Aims of Education

(a) Characteristics of Gurukula system. Since time immemorial, education has ever been looked at Indian culture as a holistic effort. Our culture is in the core attributes of education beginning from Gurukula type of education, where the disciples lived in the house of the Master who taught what all things he knew for years together. 1.1.3.1 SALIENT FEATURES OF GURUKULA SYSTEM OF EDUCATION 1. Aim of Education Self-Realization. The ultimate aim of education in ancient India was not knowledge as preparation for life, but for complete realisation of self for liberation of the soul from fetters of life, both present and future. That 13 knowledge was real, which led to emaciat ion led from unreality to reality, from darkness, to light, from eternal to immorality 2. Free and Accessible. Education was free and accessible to all who sought it. 3. No State Control on Education. Education was a private affair of the people, managed entirely by Brahmans. Rulers of the country could subsidies it, if they thought fit to do so, with grants of land or money. They could impose no condit ions or control on teachers affecting their freedom of work. 4. High Status of Teachers. Teachers were a highly honoured classhonoured even by kings. Kings rose from their thrones to receive great teachers such as Narada, Vashishtha and Vishwamitra. 5. Teacher as Parents. Teachers behaved as parents to their pupils and pupils behaved as members of the teachers family. The attitude of the pupil was to be one of the complete submissions. 6. Residential Schools. Teachers and pupils lived together and so identified themselves with one another 7. Immediate Aim Vocational. The immediate aim of education, however, was to prepare the different classes of people for their actual needs of life. 8. Curriculum. The subjects of instruction varied according to the vocational needs of the different classes from the Vedas and Vedandas in the case of Brahmans, to the art of warfare in the case of Kshatriyas, and to agriculture and trade, arts and crafts in the case of Vaishyas. 9. Method of Instruction. The method of instruction generally consisted of recitation by the teacher and repetition by the pupil, followed by explanation by the teacher, questioning by the pupil, and discussion between the teacher and the pupil. 10. Individual Teaching. Pupils were taught, individually, not en masse by the class method. Where pupils were many, the monitorial plan was followed, the more advanced pupils being appointed to teach the less advanced. 11. Method of Study. The method of study consisted of listening to the teacher, reflection on what has been listened to and its constant revision. 12. Role of Travel in Education. Travel was regarded as necessary to give a finishing touch of education. 13. Education of Moral, Religious and Spiritual. Education was not for a public examination or for paid public or private service, as it is generally considered to be at present. It was not merely intellectual. It was also moral, religious and spiritual. 14. Forests as Centres of Education. The place of education was generally the forest far from the madding crowd's ignoble strife

15. Sanskrit as the Medium of Instruction. The medium of instruction in institutions conducted by Brahmans was Sanskrit. 16. Self-Control and Self-Discipline. There was, generally, corporal punishment Self-control or self-discipline was considered to be the best discipline. 17. Wide-Spread Education in Women. In the earlier Vedic and Upanishad times, girls were free to go through the Upanayana ceremony, lived a life of celebacy, and studied Vedas, Vedangas and other subjects among with their brother pupils. 1.1.3.2 MERITS OF THE GURUKULA SYSTEM OF EDUCATION The system of education was well-organised. It was suited to the needs of the society. Education was considered as the greatest gift in ancient India. It was aimed at the development of the personality of an individual to its maximum extent. Education helped in the realisation of spiritual and moral values, besides preparing for worldly pursuits. It was freely available to all those who wanted. There was no system of paying fees as we find it today. The relations between teachers and the pupils were based on love and affection. They were very cordial and intimate. Both were bound by mutual confidence and reverence. AIMS OF EDUCATION (Intro): In the words of john Dewey, An aim is foreseen end that gives direction to an activity or motivates behavior. All round development has been considered as the first and foremost aim of education. At the same time education ensures that there is a progressive development of innate abilities. Pestalozzi is of the view Education is natural, harmonious and progressive development of mans innate powers. Education enables us to control, give the right direction and the final sublimation of instincts. It creates good citizens. It helps to prepare the kids for their future life. Education inculcates certain values and principles and also prepares a human being for social life. It civilizes the man .Education without an aim is quite meaningless. An aims is a predetermined goal which inspires the willful activities of an individual, after careful thinking and proper planning till it is achieved. In fact, an aim is that predetermined goal which stimulates human activities to achieve it. Criteria of Good Aims: John Dewey suggested the following criteria for aims of education: 1. Good aims are related to real situations of life. They grow out of these situations and they can be achieved Under these situations 2.Good aims are flexible. These should be flexible enough to meet the demands of changing circumstances of life.3.A good aim represents a span of diverse activity. The real objective in pursuing an end is not the course of activity itself which constitutes the core of education. (b) Aims of education (Ancient India). Infusion of piety and religiousness. Religion played a large part in life in ancient India and teachers were usually priests. It is therefore no wonder that infusion of a spirit of piety and religiousness in the mind of the rising generation should have been regarded as the first and foremost aim of education. The rituals which were performed at the beginning of both the literary and professional education, primary as well as higher, the- religious observances (vratas), which the student had to observe during the educational course, the daily prayers which he offered morning and evening, the religious festivals that were observed with eclat in the school or the preceptor's house almost every month, all these tended to inspire piety and religiousness in the mind of the young student. It was the

spiritual background that was thus provided which was expected to help the student to withstand the temptations of life. The very atmosphere, in which he lived and breathed, impressed upon him the reality of the spiritual world and made him realise that though his body may be a product of nature, his mind intellect and soul belong to the world of spirit, the laws- of which ought to govern his conduct, mold his character and determine the ideals of his life. Character formation. The illumination and power, which men and women received from education, was primarily intended _Jp transform and ennoble their nature. The formation of character by the proffer development of the moral feeling was therefore the second aim of education; like Locke, ancient Indian [thinkers held that mere intellectual attainments were of less consequence than the development of a proper moral feeling and character. The Vedas being held as revealed, educationalists naturally regarded their preservation as of utmost national importance; yet they unhesitatingly declare that a person of good character with a mere smattering of the Vedic knowledge is to be preferred to a scholar, who though well versed in the Vedas, is impure in his life, thoughts and habits. 1 Montaigne has observed, "Cry out, 'there is a learned man' and people will flock round him., cry out 'there is a good man', and people will not look at him." Indian thinkers were aware of this natural human tendency and wanted to counteract it by pointing out that character was more important than learning. One thinker goes to the extent of saying that he alone is learned who is righteous. This opinion tallies remarkably with that of Socrates, who held that virtue is knowledge. Evil effects of divorcing power from virtue, intellectual and scientific progress from moral and spiritual values, which are being so vividly illustrated in the west in the modern age, were well realised by ancient Indians; they have therefore insisted that, while a man is being educated, his regard for morality ought to be developed, his feeling of good will towards human beings ought to be strengthened and his control over his mind ought to be perfected, so that he can follow the beacon light of his conscience. In other words, education ought to develop man's ideal nature by giving him a sure moral feeling and by enabling him to control his original animal nature. The tree of education ought to flower in wisdom as well as in virtue, in knowledge as well as in manners. All sided development of personality. The development of personality was in fact the third time of the educational system. This was sought to be realised by eulogising the feeling of self -respect, by encouraging the sense of selfconfidence, by inculcating the virtue of self -restraint and by fostering the powers of discrimination and judgment. The student was always to remember that he was the custodian and the torch-bearer of the culture of the race. Its welfare depended upon his proper discharge of his duties. If the warrior shines on the battlefield, or if the king is successful as a governor, it is all due to their proper training and education (A. V., XL 15. 17.) To support the poor student was the sacred duty of society, the non-performance of which would lead to dire spiritual calamities. A well trained youth, who had finished his education, was to be honored more than the king himself. It is but natural that such an atmosphere should develop the student's self-respect in a remarkable manner. Inculcation of civic and social duties. The inculcation of civic and social duties, which was the fourth aim of the educational system, was particularly emphasised. The graduate was not to lead a self-centered life. He must teach his

lore to the rising generation even when there was no prospect of a fee. He was enjoined perpetuation of race and culture by raising and educating progeny. He was to perform hi$ duties as a son, a husband, and a father conscientiously and efficiently. His wealth was not to be utilised solely for his own or his family's wants; he must be hospitable and charitable, particularly emphatic are the words in the convocation address, emphasising these duties. Professions had their own codes of honor, which laid stress on the civic responsibilities of their members. The physician was required to relieve disease and distress even at the cost of his life. The warrior had his own high code of honour, and could attack his opponent only when the latter was ready. Social structure in ancient India was to a great extent independent of government. Governments may come and go, but social arid village life and national culture were not much v affected by these changes. It was probably this circumstance that was responsible for the non-inclusion of patriotism among the civic duties, inculcated by the Educational System. Promotion of social efficiency and social happiness. The promotion of social efficiency and happiness was the fifth aim of the educational system. It was sought to be realised by the proper training of the rising generation in the different branches of knowledge, professions and industries. Education was not imparted merely for the sake of culture or for the purpose of developing mental and intellectual powers and faculties. Indirectly, though effectively, it no doubt promoted these aims, but primarily it was imparted for the purpose of training every individual for the calling which he was expected to follow. Society had accepted the theory of division of work, which was mainly governed in later times by the principle of heredity. Exceptional talent could always select the profession it liked; Brahmanas and Vaishyas as kings and fighters, Kshatriyas and even Shudras as philosophers and religious teachers, make their appearance throughout the Indian history. It was however deemed to be in the interest of the average man that he should follow his family's calling. The educational system sought to qualify the members of the rising generation for their more or less pre-determined spheres of life. Each trade, guild and family trained its children in its own profession. This system may have sacrificed the individual inclinations of a few, but it was undoubtedly in the interest of many. Differentiation of functions and their specialisation in hereditary families naturally heightened the efficiency of trades and professions, and thus contributed to social efficiency. By thus promoting the progress of the different branches of knowledge, arts and professions, and by emphasising civic duties and responsibilities on the mind of the rising generation, the educational system contributed materially to the general efficiency and happiness of society. Preservation and spread of national culture. The preservation and spread of national heritage and culture was the sixth and one of the most important aims of the Ancient Indian System of Education. It is well recognised that education is the chief means of social and cultural continuity and that it will fail in its purpose if it did not teach the rising generation to accept and maintain the best traditions of thought and action and transmit the heritage of the past to the future generations. Anyone who takes even a cursory view of Hindu writings on the subject is impressed by the deep concern that was felt for the preservation and transmission of the entire literary, cultural and professional heritage of the race. Members of the professions were to train their children in their own lines, rendering available to the rising generation at the outset of its career all the skill and processes that were acquired after painful efforts of the bygone generations. The services of the whole Aryan community were

conscripted for the purpose of the preservation of the Vedic literature. Every Aryan must learn at least a portion of his sacred literary heritage. It was an incumbent duty on the priestly class to commit the whole of the Vedic literature to memory in order to ensure its transmission to unborn generations. It is true that not all the Brahmanas obeyed this injunction, but that was because they had the common sense to realise that the services of their entire class were not necessary for the task. A section of the Brahmana community, however, was always available to sacrifice its life and talents in order to ensure the preservation of the sacred texts. Theirs was a life-long and almost a tragic devotion to the cause of learning. For, they consented to spend their life in committing to memory what others and not they could interpret. Secular benefits that they could expect were few and /not at all commensurate with the labor involved. Remaining sections of the Brahmana community were fostering the studies of the different branches of liberal education, like grammar, literature, poetics, law, philosophy and logic. They were not only preserving the knowledge of the ancients in these branches, but constantly increasing its boundaries by their own contributions, which were being made down to the medieval times. Specialisation became a natural consequence of this tendency and it tended to make education deep rather than broad. (c) Aims of education in modern times with reference to Kothari Commission MODERN INDIAN EDUCATION is dominated by the aim of passing examinations with highest honors; this aim was practically non-existent in ancient India. KOTHARI COMMISSION (1964-66) Kothari commission under the name of its Chairman P.S.Kothari was appointed by the Government of India in1964. The commission began its work on October 2, 1964 Promotion of national productivity. Some documents have insisted on linking education with productivity and thus making individuals as productive citizens to build a productive society. One of the suggestions, in a memorandum, for example, says. "It should bring about a social transformation, and enhance greater efficiency and productivity in all sectors: agri- cultural, industrial and service". It is in this context that Mahatma Gandhi's system of basic education is still considered as a basically sound system and a suggestion has been made that with necessary modification elements of basic education may form part of education not only at the primary stage but at all stages in our national system of education. These elements are: 1. Productive activity in education. 2. Correlation of the curriculum with productive activity and physical and social environment. 3. Intimate contact between the school and the local community. Important points:a) Make science a basic component of education and culture. b) Inter oduling S.U.P.W. as an integral part of general education. c) Vocationalisation education to meet the needs of the industry of agriculture. d) Improving scientific and technological research and education at university level. Modernization. Modernisation of society in terms of scientific and technological advancement is a view which seems to be quite popular. It is though that education should enable us to move with times and attain excellence in, science and technology. To quote an expression of this kind.Scientific and

technological advances are, gaining momentum and conscious efforts are made to incorporate them into the development sectors. This calls for modernisation of education in order to make. it in conformity with the modern times and to keep pace, with the advances in the world. Modernisation, however, is not interpreted and equated with westernisation. In fact, lot of emphasis is given to `Indianness' while talking about modernisation. One of the suggestions explicitly points out that, hour education should integrate and unite the people of India, modernise society while preserving what is authentically Indian in our cultural and spiritual heritage".The following suggestion beautifully reconciles the twin objectives of modern technical sophistication and the ancient spirituality."New education policy of India should be built on the foundation of ancient spirituality and modern culture and technical sophistication. It should develop scientific temper and spirit of enquiry in the students". Important points:a) Adopting new methods of teaching b) Proper development of instruct attitudes and values and building essential skills like independent study. c) Educating people of all straits of society. d) Emphasing teaching of vocational subjects and science. e) Establishing universities of excellence in the country. Social and national integration. a) Introducing common school system of public education. b) Developing all modern Indian language. c) Taking steps to enrich hindi as quickly as possible. d) Encouraging and enabling students to participate in community living. Development of democratic values. In a democracy education without community participation is barren. This aim of education is, therefore voiced by a number of groups and organisations. The change that is envisaged on this front is that of integrating education with community in all respects. To quote a suggestion in this regard: The education system in all its branches and sectors should get itself involved in activities related to problems of local Community life and shall thus endeavor through the desirable community participation community involvement in the educational field to bring all education of its rightful place in community life. Development of moral and religious values. Moral, cultural and spiritual values in education have been given immense importance in the Memoranda documents. One of the expressions emphatically point out that, "certain basic values as respect for others, responsibility, solidarity, creativity and integrity must be fostered in our children. It is interesting that a number of specific values have been suggested in the documents. The values which are considered important are mentioned below: Emphasis should be given in cultivating good qualities like cooperation, good will, forgiveness, tolerance, honesty, patience etc. in order to encourage universal brother-hood and to prepare students worthy citizens of the country. Values of optimism and secularism, and service to the poor should be stressed on the young minds. Important Points a) Introducing moral, social and spiritual values.

b) Providing syllabus giving information about religious of the world. c) Encouraging students to meet in groups for silent meditation. d) Presenting before students high ideas of social justice and social service (d) Constitutional provisions, Equality of educational opportunity. CONSTITUTIONAL PROVISIONS OF INDIA The constitution of India cause into free on January 26, 1950. The various constitutional provisions regarding education in India are in accordance with our political, economic, social & cultural needs. These provisions aim at fulfilling the aspiration of the people through the medium of education. They have served as idea is to be achieved & the basis for various educational developments in our country after the independence. The outline of the political philosophy which should govern all our institutions educational as well as others, are judicated in the preamble to the constitution. Preamble WE THE PEOPLE OF INDIA, having solemnly resolved to constitute INDIA into a SOVERGN, SOCIALIST, SECULAR, DEMOCRATIC, REPUBLIC and to secure to all its citizens: Justice, social, economic & political, liberty of thought, expression, belief, faith & worship, EQUALITY of status & of opportunity; and to promote among them all. FRATERNITY assuring the dignity of the Individual & the unity of the Nations; the constitution of India has given the following guidelines for the development of education in India which are called as constitutional provision related to education:-

Previously the education was considered as a state subject but after the 42nd amendment now the education has been put in the concerned list. This provision has changed the prospective of role played by the central government. ( from advisory to steering role.) SAILENT FEATURES The state shall endeavour to provide within 10 years, free & compulsory education for all children until they complete the age of 14 years. 1) Every citizen has right to protect his own linguistic culture & language. 2) No citizen shall be denied admission in any educational institution on grounds of religion, race, caste, language or any one of them. 1) The minorities whether based on religion or language have right to open educational institutions. 2) There shall be no discrimination in granting aids to the educational institutions managed by minority group whether based on religion or language. It shall be the endeavour of every state & even local authorities to provide adequate facilities for instruction in the mother tongue at the primary of education. It shall be the duty of the centre to promote the spread of the Hindi language, to develop it so that it may serve as medium of expression for the composite cultural society of India. 28(1) Prohibits religious instruction in any educational institution wholly maintained out of the state funds. 28(2) Nothing in clause (1) shall apply to an educational institution which is administered by the state but has been established under any endowment or trust which requires the religious instruction shall be imparted in such institution. 28(3) No person attending any educational institution recognized by the state be required to take part in any religious institution that may be imparted in such institution or any premises attached thereto unless such a person is a minor, his guardian has given consent there to. It shall provide special case for the weaker section in particular the scheduled castes, tribes & shall protect them from social injustice & all forms of exploitation. 1) Provides that the state shall not discriminate against any citizen on grounds of only sex, religion, race, caste or place of birth. 2) The constitution empowers the state to make any special provision for women & this includes their education also. Includes items which are of great interest to the nation (For e.g. 1. Institution for scientific or technical education 2. The promotion of social studies & research. Includes items of local interest (for e.g. Libraries, museums & other similar institutions controlled or financed by the state.) Includes item which concerns both the centre & the state ( for e.g. vocational & technical training of labour) Constitutional provisions of india goals of education in the constitutions. a. Training the citizens of India for the democratic political order. b. Inculcation of social and moral values. c. Achieving social and national integration. d. Providing education for all. e. Equalising educational opportunities. f. Achieving socio cultural development. g. Achieving the modernization of Indian society. h. Achieving human resource development.