are a few options that'll help your employees balance their personal and work lives:

Flexible Working Hours: It doesn't mean leaving at 5'o clock on the dot. It means that
employees are free to come and work at hours where they are the most comfortable.
Work from home: Once a week or once a month, work from home initiative will work
wonders in boosting morale and increasing productivity.
Telecommunicating: Telecommuting is a system that enables an employee to work from
home from any location for all or part of the week. Telecommuting may be suitable for only
some employees and jobs.
Remote Working: Remote working refers to when an employee works outside the
traditional job environment. That is, they prefer to work from an off-site location. This form
of working style is seeing a lot of interest over the current few years.
Part-Time: This form of work requires the employee to work in shifts.

Similar Articles: Work From Home Policy- A Definitive Guide For Managers

5. Working Conditions / Job Environment

Businesses need to understand the value of a pleasant working environment for enhanced
organizational effectiveness. The job environment affects life at work, mood, performance,
and motivation.

Improved Quality Of Lighting

Good lighting makes a drastic difference in employees' performance and attitude. Research
states that exposure to natural light helps in improving energy, mood, focus, and productivity.

A great alternative to natural lighting is blue-enriched light bulbs. Using such lighting will
promote calmness and positivity in the workplace.

Comfortable Working Environment

Make an effort to provide relaxing working conditions by providing comfy chairs, indoor
plants, break rooms, and office snacks. Make the workplace an enjoyable and fun place to be.

Respect and Fairness

Unless an employee is being treated fairly and with respect, he/she is less likely to feel any
connection to the place of work. This implies that every employee deserves to feel belonged
regardless of their race, gender, sexuality, or job role.
Ethics of Vivekananda
The moral philosophy of Vivekananda is a corollary of his concept of religion. It should be
noted that for Vivekananda religion is not a doctrine, nor a theory, but one’s realization of the
essential Divinity that pervades all individual selves. The ethics of Vivekananda is based on
the oneness of all human beings.

Vivekananda tells us: ‘Oneness is the secret of everything. All is one, which manifests itself,
either in thought, or life, or soul, or body, and the difference is only in degree’ (2.299). From
this non-dualistic thought follows certain moral codes that seem to parallel Western thought.

Since all are one, there is hardly any difference between myself and others. In fact, there is no
other who stands in contrast with myself. The distinction between ‘I’ and ‘thou’ vanishes. So
I cannot do anything harmful towards anybody, for that will be doing harm to myself. This is
the very idea contained in a version of Kant’s categorical imperative. Codes of conduct or
moral codes must be universally applied. What is good for me is good for another. If an
action is not good for me, it cannot be good for you. Universality is the outcome of the
oneness taught in Advaita Vedanta.

Another corollary of the above thesis is that human dignity must be respected. If all is one,
we have no right to look down upon those who may not come up to our level of development.
Therefore, the saying ‘condemn none’ is the most universal moral principle. Elsewhere
Vivekananda writes that hatred is opposed to truth. What is the test of truth? Truth is that
which makes for oneness. This is the quintessence of religion. Naturally, ‘Everything that
makes for oneness is truth. Love is truth, and hatred is false, because hatred makes for
multiplicity. It is hatred that separates man from man; therefore it is wrong and false. It is a
disintegrating power; it separates and destroys’ (2.304). This conception of truth entails a
criterion of goodness of human conduct. Whatever action makes for oneness is good and
whatever action makes for diversity is bad. Goodness does not only qualify our action, it also
characterizes our thought. Vivekananda says: ‘We have to decide whether they make for
disintegration, multiplicity or for oneness, binding soul to soul’

Vivekananda proposed a religion for all human beings, reared on the foundation of Advaita
Vedanta. In a letter he said a person can look at all communities and religions with love and
affection only from the point of view of Advaita. Vivekananda believed this must be the
religion of the future human society. This is the essence of practical Vedanta, which looks at
the whole world of human beings as one’s own Self.

The philosophy of equality that Vivekananda preached for the world has its roots in Vedantic
non-dualism. The concept of equality will be empty without an understanding of the identity
of the individual and the supreme Self.

If you harm another person you will harm yourself, because what you call the other is really
your own self. You pervade everything under and above the sun. You exist in every soul—
the rich and the poor, the ignorant and the wise, the weak and the strong. The realization of
yourself as ubiquitous makes you sympathetic toward everybody. The lesson of this monistic
approach is if you do evil to others you degrade yourself. Thus it is clear that Advaita,
oneness, is the basis of morality. Other theories of morality can impart moral education but
cannot explain why one should be moral.
Ethics of Gandhiji
Introduction

Gandhian philosophy’s objective is to transform the individual and society simultaneously,

in accordance with the principles inspired from various sources like Bhagvad Geeta, Jainism,
Buddhism, Bible, Gopal Krishna Gokhale, Tolstoy, John Ruskin among others.

Gandhian thought cannot altogether be separated from ethics. His ideas are generally
expressed in moral categories or terminology. Ethical theories provide the underpinnings for
Gandhian thought in any sphere.

Major principles of Gandhian Ethics:

Truth and nonviolence: They are the twin cardinal principles of Gandhian thoughts.
For Gandhi, truth is the relative truth of truthfulness in word and deed, and the absolute
truth - the ultimate reality.
Nonviolence is understood by Mahatma Gandhi to denote active love - the pole opposite
of violence, in every sense. Nonviolence or love is regarded as the highest law of humankind.
Satyagraha: Gandhi called his overall method of nonviolent action Satyagraha. It means
the exercise of the purest soul-force against all injustice, oppression and exploitation. It is a
method of securing rights by personal suffering and not inflicting injury on others.
Sarvodaya: Sarvodaya is a term meaning 'Universal Uplift' or 'Progress of All'. The term
was first coined by Gandhi as the title of his translation of John Ruskin's tract on political
economy, "Unto This Last".
Swaraj: Although the word swaraj means self-rule, Gandhi gave it the content of an
integral revolution that encompasses all spheres of life.
For Gandhi, swaraj is much more than freedom from all restraints, it is self-rule, self-
restraint and could be equated with moksha or salvation.
Trusteeship: Trusteeship is a socio-economic philosophy that was propounded by Gandhi.
It provides a means by which the wealthy people would be the trustees of trusts that looked
after the welfare of the people in general.
Swadeshi: Swadeshi is the focus on acting within and from one's own community, both
politically and economically. It is the interdependence of community and self-sufficiency.

Application of Gandhian ethics:

Functioning on the basis of voluntary cooperation and dignified & peaceful co-existence
was replicated in several other modern democracies.
Also, his emphasis on political tolerance and religious pluralism holds relevance in
contemporary Indian politics.
The ideals of truth and nonviolence, which underpin the whole philosophy, are relevant to
all humankind, and are considered as universal by the Gandhians.
More than ever before, Gandhi's teachings are valid today, when people are trying to find
solutions to the rampant greed, widespread violence, and runaway consumptive style of
living.
Gandhi’s philosophy of non-violence was a great weapon used by him during the freedom
movement of India against British Raj. Normally, people say that non-violence is the weapon
of weak but in reality non-violence and tolerance require a great level of courage and
patience.
 In world that is moving through the phases of war marred by violence and the menace of
terrorism there is a significant requirement of Gandhian idea of Non- violence more and more
today than the past days.
Dalai Lama said, "We have a big war going on today between world peace and world war,
between the force of mind and force of materialism, between democracy and totalitarianism."
It is precisely to fight these big wars that the Gandhian philosophy needed in contemporary
times.

Ethics of Aurobindo

The basic fallacy underlying the different theories of ethics is the same as it is in the theories
of psychology, metaphysics and religion all these are vitiated by the defect of abstraction.
Theories of ethics, psychology and metaphysics have been generally built upon the truths of
some one aspect of man’s being, on the truth of the individual, in isolation from society and
vice versa, and on similar other abstractions.
But as Sri Aurobindo points out, “The ethical being escapes from all these formulas; it is a
law to itself and finds its principle in its own eternal nature which is not in its essential
character a growth of evolving mind, even though it may seem to be that in its earthly history,
but a light from the ideal, a reflection in man of the Divine.”
Morality, religion, science, metaphysics, all should seek the development of the whole man,
not isolated from but in and through society. This is the aim of all the efforts of man.
Need of a dynamic outlook:
Apart from this basic fallacy of abstraction, ethics has been generally conceived as the
confirmation of some fixed moral principles. Man must subordinate himself to the moral law.
The moral law is a categorical imperative”, said Kant This imposition of the moral law upon
man does not take account of the fact that man is a dynamic being whose laws of practical
life should also change according to his growth.’
Law is for man’s development. Morality is a mere means to that end. As Sri Aurobindo
points out, “Rising from its intraregional beginnings through its intermediate dependence on
the reason to a supranational consummation, the ethical is like the aesthetic and the religious
being of man a seeking after the Eternal.’
This view seeks to cut at the very root of all types of dualism and abstractions. In it, there is
no gulf between selfishness and altruism, theoretical and practical, moral and non-moral, this
world and the other world. It takes account of the whole man, as a progressing, developing
being, seeking the fulfillment of his tendencies.

The Ultimate End:

Thus the ultimate end, according to the moral philosophy of Sri Aurobindo, is God-
Realization. This is the criterion of good and right “All takes new values not from itself but
from die consciousness that uses it; for there is only one thing essential, needful,
indispensable, to grow conscious of the Divine Reality and live hi it and live it always.’

Ethics: A means to God realization:

Kant preached “Duty for the sake of Duty.” Sri Aurobindo like the author of Gita, accepts
Duty for the sake of God. He interprets the central teaching of the Gita in a way different
from that of Samkara, Ramanuja and Tilak, etc.
To him, “The Gita does not teach the disinterested performance of duties but the following of
the divine life, the abandonment of all Dharmas, sarvadharman, to take refuge in the Supreme
alone, and the divine activity of a Buddha, a Rama Krishna, a Vivekananda is perfectly in
consonance with this teaching.
Thus, like the Gita, Sri Aurobindo strongly emphasizes the value of Kanna in life. There he
agrees with Tilak, his closest associate in political activities. But he does not admit Kanna as
an end in itself. The ideal man of Sri Aurobindo’s moral philosophy works neither for himself
nor for society, nor event for Duty itself but for God, as an instrument hi His hand.
It is a state higher than the ideal in Kantian ethics. ‘Duty for Duty’ is the highest principle
and categorical imperative, so long as ethical being has not advanced from his mental level.
But as the man transcends mental level, his performance of works becomes an outgrowing
from the soul.

Transvaluation of Values:
Thus, in line with Nietzsche, Sri Aurobindo emphasizes the transvaluation of values. The
superman, the Divine, not the demon of Nietzsche, transcends customary morality, according
to the law of his nature. In the spiritual progress of man, as Sri Aurobindo points out, “there
could begin a heightening of our force of conscious being so as to create a new principle of
consciousness, a new range of activities, new values for all things, a widening of our
consciousness and life, a taking up and transformation of the lower grades of our existence, in
brief, the whole evolutionary process by which the Spirit in Nature creates a higher type of
being.”

Self-Sacrifice:
This transvaluation of values, this realization of the real self, requires self-sacrifice as its
necessary condition. So long as man identifies himself with the physical and vital needs,
impulses and desires, he lives as an animal. Moral progress requires growth from this lower
stage. This growth means a constant widening and deepening of the concept of self.
This requires constant self sacrifice, which according to Sri Aurobindo, “is the flowering of
mankind’s ethical growth, the evidence of our gradual rise from the self-regarding animal to
the selfless divinity. This evolution, like all integral growth, is a gradual process. The notion
of the self is gradually widened and deepened in spiritual growth.

Positive Ethics:
This self-sacrifice does not mean the negation of the lower selves. Sri Aurobindo’s ethics,
like his philosophy, is positive. It negates nothing, but includes, integrates and fulils all. And
it is here that it has its superiority over other theories. Sri Aurobindo’s ethics never preaches
repression, far from it, it preaches spontaneous growth. The really important thing in moral
growth is sincerity and perpetual progress.

Ethics of Tagore
Viswakavi (World Poet) Rabindranath was born on May 9, 1861 in Bengal. His father
Maharihi Devendranath Tagore was a rich man and an aristocrat and his mother was Sarada
Devi. Rabindranath Tagore was not sent to any school. He was educated at home by a tutor.
Rabindranath was not happy, getting educated within the four walls. He was a curious and
creative child.
Though he was educated at home, he studied many subjects and there was a method in his
studies. He would get up early. After physical education he would study Mathematics,
History, Geography, Bengali and Sanskrit. In the afternoon, he learnt drawing, English and
play games. On Sundays he would learn music and conduct experiments in science. Reading
plays was of special interest to him. He was happy to read plays of Kalidas and Shakespeare.
He had a special interest in Bengali, which was his mother-tongue.
For further studies, he was sent to a public school at London, where he became a student of
Prof. Henry Morley whose lectures influenced Rabindranath to take interest in English
literature. He developed interest in English culture, traditions and literature. While studying
in England, he wrote a poem “Broken Heart”. After 18 months in England, he returned to
India without taking any degree.
Rabindranath started writing poetry. “Gitanjali” is a well-known collection of his poems.
Rabindranath Tagore was awarded the Nobel Prize for literature in 1913. Rabindranath
Tagore was the first Indian to get a Nobel Prize and the British Government conferred on him
knighthood and gave the title of “Sir”.
Rabindranath started a school at Bolpur, a village 112km. north of Kolkata. This school
developed into Shantiniketan. Students come to Shantiniketan from many countries. It
specializes in arts, crafts, music and dance besides rural reconstruction.
He established Viswabharathi University near Santiniketan in 1921. It is now a university of
the Central Government.
Rabindranath Tagore was also a good artist. He started to learn painting at the age of 60. He
drew more than 2000 pictures, which were exhibited in many countries. What makes
Rabindranath Tagore special for Indians is “Jana gana mana” and it is our National Anthem.
Rabindranath Tagore wrote it when he visited Madanapalli in Andhra Pradesh on the eve of
the Rishi Valley School Anniversary at the invitation of Dr. Arundale, the Principal.
Mahatma Gandhi and Jawaharlal Nehru had the greatest respect for Rabindranath Tagore. He
was a great philosopher and a teacher. He was called “Gurudev” by all. He breathed his last
on August 7, 1941, leaving his thoughts and ideas for all to follow.
Philosophical Idea
Rabindranath was a philosopher, poet, dramatist, teacher, essayist and painter of outstanding
repute. His philosophy of life was based on the ideals of dedication, patriotism and
naturalism. Although he was an ideal philosopher, but the thoughts of naturalism, pragmatism
and individualism are also reflected in his philosophy. The values which contributed a lot
towards enrichment of his life are discussed as follow:
(1) Idealist:
Tagore believes that man should realize the “ultimate truth” which will liberate him from the
worldly bondage. Experience according to him is within the world of illusion (Maya). He
thoughts the world is the place of both truth and illusion (Maya).
In Tagore’s view man is born with enormous surplus force which is excess of his physical
need. This surplus is the limitless potentiality of human personality and creativity. In this lies
the infinite future of man. The surplus potentiality manifests itself in man’s religious spiritual
and moral activities. As an idealist he was an ardent supporter of truth, virtues and values.
According to Tagore, “By art man can experience the wholeness of life. The fine arts were
nothing but intellectual and spiritual discipline. He said Bhakti can spiritualize Kama.
(2) Humanist:
Tagore said nature and man are created by supreme power. There is a strong link between
man and nature. So man should act naturally to feel the presence of superpower within him.
Love fellowmen in a natural way. Realization of self is the essence to realize the Godhood.
(3) Naturalist:
Tagore said nature is the great teacher which is not hostile to man. Nature is kind, generous
and benevolent like mother. In his view, “Education diverted from nature has brought untold
harm to young children.” Man should develop his relation with the nature as his fellowmen.
(4) Patriotism:
Tagore was a great poet and patriot. His writings were filled with patriotic values. He had
joined in freedom movement to make the country free from foreign yoke. Sense of national
service, patriotic feeling, dedication etc. was fostered through his writings. “Jana Gana Mana
Adlii Nayak Jai Hai” is the famous National song which elicited a strong sense of integration.
(5) Internationalist:
Rabindranath Tagore was in favour of one world creation of unit amidst cultural, colour and
religious diversities is the need of the time for peaceful co-existence in the globe. Forgetting
selfishness one we should work to establish world culture based on love, affection fellow
feeling and mutual understanding. Cosmopolitan feelings are explicit in his writings and
paintings. Tagore’s internationalist thought and attempt for making united world is
appreciated all over the world.
(6) Vedantist:
Tagore’s philosophy reveals that he was a vedantist in true sense of terms. He had faith in one
Supreme Being that is the Brahma. He finds unity in diversities in the world and a spiritual
unity between man and man, man and nature. The relationship between god and man must be
like the relationship between love and joy. He believes both the presence of God in all
manifestation of matter and spirit.
Educational Idea
Rabindranath Tagore was primarily an educationist rather than a political thinker. He put
emphasis on ‘naturalism’ for framing educational model. In education, freedom is the basic
guiding force for inculcating interest within a student who will derive inspiration from nature
to pursue any branch of knowledge he likes. The establishment of Shantiniketan fulfilled the
desired goal of Tagore in the educational front.
1. Unity of West and East:
Tagore’s education marked a novel blending of the ideas of the East and West. The
spiritualism of Indian philosophy and progressive outlook of the western people were blended
together to give rise to an educational philosophy which marked its distinction in comparison
to other educationists of India.
2. Natural growth in natural circumstance:
Tagore envisaged that nature is the best teacher to the pupil. Nature will provide the student
with necessary situation to earn knowledge. No pressure should be exerted upon the student
to learn anything. It is nature which will be the guiding force to inculcate the spirit of learning
in the mind of a student to pursue the education he likes. It will shape his behavior and
character.
3. Goodbye to book-centered education:
For the first time in the arena of education, Tagore established a new mile-stone. With
boldness and firmness, he rejected a book-centered education for students. To him it is not
just to confine the mind of boys and girls to text-books only. It will kill the natural instincts
of a student and make him bookish. It will kill his creative skill. So, students should be freed
from the-book-centered education and should be given a broader avenue for learning.
4. Freedom to learner:
Tagore had championed the cause of freedom. The same he wanted to implement in the field
of education. With that object he had opened Shantiniketan, Sri Niketan and Brahmachari
Ashram. Accordingly, he gave free choice to students to develop their interest in any field
they like. To him, education should be after the heart of a man. He explained freedom in
three-categorized ways i.e. freedom of heart, freedom of intellect and freedom of will.
Education imparted in a natural way will lead to the fulfillment of these three freedoms. One
may pursue the vocational education or education of an intellect, or education in any branch
of the arts or one may become a sansei by observing celibacy.
5. Teaching – practical and real:
According to Tagore, teaching should be practical and real but not artificial and theoretical.
As a naturalist out and out, Tagore laid emphasis on the practicality of education. That will
definitely increase the creative skill within a learner. That creativity will bring perfection in
the learning process and the student will be a master in his own field but not a slave to mere
theoretical knowledge which one delves deep.
 6. Palace of fine arts (dance, drama, music, poetry etc.:
Tagore attached great importance to the fine arts in his educational curriculum. To him,
game, dance, music, drama, painting etc. should form a part of educational process. Students
should take active part in these finer aspects of human life for these are very essential to
enrich soul.
In his words “Speaking is for mankind and music for nature speaking is clear and limited by
its needs; whereas music is mystic and expressive for a romantic eagerness. That is why;
speaking creates nearness between man and man, while music helps us to identify ourselves
with nature. When the harmonies of sounds are released with our expression then speaking
loses much of its limited significance, but on the contrary getting together of the two muses
had an all pervading character”.
7. Education for rural reconstruction:
Tagore was aware about the rural poverty of our country. So, he wanted to eradicate it
through education. The practical training imparted in different crafts to the students will make
them skilled artisans in their field. They can remove the poverty of the rural bulk by applying
their education helping thereby in the process of rural reconstruction.
Aims Of Education
The aims of education as reflected in educational institution founded by Rabindranath Tagore
in Santiniketan are as follows:
(1) Self Realization:
Spiritualism is the essence of humanism; this concept has been reflected in Tagore’s
educational philosophy. Self-realization is an important aim of education. Manifestation of
personality depends upon the self-realization and spiritual knowledge of individual.
(2) Intellectual Development:
Tagore also greatly emphasized the intellectual development of the child. By intellectual
development he means development of imagination, creative free thinking, constant curiosity
and alertness of the mind. Child should be free to adopt his own way learning which will lead
to all round development.
(3) Physical Development:
Tagore’s educational philosophy also aims at the physical development of the child. He gave
much importance to sound and healthy physique. There were different kinds of exercises.
Yoga, games & sports prescribed in Santiniketan as an integral part of the education system.
(4) Love for humanity:
Tagore held that the entire universe is one family. Education can teach people to realize
oneness of the globe. Education for international understanding and universal brotherhood is
another important aim of his educational philosophy. The feeling of oneness can be
developed through the concepts like fatherhood of God and brotherhood of man all creatures
are equal on this earth.
(5) Establishment of relationship between man & God:
Man bears the diverse qualities and potentialities offered by God. These qualities are inborn
and innate. The relationship between man and God is strong and permanent. However the
dedication to spiritualism and sacredness will lead to the harmonious relationship with man,
nature and God.
(6) Freedom:
Freedom is considered as an integral aspect of human development. Education is a man-
making process, it explores the innate power exists within the man. It is not an imposition
rather a liberal process their provides utmost freedom to the individual for his all-round
development. He says, Education has leaning only when it is imparted through the path of
freedom”.
(7) Co-relation of Objects:
Co-relation exists with God, man and nature. A peaceful world is only possible when
correlation between man and nature will be established.
(8) Mother tongue as the medium of Instruction:
Language is the true vehicle of self-expression. Man can freely express his thought in his
mother-tongue. Tagore has emphasized mother tongue as the medium of instruction for the
child’s education.
(9) Moral and Spiritual Development:
Tagore emphasized moral and spiritual training in his educational thought. Moral and
spiritual education is more important than bookish knowledge for an integral development of
human personality. There must be an adequate provision for the development of selfless
activities, co-operation and love fellow feeling and sharing among the students in educational
institutions.
(10) Social Development:
According to Tagore, “Brahma” the supreme soul manifests himself through men and other
creatures. Since He is the source of all human-beings and creatures, so all are equal.
Rabindranath Tagore therefore said, “service to man is service to god”. All should develop
social relationship and fellow-feeling from the beginnings of one’s life. Education aims at
developing the individual personality as well as social characters which enables him to live as
a worthy being.
Rabindranath Tagore, a true philosopher developed an ideal experimental education
institution in Santiniketan. Tagore was a great advocate of spiritual education and also
stressed on harmonious development of the child with equal emphasis on mental, social and
emotional growth. Tagore was the greatest prophet of modern Indian renaissance who sought
to bring change through education.