CHAPTER-V SUMMARY AND CONCLUSION 5.1 Introduction To evolve a system of education for man, one has to understand man. The most important basis of understanding man is through philosophy. Philosophy is a system of inquiry about the ultimate realities in the universe. Etimologically philosophy means love of wisdom. Philosophy seeks to answer such questions as what life is, what man is, what the origin of man is, what man s destiny or goal is. Different philosophers tiy to answer these questions according to their own reflection which leads to different philosophies. Philosophy results in a certain way of life, in certain beliefs, values and ideas. Philosophy guides the destiny of human life, influences the conduct of life. Philosophy suggests ways and means to solve human problems in a socially desirable manner. Dynamic in nature, the concept of philosophy changes with the change of time. There is a need to have a proper philosophical framework within which the social system in general and educational system in particular, function and achieve the goals and aims of life and education.
The speculative thesis of a thinker or of a school of thought projects a philosophy of education. Philosophy of education is the application of the speculative thesis - metaphysical, epistemological, axiological - of the different philosophical schools to derive directives and recommendations on educational aims, curriculum, methodology and other aspects of education. Educational philosophy is a system of beliefs on reality, knowledge, and their educational implication. Different aspects of education are determined by the different branches of philosophy correspondingly. Ontology and axiology determine aims of education and curriculum while epistemology determines methods of educational practice. There is not any aspect of social system or educational system which is not influenced by philosophy. Philosophy provides a framework or a boundary to society in general and to education in particular. The philosophical framework is different for different countries depending upon their social needs and necessities. Life system in general, education in particular have to carry out their functions within the particular philosophical framework of the country. Education and philosophy are indebted to each other. The different functions of education are determined by the particular philosophy. The various aspects of education like the aims, 368
curriculum etc., are influenced by philosophy. Thus philosophy is a major concern of education. Philosophy points out the way to be followed by education. Philosophy is the theory of education. All the problems of education are the problems of philosophy. Philosophy contributes to the development of educational theory and practice. Education is the active or dynamic side of philosophy. Education gives necessary understanding of philosophy. Some definite principles of life formulated by philosophy need to be translated into action through education. Education gives a practical shape to the aim of philosophy. Education may be considered as the means to achieve the aims of philosophy. Philosophy deals with the ends and education with the means to achieve those ends. Education is applied philosophy, philosophy is wisdom and education transmits the wisdom from generation to generation. Philosophy depends on education for its propagation. All prominent philosophers have discussed education. Almost all educationists while talking on education have taken philosophy into consideration. Most of the educational movements of the world owe their origin to the different schools of philosophic thought. The scope of philosophy of education is concerned with the problems of education. The most important part of the scope of 369
philosophy of education is formed by the educational values. Philosophical treatment of values evaluates and synthesizes them in a hierarchy. Education is determined by the source, limits, criteria of judgement in every aspect of education are determined by philosophy. Philosophy determines all the broad aspects of education. Philosophy provides aims to education and the aims determine the curriculum, methods of teaching, school organization and discipline, and the role of the teacher in the educational process. The aims and objectives of education guide the teacher in educating the child. The aims and objectives of education are determined by the ideals of life which the people of a country cherish at a given period of time. The ideals of life are determined by the philosophy of the time. It is the philosophy of the time which determines whether the aims of education should be moral, vocational, intellectual, liberal or spiritual. Philosophy formulates what the end of life should be and education suggests how this end is to be achieved. Curriculum is the means through which the aims of education are realized. Aims of education and curriculum are closely related. It is philosophy that decides why a particular subject should be included in the curriculum and what particular discipline that 370
subject promotes. Curriculum reflects the curricular and cocurricular activities in educational institutions and courses of study in different subjects and values these subjects set to achieve. Curriculum includes the complete environment of the educational institution involving all the courses, activities and organizations provided to the students. Curriculum includes the totality of experiences that a child receives at school. Curriculum changes in accordance with the aims of education determined by philosophy. Method is the procedure through which the aims of education are realized. It is through the method that the teacher establishes and maintains contact between the child and the subject matter. In the ultimate analysis even the choice of method of educating the child is determined by philosophy, epistemology in particular. Discipline, too, reflects the philosophy of life accepted at a particular time. Discipline as a component of the educational process is governed by the aims of education. It even reflects the political philosophy prevalent in the country. In the present age of democracy the concept of discipline is totally different. Where as in the past perfect order and silence prevailed, today self-government of students and free discipline are insisted upon. Discipline from within is the cry of the day. 371
Different schools of philosophy hold divergent views on the role of the teacher in the educational process. The naturalists insist that the teacher should never interfere with the free activities of the children; he is simply to set the educational environment. The idealists hold that the pupils should be inspired by the teacher s personality and develop full faith in him. According to pragmatists the teacher should never impose anything on the pupils; he is to simply provide opportunity to assist pupils in their learning activity. The teacher is the most important agent of realizing the educational objectives of the society. The strength of an educational system depends upon the quality of its teachers. Ultimately the responsibility of making education work lies with the teacher. Teachers need to be the whole philosophy behind the entire educational enterprise. Philosophy besides giving content to all subjects that constitute teacher training programme clarifies the issues raised by different subjects regarding aims of education and clarifies and settles conflicts confronted therein. Philosophy energizes and guides the efforts of the teacher to provide the best educational programmes for his pupils. It is philosophy that gives to the teachers work a sense of adventure, something to be accomplished something to be functionally performed. 372
Several factors influence the educational philosophy of the land such as, its political philosophy, religious philosophy, social and cultural factors, historical factors, geographical conditions. These factors determine the issues of the type of education to be imparted. Some of the conceived types of education are education for character, education for citizenship, education for leadership, education for vocation and so on. Philosophy is a way of looking at things, events, relationships, values etc., from one s own angle. Broadly, two kinds of philosophies can be conceived - materialistic and spiritualistic. Generally, the philosophy of the West has been materialistic and Indian philosophy spiritualistic and hence idealistic. In the Indian view philosophy is known as Darshana, seeing. This seeing may be either perceptual observation, conceptual knowledge or institutional experience. Darshana means true knowledge or reliable knowledge. It is a whole view of the reality revealed to the soul sense. Darshana includes thinking, contemplation and logic. Spiritual vision or divine eye is capable of seeing most abstract things by intuition. In Indian philosophy, perception by both concrete and abstract has been considered necessary for comprehending reality. 373
The Veda, the oldest document of the world, is the chief source of Indian philosophy. In the vedic hymns is found an explanation of God, soul, mythology, religion. The Upanishads constitute the concluding part of the Veda. The subject matter of the Upanishad is knowledge of God. The knowledge of God is the knowledge of emancipation. Spiritual knowledge alone is the means of salvation. Brahman is the ultimate truth and the beginning and end of the universe. In the Western tradition idealism, naturalism, pragmatism, existentialism and humanism are some of the main thought currents that have influenced educational theory and practice. Other schools of thought find their place somewhere between these. Idealism deals with mind and soul and naturalism emphasizes matter and physical world. Pragmatism refers to speculating and transcending beyond experience while existentialism holds that man s existence precedes his essence and lays stress on meaning to life. In the indigenous educational thinking, Indian educational thinkers have bestowed their serious attention on the philosophy of education and all related aspects like knowledge, intelligence, mind, the functions of teaching and learning, characteristics of an ideal teacher and an ideal student. The quality of Indian discourse since 374
the days of the Upanishads has been widely acknowledged. During the medieval times, also ample examples of effective teachers, both of the religious and vocational kinds are found. In modern India too there have been many original thinkers on education till modem times idealism dominated the Indian educational scene. In modern times, under the influence of the Western thought currents, educational ideals have come to be branded after a particular school of educational thought. However, Indian educational thinkers defy any attempt to classify them under a rigid school of thought. Almost all of them receive their inspiration from idealism but, at the same time, are not blind to the actual problems of life and existence. Western educational thinkers have had their impact on the modern Indian educational philosophers in dealing with educational aims and methods, organization and administration of education. Modern Indian educational thinkers felt the need for a review of the educational system introduced by the British rulers. There was a search for a better system of education in the country. In the process a good deal of thinking, combined with actual experimentation on different alternative patterns of education took place. Leaders of freedom struggle evolved an image of prosperous India. The vision of these personalities was to build an Indian nation 375
integrated into a compact whole having a sense of pride in its learning values, endeavours and achievements. Education, the sole means of realizing such a vision, occupied a major chunk of their time and thinking. Zakir Husain, a product of the Indian national movement has been one of such modern Indian educational thinkers who have thrived to bring about a radical reform in the educational system for independent India. His contribution in giving a practical shape to the basic education in the country as envisioned by Gandhi, particularly at the Jamia Millia Islamia provide enlightening experience and insights to all those having concern for education. Rabindranath Tagore was a great soul our country has ever produced. He lived during the British rule in India and demonstrated to the world that India, per se, is second to none. His philosophical thoughts stirred the minds of millions and millions worldwide. This is obvious as he was most deservedly awarded the most coveted Nobel Prize in 1913. He was the first Indian to be honoured thus. Born, as he was, in the most rich and wrell known family, he had the great opportunity of being looked after and schooled in the most affluent manner. Tagore was enrolled in a public school in England. Later on he read law at University College of London, which 376
he left unfinished. On his return to India he was married to Mrinalini in the year 1883. As Jamindar Babu Tagore lived most luxurious life. However, from the year 1895 Tagore attained his undisputed Sadhana. During these years he produced three volumes and eighty-four stories Galpaguchha this was in Bengali language and about Bengal s lifestyle and life in, especially in villages. Tagore was a most prolific writer. During his twilight years 1932-1941 Tagore produced extensively volumes writings prose and poetries. Some of his works include works like Punashch (1932) Patraput (1936) Chitrangada (1940) Shyama Char-Adhya. Tagore also is more known to have penned famous works: novels, non-firction etc., like Ghare Baire Chokher Bali. Most of the Tagore works have been converted into theatrical arts i.e. Dance, Drama and the famous Rabindra Shongeet, Tagore was most concerned about education, which he thought is an essential thing for a human being to become a man. The present study derives inspiration from the Tagore education philosophy and its relevance to present system. Tagore s vision on 377
education had the emphasis on character building with the social relevance. Rabindranath Tagore s role in the innovation of educational ideas has been eclipsed by his fame as a poet. He was a pioneer in the field of education. For the last forty years of his fife he was content to be a schoolmaster in humble rural surroundings, even when he had achieved fame such as no Indian had known before. He was one of the first, in India, to think out for himself and put in practice principles of education which have now become commonplace of educational theory, if not yet of practice. Today we all know that what the child imbibes at home and in school is far more important than what he studies at college, that the teaching is more easily and naturally communicated through the child s mother-tongue than through an alien medium, that learning through activity is more real than through the written word, that wholesome education consists in training of all the senses along with the mind instead of cramming the brain with memorized knowledge, that culture is something much more than academic knowledge. But few of Rabindranath s countrymen took notice of him when he made his first experiments in education in 1901 with less than half a dozen pupils. A poet s whim, thought most of them. Even today few of his 378
countrymen understand the significance of these principles in their national life. The schoolmaster is still the most neglected member of our community, despite the fact that Rabindranath attached more merit to what he taught to children in his school than to the Hibbert lectures he delivered before the distinguished audience at Oxford. If Rabindranath had done nothing else, what he did at Santiniketan and Sriniketan would be sufficient to rank him as one of the India s greatest nation-builders. Visva-Bharati, he declared, represents India where she has her wealth of mind which is for all. Visva Bharati acknowledges India s obligation to offer to others the hospitality of her best culture and India s right to accept from others their best. Maehashi Debendra, father of Rabindranath Tagore, as mentioned before, founded an Ashram here in the year 1863 and almost 40 years later, Rabindranath started an open-air school at Shantiniketan that gradually developed into an international university named Visva Bharati where the cultures of the East and the West may meet in common fellowship and thereby strengthen the fundamental condition of world peace. 379
5.2 Significance of the Study The significance of the study was pointed out in the present context of realization of national goals, human resource development, reconstruction between the old and the new etc. The significance of the study from the technical point of view too mentioning the need for good historical studies in education was pointed out. 5. 3 Restatement of the Study The present study is entitled as A Study of Education Thoughts of Dr. Rabindranath Tagore and their Relevance to Present Education System 5.4 Objectives of the Study In conducting the research study at hand the researcher has the following specific objectives: 1. To make an analytical study of the evolution of Rabindranath Tagore s thought process on education. 2. To make an assessment of Rabindranath Tagore s contribution to the theory of Indian education. 3. To make an appraisal of Rabindranath Tagore s contribution to the practice of Indian education. 380 9
4. To identify the areas where Rabindranath Tagore s view points on education may be found relevant for the modem Indian setting. 5. To make suggestions for the improvement of the contemporary Indian educational system. The present research study has been undertaken with the following assumptions: 1. Rabindranath Tagore s educational vision offers significant insights for educational planning and execution contemporary in India in the context of human resource development. 2. Rabindranath Tagore s educational ideals are significantly relevant to modern Indian education. 5.5 Methodology of the Study Defining the objectives of the study and articulation of the assumptions of the study was followed by the description of the nature of the study and the methodology employed. The nature of the study has been philosophical and historical. As such, a combination of the philosophical and historical methods of research has been employed. It has been a library study in the sense the data for the study have been collected from the sources like books, journals etc. 381 r
As a theoretical research, the study has largely made use of the philosophical method wherein the conceptual positions of various schools educational philosophy and Rabindranath Tagore s thoughts have been analyzed and synthesized. Historical research has been described as the application of scientific method to the description and analysis of past events. 5.6 Data Collection The data for the study were collected from primary and secondary sources. Visits were made to some concerned institutions and discussions were held with a few eminent persons on the problem. Use of the Internet was also made. Content analysis was made to arrive at conclusions. 5.7 An Overview of the Study The report of the present research study is rendered into five chapters. In the first chapter, various issues connected with the problem were discussed. In general introduction the focuse was on the efficacy of education in shaping individuals, building nations and civilizations. In recent times, the craze for materialistic attainments has resulted in unprecedented erosion of human values. It is asserted that if quality of life is lost in any society, it is a sure 382
indication that the education of the people is lost. In modem India engaged in the task of social regeneration, bringing about economic prosperity, scientific development and technological advancement, education is the sole means to rely upon to achieve the goals. The general introduction was followed by a brief discussion of the concept of education. The task of education is to humanize man, accelerate the process of getting man rid of his crude biological nature and mould him for society. Education is described as a process of development. Education enables man to realize higher values of life essential for him. Education, thus, is a process of behaviour modification. Etimologically the term education means to bring up, to bring forth, to raise, to lead out etc. Different educationists, thinkers and philosophers, both Indian and Western, have defmed education. All the definitions and meanings of education attempt generally to develop man in terms of his multi-dimensional personality and are derived from the corresponding philosophy. The first chapter closed with the mention of limitations of the study. The study being a theoretical research on Rabindranath Tagore s educational ideals and practices could not be claimed to be exhaustive. 383
The second chapter was earmarked for the review of related studies. By way of introduction, the essentiality and advantages of making a review of related literature in research work were highlighted. Research studies in the area of educational philosophy done so far could be classified broadly into two categories - studies on the major schools of educational philosophy and studies on educational philosophies of noted educational thinkers, western and Indian. There have been some comparative studies also. Some of the previous studies that have a direct bearing on the study at hand were reviewed. The previous studies reviewed included some studies made chronologically between 1953 and 1994: Idealistic trends in Indian educational philosophies, the Missing component in education, the Educational aspects of the thought of Maulana Abul Kalam, Azad, Man making education, the Educational philosophy of Vinoba Bhave, the Educational philosophy of John Dewey, Educational implications of Existentialism, Gandhian educational philosophy and world peace, Impact of Naturalistic philosophy on certain philosophers of education, the Impact of Western educational thinkers on modem Indian education, Educational ideas of Zakir Husain and their relevance to contemporary thoughts and practices in education, 3 84
Educational philosophy of Swami Dayanand, J. Krishnamurti s philosophy of education, comparative study of the educational doctrines of Plato and Aurobindo, Critique on educational thought of Rabindranath Tagore, Swami Vivekanand s educational thought, and contributions of Radhakrishnan to educational thought. The process of reviewing previous studies was concluded with the remarks that the reviews went a long way in conducting the present research study in that Rabindranath Tagore s educational thoughts and practices contained a number of philosophical under currents and bore the impact of certain noted educational thinkers. The review exercise benefited the researcher in defining the objectives of his study, articulating the assumptions of the study, designing the methodology, making content analysis and drawing conclusions, making suggestions for improvement in the contemporary Indian educational system and suggesting problems for further research. A biographical account of Rabindranath Tagore tracing the evolution of his thought process formed the third chapter of the thesis with Rabindranath Tagore s career an academician and educational philosopher and his political career. 385
In III chapter of the research report an attempt was made to present an account of Rabindranath Tagore s Academic and Educational Philosophy The objective of the research study at hand is to analyze Rabindranath Tagore s educational ideals. To get at the process of evolution of Rabindranath Tagore s educational philosophy, the researcher deemed it essential to fall back on the task of dealing with an adequate account of Rabindranath Tagore s life history. The research report an attempt has been made to present an account of Rabindranath Tagore s political career. Rabindranath Tagore was essentially a teacher. He took pride in being a teacher even when he occupied the highest public office in the country. Though he never went to a teacher training institution to learn the tricks of the trade he had a natural interest in teaching. He taught at all levels primary, secondary and higher. His art of teaching was a product of serious study, deep thinking and continuous practice. He began his career as a dedicated teacher who had renounced the lure of position and pelf in order to build up a national institution where hard work, sacrifice and devotion were the main assets. Love for the young and interest in their moral and intellectual development was of the utmost importance for an ideal teacher. Rabindranath Tagore 386
poured out all his affection, his fatherly care to provide for the needs of his pupils. Education and academics were occupations dearest to his heart and soul. The field of education provided him the opportunity to make his mark on the county from whatever post and position he held. Though he remained out of active politics he could not remain unmoved by the altered national and community circumstances and new political trends sensitive and intelligent as he was and nurtured a secular and nationalist stance. His profound scholarship, farsightedness, administrative acumen, his humanistic outlook, his piety, competence and his secular credentials compelled the political organizations pick him up for higher posts of dignity and honour. The fourth chapter of the thesis contained Rabindranath Tagore s ideas and practices on different aspects of education reflecting his educational philosophy. Since very old times India has been a land of illustrious teachers and men of letters. Indian thinkers have dwelt on the philosophy of education and related aspects. The quality of Indian discourse on teaching and learning since the times of the Upanishads has been widely acknowledged. The freedom struggle of India produced innumerable brilliant personalities of intellectuals who evolved an image of India that would abound in 387
practice of social justice, equality, equity and concern for fellow beings. Education in free India occupied a major chunk of their time and thinking. Many original thinkers in modern India felt the need for a review of the educational system introduced by the British Raj. There was a search for a better system of education. In the process of good deal of thinking combined with experimentation on various alternative models of education had taken place. Education anywhere must serve national ends. 5.8 Findings of the Study The findings found from the study of educational ideas of Rabindranath Tagore are as follows: 1. The poet wrote that freedom in the mere sense of independence is meaningless. Perfect freedom lies in the harmony of relationships. Tagore regarded absolute freedom as maya and it is no freedom (satyam) at all. Tagore illustrated this idea by referring to the freedom of will. He wrote: 2. Tagore emphasized moral training and development of character. This is possible through austere devotion (Sadhana) and development of inner discipline. 3. Physical development includes training of body in different parts as well as the training of the sense. 388
4. He wanted to promote inter-cultural and inter-social understanding for the unification of mankind. 5. Rabindranth s aim was to bring about a synthesis of the individual aim and the social aim of education. All along he insisted that for fullness of life, man must attain both individual fullness and social fullness. 6. The curriculum must be composed of activities. Universal love which Tagore regarded as the ultimate aim of education was obviously an attitude or sentiment that must be developed in pupils. 7. Santiniketan is the school established by Tagore at Bolpur, a village one hundred miles away from Calcutta. It is situated at a very beautiful place, which is ideal for quiet study and meditation. A deep religious spirit pervades the whole atmosphere. 8. The work of a day in Santiniketan begins and terminates with mediation. Community life characterizes the education at Santiniketan. Pupils have the freedom of mind, the freedom of heart and the freedom of will. Freedom in Santiniketan goes with responsibility. A student parliament (Ashram Sammilani) comprising students, conducts the activities of the school. Santiniketan is known as a boys Republic. Discipline is 389
maintained by pupils. A mechanical system of regularity and order is never imposed on them. 9. In Santiniketan, aesthetic education receives encouragement as perhaps nowhere else in India. Songs are sung spontaneously and late into the night. Dramas are played at the end of terms. Festivals are celebrated. Religious instruction as is generally conceived has no place in Santiniketan; But, a religious atmosphere prevails in the whole campus. Group prayer is conducted twice a week. 10. In Santiniketan, teaching is informal. Formal teaching is limited to the minimum. As far as possible classes are conducted in the open air. Instruction is always related to realities. 11. Three important features of Santiniketan deserve our notice. They are: 12. Santiniketan is the laboratory in which the fundamental tenets of Tagore s philosophy and doctrines of education are translated into practice. 13. Santiniketan gives a practical demonstration of the ideas which Tagore considered to be vitally important in the education of the pupil. 390
14. Santiniketan establishes a harmony between ancient Indian ideals and the modern concepts of education, thus, it combines in itself all noble ideals that are significant for Indian education. 15. Rabindranath held that the school must project itself into the community and that education must lead to the progress of villages. To realize this ideal, the poet started Sriniketan at Surul on February, 6, 1922. 16. The activities of Sriniketan are conducted mainly under two departments. They are: the Village Welfare Department and the Department of Education. 17. The activities of the Village Welfare Department are meant to give direct help to villagers. There is an Experimental Farm, in which experiments in the cultivation of new crops are conducted, and beneficial results, if obtained, are made known to villagers. Sriniketan also runs Health Cooperative Societies. The doctors working under this organization live in villages and take both preventive and remedial measures to make the villagers healthy and strong. 18. The Department of Education has various sections for teacher training, scout training and craft training. It also conducts a Central Boarding School known as Siksha-Satra. Teachers from 391
the neighbouring villages are trained for rural rehabilitation work. They are helped by the staff of Sriniketan to solve their problems. Elderly pupils are given training to become teachers and workers for the reconstruction of their own home villages. Sriniketan trains both boys and girls to become scouts. The scouts help the villagers and the Sriniketan doctors in various ways. The older boys of the villages are given training in cottage industries. It is meant not only to enable pupils to earn their living but also to revive local industries. 19. Siksha-Satra is the Central Boarding School that gives High School education with a rural bias. The pupils are carefully selected, and instruction is given through activities in the farm and in the field. The pupils often visit neighbouring villages, industrial centres, Government offices and places of historical interest. It enables them to learn academic subjects and to develop their social efficiency. 20. Sriniketan embodies Tagore s social ideals of education, cooperation forms the corner stone of all activities. It applies to all internal and external activities that require the cooperation of the villagers and Sriniketan workers. In fact, Tagore s emphasis on cooperative endeavour as well as his ideas put into practice at Sriniketan have actively influenced both the socio-political 392
thought in the country and the many programmes like Social Education and Community Development Projects, which are adopted by the Government for social and rural reconstruction, 21. Visva Bharati is the international university started by Rabindranath Tagore to show the soundness of the philosophy of internationalism. During all his travels Tagore felt that the root cause of all problems of the contemporary civilization is misunderstanding or lack of understanding of various cultures among the peoples of the world. Hence, cultural collaboration is the only solution. 22. Tagore regarded a university as the field for cultural synthesis. He found that the existing universities in India did not satisfy this need. Hence, he started Visva Bharati. 23. Visva Bharati is a residential international university. It admits students from all over the world. The staff of Visva Bharati consists of scholars from both the East and West. All students and the members of the staff live in the university campus. The curriculum comprises teaching and research in Indian culture as well as in the culture of Eastern and Western countries. A large number of institutions are run by Visva Bharati. They are all governed by the same philosophy and engaged in the same task of manifesting the poet s ideal of a university. 393
24. As a thinker in the making he recognized the importance of an individual, yet he knew the truth that individual talents bloomed in a balanced and healthy society. 25. It was perhaps divine dispensation that he should spend his life as a teacher, present new views in the context of the education in his country and carry out new experiments. 26. Scientific enquiry and mechanical order was replaced by spiritualism and harmony among various human manifestations. 27. The growth and development of the human personality was an important goal of education. 28. The most important objective of education was to provoke and train the creative power in man. 29. It was held that a balance between the individual s freedom to grow and the surrounding social influences had to be achieved. 30. A school may conduct such activities which might engage both the mind and the heart of the students, inspire them, build their character and grant them freedom. 31. Children may be encouraged to lead a community life and recognize the need for organizing a good society. 32. An educated person may possess a keen sense of moral values. 394
33. He studied religion and religiosity, issues of culture and nationalism, Indian histoiy in the light of the principles of truth. 34. All these were the ingredients of his thought and his intellectual outlook. 35. Despite his modern outlook he did not severe his ties with the past. 36. His political creed professed that all the communities should have a free equal opportunity to develop and promote their potentials and the prosperity of the county lay in their progress. 37. He held that life was not built upon the axis of material comforts and happiness, it revolved round the fundamental principles of progress and evolution. 38. His aim was always to protect his self against the pride which might arise out of having performed good deeds. 39. He had keen interest in the past, present and future, religion and science, philosophy and economics, and a genuine concern for his community and for the entire humanity at large. 40. The filed of education provided him the opportunity to make his mark on the country from whatever post and position he held. 395
41. His profound scholarship farsightedness, administrative acumen, humanistic outlook, his piety, competence and his secular credentials compelled the political organizations pick him up for higher posts of dignity and honour. 42. He emphasized the human qualities of man and his relationship with the society. 43. He emphasized spiritual and moral values which were a divine gift for the whole mankind and of which the source was divine. 44. He urged the people of the country to keep the heterogeneous culture alive. 45. He appealed to the people of the country to make their hearts free from hatred and discrimination which was the only way to cultivate human qualities. 46. He held the view that a man before departing from this world should make his society better than what it had been when he was born. 47. Education is the instrument fashioned by men to achieve life's goals. 48. It is the ideal of the development of all the innate faculties of an individual leading to an all-round, harmonious development of his personality". This state of harmonious development is the state of complete manhood. 396
49. Tagore took into consideration the organic wholeness of human individuality, economic self- sufficiency through self-employment and development of human faculties 50. It was Tagore who emphasized to us the major role the boys and girls could play in the village; once they were stirred by an education built around their own need to grow, to imagine, and to explore. The indirect effect of their activity upon the age-long customs and attitudes of their parents might be revolutionary. The parents might be won from a negative defeatism and dependency to a positive pride in the achievement of their children, and so to applying self-help to themselves, provided their confidence in us was retained. It was Tagore who encouraged more and more survey and investigation, not for its own sake by theorists, but directed all the time toward specific problems. Science was to be our servant, never our master. 51. Tagore realized that, unless the boys could get away from all the customary claims of home and village for five days in the week, there were definite limits to the progress they could make. 52. Siksha-Satra should justify the ideal Rabindranath Tagore has entrusted to it, and may represent the most important function of Sriniketan, in helping students to the attainment of manhood complete in all its different aspects. Our people need more than 397
anything else a real scientific training that can inspire in them the courage of experiment and the initiative of mind, which we lack as a nation. Sriniketan should be able to provide for its pupils an atmosphere of rational thinking and behavior, which alone can save them from stupid bigotry and moral cowardliness. 53. Tagore recognized that some half-way house, some kind of rural institute, was needed could be attached to a university but not which entirely under its academic control; be in intimate touch with the village, yet have its connection with all relevant government agencies, without operating as part of a routine Civil Service machine. 54. Tagore's ideas and influence inspired and penetrated every comer of the Santiniketan enterprise. But it would be wrong to give the impression that too much of his concern was with the day-to-day problems of an infant institution. Constantly he used to remind us that our practical achievements, our clean milk, our fresh eggs, our flourishing cooperatives, were all useful means, but still only means, toward the achievement of much greater ends. From the earliest days he would urge us to draw upon all the resources, in music, song, drama and dance, drawing and design, at Santiniketan in order to enrich our lives, 398
to liven our aspirations, to inspire our leisure and to increase our delight in every kind of artistic expression, until we and the cultivators could produce a richness and a wealth of cultural life of our own, and a rejuvenation of those ancient art- forms that still survived but so tenuously, in the villages around us. 55. Freedom in the mere sense of independence has no content, and therefore no meaning. Perfect freedom lies in the perfect harmony of relationships, which we realize in this world-not through our response to it in knowing but in being. Objects of knowledge maintain an infinite distance from us who are the knowers. For knowledge is not union. Therefore, the farther world of freedom waits us what we reach truth, not through feeling it by our senses, or knowing it by reason, but through the union of perfect sympathy. 56. Children with the freshness of their senses come directly to an intimacy with this world. This is the first great gift hey have. They must accept it naked and simple, and must never again lose their power of immediate communication with it. 57. To try and build up an institution for its own sake only results in cutting off the children from life. If education means anything it must surely include the provision of means for experiencing every phase of adult life in embryo form. The school must be a 399
laboratory not merely for absorbing knowledge, or for producing sheltered hot-home growth, hut for giving out, for adventure into the ream of practical economics and self-preservation, of selfdiscipline and self-government, of self-expression in the world of spiritual abstraction and human welfare. 58. Freedom for growth experiment, enterprise and adventure, all are dependent upon Imagination, that greatest of gifs that function of the mind upon which all progress depends. To release the imagination, to give it wings, to open wide the mind's caged door, this-is the most vital service that it is in the power of one human being to render to another, and one to which the Superintendent of the Siksha-Satra must pay constant and undivided attention. It is this gift of imaginative power which distinguishes man so markedly from the eating, preying, procreating animal, and which like the lamp of Aladdin endows him with the power to crate a new world for himself after his own fashion. 59. According to Rabindranath Tagore child is to have freedom for growth, it must have freedom to regulate in own life, freedom from interference and supervision; but such sheer anarchy may lead to a license of growth, which may endanger the whole structure. 400
60. Education is sometimes called a tool and is thought of as a factory process. Much of it is perhaps so, and the raw material, the child, taught and molded into the desired product as with a machine. But education implies growth and therefore life, and school-time should be a phase of life where the child begins to achieve freedom through experience. By taking it for granted that a child can be taught freedom we deny it life. 61. By the indwelling light of truth, man may know that the world to which he belong, and which consists of an endless series of movements, has an inner truth of its own which is one, and which gives reality to the innumerable facts we know about the universe. When we realize this inner truth, we experience Ananda, Joy, for through Joy we discover the eternal harmony of our own reality. 62. In the light of deeper truth one may realize that the Satyam, the Truth, which is revealed in this universe, is also Jnanam. Wisdom, the eternal reality of digested knowledge. People would not know anything if that knowing were not a part of all that is and that happens, and if world-movements were not relative to some general co-ordination of wisdom. Thus, peoples only realize human deepest freedom when in all relationships achieve Jnanam. 401
63. As Jnanam, Wisdom, is the attribute of Brahma, who is also the Supreme Truth, so we can and do realize Jnanam in our own personal relationships when and where they express the disinterested greatness of the eternal. It is through the quality of such relationships that we reach a sense of Freedom, of Mukti. 64. Rabindranath Tagore advised that to make the practice of drama and of the histrionic arts was compulsory for all children. We must make dramatic performance a regular subject of education. Children need the opportunity to give expression of their sentiments through perfect and graceful movements of the body. Never allow this capacity to use the whole body as a medium of expression to die out. Man, as a fraction of a multitude, may feel he has to repress his individuality. Let us defy this feeling. So - introduce the dramatic arts into your school from the beginning. This is the only way. 5.9 Conclusions The study has traced the great influence for the development of personality, learning habits, development of knowledge to gain concentration, develop physical health etc. The views of educational ideas of Rabindranath Tagore are thus stated to have a great impact in the field of education. It is found to have a fertile area for the 402
researchers to help the learners by equipping and empowering them. The educational philosophy is said to be the path of knowledge and education to be the path of action. 5.10 Educational Implications > The study on educational ideas of Rabindranath Tagore has its implications on our educational system. The views and ideas of Rabindranath Tagore drawn by the study are useful for our educational system in the following ways. > The aim of education may be not indoctrination, but the development of power to form social judgements. It may establish the true spirit and temper of democracy. > The education is through doing this is the concept of education of Rabindranath Tagore. Students should learn through practical work. > The method of teaching and learning may be based on productive work. All work is educative. It is educative only when it is preceded by mental effort. We have to plan first the work in our mind then to think out the way and means of doing it then the performing it. 403
> Rabindranath Tagore s philosophy of mind and spirit and aims of education according to him are really applicable to the present system of educational system. > The aim of Tagore's model is harmonious development of individual faculties. In present day conditions, its relevance can be established from psychological, intellectual, spiritual and social factors. Only harmonious development ensures proper development and leads to eternal joy or "anandam*. It helps generate self-employment opportunities, develop proper value system which can kill social evils like dishonesty, corruption and terrorism. > The present school education system seems to have failed to produce the desirable results. The time has come to switch to Tagore's alternative model which is based on well established principles of child and social psychology. It is not the panacea but has immense potential for producing a new social order. > Tagore's idea was always to illustrate basic principles by winning the confidence of a few villages at first. Once the villagers found that they could stand on their own feet, once they had confidence in their power to progress, they were more able to say just when they needed professional guidance, even though we were not always equipped to give it. 404
5.11 Suggestions for Improvement of Educational System in India Insights gained through the process of the research study have enabled the researcher to make the following suggestions for the improvement of the contemporary educational system in India in the light of Rabindranath Tagore s educational ideas. 1. Adequate importance may be given to the philosophical bases of education while organizing any educational activity in the institutions. 2. Care may be taken to make the educand the centre of all educational activity. 3. The fundamental duty of all teachers may be to be present and teach in schools. 4. The classroom situation may be changed to the effect that all children actively take part in the teaching -learning programme. 5. The entire educational system may become more transparent and accountable. 6. The overall objective of the educational endeavour may be not only learning of the three R s and some skills but attainment of the literacy of the whole personality of the educand. 405
7. All care should be taken to provide an independent atmosphere for the growth of the individual s mind. 8. A balance between the individual s freedom to grow and the surrounding social influences may be achieved. 9. To counter the unprecedented character crisis today, character building may be the foremost aim of the entire educational process. 10. Curriculum may be so constructed as to relate it to the real life of the children. 11. Steps may be taken to liberate education from bookcenteredness and examination-orientedness as far as possible. 12. Curricular and co-curricular programmes may be directed towards cooperative activity with devotion to social end. 13. To develop healthy attitudes towards productive manual work and ensure self employment of the students work-based education may be introduced in schools. 14. Parent-teacher organizations would go a long way in eliciting cooperation of the parents and guardians in the functioning of schools. 15. While claiming freedom and autonomy universities ought to ensure imposition of restrictions of ethics on themselves. 406
16. While framing educational policies every region and group should be allowed to make use of its cultural goods and find out ways of developing its culture through education. 17. It is advisable to introduce students of any faculty to scholastic, aesthetic and moral values. 18. Edifying aspects of religion may form the subject of religious education. 19. Politics should protect enduring educational policies setting aside sectarian interest and political ends. 5.12 Suggestions for Further Research The researcher feels the need for conducting further research on the following problems: An Appraisal of the Elements of Rabindranath Tagore s Educational Thought Incorporated into the Recommendations of Contemporary and Post-independence Educational Documents of India. A Critical Enquiry into the Educational Practices and Working Conditions Obtaining in the Shantiniketana and Sriniketana at Present. 407