Contribution of Indian

UNIT 7 CONTRIBUTION OF INDIAN Philosophers

PHILOSOPHERS
Structure
7.1 Introduction
7.2 Objectives
7.3 Swami Vivekananda (1863-1902)
7.3.1 Brief Life Sketch and Philosophy of Life
7.3.2 Educational Philosophy and Aims of Education
7.3.3 Curriculum, Pedagogy, Teacher and Students

7.4 Mahatma Gandhi (1869-1948)

7.4.1 Brief Life Sketch and Philosophy of Life
7.4.2 Educational Philosophy and Aims of Education
7.4.3 Curriculum, Pedagogy, Teacher and Students

7.5 Rabindranath Tagore (1861- 1941)

7.5.1 Brief Life Sketch and Philosophy of Life
7.5.2 Educational Philosophy and Aims of Education
7.5.3 Curriculum, Pedagogy, Teacher and Students

7.6 Jiddu Kishnamurti (1895-1986)

7.6.1 Brief Life Sketch and Philosophy of Life
7.6.2 Educational Philosophy and Aims of Education
7.6.3 Curriculum, Pedagogy, Teacher and Students

7.7 Aurobindo Ghosh (1872-1950)

7.7.1 Brief Life Sketch and Philosophy of Life
7.7.2 Educational Philosophy and Aims of Education
7.7.3 Curriculum, Pedagogy, Teacher and Students

7.8 Gijubhai Badheka (1885-1939)

7.8.1 Brief Life Sketch and Philosophy of Life
7.8.2 Educational Philosophy and Aims of Education
7.8.3 Curriculum, Pedagogy, Teacher and Students

7.9 Let Us Sum Up

7.10 References and Suggested Readings
7.11 Answers to Check Your Progress

7.1 INTRODUCTION
In the previous Units, you have studied the meaning, concept and nature of
Education and Philosophy and how philosophy helps to understand Education
and vice versa. Further, you have also studied the concept, aims and methods of
education as visualized by different Schools of thought, such as: Idealism, Realism,
Naturalism, Pragmatism, etc. In this Unit, we will be discussing and describing the
Prof. Asheesh Srivastava, Mahatma Gandhi Central University, Bihar. 123
Philosophical Perspective contribution of Indian philosophers in understanding the Concept, Aims and
of Education
Processes of Education and its function for the individual in specific and society
in general. You may be aware of some of the eminent Indian philosophers who
have contributed towards the evolution and development of education in India.
The present unit will specifically focus on the educational philosophy, curriculum,
and process of teaching and learning as suggested by the Indian philosophers like
Swami Vivekananda, Mahatma Gandhi, Rabindranath Tagore, Jiddu Krishnamurti,
Aurobindo Ghosh and Gijubhai Badheka. Discussions in this Unit also focus on
the educational philosophy of the above philosophers and their relevance on the
present educational system.

7.2 OBJECTIVES
After going through this Unit, you should be able to:
 describe the views of Swami Vivekananda on education and its
implications;
 explain Mahatma Gandhi’s philosophy on education and its implications
for basic education;
 explain Sri Rabindranath Tagore’s views on education with its implications
in education;
 explain Sri Aurobindo’s philosophy of Integral Education and its
implications for the present educational scenario;
 describe J. Krishnamurti’s concept on education and its implications in
education;
 explain Gijubhai’s concept on education and its implications to education
and schooling process; and
 discuss the relevance of Indian philosopher’s views on the present
educational scenario.

7.3 SWAMI VIVEKANANDA (1863-1902)

Among the Indian philosophers, Swami Vivekananda
is quite popular and inspirational for all. His philosophy
is based upon idealistic thought and spiritualism. Let
us discuss in details Vivekananda’s philosophy of life,
his concept on education, educational process and
implications in education.

Swami Vivekananda
(1863-1902)

7.3.1 Brief Life Sketch and Philosophy of Life

Brief Life Sketch
Naren, popularly known as Swami Vivekananda, was born on 12 January 1863
in Calcutta presently known as Kolkata. During the childhood time he excelled
124 in music, gymnastics and studies. He was graduated from Calcutta University. He
had acquired a vast knowledge of different subjects especially in philosophy and Contribution of Indian
history. He used to practise yoga and meditation even from his childhood and was Philosophers
associated with Brahmo Movement for some time. He will be always remembered
for awakening young India in spiritual realisation and devotion. In the year 1893,
he gave his historic speech at the World Parliament of Religions in Chicago, USA,
which is ever remembered by every Indians. Vivekananda has been hailed as an
intensely spiritualistic philosopher and scientific saint (IGNOU, MES-051, 2014).
Philosophy of Life
Vivekananda’s philosophy of life is based upon Vedantic philosophy and he looked
at Vedantic views from the stand point of spiritualism, modernity, science,
rationalism, and equality. His philosophy of life can be best interpreted in terms
of metaphysical, epistemological and axiological point of views.
In Metaphysical view, he explained Karma doctrine in terms of social significance.
His views on God are for service to the poor. In a radically changed social
context, by emphasizing the potential equality of all souls at the spiritual level, he
intended to make Vedantic prescriptions as the very basis for the regeneration of
Indian society. Vivekananda’s philosophy has been characterized as ‘Vedantic
Socialism’. The Epistemological views of his philosophy of life focussed on
scientific methods in interpreting reality from the Vedantic perspective. He accepts
empirical knowledge, rational knowledge, intuitive knowledge, and also revealed
knowledge. Another important aspect of Vivekananda’s epistemology was his
insistence that the explanation of all phenomena must be from ‘within’ the individual.
He was against resorting to extra-cosmic and supernatural explanation even with
regard to religious phenomena. The Axiological interpretation of Vivekananda’s
philosophy emphasises traditional Indian value structure which comprises dharma,
artha, kama and moksa. However, with the intention to rejuvenate the Vedantic
tradition, he reinterpreted purushartha without deviating from the basics with his
appeal to the youth to find moksa in social service. (IGNOU, MES-051, 2014)

7.3.2 Educational Philosophy and Aims of Education

Swami Vivekananda viewed education in comprehensive and practical sense with
a special emphasis on behavioural aspect of education. This could be well reflected
by Swamiji’s statement, “Education is not the amount of information that is
put into your brain and runs riot there undigested all your life. We must have
life-building, man-making, character making and assimilation of ideas. If
you have assimilated five ideas and made them your life and character, you
have more education than any man who has got by heart a whole library.
If education were identical with information, the libraries would be the
greatest sages in the world and encyclopaedias the rishis.”
According to Swamiji, through education an individual gets help for own physical,
mental and spiritual development. He used to say that, “Education is the
manifestation of the divine perfection already present in man.”
He strongly criticised bookish knowledge and used to say that for my young
students, ‘I would prefer them playing football rather reading Gita without
having capacity to understand its essence. Education is helpful in
understanding and realizing Reality (Sat), Consciousness (Chit), Bliss
(Anand) in true sense’.
125
Philosophical Perspective He has also expressed his ideas on mass-education, women-education, religious-
of Education
education, national-education and vocational-education. According to him, education
must emphasize on creativity, originality and excellence of an individual. As per his
thoughts, a good education is one that unfolds the hidden potential in human
beings. True education needs cultivation of a sense of humanity. This sense of
humanity is a foundation of man’s character, the true and essential prerequisite of
a balanced personality.
Basing upon the above concept of education of Swami Vivekananda, the important
features of education are as follows:
 God resides in every human heart.
 The best worship of God is service to mankind.
 Spirituality, ethics and morality should be the real basis of life as well as for
education.
 Love and renunciation should permeate the universe.
 Religion means self-realisation through self-control, yoga and meditation.
Aims of Education
Vedanta and its teaching were the main reference point for Swami Vivekananda.
The main aims of education are as follows:
 Expressing ‘internal completeness’ into external world so that one can realize
holistic development of oneself or Man Making Education.
 Development of Humanity.
 Serving Society and Humanity.
 Development of Physical Strength.
 Development of International Brotherhood and World-consciousness.

7.3.3 Curriculum, Pedagogy, Teacher and Students

As deduced from Vivekananda’s concept and aims of education, the concept of
curriculum, pedagogy and teacher and students are as follows:
Curriculum
To achieve the aforesaid aims of education, Swamiji suggested curriculum to be
divided into two parts - materialistic (worldly) and spiritualistic (abstract) curriculum.
Development of soul and self-realization to be included in the spiritualistic curriculum
while teaching of Languages, Sciences, Psychology, Arts, Agriculture, etc. have
been kept in the worldly curriculum. According to him modern education is more
career-oriented and do not give emphasis on the cultivation of values and virtues,
disciplining the mind, strengthening morality and formation of strong character. He
suggested that education must not be for stuffing few facts or overloading information
into the brain, but it should aim at transforming the mind of human beings. True
education should not be only carrier oriented, but also for the national development.
Pedagogy
To him, ideology education must provide life-building, man-making, character-
126 building, assimilation of ideas, etc. The purpose of such education would be to
produce an integrated personality. Swamiji says that it is wrong to think that we Contribution of Indian
Philosophers
promote the development of a child, in fact, the child furthers his development
himself. Swamiji says, “Everyone develops according to his own nature.
When the time comes everyone will come to know this truth. Do you think
you can educate a child? The child will educate himself, your job is to
provide the necessary opportunity to him and remove the obstacles in his
path. He will educate himself on his own. A plant grows itself, does the
gardener grow it? He just provides the necessary environment to it; it is
the plant itself that does its own growing.”
The specific methods that he suggested to be used in the teaching-learning process
are concentration, yoga and meditation, intuition, lecture and discussion, self-
exercise, creative activities, etc. He believed that the child has enough power
which is divine in nature and the methods of teaching are the means to exhibit that
power.
Teacher and Students
Swami Vivekananda advocates the principle of self– education. It is therefore the
role of teacher is to facilitate students and to create an environment to develop
a sense of self-learning. In order to make education useful, it must be according
to the nature and needs of the learner and not determined by the teacher. The
teacher is supposed to see God in the soul of the child. Child should be considered
as manifestation of God. For the acquisition of knowledge, concentration is very
important. Thus to get success in life, this power is also very helpful. With the help
of communication power one is able to select and acquire the relevant information
and arrange it in his/her mind for use whenever and wherever necessary.
According to him, to vitalize the Indian society, practical wisdom and justice is
needed and it is only possible through education. He advocated spirituality as
social service and true religion.

Check Your Progress 7.1

Note: a) Write your answer in the space given below.
b) Compare your answers with the ones that are given at the end of
the Unit.
1. Mention any two points that could be elicited from Vivekananda’s concept
on education.
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2. Name the two types of curriculum as suggested by Vivekananda.
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Philosophical Perspective
of Education 3. What were the methods of teaching suggested by Swami Vivekananda?
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7.4 MAHATMA GANDHI (1869-1948)

Mahatma Gandhi’s philosophy of life and his
concept on education is equally popular in the
present time. Gandhi’s thought on education is
being reflected in various policy documents of
education in India. In this section, we will discuss
the details on Gandhi’s philosophy of life, his
concept on education, teaching-learning process Mahatma Gandhi
and its implications in education. (1869-1948)

7.4.1 Brief Life Sketch and Philosophy of Life

Life Sketch
Mahatma Gandhi, as we all are familiar, is the father of the nation, was born at
Porbandar in Kathiawar of Gujarat State on October 2, 1869. His father was the
prime minister of the State’s Porbandar and Rajkot. He went to England for
further education in Law. When we talk about Gandhiji, certain ideals come to
our mind as truth, nonviolence (ahimsa), simplicity, love for all, leadership, dignity
of labour and implementation of ideas in real life rather than just propagating them.
These ideals also reflected in his educational philosophy.
Philosophy of Life
Gandhi’s philosophical ideas are based upon concept of man, freedom of
individual and the concept of God and truth. According to him, man is not a
physico-chemical aggregation, but a socio-cultural and political-economic being.
Over and above, he is a spiritual entity. For him, individual is the supreme
consideration. Therefore, man and his moral regeneration occupy the central
position in the Gandhian thoughts. On freedom of individual, Gandhi says,
‘individual is spiritual in origin, social in nature and rational in selection’.
Freedom is inherent trait of an individual. It is within the individual and it does not
come from outside. His concept of individual freedom is in relation to socio-
political context, associated with democracy, self-rule and self-sufficiency. Gandhi’s
concept on God and Truth is the ultimate reality of life. He expressed ultimate
reality is the truth, truth is God and God is truth. To him, realisation of self is the
realisation of truth and God. God is the goal of all values and aspirations of man.
7.4.2 Educational Philosophy and Aims of Education
Gandhi’s educational vision took shape through his educational experiments and
experiences at the Tolstoy Farm in South Africa. He continued his educational
experiments for a short period at Shanti Niketan also and then at Sabarmati and
Sewagram ashram, and he established Sewagram ashram, located at Wardha and
from there he not only conceived the idea of his new education system but also
128 fought his battle for freedom.
By education, Gandhi means ‘an all-round drawing out of the best in the Contribution of Indian
Philosophers
child and man – body, mind and spirit’. As per his views, education is not
the same as literacy and vice versa. Nor does literary training in a school constitutes
education because generally literary training in a school lays more emphasis on the
tools or skill development and subject master rather than on the complete
development of personality of individual. According to Gandhi, the concern of
education is for all round development of individual personality. Education which
draws out the best or truth corresponds to the development of the mind and body
with an awakening of the soul.
Aims of Education
Gandhi’s aim of education can be clearly understood by his statement appeared
in the Harriman of 11th September, 1937. He remarked: ‘education ought to be
for them (the people) a kind of insurance against unemployment. The child at the
end of 14 years, after he had finished his 7 years of schooling – is to be discharged
as an earning unit, but it may be remembered that he never wanted the child to
be mere bread earner. He wanted him to learn while he earns and to earn while
he learns and it is the only immediate aim of education. According to him, cultural
aim of education lays emphasis on obtaining knowledge, apart from any material
use. The knowledge is to be the knowledge of Indian culture. Culture according
to him is the quality of the soul that deals with all aspects of human behaviour.
The complete development of the child is another aim that Gandhiji advocated.
According to this view, our innate and acquired powers should be developed as
to bring about a harmonious development of all those powers.
The moral aim also emphasised by him in the sense of character building or
character development. According to him, ‘character development implies the
cultivation of such moral virtues as courage, strength of conviction, purity of
personal life, righteousness, and self-restrained service of mankind’. This character
is to be build up in terms of non-violence and universal life. The ultimate aim of
education reflects Gandhi’s concept of the ultimate goal in human life – the realisation
of the ultimate reality, knowledge of God and Truth.
There are three major aspects of education which Gandhiji conceptualised as
aims of education. They are:
 Self-sufficiency aim – The aim of education should be to make the individual
economically independent and self-sufficient.
 Cultural aim – He advocated the preservation and transmission of Indian
culture.
 Character building aim – All education must aim at character building,
education is the means and character building is the aim.
7.4.3 Curriculum, Pedagogy, Teacher and Students
Gandhiji educational philosophy and his ideas on education have been reflected
in curriculum, methods of teaching and role of teacher and students. He has given
top priority on basic education which is based upon craft-centred curriculum. In
this section you will study the nature and processes of craft-centred curriculum of
education. 129
Philosophical Perspective Craft-Centred Curriculum
of Education
According to Gandhiji, in order to train the whole man, education needs to be
craft centred, because it develops skills among the students and further it leads
them to be self-sufficient. Craft centred education lays emphasis on experiences
and activities as well as correlation of subjects with varieties of crafts. It helps to
develop an all-round personality, in which knowledge, action and feelings are
evenly balanced. The children after completing their course of education should
be able to earn their livelihood. He also suggested integration of craft in curriculum
not only to use craft as an isolated practice but as a means of livelihood.
The curriculum aims at the all-round development of the learner should have the
following:
 A basic craft in accordance with the local needs and conditions.
 Mother tongue be the medium of instruction.
 Arithmetic
 Social studies
 General Science including nature study, botany, zoology, physiology, hygiene,
chemistry and physical culture.
 Art work
 Music
 Domestic science for girls.
Gandhi’s craft–centred education encourages collaborative and co-operative
activities and out of these two, emerges a sort of social control or social discipline.
The concept of social discipline also is evident from his emphasis on the ideals
of citizenship through education. Craft-centred education is also known as basic
education. In the next section, the basic education system has been explained and
also the pedagogy to be used in order to provide this education.
Basic Education System and Pedagogy
In the basic education scheme, Gandhiji has given equal importance to community
life. Education through community develops the qualities like team spirit, co-
operation and a sense of mutual help. A child acquires competence of social
adjustment through community life. In basic education system, development of
children is imparted through co-curricular activities like community life, mass prayer,
common dinner, physical exercise, team works, games and sports, assignment
(homework), cultural programmes, celebration of special days, and creative
programmes. During residential education, children take up various activities in
various teams/groups or collectively. These include cleaning of room and ground,
dining, toilet and urinal and also fetching water, cooking, watering plants, washing
clothes, taking bath, etc.
In short, training is related to life was imparted in the basic education system. By
this, values like cleanliness, self-reliance, labour, team spirit, co-operation, endurance
power, loyalty, good conduct, honestly, discipline, obedience, punctuality, exercises,
games and sports related to physical education are also organized with a view to
developing health related values in children. In this education, celebrations such
130
as national festivals, birth anniversary, death anniversary, parents (guardians) day,
self-education day, environment day, world population day and such other days Contribution of Indian
Philosophers
are celebrated. Cultural programmes are organized on such occasions. Moreover,
community service programmes given by Gandhiji such as cleaning of village
roads and other areas, prevention of untouchability, communal harmony, prohibition
of alcoholic drinks, Khadi activities, adult education, women upliftment, health
education, nursing of lepers, addiction relief, etc. are celebrated in the basic
schools as well as in the community and hostels. All these help for developing
moral and other values among the children. He suggested that basic education
should be given in the mother tongue.
Teacher and Students
Gandhiji thinks that only the best and appropriate teachers can help in achieving
the aforesaid aims of education. These teachers should possess knowledge, skill,
enthusiasm, patriotism and special training. They should be inspired by social
attitudes and imbibed with ideals of non-violence or Ahimsa. In the Gandhian
scheme, teacher-taught relationship is not established through syllabus or curriculum,
but for acquiring the life skills education which helps to lead one’s life meaningfully.
Emphasizing the role of teacher, he believed, ‘one who cannot take the place
of mother cannot be a teacher’. The prime role of the teacher is to prepare
non-violent child through deeds of non-violence rather than words of non-violence.

Check Your Progress 7.2

Note: a) Write your answer in the space given below.
b) Compare your answers with the ones that are given at the end of
the Unit.
4. Mention Gandhiji concept of Education and how it differs from the one
given by Swami Vivekananda.
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5. What is the ultimate aim of education as defined by Gandhiji?
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6. What is Basic Education scheme given by Gandhiji?
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Philosophical Perspective
of Education 7.5 RABINDRANATH TAGORE (1861-1941)
Rabindranath Tagore was a worldwide known poet
and educationist, versatile, synthetic and original
personality. Though he was inspired by the writers
and poets like Shakespeare, Goethe, Wordsworth,
Ruskin, Shelley, Keats and Browning, but roots of
his intellect, spirituality and philosophy lie in the
rhymes of Upanishads, in the poetry of Kalidas, in
the lyrics of Vaisnavas, in the mystic poems of Kabir
and the religious atmosphere of the Brahmo Samaj.
He was a believer in cultural synthesis and Rabindranath Tagore
international unity. His songs and messages were (1861-1941)
inspirations to both social and political workers. His educational thoughts also
stand as a landmark in the Indian education system. He tried to synthesise and
fulfil the spiritual and natural needs of human being through education.
Early in the twentieth century, Tagore demonstrated through his school in Shanti
Niketan, the true value of education in the vitalization of Indian society. There was
no discrimination on the basis of caste or creed. All were welcome (including
foreigners) to live and learn together as brothers and sisters, in Shanti Niketan.
To touch leather and make beautiful leather bags or sandals were not merely the
work of an untouchable cobbler, it is a work of art that all can undertake. The
dignity of Labour was demonstrated in Shanti Niketan. Education at all levels is
provided at Shanti Niketan or Visva Bharati i.e. from Kindergarten to University
level.
7.5.1 Brief Life Sketch and Philosophy of Life
Brief Life Sketch
Rabindranath Tagore had little formal schooling and dropped out from the school
by the age of fourteen. He was basically a self-taught person. His childhood
experiences, especially the traditional educational methods followed in formal
schools, left a profound influence on his educational thinking. In the year 1901,
He started a school of his own, namely, ‘Shanti Niketan’, where he began his
educational experiments. In 1921, the school became the world famous
‘Vishwabharathi’, an International University.
Tagore’s Philosophy of Life
His philosophy of life emphasizes on humanism, individualism, universalism and
spiritual harmony. Advocating on humanism, Tagore said, human beings are absolute
entities. They are free from caste, class, religion, gender and even nationality. On
individualism, Tagore said, pure individual ultimately unites with universal humankind
and he upheld the uniqueness of the human individual and the right and freedom
of every individual to pursue a unique path for development. His concept on
universalism is not on political understanding but on spiritual understanding. On
spiritual harmony, Tagore said, spiritualist and spirituality was one of the main
tenets of his philosophy of life. He believed in the spiritual unity of the individual.
7.5.2 Educational Philosophy and Aims of Education
Rabindranath Tagore was a great educational practitioner. It was his believe that
132 “education is an all-round development of an individual in harmony with
the Universe”. His educational philosophy is based upon blending the idealistic Contribution of Indian
Philosophers
principles with some naturalistic practices which is today evident in Shantiniketan.
According to Tagore, ‘children should be brought up in an atmosphere of
freedom’. Too many restrictions should not be imposed on them. Schools become
like education factories without no life and colour.
Tagore believes that education should be given in the natural surroundings. Children
should be brought into direct contact with nature as child’s mind is curious, alert,
restless and eager to receive direct experience from the nature.
Tagore was a spiritualist as well as a naturalist. He was a great champion of
education for international understanding. His patriotism and nationalism leads to
internationalism in his educational endeavour.
Aims of Education
Tagore viewed education as the process for evolving new patterns of life culminating
in the realisation of Universalism. Aims of education suggested by him are presented
in the following points:
 Education should be real and create whole individual in terms of his/her
emotion, senses and intellect.
 Education should be aimed at development of the complete life, i.e. which
includes economic, intellectual, aesthetic, social, and spiritual development.
 Education is to help an individual realize the inner principle of unity of all
knowledge and all activities of our social and spiritual being.
 Education should be to achieve universality through individuality.
7.5.3 Curriculum, Pedagogy, Teacher and Students
Curriculum and Concept of a School
Tagore recommended a curriculum must aim at spiritual, creative, aesthetic and
vocational i.e. on the wholistic development of an individual. He emphasized
cultural subjects to include in the construction of curriculum. He pursued culture
in the widest sense through art, dance, drama, music, crafts and practical skills
of daily life. Tagore was a strong supporter of activity based curriculum. For
harmonious development of the individual, he had given emphasis on spiritual side
along with the intellectual and physical sides of the individual in the curriculum.
Ideas of a School
The school, which may be termed as an ideal, according to Tagore, must be
located away from the turmoil of human habitation under an open sky and
surrounded by natural environment viz. vistas of fields, trees, and plants. The vast
background of nature helps in the development of grand and divine vision within
the children. He used the word ‘forest’ not in terms of dense jungle, but as
‘Tapovana’ in ancient Indian tradition.
Pedagogy
The medium of education is also an important point pertaining to Tagore’s idea.
The use of English in education as a medium made education confined only to
urban areas and the upper classes rather than rural areas. Therefore, if the vast
rural masses were to be benefited, it was absolutely essential to the use of mother
133
tongue.
Philosophical Perspective Tagore wanted science to be taught along with philosophical and spiritual knowledge
of Education
at Indian universities. He suggested use of activity-based, play activities, teaching
while walking, learning with joy, self-learning, heuristic, narration-cum discussion,
field-trips, and experience-based learning methods of teaching. He advocated
fullness of experience – physical, mental, aesthetic and emotional. All these truly
accords with the modern pedagogy.
Teacher and Students
According to Tagore, more important thing is that the educators must believe in
themselves as well as in universal-self, underlying his individual soul. An educator
should follow the principles of freedom, perfection and universality in his/her
teaching. Tagore’s scheme of education keeps the child in the centre and the role
of the teacher is to facilitate the child to learn his/her own. He emphasized that
the teachers should be a good learner first, unless she/he learns, it is simply
impossible to teach the students.

Check Your Progress 7.3

Note: a) Write your answer in the space given below.
b) Compare your answers with the ones that are given at the end of
the Unit.
7. Mention the name of the school of thought as reflected from educational
philosophy of Tagore.
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8. Name the teaching methods suggested by Tagore.
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9. Explain the idea of a School according to Tagore
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7.6 JIDDU KRISHNAMURTI (1895- 1986)

Jiddu Krishnamurti was also not in favour of book
learning and the formal school system like
Rabindranath Tagore. He was a true practitioner
of education. In this section you will study his
educational philosophy, his concept of school and
pedagogy practices in the process of teaching and J. Krishnamurti
134 learning. (1895-1986)
7.6.1 Brief Life Sketch and Philosophy of Life Contribution of Indian
Philosophers
Life Sketch

J. Krishnamurti was born on 11 May 1895 in Madanapalle in Andhra Pradesh,

he established the Rishi Valley Education Centre, an institution in 1928. At the age
of 15, Krishnamurti accompanied Miss Annie Besant to England in 1911. Like his
father he also became a member of the Theosophical Society. In 1912, he wrote
a book entitled ‘Education as Service‘ in which he described the life of an ideal
school where love rules and inspires, students grow into noble adolescents under
the fostering care of teachers.

Philosophy of Life

Krishnamurti is truly a free thinker, therefore, refused to fit himself into any belief,
creed or system or to become a system himself. He proposed that nothing more
than a total transformation of individual self as a cure for conflict and suffering in
the world. His message to mankind was, ‘first understand the purpose of our
existence, the purpose of our life, and understand what we were thriving
for. Then utilize everything, to strengthen us. To find out what you really
love to do is one of the most difficult things. That is part of education.’
His teaching is his ideas on truth, mind, thought, intelligence, attention, perception,
freedom, love and self.

7.6.2 Educational Philosophy and Aims of Education

Educational Philosophy

He was very critical of the contemporary educational systems its aims, processes,
and content. He was against the present education on its excessive and exclusive
emphasis on techniques and neglect the human dimensions. He says merely provide
information to the students and fit them to pass the examination is the most
unintelligent form of education. He said, knowledge is essential only as a means
of cultivating the mind and not an end in itself. Jiddu Krishnamurti like Rabindranath
Tagore, Mahatma Gandhi, Swami Vivekananda and others founded his own
educational institutions to put into practice what he preached.

Aims of Education

The following aims of education were suggested by him:

 Development of an integrated/whole personality of the child who is able to

deal with his/her life at any moment and any situation.

 To make the child able to discover his/her own talent and suitable livelihood.

 Education brings freedom among the individual and not merely to produce
scholars and technicians.

 The purpose of education is to see the overall development of the self in

each and every individual.

 The purpose of education is to cultivate healthy relationships based on love

and compassion. 135
Philosophical Perspective 7.6.3 Curriculum, Pedagogy, Teacher and Students
of Education
Curriculum and Ideas of a School
According to Krishnamurti, an ideal school should have limited number of students
because mass instruction is not in a position to develop integrated, personality of
children must be dedicated, thoughtful and alert. The school must work for
understanding the children of their potentials and limitations.
Education was always close to Krishnamurti’s heart. He established some co-
educational schools in India and abroad to implement his ideas into practice. He
used to visit them every year for open interaction with the students and teachers.
Although the conventional curriculum was followed in these schools, his main
objective in starting these schools was to provide children adequate opportunities
and freedom so that they could grow up without any national, racial, class and
cultural prejudices and build harmony among human beings.
Pedagogy
The following teaching-learning methods were suggested by Krishnamurti:
 Question-answer method.
 Observation and experimentation
 Activities and field-visit experiences
 Exploration and discovery of facts
Teachers and Students
According to him, a true teacher, besides a content expert, is also the one who
shows the way to wisdom and truth to his students. According to Krishnamurti,
the concept of communication includes listening and learning. Understanding the
difference between the two is of great benefit to the teachers. Truth is more
important than the teacher himself. To create a new society each one of us has
to be a true teacher. This means that we have to be both the learner and the
teacher. He considers that the child has all the abilities for their own development,
but the role of teacher is to develop the child in his/her right destination.
Krishnamurti’s concept on methods of teaching, school organization and the role
of a teacher is truly progressive in nature. His emphasis on development of an
integrated personality through integral approach to education which is highly
recommended by almost all educationists and thinkers.

Check Your Progress 7.4

Note: a) Write your answer in the space given below.
b) Compare your answers with the ones that are given at the end of
the Unit.
10. Explain the concept of education suggested by Krishnamurti.
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 Contribution of Indian
11. Who is a true teacher as per Krishnamurti? Philosophers

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7.7 SRI AUROBINDO GHOSH (1872 – 1950)

Aurobindo Ghosh is one of the popular educational
thinkers of idealism philosophy in the field of
education. The concept of integral education and
practice of integral school by Sri Aurobindo is very
popular among the masses. This section will make
you understand about the educational philosophy
and other pedagogic aspects of education as
suggested by Sri Aurobindo.
Sri Aurobindo Ghosh
(1872-1950)

7.7.1 Brief Life Sketch and Philosophy of Life

Life Sketch
Sri Aurobindo Ghosh was born in Calcutta on 15th August 1872. In 1893, he
joined as professor of English at Baroda College in Gujarat. His ideas and theories
of education were as per the needs of the Indians. He initiated an International
Ashram and International Centre of Education and Social Activities. Auroville, ‘as
a city of human unity’, was his experiment in Pondichery in India.
Philosophy of Life
Integral is the concept that forms the basis of Aurobindo’s philosophical and
educational ideas. His educational philosophy is based upon the ideas of idealism
school of philosophy. He believed that reality is the truth and an integral whole
of the individual and its action. Aurobindo’s educational theory centres on his
concept of mind. He considers the true sense of education is the study of human
mind. Aurobindo’s theory of mind culminates in his belief in the existence of super
mind. According to him, super mind represents a higher place of consciousness.
Aurobindo’s philosophy is an affirmation of Indian belief which is spiritual in
nature and rational. His philosophy aims to attain knowledge of the ultimate
reality.
7.7.2 Educational Philosophy and Aims of Education
Aurobindo’s Idea on Education
According to Sri Aurobindo, true education is not only spiritual but also rational,
vital and physical. In other words, it is the Integral Education in which education
should have five major aspects relating to the principal activities of a human being:
the physical, the vital, the mental, the psychic and the spiritual. This type
education is complete and complimentary to each other and continues lifelong.
Aurobindo’s scheme of education is integral in two senses:
 Firstly, it is inculcating all the five aspects of a human being. 137
Philosophical Perspective  Secondly, education is not only for the evolution of the individual alone, but
of Education
also for the nation and humanity.
The ultimate goal of education is the evolution of total humanity. In this evolution,
the principle of development is ‘unity in diversity’. This unity subsequently,
maintains and helps the evolution of diversity. The ultimate aim of education is
man-making.
Aims of Education
According to Sri Aurobindo, the main aim of education is to help the growing soul
to draw out that the best and make it perfect for a noble cause. Education should
enable him/her to realize his/her inner self which is a part of the universal
consciousness. According to him, senses can be trained fully when manas, chitta
and nerve are pure. Another important aim of education is to develop
consciousness. According to him, the aims of education have the following four
levels.
(i) Chitta
(ii) Manas
(iii) Intelligence
(iv) Knowledge
A teacher should develop all these four levels harmoniously. This will promote the
development of conscience. According to him, ‘the utilisation of the Super
mind for the development of an integrated human personality should be
the true aim of education’.

7.7.3 Curriculum, Pedagogy, Teacher and Students

According to Sri Aurobindo, colleges and universities should educate through
their academic as well as social activities. The schools are a unique part of a
society. Education cannot give in isolation. The school has to develop different
types of activities such as collaboration, consultation and lectures in an integral
manner. The school needs to provide opportunities for integral development of
learners. Therefore, aims, curriculum and methods of teaching to be the light of
the concepts of integral education.
Idea on Curriculum
According to him, curriculum should be confined to a limited syllabus and a few
text books. It must include all those subjects which promote mental and spiritual
development of the learners. Education is a means towards an end, not an end
in itself. There must be due flexibility to meet individual needs. Subjects of curriculum
should be able to motivate the learners. Curriculum should involve creativity of life
and constructive activities and be interesting. He has prescribed the following
subjects in the curriculum.
 Primary stage: Mother Tongue, English, National History, Art, Painting,
General Science, Social Studies, and Arithmetic.
 Secondary stage: Mother tongue, English, French, Arithmetic, Art, Chemistry,
Physics, Botany, Social Studies, Physiology, and Health Education.
138

 University Stage: Indian and Western philosophies, History of Civilization,

 English, Literature, French, Sociology, Psychology, History of Science, Contribution of Indian
Chemistry, Physics, Botany, International relations and integration. Philosophers

 Vocational Education: Arts, Painting, Photography, Sewing, Sculpture,

Drawing, Typing, Shorthand, Cottage Industries, Carpentry, Nursing,
Mechanical and Electrical Engineering, Indian and European music, and
dramatization.
Pedagogy
The following teaching methods/pedagogy has been suggested:
 Love and sympathy for the child
 Education through mother tongue
 Education according to the interests of the child
 Education through self-experience
 Emphasis on learning by doing
 Education through co-operation of teacher and students in the education
process
 Free environment to the child to gain more knowledge through his/her own
efforts
Teacher and Students
He believed that nothing can be taught, but everything can be learned. The
teacher is a helper/facilitator and guide, but not an instructor or task master. A
teacher should not impart knowledge but should show the path to acquire
Knowledge which is already within a learner. It is wrong to mould the child into
the shape as desired by the elders ignoring and destroying the divine in the child.
Education should be according to the nature of the child.

Check Your Progress 7.5

Note: a) Write your answer in the space given below.
b) Compare your answers with the ones that are given at the end of
the Unit.
12. Name the five principal activities of human being as per Integral Education.
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13. Explain the concept of curriculum as per Aurobindo’s Integral Education.
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139
Philosophical Perspective
of Education 7.8 GIJUBHAI BADHEKA (1885-1939)
Gijubhai Badheka is one of the famous educationists
who focused on child-centeredness of school education.
His educational thought is quite relevant for the present
educational scenario of the country. His educational
thought reflects use of constructivist approach in
teaching and learning.

Gijubhai Badheka
(1885-1939)

7.8.1 Brief Life Sketch and Philosophy of Life

Gijubhai Badheka was a famous patriot, a devoted teacher and an inspiring pillar
of education. He was born on 15 November, 1885 in Gujarat. He gave an
important place to child in his educational thoughts. Gijubhai advocated child
centred education. Perhaps he was the first educator in India who focused his
attention at the pre-primary stage of education.
7.8.2 Educational Philosophy and Aims of Education
Educational Philosophy
His principles of child-centred education like freedom, respect, spiritual
development, creativity and development of good qualities of citizenship
emphasized on the method of self-learning through self-dependence, self-discipline,
self-expression, sense training and nature study. Gijubhai dreamt for such a school
for children that cannot instil fear in their mind and is a place where they would
go happily and willingly.
His dream was turned into a reality in his ‘Bal Mandir’, a school set up by him
for children between two and half years to six years of age in 1920 at Bhavnagar,
Gujarat. In this Bal Mandir, he provided free opportunities to children for playing,
singing, poetry reciting, story-telling, gardening, nature study and used the play-
way method for teaching-learning activities. Thus, Bal Mandir, in the real sense,
provided a healthy and playful environment so that children enjoy full happiness
during their stay at school.
Aims of Education
The following major aims of education were suggested :
 To provide education in a fear-free environment where children should feel
free to perform their activities.
 Dealing children with empathy.
 Development of child’s individuality and completeness.
 Emphasizing education through sense training, motor-efficiency and self-
learning.
 Development of atmosphere of ‘education for learning through living’.
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 Contribution of Indian
7.8.3 Curriculum, Pedagogy, Teacher and Students Philosophers
Curriculum and Pedagogy
Gijubhai cites several useful learning activities like story-telling, drama, games and
paper folding that could serve many objectives of teaching-learning at the pre-
primary and primary level and make it relevant for children. However, teacher’s
intuition to link all these methods to curriculum is the real challenge. Children do
not depend merely on textbooks or teachers as the only source of information.
This way, he advocated for meaningful education for children in different areas,
such as: History, Language or preparing for exams or school function. He had a
firm faith in alternative methods/structures he wishes to try with children and made
possible changes. Gijubhai makes it possible by saying that ‘experimentation’
is the key to bring the change. A very novel experiment by him was to divide the
day into activities, games, and stories and not go by strict authority of the pre-
set time table.
Teacher and Students
Gijubhai believes that teacher should figure out the underlying concept and then
help children to identify that through interesting activities. He happened to use his
own instinct to organise his days with the children. Several other features of good
and useful teaching-learning practices one could find in his works. Gijubhai had
an intense love for children. His philosophy is based on the following observations
made by him. Gijubhai further said, “A child is a complete person who has
intellect, emotions mind and understanding, has strengths and weaknesses
and has likes and dislikes. He believed the concept of teacher as a friend,
philosopher and guide’.

Check Your Progress 7.6

Note: a) Write your answer in the space given below.
b) Compare your answers with the ones that are given at the end of
the Unit.
14. Explain the concept of child-centred education as focused by Gijubhai.
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15. Name the teaching activities as suggested by Gijubhai.
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7.9 LET US SUM UP

This Unit is in continuation of the previous unit in which concept of education and
various aspects of education such as aims of education, curriculum, methods of
teaching and role of teachers and learners have been discussed. In this unit, you 141
Philosophical Perspective have studied educational concepts and thoughts of some Indian philosophers.
of Education Swami Vivekananda, in his educational thought, stressed upon ‘education is the
manifestation of divine perfection already existing in man’. Therefore,
emphasized that each and every human being has enough divine power to
accomplish knowledge and it is education that helps them to exhibit that knowledge.
While Gandhiji’s educational thought, emphasized on all round development of
personality, which include development of physical, social, emotional, intellectual,
spiritual, moral and value education of the child. Accordingly, Tagore stressed on
both aspects of a human being, i.e. naturalistic as well as idealistic aspects can
be dealt effectively on system of education. Aurobindo Ghosh highlighted the
importance of the integral system of education in which he emphasized the
importance of five aspects of education. Jiddu Krishnamurti and Gijubhai Badheka
highlighted on their experimental schools and child-centeredness of education.

7.10 REFERENCES AND SUGGESTED READINGS

Aggarwal S. (2007). Philosophical Foundations of Education, Author Press,
New Delhi.

Altekar (1975). Education in Ancient India (7thEd.). Varanasi :MonoharPrakashan.

Badheka, Giju Bhai. (1990). Divasvapna An Educator’s Reverie translated by

Chittaranjan Pathak. NBT, New Delhi.

Brubacher J.S. (1969). Modern Philosophies of Edu cation. New York: McGraw
Hill Co.Inc.

Chaube S.P. (1988). Indian and Western Educational Philosophers, Vinod

PusthakMandir, Agra.

Dhavan, M.L. (2005). Philosophy of Education Delhi, Editor, Isha Books.

IGNOU (2014). Thinkers of Education: Indian (Unit-3), Block-2, MES-051

‘Education: Philosophical and Sociological Perspectives’. M.Ed.:IGNOU.

Joshi S. (2006).Great Indian Educational Thinkers, Authors‘ Press, New Delhi.

Krishnamurti Foundation The “official” Krishnamurti site Krishnamurti, Jiddu (1974)

On Education, Pondicherry, India: All India Press.

Krishnamurti, J. (1953). Education and the Significance of Life, London: Victor

Gollancz Ltd.

Krishnamurti, Jiddu (1956). 5th Public Talk, 18th March, at Bombay.

Krishnamurti, Jiddu (1962). 2nd Public Talk, 7th June, at London.

Krishnamurti, Jiddu (1964). This Matter of Culture, London: Victor Gollancz.

Krishnamurti, Jiddu (1975). Dialogue on Education, at Ojai.

Mishra P.K. & Dash P.C. (2010). An introduction to Philosophical and Sociological
Foundations of Education, Mangalam Publications Delhi. Pandey

142
Nayar, P. R., Dave, P.N., and Arora, K. (1982). Teacher and Education in Contribution of Indian
Emerging Indian Society, New Delhi. Philosophers

Pachuri, G. (2010).Great Educationist. Meerut: R. Lall Book Depot.

Pandey R. S., (1997). East-West Thoughts on Education, Horizon Publications,

Allahabad.

Pandya, Mamta. (2008). Giju Bhai on Education.

Pani, R.N.(1987). Integral Education, Thought & Practice New Delhi. Ashish
Publishing House,

Pani, S. P. &Pattnaik. S. K. (2006).Vivekanada, Aurobindo& Gandhi on

Education,New Delhi : Anmol Publication Pvt. Ltd.

R.S. (1997). East-West Thoughts on Education, Horizon Publications, Allahabad.

Shehsad A. (2006).Educational thinkers of India, Anmol Publications Pvt. Ltd.

New Delhi.

7.11 ANSWERS TO CHECK YOUR PROGRESS

1. Vivekananda stressed upon the knowledge that has already with the child
which is a divine power. The child should get proper education and exposure
to exhibit that divine power.

2. Materialistic (worldly) and spiritualistic (abstract) curriculum.

3. Yoga and meditation, intuition, lecture and discussion, self-exercise, creative

activities, etc.

4. Self-exercise.

5. The ultimate aim of education is realisation of the ultimate reality, knowledge

of God and Truth.

6. A basic craft in accordance with the local need and conditions; Mother
tongue; Arithmetic; Social studies; General Science including nature study,
Botany, Zoology, Physiology, Hygiene, Chemistry and Physical Culture; Art
Work; Music; and Domestic science for girls.

7. Idealism and Naturalism.

8. Teaching through tours and trips, learning by activities, narration-cum-

discussion and debate and heuristic method.

9. A school should be established away from the human habitation under an

open sky and surrounded by fields, trees, and plants.
10. According to Krishnamurti, education is about preparation for the whole life
not part.
11. A true teacher is not simply a source of information, but is the one who
shows the way to wisdom and truth. 143
Philosophical Perspective 12. The physical, the vital, the mental, the psychic and the spiritual.
of Education
13. According to Aurobindo, curriculum is not confined to a limited syllabus and
a few text books; it should include all those subjects which promote mental
and spiritual development.
14. Freedom for the child, spiritual development for the child, creativity of the
child and development of good qualities of citizenship of the child.
15. Story-telling, drama, games, paper folding etc.

144