Swami Vivekananda realizes that mankind is passing through a crisis. The tremendous emphasis on the scientific and mechanical ways of life is fast reducing man to the status of a machine. Moral and religious values are being undermined. The fundamental principles of civilization are being ignored. Conflicts of ideals, manners and habits are pervading the atmosphere. Disregard for everything old is the fashion of the day. Vivekananda seeks the solutions of all these social and global evils through education.
With this end in view, he feels the dire need of awakening man to his spiritual self wherein, he thinks, lies the very purpose of education. Swami Vivekananda (1863 – 1902), a great thinker and reformer of India, embraces education, which for him signifies ‘man-making’, as the very mission of his life. In this writing, which purports to expound and analyze Vivekananda’s views on education, an endeavor has been made to focus on the basic theme of his philosophy, viz. the spiritual unity of the universe.
Whether it concerns the goal or aim of education, or its method of approach or its component parts, all his thoughts, we shall observe, stem from this dormant theme of his philosophy which has its moorings in Vedanta. A sculptor has a clear idea about what he wants to shape out of the marble block; similarly, a painter knows what he is going to paint. Vivekananda points out that the defect of the present-day education is that it has no definite goal to pursue. A teacher, he says, has no clear idea about the goal of his teaching. Swamiji attempts to establish, through his words and deeds, that the end of all education is man making.
Views Of Swami Vivekananda On Mass Education
He prepares the scheme of this man-making education in the light of his over-all philosophy of Vedanta. According to Vedanta, the essence of man lies in his soul, which he possesses in addition to his body and mind. In true with this philosophy, Swamiji defines education as ‘the manifestation of the perfection already in man. ’ The aim of education is to manifest in our lives the perfection, which is the very nature of our inner self. This perfection is the realization of the infinite power which resides in everything and every-where-existence, consciousness and bliss (satchidananda).
After understanding the essential nature of this perfection, we should identify it with our inner self. For achieving this, one will have to eliminate one’s ego, ignorance and all other false identification, which stand in the way. Meditation, fortified by moral purity and passion for truth, helps man to leave behind the body, the senses, the ego and all other non-self elements, which are perishable. He thus realizes his immortal divine self, which is of the nature of infinite existence, infinite knowledge and infinite bliss.
At this stage, man becomes aware of his self as identical with all other selves of the universe, i. e. different selves as manifestations of the same self. We have to remember that basis of Swamiji’s philosophy is Adwaita which preaches unity in diversity. Therefore, man making for him means a harmonious development of the body, mind and soul. Hence education, in Vivekananda’s sense, enables one to comprehend one’s self within as the self everywhere. The essential unity of the entire universe is realized through education.
Accordingly, man making for Swamiji stands for rousing mans to the awareness of his true self. However, education thus signified does not point towards the development of the soul in isolation from body and mind. He often quotes the Upanishad dictum ‘nayamatma balahinena labhyah’; i. e. the self cannot be realized by the physically weak. In his scheme of education, Swamiji lays great stress on physical health because a sound mind resides in a sound body. According to Swamiji, the mind of the students has to be controlled and trained through meditation, concentration and practice of ethical purity.
All success in any line of work, he emphasizes, is the result of the power of concentration. However, along with physical culture, he harps on the need of paying special attention to the culture of the mind. By way of illustration, he mentions that the chemist in the laboratory concentrates all the powers of his mind and brings them into one focus-the elements to be analyzed-and finds out their secrets. Concentration, which necessarily implies detachment from other things, constitutes a part of Brahmacharya, which is one of the guiding mottos of his scheme of education.
Brahmacharya, in a nutshell, stands for the practice of self-control for securing harmony of the impulses. To quote him: ‘Education is not the amount of information that is put into your brain and runs riot there undigested, all your life. ’ By his philosophy of education, Swamiji thus brings it home that education is not a mere accumulation of information but a comprehensive training for life. Education for him means that process by which character is formed, strength of mind is increased, and intellect is sharpened, as a result of which one can stand on one’s own feet.
Having analyzed the goal or objective of education, the next question that naturally arises is about the method of imparting education. According to him, knowledge is inherent in every man’s soul. Here again, we note the Vedantic foundation of Swamiji’s theory. To drive his point home, he refers to the growth of a plant. Just as in the case of a plant, one cannot do anything more than supplying it with water, air and manure while it grows from within its own nature, so is the case with a human child. What we mean when we say that a man ‘knows’ is only what he ‘discovers’ by taking the cover off his own soul.
Consequently, he draws our attention to the fact that the task of the teacher is only to help the child to manifest its knowledge by removing the obstacles in its way. In his words: ‘Thus Vedanta says that within man is all knowledge even in a boy it is so and it requires only an awakening and that much is the work of a teacher. ’ Vivekananda’s method of education resembles the heuristic method of the modern educationists. In this system, the teacher invokes the spirit of inquiry in the pupil who is supposed to find out things for himself under the bias-free guidance of the teacher.
Swamiji lays a lot of emphasis on the environment at home and school for the proper growth of the child. The parents as well as the teachers should inspire the child by the way they live their lives. Swamiji recommends the old institution of gurukula (living with the preceptor) and similar systems for the purpose. In such systems, the students can have the ideal character of the teacher constantly before them, which serves as the role model to follow. Although Swamiji is of the opinion that mother tongue is the right medium for social or mass education, he prescribes the learning of English and Sanskrit also.
While English is necessary for mastering Western science and technology, Sanskrit leads one into the depths of our vast store of classics. The implication is that if language does not remain the privilege of a small class of people, social unity will march forward unhampered. According to Swamiji, the culture values of the country should form an integral part of the curriculum of education. Vivekananda, in his scheme of education, meticulously includes all those studies, which are necessary for the all-around development of the body, mind and soul of the individual.
These studies can be brought under the broad heads of physical culture, aesthetics, classics, language, religion, science and technology. The culture of India has its roots in her spiritual values. The time-tested values are to be imbibed in the thoughts and lives of the students through the study of the classics like Ramayana, Mahabharata, Gita, Vedas and Upanishads. This will keep the perennial flow of our spiritual values into the world culture. Education, according to Swamiji, remains incomplete without the teaching of aesthetics or fine arts. He cites Japan as an example of how the combination of art and utility can make a nation great.
He reminds us time and again that religion does not consist in dogmas or creeds or any set of rituals. However, by religion, he does not mean any particular kind of it but its essential character, which is the realization of the divinity already in man. Swamiji reiterates that religion is the innermost core of education. All impulses, thoughts and actions which lead one towards this goal are naturally ennobling and harmonizing, and are ethical and moral in the truest sense. It is in this context that Swamiji’s idea of religion, as the basis of education should be understood.
We note that in his interpretation, religion and education share the identity of purpose. Swamiji believes that if education with its religious core can invigorate man’s faith in his divine nature and the infinite potentialities of the human soul, it is sure to help man become strong, yet tolerant and sympathetic. It will also help man to extend his love and good will beyond the communal, national and racial barriers. Vivekananda, in his plan for the regeneration of India, repeatedly presses the need for the eradication of poverty, unemployment and ignorance.
Hence in Swamiji’s view, for the development of a balanced nation, we have to combine the dynamism and scientific attitude of the West with the spirituality of our country. The entire educational program should be so planned that it equips the youth to contribute to the material progress of the country as well as to maintaining the supreme worth of India’s spiritual heritage. He observes that although men and women are equally competent in academic matters, yet women have a special aptitude and competence for studies relating to home and family.
Hence he recommends the introduction of subjects like sewing, nursing, domestic science, culinary art, etc which were not parts of education at his time. Another important aspect of Swamiji’s scheme of education is women’s education. He realizes that it if the women of our country get the right type of education, then they will be able to solve their own problems in their own way. The main objective of his scheme of female education is to make them strong, fear-less, and conscious of their chastity and dignity.
To refer to his own words: “Traveling through many cities of Europe and observing in them the comforts and education of even the poor people, there was brought to my mind the state of our own poor people and I used to shed tears. When made the difference? “Education” was the answer I got. ” The exposition and analysis of Vivekananda’s scheme of education brings to light its constructive, practical and comprehensive character. He realizes that it is only through education that the uplift of masses is possible. He strives to harmonize the traditional values of India with the new values brought through the progress of science and technology.
He states it emphatically that if society is to be reformed, education has to reach everyone-high and low, because individuals are the very constituents of society. The sense of dignity rises in man when he becomes conscious of his inner spirit, and that is the very purpose of education. It is in the transformation of man through moral and spiritual education that he finds the solution for all social evils. Founding education on the firm ground of our own philosophy and culture, he shows the best of remedies for today’s social and global illness.
Through his scheme of education, he tries to materialize the moral and spiritual welfare and upliftment of humanity, irrespective of caste, creed, nationality or time. However, Swami Vivekananda’s scheme of education, through which he wanted to build up a strong nation that will lead the world towards peace and harmony, is still a far cry. It is high time that we give serious thought to his philosophy of education and remembers his call to every-body-‘Arise, awake, and stop not till the goal is reached. ’ PRASUN KANJILAL.