I

CHAPTER II
REVIEW OF RELATED
LITERATURE
 CHAPTER II
REVIEW OF RELATED LITERATURE

Review of related literature is an essential aspect of research.

It involves synthetic and synoptic understanding of the research works
already conducted in the same field over a period of time. It provides some
insight regarding strong points and limitations of the previous studies and
enables the researcher to improve his own investigation.
Review of related literature serves as a guidepost not only to
show the quantum of work done in the field but also enabling one to
perceive the gaps in the concerned field of research. It promotes greater
understanding of the problem and its critical aspects and ensures avoidance
of an unnecessary duplication and replication.
A brief review of all the four surveys of Research in
Education edited by M.BJBuch (1974, 1979, 1987, 1994) and the fifth
survey edited by Sharma et.al (1997) shows that the volume of researches
conducted in the area of Philosophy of Education is not very encouraging.
The various problems reported under the area of philosophy of education
concerns with contributions of great educational thinkers, educational ideas
implied in the works of great writers and in the Vedas, Upanisads and
Indian classics. A few more studies on the philosophy, of different religions
and culture and the ancient gurukula system also find a place in these
surveys. A brief review was also done on the researches conducted on
Jagannatha Dasa and Oriya Bhgavata and related articles published in
various newspapers and journals.
 11

For convenience of reading the reviewed researches have

been classified and presented in chronological order in sections 2.1, 2.2, 2.3
and 2.4.

2.1 Studies conducted on Vedas, Upanisads and Srimad Bhagavat Gita

DIVEKAR, S.M. (1960) conducted a critical Study of the
Educational Philosophy of Unanisads with a view to search for solution of
the radically wrong in the fundamentals of existing education system in
India. The author, therefore, proposed to make a thorough analysis of the
philosophy of Upanisads with respect to knowledge, aims and objectives of
life and education, ethical and psychological bases of education, methods of
teaching and learning, teacher pupil relationship, curriculum and its
educational significance and so on.
The study interprets that in the Upanisadic period the entire
life and education of the people were based on the sound foundations of
morality and religiousness. The psychological foundations of education
during Upanisadic days were based on the fundamental assumption that
man has in reality the soul and not only the mind in the body. According to
the Upanisads, the teacher or the Guru should be a man of character,
integrity and developed personality so as to naturally become an idol and
ideal for the pupils. At the same time, he should foster the creativity and
spirit of inquiry in his pupils. Concentration of mind was supposed to be the
keynote of all learning. The ‘Prashna’ (question) method as well as activity
was also valued. Finally, life long education would teach man to renounce
the world so as never to return to suffer the pangs of a new life
accompanied by its miseries and bondage.
CHARLU, M.K. (1971), in a study titled “The Educational
Philosophy of Bhagavat Gita” aimed at presenting the educational
philosophy of Bhagavat Gita. It was hypothesized that the Bhagavat Gita
 12

contains many ideas which could become the basis for a sound educational
philosophy. The educational philosophy of the Bhagavat Gita is quite
significant for various aspects of educational system in India. In the light of
the study deductions were made regarding meaning and aims of education,
educative process, teacher-pupil relation, curriculum and evaluation.
Education was found to mean the complete development of man through
the four successive stages of life and the preparation for life. It was a means
to connect an exercise of hand, head and heart with a view to developing a
synthesis of matter and spirit. The educative process is a harmonious
development of physique, intellect, social efficiency and character.
Education, according to the Gita, consists in the cooperation of both the
teacher and the pupil in order to gain the knowledge in everyday life for the
spiritual uplift of the self and the good of the society. The curriculum
presented in the Gita contains the entire life and its problems as one subject.
True education is elevated by the actions of the learner, not by his
knowledge alone.
VENKATESWARLU, M.(1978) studied the Educational
Philosophy as reflected in the Mahabharata”. The major objectives of the
study were to find out the inter relationship among ethnology, axiology and
ontology and epistemology as a part of the educational philosophy of
Mahabharata.
The study was a psychological and exploratory endeavor to
understand the various characters and their interpersonal relationship and a
critical examination of some of the salient situations and significant
incidents so as to highlight the right human conduct as reflected in parents,
students and government
The qualities of Sri Krishna as the ideal educator had been
delineated along with the qualities of good students. The disciplines of food
and dress were essential for educators and the educand. The Vedas, the
 13

functional Brahmin and the love of God were the effective sources of
knowledge. The methods of instruction at the time of Mahabharata were
parables, lively conversation, practical demonstration and pupil
involvement in projects. The study further finds out that vama (caste
division) was not decided by genes but by one’s conduct.
DUBEY, M. (1980) conducted a study to find out the
educational philosophy of the Upanisads and to search for the solutions of
the present day educational problems in the light of the educational
philosophy of the Upanisadic age.
The study pleads that the Upanisadic philosophy of education
was aimed at arousing the spiritual vision of human beings for living an
active worldly life but all for attaining salvation (Moksa). It attempted to
develop character, truthfulness and proficiency in several worldly subjects
for livelihood. The author observed that Upanisadic education was open to
all castes, creeds and women irrespective of their socio-economic status.
The entire educational system was residential. The student had to reside
with the teacher (Guru) in gurukulas as members of his family. Gurukulas
were substantially aided by the kings and landlords but they had no
control on the educational policy and on the gurukulas. The size of a class
was five to six members. Education was free at all stages. The curriculum
mainly consisted of two parts, para vidya - subjects related to spiritual
development and salvation and apara vidya - subjects like the Vedas, the
Puranas, grammar, social customs, mathematics, music, military science,
architecture etc. The teacher pupil relationship was extremely cordial and
the teacher loved the students like a father. The methodology of teaching
was shravana (aural-oral), contemplation, discussion, question- answer,
debate, illustrating with examples, experimentation and learning by doing.
The practice of acquired knowledge was extremely emphasized.
 14

PANDEY, J.B. (1985) attempted to make a comparative study

of Educational Philosophy in Gita and Koran. According to Gita, the living
being is a part of the Brahman and it aims at uniting the Brahmah through
moksa. Moksa can be achieved through good deeds i.e. Niskama karma.
Education should lead to all round development and curriculum should have
a wide variety of subjects to achieve this aim. Stress is laid on the
importance of the teacher but at the same time it is said that the
individuality of the child should not be suppressed. In the Koran also, the
importance of the teacher is emphasized but stress is laid on the
development of the talents of the child. Again the Koran lays stress on the
study of religion and subjects which can be of use in life, comments the
researcher.
KUSHARI H. (1986) in a study entitled “The Gita as
Learning Process with Reference to Modem Education”, concludes that
Bhagvat Gita is a text book of the teaching learning process to educate man
in the development of the Inner Man. Education policy and its system were
meant to develop the inner man and his human character. The Gita is a
textbook of action on the philosophy of life for development of the whole
personality, material as well as spiritual. The Gita gives the right meaning
of education, conveying that education is life and life is education. Gita’s
metaphysics (Brahmavidya) and its teaching learning process (Yoga
shastra) are meant for the development of the total personality for the
realization of the Truth. Avidya (education for material welfare) and vidya
(education for the realization of the self)- both make education complete.
The learning process of the Gita helps man to develop an integrated
personality- victory of the spirit over nature. Last but not the least, the Gita
is a text book for bringing awareness in man towards the principle of life,
the purpose of life, and the process of life.
 15

2.2 Studies conducted on Santha Literature

SHARMA, S. (1960) studied the philosophy of Tulsidas with
regard to education.
The study finds out that teacher is the principal and most
important ingredients of teaching learning process. He compared Guru
(teacher) with Lord Shiva. According to him, 'the Guru enlightens and
broadens the boundaries of heart. The Guru should not only be the image of
God on earth but he must also be very kind hearted. Guru must be very
learned and must be very proficient in the science of teaching and must be
away from all the worldly attachments. He compared teacher-pupil
relationship with father-son/daughter relationship. According to him teacher
must have high affection for the pupil and he must be kind. At the same
time the taught must have high degree of respect for Guru and all faith in
him. According to him the Guru himself is an institution. He emphasizes
practical experiences during pupil’s stay at ashram. The Guru of Tulsi Das
used to utilize and devote three fourths of his time and energy to self - study
and professional growth.
School provided a simplified environment in which the child
might best blossom. Its main function was to discover the good in each
pupil and to devise means for attaining it.
Education is a continuous process which goes on throughout
life and as such he emphasized on flexibility of curriculum so that it can be
modified and changed in order to adopt to the needs of specific education.
He gave priority to bhakti (devotion) among all the subjects of teaching.
Tulsidas believed in project methods, play-way method,
question - answer method and lecture method of teaching. He has also
emphasized in-service education in three forms viz., free meeting at most
developed ashrams, state initiated meetings and informal occasional
meetings.
 16

SHARMA, B.D. (1978) while studying the educational

Philosophy of Shankaracharya concluded that spiritual and religious
education should form the core of educational system, Mukti (liberation)
would be the main aim of education, which, one can achieve through self-
realization. Education as Shankar has viewed, is a continuous spiritual
process which goes on till mukti is achieved. The teaching methods
mentioned by Shankaracharya are hearing the discourses by Gurus,
questioning-answering and discussion.
KAUR. A., (1983) studied the “Educational Philosophy of Sikh
Gurus”, right from Guru Nanak to Guru Govind Singh.
The study brought forward the teaching of the Gurus to say
that education is self-realization in all its powers and potentialities. Reading
without understanding and realization is useless. Education is dynamic
force in the life of an individual influencing his physical, mental, emotional,
social and spiritual development. The main aims of education are individual
development, social development and preparation for a life for action.
Contents of education according to Sikh Gurus should include
religious education, study of biography, teaching of mother-tongue,
calligraphy, arithmetic and book-keeping, manual labour, arts and crafts,
music and poetry, training in arms, study of history and polities.
Methods of educating children are prescribed as oral-cum-
memorization, use of poetry and song recitation and play. To educate adults
the non -formal methods of teaching like kirtan, katha, celebration of
festivals, discussion and debates, traveling etc. are more suitable.
The teacher is he who has realized the true Lord and is a
seeker of Truth. The teacher prepares the disciples for God. Acquisition and
realization of real knowledge is possible through his guidance.
Intellectual, social, moral and spiritual development is
possible only when there is a conscious endeavor on the part of the educand
 17

to discipline his life. A disciple is one who follows the discipline of the
Gurus and is a folly dedicated soul and seeker of truth.
Female education to the Gurus consisted of reading and
writing of Gurumukhi and study of the Holy Granth. Women’s role in the
preservation and proper functioning of society as mother, wife, sister and
daughter was highlighted.

2.3 Studies conducted on Srimad Bhagavata

LENKA, N.(1985) in his Ph.D. Thesis in Oriya submitted to
Utkal University studied different aspects of mass education in Srimad
Bhagavata of Jagannatha Dasa.
The major findings were (i) Bhagavata fulfils the basic
purpose of man’s life i.e. peace, by leading him towards self-realization, (ii)
It protects and promotes the social values by in inculcating good qualities in
man such as kindness, forgiveness, tolerance, service to mankind etc. (iii) It
teaches man to learn from various objects of nature through the example of
Muni (Saint) Avadhuta and his twenty four gurus, (iv) Each and every
lesson of Bhagavata is filled with education which aims at establishing a
peaceful and happier society, (v) It aims at imparting ethical education foil
of pieces of advice to child and man like company of bad people destroys
man, addiction to alcohol leads to anti-social activities, all human beings
are the children of the one supreme soul. Hence no one should be
discriminated in the name of caste; wealth should be spent for the welfare of
others; sexual desire is the greatest enemy of man. (vi) Bhagavata advises
man to be non-violent and to develop equal vision. It speaks of everyman as
equal including shudras, chandalas (people of lower origin) and prostitutes,
(vii) It propagates that life is not accidental. It is purposeful and the purpose
of life is to excel in every field, (viii) It aims at positive as well as negative
 18

education. However, the best teacher of man is the Self, (be) Formal
education is not essentially essential to make a man wise.
ACHARYA, R.N.(1989) studied the Contribution of Srimad
Bhagavata towards the Devotional Songs written on Lord Krishna.
The study aimed at investigating the impact of Srimad
Bhagavata on other devotional kavyas based on Sri Krishna. The major
findings were: (i) The Bhagavata has been regarded as the greatest book on
devotional knowledge in Oriya literature and since the time of king
Pariksita it has been imparting the knowledge of peace and liberation, (ii)
After the composition of Bhagavata the same was written on palm leaves
and was kept in each and every household in Orissa. Reciting one Canto of
Bhagavata in the evening was regarded as the sacred duty of the Oriyas. (iii)
The popularity of Bhagavata resulted in the establishment of Bhagavat
Tungis (one house in a village usually located at a central place where
Bhagavata is recited) in the villages and the tungis were the centers of
socio-cultural activities (iv) Many devotional books have been written on
the line of Bhagavata namely Gopibhasa by Danai Dasa, Rahasya Manjari
by Dev Durlav Das, Gopichandana by Chandi Das, Prem Panchamrita by
Bhupati Pandit, Rasa Kallola by Dina Krishna Das, Chhandra Bhusana by
Upendra Bhanja, Prema Kalpalata by Harivamsa Rai, Krishna Bilasa by
Krupasindhu Das, Braja Bilasa by SriDhara Misra and Krisna Rasamrita
by Karunakar Pattanaik.
MISHRA, P.C. (1991) conducted a study and aimed at finding
the impact of Bhagavata on Oriya literature. The major findings were: (i)
The Bhagavata has been influencing the Oriya literature in a numerous
ways viz. by its language, philosophy and metre (Navakshari Vritta) (ii)
Bhagavata was translated by Dinababandhu Khadanga and others, (iii)
Taking Krishna as main character a popular Oriya Kavya Harivamsa in
seven volumes was written by Achyutananda Dasa, the youngest among the
 19

Panchasakha, (iv) The Brihat Namaratna Gita of Dina Krishna Dasa was
also written in the light of Bhagavata. (v) Bhagavata has also left its
influence on the poets of the middle age. Chhanda Bhusana of Upendra
Bhanja, Bidagdha Chintamani of Abhimanyu Samantasimhara, Prem
Panchamrita of Bhupati Pundit, Mathura Mangala of Bhakta Charan Das,
Purnatama Chandrodaya of Brindavati Dasi, Gopibhasa of Danei Dasa,
Rukmini Bibha of Kartika Dasa and many other kavyas were written on the
light of Skandha X of Bhagavata.(vi) Many dramatists simplified the
philosophy of Bhagavata through their dramas. Krisnalilas (lyrical plays
based on the life of Srikrishna), written by local playwright and performed
on open stage gained popularity among the people of Orissa. Some of the
worth mentioning by lyrical plays includes the name of Brindavan
lilamrita of Vaishnav Das, Sharad Rasa of Biswambar Rajendra Dev,
Brajalila and Manabhanjana of poet Vaishnav Pani, Kautuka Chintamani
of Kavichandra Kalicharan Pattanayak and Sharad Rasa of Laxmikanta
Mohapatra. Besides, there are many dramas, stories, long poems, shorts
poems, essays and novels written in Oriya on the themes of Bhagavata
which would make voluminous reading. It would justify a separate review
in it self.

2.4 Studies conducted on Jagannatha Dasa and his contemporaries

NAYAK, S. (1979) in a study Sadhaka O Sahityika
Jagannatha Dasa (Jagannatha Dasa: The Ascetic and the writer) focused on
the life and works of Jagannath Dasa particularly Srimad Bhagavata. The
major findings were: (i) The reality of life is explained in the Bhagavata
through various stories and examples. Theme of Bhagabvata is symbolic.
Even the very introduction to Bhagavata i.e. the curse to king Pariksita to be
beaten by snake is also symbolic in the sense that man who is not
conscious of his duty is cursed by the snake like Kala (Time spirit) or
 20

death, (ii) The people other than the brahmins were regarded as shudras and
they were prohibited from reading the religious texts. Jagannatha Dasa
composed the Bhagavata for the shudras and the other deprived sections, (iii)
Although Jagannatha Dasa’s Bhagavata is a translation of the original Sanskrit
Bhagavat, it can be compared to any of the world’s richest literature.
BISWAL, M.K. (1989) in a study of the Orissan Culture in the works
of Balarama Dasa observed that: (i) The Panchasakha including Balarama Dasa
used to worship Jagannath as the incarnation of Lord Krishna (ii) The theory of
Pinda - Brahmanda (the individual microcosm and the universal microcosm)
finds a major place in his writing, (iii) Two of his major works i.e. Jagamohan
Ramayana and Laxmi Purana can be regarded as the finest works exhibiting
Orissan culture.
PRADHAN, A.K. (1991) studied the bases of Pancha Sakha
Literature. The major findings were: (i) The social, cultural and political
traditions of Orissa largely explained in Panchasakha literature, (ii) Basing on
various religions the Panchasakha developed the theory of devotion based on
knowledge, (iii) Before the Panchasakha the great Oriya poet Sarala Dasa had
already written Mahabharata in the language of the people. The Panchasakha
followed suit in writing many kavyas in the language of the people rather than
restricting to Sanskrit, (iv) The works of Panchasakha were influenced by many
religious preachers such as Ramanuja, Ramananda Swami and Goswami Tulsi
Das who had come and stayed at Puri, the land of Jagannath. (vi) Though the
writings of this period are mostly based on religion and philosophy, they have
great literary value as well.
PATTANAYAK, S. (1977) attempted to investigate the Reformative
Ideas in the writings of Panchasakha.
The major findings were: (i) The writings of Panchasakha
particularly the Bhagavata of Jagannatha Dasa and Laxmi Purana of
 21

Balarama Dasa have raised their voice against many social evils such as
caste system, bias against women and prostitutes and tried to establish a
casteless and classless society based on equity and equality, (ii) The world
is an illusion of God and thus man should give up all worldly attachments,
(iii) Wealth is the cause of all sufferings, (iv) The Guru should be
worshipped through thought, words and deed, (v) Man should live a life
based on morality and ethics, (vi) As the best creation of God each man
should feel the presence of God in others and should be guided by the ideal
of universal brotherhood, (vii) Company of good people encourages one to
do good deeds whereas those of bad people leads one to perform bad
deeds, (viii) Truth and non-violence should be observed by man. (ix)
Complete surrender to God leads one to attain salvation and that should be
the aim of life.
LOHAKARE,S. (1990) studied the educational philosophy in
Samarth Ramdas Swami’s Dasabodha with reference to values of life.
The major findings were the values cherished by Samarth
Ramdas. They are as follows.
Personal Values- selflessness, industriousness, simplicity,
self-evaluation ability, self-control, purity, leadership, judiciousness, faith
in science and rationality.
Social Values- comprehensiveness, equality, friendship,
sacrifice, secularism, brotherhood, tolerance and good manners.
Moral Values- responsibility, truthfulness, sympathy and love
for nature.
Spiritual Values- faith in God, indifference, love and
aesthetic attitude.
The review of researches made in the preceding paragraphs
indicates that no research study has been conducted directly on the
educational philosophy of Bhagavata and the educational ideas and values
 22

incorporated therein. A few studies in Oriya have evaluated only the literary
aspects of the Bhagavata by Jagannatha Dasa. This suggests that the present
work is a modest attempt to discover the educational aspects of Srimad
Bhagavata by Jagannatha Dasa.
 CHAPTER NOTE

S.M.Devakar, (1960), A Critical Study of the Educational philosophy of

Upanisads. Unpublished Ph.D. Thesis, Quoted by M.B. Buch in Fourth Survey
of Research in Education : (1991), (New Delhi: NCERT).

M.K. Charlu, (1971) The Educational Philosophy of Bhagavata Gita.

Unpublished Ph.D. Thesis, Quoted by M.B. Buch (1991).' ..'. Op. cit.

M. Venkateswarlu (1978), The Educational Philosophy as reflected in the

Mahabharata, Unpublished Ph.D Thesis, Quoted by M.B. Buch (1991), Op.cit.

J.B. Pandey, (1985), A Comparative Study of Educational Philosophy in Gita

and Koran. Unpublished Ph.D. Thesis, Quoted by M.B. Buch,(1991) Op.cit.

H. Kushari,(1986), The Gita as Learning Process with reference to Modern

Education. Unpublished Ph.D. Thesis, Quoted by M.B. Buch (1991) Op. cit.

S. Sharma, (1990), The Philosophy of Tulsidas with regard to Education.

Unpublished Ph.D. Thesis, Quoted by M.B. Buch, (1991) Op.cit.

B.D. Sharma (1978). The Educational Philosophy of Shankaracharya,

Unpublished Ph.D. Thesis, Quoted by M.B. Buch (1991), Op.cit.

N. Lenka (1985). Srimad Bhagavatare Loka Siksamulaka Upadana.

Unpublished Ph.D. Thesis, Utkal University.

R. N. Acharya (1989), Oriya Krishnabhakti Kavyaku Srimad Bhagavatara

Dana. Unpublished Ph.D. Thesis, Utkal University.

P.C. Mishra (1991), Jagannatha Dasanka Srimad Bhagavata O’ Paravarti

Oriya Sahitya. Unpublished Ph.D. Thesis, Utkal University.

S. Nayak, (1979), Sadhaka O’ Sahityika Jagannatha Dasa. Unpublished Ph.D.

Thesis, Utkala University.

M.K. Biswal (1989), Balaram Dasanka Sahityare Utkaliya Sanskriti.

Unpublished Ph.D. Thesis, Utkal University.

A.K. Pradhan (1991), Panchasakha Sahityara Prusthabhumi. Unpublished

Ph.D Thesis, Utkal University.

S. Pattanayak (1997), Panchasakha Sahityare Sanskaravadi Chintadhara,

Unpublished Ph.D. Thesis, Utkal University.
S. Lohakara (1990), The Educational Philosophy in Samarth Ramdas Swami’s
Dasabodha with reference to Values ofLife. Unpublished Ph.D Thesis,
Quoted by Sharma (1997), Fifth Survey of Research in Education, Vol.I, (New
Delhi: NCERT).