Dr. Ravindra Kumar's Posts - Peace for the Soul2024-03-28T12:24:11ZDr. Ravindra Kumarhttps://peaceformeandtheworld.ning.com/profile/DrRavindraKumarhttps://storage.ning.com/topology/rest/1.0/file/get/2535708793?profile=RESIZE_48X48&width=48&height=48&crop=1%3A1https://peaceformeandtheworld.ning.com/profiles/blog/feed?user=3rx1x7m06gck5&xn_auth=noMorality in Educationtag:peaceformeandtheworld.ning.com,2015-03-05:5143044:BlogPost:2292712015-03-05T12:47:04.000ZDr. Ravindra Kumarhttps://peaceformeandtheworld.ning.com/profile/DrRavindraKumar
<p>Morality is not merely a subject of preaching. Rather, it is a subject of practice. Morality leads one towards righteous acts. It accords protection and dynamism to human values. Performing duties or discharging responsibilities is the acid test of morality. If one performs his duties well, he discharges his responsibilities towards the society, the nation and humanity as a whole, he, in fact, follows the path of ethics; therefore, he practices morality in true sense of the word. The role of…</p>
<p>Morality is not merely a subject of preaching. Rather, it is a subject of practice. Morality leads one towards righteous acts. It accords protection and dynamism to human values. Performing duties or discharging responsibilities is the acid test of morality. If one performs his duties well, he discharges his responsibilities towards the society, the nation and humanity as a whole, he, in fact, follows the path of ethics; therefore, he practices morality in true sense of the word. The role of morality in the process of education, which is the manifestation and development of one’s virtues, already within and on the basis of them his all-round growth, is vital. Without morality one cannot grow tall in ethical height and, thus, cannot proceed on the right way. In such a situation, he will fail in performing duties justifiably; therefore, education acquired by him is worth nothing. Familiarity with the significance of moral values is necessary for those all who are connected at any level of the process of education. Moreover, it is their foremost duty that they found the process of education on the strong base of morality to make it worthy, real and result-oriented.</p>With Special Reference to Buddhism, Indian Viewpoint: Amalgamating Education and Psychology Indian Philosophy: A Cultural Blend of Education and Psychology*tag:peaceformeandtheworld.ning.com,2014-09-05:5143044:BlogPost:2215062014-09-05T13:37:34.000ZDr. Ravindra Kumarhttps://peaceformeandtheworld.ning.com/profile/DrRavindraKumar
<p><b><i>“</i></b><b><i>आत्मानं</i></b> <b><i>सततं</i></b> <b><i>ज्ञात्वा</i></b> <b><i>कालं</i></b> <b><i>नय</i></b> <b><i>महामते</i></b> <b><i>|</i></b> <b><i>प्रारब्धमखिलं</i></b> <b><i>भुञ्जन्नोद्वेगं</i></b> <b><i>कर्तुमर्हसि</i></b><b><i>”</i></b> –Naadabindupnishad [नादबिन्दूपनिषद्]</p>
<div><p>[Meaning thereby: <b><i>“O intelligent man! Spend your life always in the knowing of the supreme bliss, enjoying the whole of your Prarabdha without making any…</i></b></p>
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<p><b><i>“</i></b><b><i>आत्मानं</i></b> <b><i>सततं</i></b> <b><i>ज्ञात्वा</i></b> <b><i>कालं</i></b> <b><i>नय</i></b> <b><i>महामते</i></b> <b><i>|</i></b> <b><i>प्रारब्धमखिलं</i></b> <b><i>भुञ्जन्नोद्वेगं</i></b> <b><i>कर्तुमर्हसि</i></b><b><i>”</i></b> –Naadabindupnishad [नादबिन्दूपनिषद्]</p>
<div><p>[Meaning thereby: <b><i>“O intelligent man! Spend your life always in the knowing of the supreme bliss, enjoying the whole of your Prarabdha without making any complaint”</i></b>]</p>
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<p>Education and psychology are inseparably inter-twined. Any discussion done to know the effect of one on the other at any level has its own significance. Why and how they influence each other? Before comprehending this, it would be appropriate to get a familiarity of the meaning along with the basic spirit in the root of the both –education and psychology. </p>
<p><b>Education:</b> It is a lifelong process drawing out what already exists within a human being. Further, it develops human virtues and connects them with the natural process of actions [<i>Karmas</i>] to pave the way to an all-round progress of man. This is the only true meaning of education, and the basic spirit in its root. In this regard a great contemporary Indian scholar Swami Vivekananda rightly says, <b><i>“Education is the manifestation of the perfection already in man.”</i></b> The statement of another Indian thinker Tagore that goes as [the scope of education includes] <b><i>the high head, free knowledge, truth coming from the depth, tireless striving stretching arms towards perfection</i></b> also reflects the reality in this context.</p>
<p><b>Psychology:</b> A branch of knowledge studying and analyzing behaviour of mind. In other words, psychology is a science systematically studying human practices, mental-physical actions –thoughts [<i>Chintan</i>, also <i>Manan</i> –a process in which mind indulges with curiosity in a search], emotions [<i>Bhavanayen</i>, also <i>Manobhava</i> –a source of insipration] along with emergence of incidents and their connection. Realizations [Anubhootiyan –to pave the way to express and act and] and sensations [Samvedanayen, –mental experience in general or Bodh] are also within its scope and the purpose of this is to make analysis of the elements of conscious-state and their reciprocal relations, and to search for those regulations [Niyamas –universal acceptance] that could decide their various forms.</p>
<p> Hence, psychology is, without a doubt, one of the main branches of human knowledge and as is evident from the above brief discussion it is an important part of the process of education.</p>
<p>The history of psychology goes back to the remote past. It cannot be confined to Wilhelm Maximilian Wundt [1832-1920] –a German physician, physiologist, philosopher and professor of the University of Leipzig [whose endeavours, works and experiments, paved the way in establishing psychology as an independent subject].<sup>1</sup> It cannot even be confined to the Western world, Europe in particular, despite its presence in thoughts of a philosopher like Aristotle.<sup>2</sup></p>
<p><b>Indian Philosophy:</b> The history of psychology is in fact quite old. It has existed since long in the Eastern philosophies, especially in the Indian philosophy. The <i>Vedic</i>-Hindu, Buddhist and Jain philosophies have since ancient times been at the forefront in this regard.</p>
<p>The presence of psychology in Indian philosophy could be well observed in great <i>Vedic</i> treatises, in the <i>Vedas</i> itself, in the <i>Upanishads</i>, the <i>Puranas</i>, the <i>Smiritis</i> and more particularly in the <i>Gita</i>. Unique features like realization [<i>Anubhooti</i>], imagination [<i>Kalpana</i> –one of the chief features of the mental process] and valuation [<i>Mulyankana</i>] are the basis of making an opinion or the view [<i>Vichar</i>] before taking a decision [<i>Nirnaya</i>] followed by its application [<i>Kriyanvayan</i>] in psychology are also present in Indian philosophy. These are the foremost characteristics of psychology of the Indian viewpoint and its history, to re-iterate, goes to the remote past.</p>
<p>The Indian psychology is unique in itself as its ultimate purpose is to make the life momentous. It leads the one to the pathway to the deliverance –the <i>Moksha</i>, the <i>Mukti</i>, the <i>Nirvana</i> or the <i>Vimukti</i>. In this process, i.e., in the making life worthy and meaningful, or achieving the goal, the psychology of the Indian viewpoint calls for embracing values [<i>Mulya</i> –reflecting worth of <i>Sanskar</i> and essentially connected with morality and ethics] at every step and in all situations, with is quite significant.</p>
<p>Values are always significant and welfaristic if they are embraced in their refined form as per the demand of time and space without compromising on the basic spirit in their root simultaneously. Maintaining values in the process of education is inevitable. Otherwise, the whole process becomes worthless and aimless. Psychology is an important and indivisible part of education and the psychology of the Indian viewpoint is essentially connected to values. Values are, as known to us, the guiding force of Indian tradition of thinking or philosophy, which, in turn, is the basic source of psychology. Nothing, but cultural values can inspire people to dedicate their lives working in different walks of life for the welfare of others. It is, therefore, not only an important state, but a subject of prejudice-free studies and analysis at different levels and in different forms. </p>
<p><b>The</b> <b>Buddhist Perspective:</b> The Buddhist viewpoint of education is not much different from the general Indian view of education [<i>Shiksha</i>], the basic spirit of which is to realize, develop and draw out what are already within, and on the basis of them to lead a human being to the pathway of holistic development. The Buddhist teachings reveal, that the real <b><i>knowledge, true education, the first thing is to know oneself;</i></b> further, to know is <b><i>to realize the part of us that is pure, wise, full of truth, peaceful and perfect.</i></b> Similarly, Buddhism is in agreement with the common Indian vision of psychology. The foremost features of Indian psychology –perception [<i>Kalpana</i>], realization [<i>Anubhooti</i>], imagination [<i>Kalpana or Anumaana</i>] and deliberation [<i>Vichar</i>] in particular, are also observed in Buddhism. On the basis of these characteristics Buddhism also lays stress on preview and to decide, and implement. </p>
<p>Along with this, Buddhism, by making the process of study and analysis, especially related to the state of self-realization [<i>Aatmanubhooti</i>], meditation [<i>Samadhi</i>] and deliverance [<i>Nirvana</i>] minutely and more systematically, accords a dimension to the Indian view of psychology. It is the worth and significance of the Buddhist perspective of psychology that it has from time-to-time left its deep impression on thoughts and works of scholars, teacher and thinkers all over the world, as well as the educationists of the West in particular. Not only this, due to its uniqueness<sup>3</sup> Buddhist perspective has widely impressed Maslow’s theory of self-actualization and transcendental actualization, which established the link to the major part of ancient Indian theories and methods and the whole of ancient Indian writings that become in one way or the other physiologically relevant. It could also be categorically observed from frequent influence of writing, Buddhist scriptures in foremost, on psychology of consciousness, parapsychology, psychology of mysticism, psychology of religion, and transpersonal psychology. </p>
<p>Along with Sigmund Schlomo Freud [1856-1939]<sup>4</sup> the Buddhist influence could emphatically be seen on thoughts and works of scholars like Franz Alexander [1891-1964]<sup>5</sup> –a Hungarian-American psychoanalyst and physician and Carl Gustav <em>Jung [1875-1961] –a Swiss</em> psychiatrist and psychotherapist, who saw much substance in the Eastern thought, especially in Buddhism from psychology viewpoint. Not only this, the three prime treasures of Buddhism –the Buddha [the Awakened one], the <i>Dharma</i> [the Law –natural, spiritual and teachings] and the <i>Sangha</i> [the community of monks] are from the principles of their structure, state and place have for hundreds of years been a great source of inspirations for thinkers, scholars and educators of the East and the West both, especially the renowned psychologists.</p>
<p>In his work entitled, Buddhist Psychology, an eminent psychologist Eric Pettifor<sup>6</sup> [quoting Mizuno] recognizes the above three very important treasures of Buddhism for all those associated with study and research in psychology and writes, <b><i>“The formula, ‘I take refuge in Gautama</i></b> [the Buddha] <b><i>the World-honoured One, in the Law</i></b> [the Dharma], <b><i>and in the Order of Monks</i></b> [the <i>Sangha</i>]. <b><i>World-honoured One, from this day to the end of my life, recognize me as a believer who has taken refuge’ occurs time and again in the earliest Buddhist scriptures and means that even without theoretical understanding, a person who has faith in the three treasures is a true Buddhist.”</i></b> </p>
<div><p>The Buddhist thought and method are, even after approximately two thousand six hundred years, in line with the objective spirit of modern science and the law of parsimony of science. It is the testimony of the Buddhist view and method of psychology that it can be easily incorporated into a scientific framework. Moreover, the psychological relevance of the four noble-truth [चत्वारि आर्यसत्यानि –the truth of the Dukha, anxiety or suffering; the truth of the origin of the Dukha; the truth of the cessation of the Dukha; and the truth of the path leading to the cessation of the Dukha], the eightfold path [अष्टांगिक मार्ग –the right views, the right thinking or the right thought, the right speech, the right action, the right way of life or living with pure thoughts-words and deeds, the right endeavour overcoming of evils in life and making an uninterrupted progress in pursuing the way of truth, the right mindfulness and the right meditation] and the <i>Shunyavada</i> or the <i>Madhyamaka</i> [equating to Zero]<sup>7</sup> in Buddhism, and Buddhist techniques of meditation are of worth considering at different levels in modern psychology. From this, the significance of the subject in hand, Education and Psychology in Buddhist Perspective, is also self-proved. </p>
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<p><b>*Extracts of lectures by Dr. Ravindra Kumar at the University of Lucknow [India] on August 12 and 13, 2014</b></p>
<p><b>References:</b></p>
<ol>
<li>Also recognized as the father of modern psychology.</li>
<li>According to the Western belief the history of psychology goes back to the time of Aristotle [384-322 BC] who himself was greatly impressed by the thoughts of Plato.</li>
<li>As it is imbued with systematic and minute methods of study and analysis [research]. </li>
<li>An Austrian neurologist who is known as the founding father of psychoanalysis. Existentialism, a philosophical viewpoint focusing on individual as the creator of himself in all manners, root of which are found in Buddhism [connected well to the Karma-Phala theory] could seen affecting Sigmund Schlomo Freud in his works and experiments. </li>
<li>Who is also considered one of the founders of psychosomatic medicine and psychoanalytic criminology, and from study of his write up entitled, <i>Buddhistic Training as an Artificial Catatonia</i> [1961] this fact becomes apparent.</li>
<li>From the department of psychology at the Simon Fraser University, Canada.</li>
<li>Approximately six hundred years after the Buddha, a great Buddhist thinker Nagarjuna expounded the idea of <i>Shunya</i>, which equates everything to Zero and place the ultimate truth much above the apparent universe. </li>
</ol>The Gospel of Mrityu [Death]tag:peaceformeandtheworld.ning.com,2014-07-21:5143044:BlogPost:2200602014-07-21T13:24:07.000ZDr. Ravindra Kumarhttps://peaceformeandtheworld.ning.com/profile/DrRavindraKumar
<p> </p>
<p align="center"><b><i>Mrityuna Grastamakhilam Namarupatmakam Jagat!</i></b></p>
<p align="center"><b><i>Brahmantattvam Parigyaya Muchyate Yogasanshayah!!</i></b></p>
<p align="center"><b><i> </i></b></p>
<p><b><i>“Mrityu [death] swallows the whole world [the universe] made of Maya [delusion]. This [world] is, in fact, the subject of desolation; it is fully within the ambit of fatality. Knowing reality of the Super Element through the Yoga is the remedy –to win the…</i></b></p>
<p> </p>
<p align="center"><b><i>Mrityuna Grastamakhilam Namarupatmakam Jagat!</i></b></p>
<p align="center"><b><i>Brahmantattvam Parigyaya Muchyate Yogasanshayah!!</i></b></p>
<p align="center"><b><i> </i></b></p>
<p><b><i>“Mrityu [death] swallows the whole world [the universe] made of Maya [delusion]. This [world] is, in fact, the subject of desolation; it is fully within the ambit of fatality. Knowing reality of the Super Element through the Yoga is the remedy –to win the Mrityu.”</i></b></p>
<p><b><i> </i></b></p>
<p>The above-mentioned <i>Shloka</i>, which I have quoted a number of times as one of the best commentaries on the <i>Kathopnishad</i><sup>1</sup> is, in fact, the reflection of the Gospel of Death.</p>
<p>Further, this Shloka categorically divulges the reality of death. In other words, reveals the truth pertaining to death that is eternal on one hand and the manifestation of inevitable law of change on the other. It is a clarion call of realizing one’s own humanly duties and responsibilities in life. It is also an inspiration to each and every human being to discharge well her or his duties overcoming all states of darkness, falsity, fantasy and suspicion. Thus, it is a call of stepping forward on the basis of righteous acts to make the life meaningful and exemplary. That is why; it has always been said by learned ones that there is no reason of fearing the death as it has to come and it will come. Human beings<sup>2</sup> are afraid of death and wish to delay it as long as possible. Rather, remembering it every moment is beneficial and welfaristic. The part of one of the <i>Mantra</i> [18:1] of the <i>Rig-Veda</i> in which it is desired from Mrityu to pursue a special pathway apart from that which gods are wont to travel<sup>3</sup> is worth quoting here in this regard. </p>
<p>Mrityu is in fact an inevitable state of cessation of physical or biological functions. In other words, when vital bodily organs reach the state of non-functioning completely, death is declared. Despite this, the deeds of life, or work accomplished before death are never declared dead. None of them can be undone either.</p>
<p>Any work accomplished in life, irrespective of its nature –bad or good, could not terminate immediately with the end of the body. Rather, if deeds are carried out righteously, a personal worth is procured through them and that worth is utilized in larger welfare of one and all, they also become iconic of one’s life. They also become the basis and source of one’s glory, regard and reputation even after the cessation of body –death. Hence, the worth and immortality of life remains alive. It becomes exemplary and ideal for hundreds and thousands of years for generations to come. Coming generations follow it as legacy left for them and keep their work alive as ideal for long. It is for this reason that in one of the <i>Richa</i> of the <i>Rig-Veda</i> [7.59.12], the oldest treatise of the world and the basic source of <i>Vedic</i> philosophy, <i>Sanatana Dharma</i> or Hinduism, it has been desired, <b><i>"Deliver me from death, not from immortality."</i></b></p>
<p align="center"><b><i>“Tryambakam Yajaamahe Sugandhi Pushtivardhanam Urvaarukarumiva Bandhanaanmrityormukshiya Maamritaat”</i></b></p>
<p>Thus, <i>Mrityu</i>, death is inevitable, but immortality is possible. It could be achieved on the strength of righteous acts, on the basis of deeds accomplished to make one’s own life valuable and exemplary on one hand, and for the larger welfare of fellow beings as well as all living beings on the other. </p>
<p>Hence, <i>Mrityu</i> is an unavoidable dimension. It compels us to realize that we have counted number of days, months and years to live in this world so we should make our life meaningful on the basis of virtuous deeds. It is for this reason that death is termed as a door where the assessment of one’s life starts from. Therefore, it is the duty of every individual to remember this ultimate reality of death, which is to embrace him sooner or later necessarily, so he must indulge in righteous acts to make his life meaningful. This is the only right and true way that has been recommended by all the learned men through the ages to tread upon. This is the essence of death, the Gospel of <i>Mrityu</i>. </p>
<div><p><b>References:</b></p>
</div>
<p>1. By Swamipad [Datiyapeeth, India].</p>
<p>2. Even all living beings. </p>
<p><b><i>3. “Go hence, O Death, pursue thy special pathway apart from that which Gods are wont to travel.”</i></b></p>Making Good of Human Life: The Spiritualtag:peaceformeandtheworld.ning.com,2014-07-06:5143044:BlogPost:2197752014-07-06T10:58:36.000ZDr. Ravindra Kumarhttps://peaceformeandtheworld.ning.com/profile/DrRavindraKumar
<p>Humans have always felt perplexed by life’s mystery, its origin, meaning and finality. Especially, origin, meaning and purpose of human life have always remained vital subjects of discussion and analysis from the beginning. Theists and atheists, both, have for thousands of years been discussing these subjects continuously and comprehensively. Scholars have differently presented their respective arguments and conclusions on them. Their arguments, interpretations and conclusions have further…</p>
<p>Humans have always felt perplexed by life’s mystery, its origin, meaning and finality. Especially, origin, meaning and purpose of human life have always remained vital subjects of discussion and analysis from the beginning. Theists and atheists, both, have for thousands of years been discussing these subjects continuously and comprehensively. Scholars have differently presented their respective arguments and conclusions on them. Their arguments, interpretations and conclusions have further been reinterpreted and reanalyzed from time-to-time without failing to deliver new explanations each time. Along with socio-political and economic spheres, spiritual field has also got new dimensions, one after the other in constantly changing situations of space. Even though, i.e., despite constantly changing situations at all levels, from local to global, and in all walks of life the process of discussion and analysis pertaining to life, its origin, meaning and purpose in particular, still continues. It has not lost its significance even through the inevitable process of change.</p>
<p align="center"><b>II</b></p>
<p>The <i>Vedic</i>-Hindu philosophy, the most ancient and the best thought that has left impression in one way or the other on all existing philosophies of the world, declares the origin of life to be the divine. This notion could be well observed in the light of the <i>Vedic</i> concept of <i>Hiranyagarbhaa</i>, the golden embryo, as the source of creation of the universe, in which the creation arises out of the dismemberment of a cosmic being, <i>The Purusha</i>. [Rigveda: 10:121]</p>
<p><i>Karmas</i> [deeds] are natural to all living beings. Despite this, it is only human beings who possess two extraordinary qualities namely intellect and creativity. These two traits render a human being a distinction and superiority over all living beings. With an appropriate co-ordination of intellect and creativity with <i>Karmas</i>, thus, transforming <i>Karmas</i> into <i>Sukarmas</i> [righteous acts] is generally expected from man’s life. In other words, making one’s actions virtuous through an amalgam of intellect and creativity is the highest accomplishment of human life. Life founded on the basis of righteous deeds achieves the highest kind of redemption, the <i>Moksha</i>. In this state soul is fully liberated and beyond the process of death and rebirth. It is considered to be the ultimate purpose of human life to make sense of his life through his actions and thoughts.</p>
<p>The highest stage of <i>Moskha</i> is possible only in the superior human life. A human being is entirely free to act. If he merges his intellect and creativity to make good of his actions, he achieves the highest state, the <i>Moksha</i>. The <i>Vedic</i>-Hindu view of life usually envisions this ultimate state of human life when <em>soul</em> is wholly liberated from the cycle of <em>births</em> and <em>deaths. Thereafter</em>, it remains eternally in the service of God in His abode. It is in other words the realization [of soul] of fundamental [its] nature or obtaining the state of oneness with God.</p>
<p>Almost all theistic philosophies, developed in India and rest of the world, are more or less and in one way or the other, seem near to the <i>Vedic</i>-Hindu concept pertaining to origin, meaning and purpose of human life. Other philosophies like Buddhism and Jainism are also in agreement in toto with <i>Vedic</i>-Hindu notion pertaining to make the life finally meaningful with the attainment of <i>Moksha</i>, <i>Mukti</i> or <i>Vimukti</i> through righteous [virtuous] acts. It is, however, the other matter if they [Buddhism and Jainism] do not agree to <i>Vedic</i>-Hindu view of existence of any Supreme authority, God, on one hand and existence of soul after the liberation on the other.</p>
<p> In Buddhism and Jainism, attaining the highest, the <i>Moksha</i>, is a state. Buddhism, rejecting the theory of a transmigrating permanent <em>soul, states that the state of Moksha it to be free from all passions and desires. One who achieves this is called liberated. It is a state having no origin, and no end. It should have, therefore, no existence thereafter. In Jainism, on the other hand, it is the last step, a state of achieving Amaratva. The liberated [soul] gets abode in the Siddhaloka.</em></p>
<p><em>The essence that could be drawn in short from Buddhism and Jainism in context of the Moksha or the Nirvana is that both of them lay emphasis on bringing life within the ambit of virtuous acts [Sadachar]. Both stress on making life pure externally and internally, both. When there is a state of absolute purity, soul realizes extreme bliss and happiness, and then gets the state of permanent peace. It is the highest, the ultimate state, i.e., making life meaningful, ideal and exemplary for others, generations to come. </em></p>
<p><em>Dayananda Saraswati, one of the great Vedic-scholars, thinkers, and exponents of the Vedas, despite being in concordance with the Hindu view of origin, purpose and goal of life seems differing in respect of the state of soul after the Moksha. He is of the opinion that after the Moksha soul enjoys extreme [beyond explanation] happiness for a certain period and reappears [in a body] thereafter. The opinion of Dayananda Saraswati is definitely amazing. This view of Dayananda renders another dimension in this regard, to the perception related to the state of soul after liberation.</em></p>
<p align="center"><em><b>III</b></em></p>
<p><em>What I draw as conclusion from the whole discussion, while having the Vedic-Hindu viewpoint in the centre, is: 1-human life is the best and rare rarest one of all living beings; 2-leading it through righteous acts to make the best of it is the duty of man and achieving the state of liberation, the Moksha is the purpose of it. After Moksha, the liberation, the cycle of birth-death comes to an end. Soul reaches the state of Sachchidananda, obtains Paramatatva or merges with Brahamanatva. It is in fact the process to make life worthy and meaningful. It is, to repeat, the ultimate purpose of life.</em></p>
<p>Man is full of wisdom. He is sharp. He imagines and tries continuously to learn and explore. This is the quality, which separates him from others and to make him superior over all living beings. He may differ partly or fully from all established concepts pertaining to origin, meaning or purpose and goal of life. He may particularly disagree with the theist ones believing in Supreme power, among which is the <i>Vedic</i> Hindu viewpoint, which is the ancient and the best one. It dissension existed in the past also. Man has the right to explore and experiment on the basis of his own wisdom and experiences; it does not matter even if explanations of treatises are great and seem based on reality.</p>
<p>Even though one thing has emerged in the above-mentioned concepts, that is the <i>Vedic</i>-Hindu philosophy in particular, is not only relevant to be conformed to, but also along with giving satisfaction to a great extent leads man to make his life worthy and meaningful. When the purpose and goal of man’s life is discussed, he is called to rise above his own self-interest. He is further urged to endeavour having the welfare of all in the centre. He is expected to step forward by seeing and regulating his own happiness and comfort in the wellbeing of all. If he does so, he performs what we term as the righteous acts. Giving up own self-interest, and working for progress and welfare of others is the process of indulging in righteous acts. It is <i>Sadachar</i> [ethics], necessary for proper conduction of the system, from individual to global, from global to universal. In this context the following message of Gautama Buddha is worthy of mention here:</p>
<p><b><i>“After observation and analysis, when you find that anything agrees with reasons and is conducive to the good and benefit of one and all, then accept it and live up to it.”</i></b></p>
<div><p>Donning the true spirit of this view and acting in consonance with it is without a doubt a fair pathway to make life fulfilled or worthy. No one can deny this reality. </p>
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<p><span> </span></p>Importance of Harmony in Lifetag:peaceformeandtheworld.ning.com,2014-06-11:5143044:BlogPost:2190552014-06-11T07:35:19.000ZDr. Ravindra Kumarhttps://peaceformeandtheworld.ning.com/profile/DrRavindraKumar
<p>Harmony, <i>Sadbhavana</i> in Indian terms, occupies the most important place in man’s life. It is complementary to the supreme human value of <i>Ahimsa</i> and symbolic of friendliness in toto, and, therefore, it remains as the nucleus in the <i>Vedic</i>-Hindu philosophy and way of life. The great <i>Mahamrityunjaya Mantra</i> of the <i>Rigveda</i> urges man for harmony to develop inclusive and wide-ranging friendliness among fellow beings and thereby create an atmosphere of peace leading…</p>
<p>Harmony, <i>Sadbhavana</i> in Indian terms, occupies the most important place in man’s life. It is complementary to the supreme human value of <i>Ahimsa</i> and symbolic of friendliness in toto, and, therefore, it remains as the nucleus in the <i>Vedic</i>-Hindu philosophy and way of life. The great <i>Mahamrityunjaya Mantra</i> of the <i>Rigveda</i> urges man for harmony to develop inclusive and wide-ranging friendliness among fellow beings and thereby create an atmosphere of peace leading to prosperity. </p>
<p>Harmony is the ambrosia [<i>Sanjivini</i>] of life with co-operation, co-ordination and consent being its foremost features in the absence of which life cannot go on appropriately and smoothly and, therefore, there can be no success in life. It is for this reason that harmony, through the ages, has been considered vital to life, and continuous efforts have been made towards its realization and development in all walks of life.</p>
<p>Now, the earth is rapidly converting into a global village. Causes and concerns world over have become common and working together has become inevitable. In such a situation the significance of harmony multiplies many folds as peaceful and prosperous world mandates development of harmony. Therefore, it is the foremost duty of each and everyone that she or he works for the harmony at all levels and in all walks of life. </p>
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<p align="right"><b> </b></p>The Forthcoming Lok Sabha Electionstag:peaceformeandtheworld.ning.com,2014-03-28:5143044:BlogPost:2137152014-03-28T02:15:20.000ZDr. Ravindra Kumarhttps://peaceformeandtheworld.ning.com/profile/DrRavindraKumar
<p><span lang="EN-US" xml:lang="EN-US">The forthcoming Lok Sabha elections are very important for us, the Indians. They are most significant, perhaps, since India’s freedom from the colonial rule from the viewpoint of country’s unity, integrity and a national polity. Besides India’s broad-based nationalism [dedicated eventually to the cause of whole of humanity], culture, way of life and its place in the Twenty-First Century world in particular would be decided most tellingly from these…</span></p>
<p><span lang="EN-US" xml:lang="EN-US">The forthcoming Lok Sabha elections are very important for us, the Indians. They are most significant, perhaps, since India’s freedom from the colonial rule from the viewpoint of country’s unity, integrity and a national polity. Besides India’s broad-based nationalism [dedicated eventually to the cause of whole of humanity], culture, way of life and its place in the Twenty-First Century world in particular would be decided most tellingly from these elections. It is, therefore, the duty of all of Indians to ensure their participation in the election process. They should overcome all caste, class and religious-community based discriminations and elect representatives in the overall interest of the Indian nation.</span></p>
<p><span lang="EN-US" xml:lang="EN-US">We, Indians, are once again on the verge of making history. It is the time to showcase our unity and exercise our franchise to build a mature political mandate, which we have been lacking for quite some time, but which none the less is absolutely necessary for our worthy existence, prosperity and rightful place in world. </span></p>Values in Life: An Analysistag:peaceformeandtheworld.ning.com,2014-03-22:5143044:BlogPost:2136782014-03-22T02:34:45.000ZDr. Ravindra Kumarhttps://peaceformeandtheworld.ning.com/profile/DrRavindraKumar
<p><b><i>“Let us work together, let us speak together, let our minds and hearts be united for a great cause.”</i></b> <b>–</b>The Rig-Veda<b> </b></p>
<p><b>___________________________________________________________________________ </b></p>
<p><b> </b> Values have always been imperative to man’s life. That is why; analysis and discussion about the worth and significance of values has been there right from the beginning. A life without values is considered as useless, meaningless and…</p>
<p><b><i>“Let us work together, let us speak together, let our minds and hearts be united for a great cause.”</i></b> <b>–</b>The Rig-Veda<b> </b></p>
<p><b>___________________________________________________________________________ </b></p>
<p><b> </b> Values have always been imperative to man’s life. That is why; analysis and discussion about the worth and significance of values has been there right from the beginning. A life without values is considered as useless, meaningless and baseless. In such a situation, i.e. indispensability of values in life, the first and foremost question that emerges in mind is: How to define value?</p>
<p><b>Origin/Meaning of the Word Value:</b> As quoted in the beginning of this discourse, Value that is <i>Mulya</i> in the Indian term, is one of the most important subjects that has the pride of place in the oldest <i>Vedic</i>-Hindu scriptures including the <i>Rig-Veda.</i> Value is the word used in English for <i>Mulya</i> and it originates from <i>Valere</i> of Latin; also from <i>Valoir</i> of the old French, which means the cost or the worth. In its basic spirit this word most cogently reflects man’s quality and ability; in other words, a man’s perfection and core competence in life. Along with this, it clearly reveals the truth that a life based on values alone could be the best, honourable, just and exemplary. Socrates, a great ancient Greek philosopher rightly said, <b><i>“To live well, honourably and justly are</i></b> [one and] <b><i>the same things.”</i></b></p>
<p>After above brief on meaning and origin of the word value, it can verily be concluded that values accord positive strength to man’s life; values get one to realize and identify one’s reality, and by developing one’s own virtues they enable all-round growth of mankind. Indeed, values give worth, glory and baseline to life. In this context the statement of American novelist Jennifer Crusie [Jennifer Smith] that <b><i>“values are not buses...they are not supposed to get you anywhere; they are supposed to define who you are”</i></b> is most apt and revealing.</p>
<p>No doubt, the importance of values in leading a man to his true identity and reality, and develop virtues that he already possesses within; and thereby making his life meaningful and successful on the path of truth, is too obvious to be emphasized. A cryptic line from Mahatma Gandhi, <b><i>“your values become your destiny”,</i></b> says it best.</p>
<p>Getting familiar with values, deliberating on them, fine tuning them to present day needs, and approving them for implementation in routine living, is welfaristic necessity for human growth. This is the reality –the truth, not only of the past, but also of the present and for all times to come. There can be no alternative or replacement to this reality.</p>
<p>Values are, it can be repeated, inseparable to life. Having human life as the nuclei it can be said with certainty that values are as necessary for him as air to breathe, water and food to thrive and cloths to separate man from other living beings as the superior of creatures on this planet.</p>
<p>Values are the soul of ethics. They are the central force in making deeds truthful; in other words, it is values that contribute to make acts real and excellent. Further, values are the means of nourishing morality –the fountainhead of justice and good governance at all levels, from individual to universal. Values make man responsible. They make situations conducive for him as per the demand of time and space. They bring him within the domain of truth and lead him to all-round progress.</p>
<p>If truth prevails in behaviours, the spirit of wellbeing and welfare of one and all remains intact, and acts are done dutifully; the task is accomplished with unity holistically and also for human unity. Values are, therefore, serious matters for establishment, development and refinement as per the demand of time and space. Moreover, as values are the subject of contemplation and discourse; they are intrinsically connected to human nature and actions; they are not, therefore, beyond the reality of the eternal law of change. Values are no exception to the law of change. Truth –true acts for the large scale human welfare and unity, as said in the foregoing, is the acid-test of values. It is for this reason that a political thinker like Henry David Thoreau has verily said, <b><i>“Rather than love, than money, than fame, give me</i></b> [the value of] <b><i>truth.”</i></b></p>
<div><p>Hence, the significance, necessity and indispensability of values in life, which, besides staying within the domain of truth are dedicated to the overall human welfare and prosperity, is self evident. It is for this very reason that a life without values is not only imperfect, but worthless and meaningless. Values are a measure of the worth and peaks of one’s life. </p>
<p>We can very much talk about and discuss about development of values that are critically needed in the current perspective, as also about those that are necessary today to accord certainty to the welfare of an individual, the state and the society. However, the significance of working together with heart and soul for the wellbeing of one and all has always been central to human endeavours. The realization, development and application of this thought process is much more needed today than ever before, especially as the whole world is rapidly converting into a global village, and regional and national concerns are fast becoming global concerns. Therefore, it is expected of institutions imparting education at all levels that they take values as their prime responsibility and work meticulously to make them part and parcel of human affairs. Taking this as their core duty and responsibility, they must come forward for character building of students on the basis of values, the value of cooperation, coordination, collation and working together in peace and harmony. This is also the way leading to join heart to hearts, to develop the best spirit of responsibility, necessarily needed for the purpose. </p>
</div>Morality: Essence and Realitytag:peaceformeandtheworld.ning.com,2014-02-01:5143044:BlogPost:2122802014-02-01T02:46:07.000ZDr. Ravindra Kumarhttps://peaceformeandtheworld.ning.com/profile/DrRavindraKumar
<div><p><b><i>“The very essence of our civilization is that we give a paramount place to morality in all our affairs, public or private.”</i></b> <b>–MK Gandhi</b></p>
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<p> </p>
<p>The word morality is essentially associated with man’s practices, his character, intention and dealings in particular. Along with this, morality accords strength to judge what is wrong and right, and enables to choose the right and welfaristic. That is why; the ancient Chinese philosopher Confucius had…</p>
<div><p><b><i>“The very essence of our civilization is that we give a paramount place to morality in all our affairs, public or private.”</i></b> <b>–MK Gandhi</b></p>
</div>
<p> </p>
<p>The word morality is essentially associated with man’s practices, his character, intention and dealings in particular. Along with this, morality accords strength to judge what is wrong and right, and enables to choose the right and welfaristic. That is why; the ancient Chinese philosopher Confucius had mentioned in this regard, <b><i>“Wisdom, compassion and courage are the three universally recognized moral...”</i></b></p>
<p>It is now evident that morality is not just an idea or a theoretical concept. Rather, it is a subject related to human behaviour. Further, if we go into reality of basic spirit in the root of word morality, we categorically observe that the acid test of morality is the performance of duty or discharging responsibility. Therefore, it is inevitable for proper governance of the system, from individual to universal. Subscribing to morality is necessary to make life worthy and meaningful.</p>
<p>Morality is timeless and significant. It is, however, not beyond the domain of law of change. It is a subject matter of refinement as per the demand of time.</p>
<p> </p>
<p align="right">*****</p>Relevance of Gandhian Thought on Youth and Women in Current Perspectivetag:peaceformeandtheworld.ning.com,2014-01-20:5143044:BlogPost:2119812014-01-20T12:50:28.000ZDr. Ravindra Kumarhttps://peaceformeandtheworld.ning.com/profile/DrRavindraKumar
<p>As a great humanist Mahatma Gandhi put forth before the world from-to-time his views on almost all subjects related to life. He discussed at length all walks of life –importance, impact and related problems thereof in particular. How was it then possible that he could remain indifferent to the role, significance and contribution of youth and women to the society, nation and humanity as a whole? Rather, he had sanguine thoughts about them. His views pertaining to youth and women were unique.…</p>
<p>As a great humanist Mahatma Gandhi put forth before the world from-to-time his views on almost all subjects related to life. He discussed at length all walks of life –importance, impact and related problems thereof in particular. How was it then possible that he could remain indifferent to the role, significance and contribution of youth and women to the society, nation and humanity as a whole? Rather, he had sanguine thoughts about them. His views pertaining to youth and women were unique. They are still matchless and worth considering in current perspective. How? Before taking this in course of discussion and analysis, it is necessary be familiarity with extracts of some of the statements and articles Mahatma Gandhi penned on youth and women.</p>
<p>Talking of importance and the role of the youth, Gandhiji asserted<b><i>, “Youth are life of the nation. They must</i></b> [therefore] <b><i>be ready to discharge responsibility as it will prepare them to become mature and worthy….They have their duties towards society and the nation….they are needed</i></b> [always]<b>.”</b> [Youth and Politics, page 26] </p>
<p>Further, calling the youth the Mahatma urged, <b><i>“Young men…claiming…to be the father of tomorrow,</i></b> [you], <b><i>should be the salt of the nation. If the salt loses its flavour, wherewith shall it be salted?”</i></b> And, <b><i>“You</i></b> [youth] <b><i>go forth as messengers of God carrying balm for the wounded soul…”</i></b> [Young India, December 22, 1927] </p>
<p>Likewise, declaring a woman the shaper and the moulder of society and the nation in the same measure as the man, Mahatma Gandhi wrote, <b><i>“Man and woman are of equal rank…they are a peerless pair being supplementary to one-another; each helps the other, so that without one the existence of the other cannot be conceived, and therefore it follows as a necessary corollary from these facts that anything that will impair the status of either of them will involve the equal ruin of them both.”</i></b> [Harijan, February 27, 1927]</p>
<p>That is why; while discussing the issues pertaining to rights of women, he firmly stated, <b><i>“I am uncompromising in the matter of women’s rights….treat the daughters and sons on a footing of perfect equality.”</i></b> [Young India, October 17, 1929] </p>
<p>From the above-mentioned short statements of the Mahatma the following two things become categorically clear: </p>
<ol>
<li>The youth [girls and boys, both] are the most imperative as is amply clear from two words –the <i>life</i> and the <i>salt</i> [of the nation] used therein; and the equality of woman and man is beyond any iota of doubt; and</li>
<li>The role and contribution of youth and women in the making of society and the nation are of utmost importance, and for this they have their own responsibilities and duties to discharge. </li>
</ol>
<p>The Gandhian view [undoubtedly based on realities of life and premised around Mahatma Gandhi’s experiments with truth in particular] is one of the best approaches available to mankind for real progress and prosperity in life. Its distinctiveness lies in the fact that it incorporates high human values –especially the supreme value of <i>Ahimsa</i> [non-violence]. Moreover, it is committed to morality and ethics –the two foremost features of <i>Ahimsa</i> itself. It ordains carrying out day-to-day activities on the basis of morality and ethics. It is important to note that it makes discharging one’s responsibilities and performing duties the acid test of her or his morality and ethics. That is why; the Gandhian view emerges as the most significant in the context of youth and women. Simultaneously, it is capable of giving appropriate direction to youth on one hand and on the other to bring women to the same platform as men making their contribution to the building of society, the nation and humanity as a whole transparent and appreciable. </p>
<p>How? This can also be well grasped from the message in the root of the above-mentioned statements, and the practical application thereof. Categorically, the message is to understand well one’s duties and responsibilities and discharge them most dispassionately. The Gandhian way expects this from one and all at all levels and in all walks of life.</p>
<p>In all issues related to youth –their march in the right direction, their contribution in social, political and economic fields in particular; obstacles or problems that dogged them in the past, or are bothering them currently, obviously stem from sloppy discharge of duties and responsibilities by those who were, or are in one way or other the part and parcel of their learning process. This reality can be accessed from a dispassionate examination and analysis of the subject in hand. </p>
<p>In context of women –their condition, particularly arising from centuries of inequality and injustice, lack of responsibility of men towards daughters, mothers and sisters is to blame. Man has exploited woman in numerous ways, and he is still doing it as Mahatma Gandhi himself admits, <b><i>“Women has been suppressed under custom and law for which man was responsible and in the shaping of which she had no hand.”</i></b> The Mahatma went on to add that, <b><i>“They</i></b> [women] <b><i>can never be imposed from outside. Men have not realized this truth in its fullness in their behaviour towards women. They have considered themselves to be lords and masters of women instead of considering them as their friends and co-workers.</i></b> [India of My Dreams, page 224] </p>
<p>Hence, the clarity we find in the Gandhian view pertaining to youth and women seems unique and such a thing is not often found in ideas, addresses and writings of thinkers. Mahatma Gandhi himself was matchless in this regards. For his clarity of reality-based thoughts he still rules the roost. Apart from this, the manner in which he prepared ground for active participation of youth and women in national liberation movement of India and simultaneously engaged them in constructive work for enhancement of their own self-sufficiency, was astonishing, and remains unparalleled till today.</p>
<p>From every part of the country –from Kashmir to Kanyakumari and from NWFP to NEFA, youths in their thousands came to join the national liberation movement under the leadership of the Mahatma. Simultaneously they become the part and parcel of various constructive programmes under the guidance of the spearhead team of Mahatma and his colleagues.</p>
<p>Not only this, Kasturba Gandhi [1869-1944], Sarojini Naidu [1879-1949], Sucheta Kriplani [1908-1974], Aruna Asaf Ali [1909-1996], Durgabai Deshmukh [1909-1981], Mnibehn Vallabhbhai Patel [1903-1990], Kamaladevi Chattopadhyay [1903-1988], Muthulakshmi Reddy [1886-1968], Rajkumari Amrit Kaur [1889-1964], Begum Hamid Ali, Renuka Ray [1904-1997], Usha Mehta [1920-2000], Padmaja Naidu [1900-1975], Vijay Laxmi Pandit [1900-1990], Rukmini Laxmipatti [1892-1951], Meerabehn [1892-1882], Bibi Amtuslam, <em>Mithubehn Petit</em>, Indumati Chimanlal Seth and Premebehn Kantak [1906-1985], were some of the iconic figures among thousands of brave women who came in the forefront during the national liberation movement on Gandhi’s call. They played a vital role in the fight for freedom and by way of multifarious constrictive programmes they worked for self-sufficiency and the uplift of common man, and in the building of society and the nation during the freedom struggle and in the post- independence India. Most of them emerged as public figures and exemplary social workers.</p>
<p>This was the result of the Gandhian approach to woman and his commitment of bringing women to the main stream of society. Mahatma Gandhi used to say, “[Women] <b><i>should not be doll and objects of indulgence, but should be treated as honoured comrades in common service.”</i></b> [Constructive Programme, page 17] Moreover, whatever he said he practiced in his life with total commitment.</p>
<p>Unfortunately, the Gandhian viewpoint particularly pertaining to women did not receive due response in free India. The Mahatma urged for social reforms so that men could realize the importance of women’s role in their time space. He desired men to change their mentality towards women. The Mahatma longed for women’s equality in socio-political and economic fields and surety of their participation in the system.</p>
<p>For this gigantic task Mahatma Gandhi wished men to come forward considering it as their duty-bound moral responsibility and jettison vanity of being superior to women. He emphasized the need for rooting out such social wrongs committed against women through the ages, as made them slaves and deprived them of their legitimate rights. Though this alone could a proper and real progress of society, the nation and humanity as a whole be possible. There is no other way superior to this, i.e. a change in men’s mentality toward women and justice to women by granting them equality and freedom at par with men.</p>
<p>In the same way, it is the responsibility of men that they accord right direction to the youth. Accepting the fact that only on the strength of enthusiasm and energy of youth a society, nation and the world can achieve what is expected for the wellbeing of one and all, they must make sure that the role and contribution of youth in the developmental process at all levels and in all walks of life is duly acknowledged. India has lagged behind on this count in the past. It is still lagging to a large extent, which is a sad and unfortunate.</p>
<div><p>Until and unless the role and contribution of youth and women are not acknowledged, men do not proactively work for this taking it as their moral responsibility; welfaristic state cannot become a reality. This is the message of the Gandhian viewpoint pertaining to the two –youth and women. Based as it is on duty-bound morality and responsibility, the Gandhian viewpoint is not only worthy of consideration, but seems indeed quite significant and relevant in current perspective. </p>
</div>Significance of Gandhian Viewpoint of Value Education in the Twenty-First Centurytag:peaceformeandtheworld.ning.com,2014-01-14:5143044:BlogPost:2118552014-01-14T12:10:36.000ZDr. Ravindra Kumarhttps://peaceformeandtheworld.ning.com/profile/DrRavindraKumar
<p><b><i> “The ancient aphorism, ‘Education is that which liberates’ is as true today as it was before. Education here does not mean mere spiritual knowledge, nor does liberation signify only spiritual liberation after death. Knowledge includes all training that is useful for the service of mankind and liberation means freedom from all manners of servitude even in the present life. Servitude is of two kinds: slavery to domination from outside and one’s own artificial needs. The knowledge…</i></b></p>
<p><b><i> “The ancient aphorism, ‘Education is that which liberates’ is as true today as it was before. Education here does not mean mere spiritual knowledge, nor does liberation signify only spiritual liberation after death. Knowledge includes all training that is useful for the service of mankind and liberation means freedom from all manners of servitude even in the present life. Servitude is of two kinds: slavery to domination from outside and one’s own artificial needs. The knowledge acquired in the pursuit of this ideal alone constitutes true study.”</i></b> –MK Gandhi </p>
<p> </p>
<p>The above statement of Mahatma Gandhi categorically reveals what he expected out of education. For the Mahatma, as is evident from the above, education [<i>Shiksha</i> in Indian term] is the pathway to liberation, i.e.: <b><i>Sa Vidya Ya Vimuktaye</i></b>. It is a process that leads to all-round development of one’s personality, to take her or him to a desired goal. Hence, it is meant for making life worthy and meaningful. It is, therefore, an endless imagination, a radical concept and an enormous process to make the life full of joy and prosperity.</p>
<p>The process of education continues lifelong. It ends with one’s last breath. Mahatma Gandhi fully subscribed to this reality of education, i.e. it being a lifelong process. Through this process a human being learns till her or his last breath, acquiring knowledge and developing skill. In the words of Mahatma Gandhi himself, <b><i>“Education is an unending process.”</i></b> Moreover, <b><i>“Education…helps mould and shape human body, mind and character in such a manner that they act as means to achieve joy and efficiency</i></b>.” [Gandhi in Current Perspective, page 84]</p>
<p><b><i>“This”</i>,</b> Mahatma Gandhi says further, <b><i>“works for the all-round development of man right from the beginning till the end. Its ultimate aim is to turn human knowledge into his ability. It is for the purpose of making his life worthy and meaningful…”</i></b> [Essays on Gandhism and Peace, page 10]</p>
<p>This is a process, the Mahatma states, <b><i>“of all-round drawing out of the best in child and man –in body, mind and spirit.”</i></b> [Harijan, July 31, 1937]</p>
<p>From the above statements of the Gandhi, everything becomes clear about his viewpoint pertaining to meaning and purpose of education. We can, however, draw following conclusions from these statements:</p>
<ul>
<li>Education is a lifelong process; </li>
<li>Education brings out whatever already exists within;</li>
<li>Education, on the basis of virtues, paves the way for all-round development of one’s personality; and</li>
<li>Education helps one to make the life worthy and purposeful –to achieve the expected goal.</li>
</ul>
<p>Undoubtedly, this is one of the finest explanations and estimations of education. From this, the importance of the Gandhian view of education could be well understood, observed and evaluated. </p>
<p>Further, the worth and importance of the Gandhian view of education increases tremendously when it is assessed from value education viewpoint and that too in current perspective, in the Twenty-First Century, a time space that is rapidly converting earth into a global village. Moreover, a Century that is calling one and all to a nest of togetherness; to come forward to work with the sole spirit of co-ordination and co-operation at all levels and in all walks of life. The Gandhian view of value education predominantly consists of the following two aspects:</p>
<ul>
<li>Duty and responsibility-bound morality [commitment of pursuing the good –welfaristic to one and all] and ethics [choosing the right –following the truth in life, personal and public]; and</li>
<li>Learning or knowledge centred on self-sufficiency.</li>
</ul>
<p>Along with this, the value education of the Gandhian view is dedicated to the welfare of one and all. It is, in fact, not only a message or the sermon of making value education real as per its literal meaning as well as the spirit in the root of it, but it is also an effort at translating it into action.</p>
<p>The moral and ethical learning is the process of infusing one with the commitment to duties and responsibilities right from the beginning. This process calls upon man to imbibe virtues and make them integral part of his practices. Thus, it is the way of character-building alongside the natural growth of body and mind, so that one becomes one’s own candle and is enabled, as Mahatma Gandhi pointed out, <b><i>“to identify with the whole mankind.”</i></b> [Harijan, December 24, 1938] Only on the strength of this learning and knowledge can one proceed towards an all-round development of personality and achieve her/his set goals in life. That is why; in Gandhian view, morality and ethics are the first and foremost aspects of value education as well as the acid test of how deft one is in discharging one’s duties and responsibilities.</p>
<p>Doubtless, self-sufficiency of woman and man is the second vital aspect of value education of Gandhian view. The learning should be such that after completing education one is not left worried about her or his future. Rather, she or he is so enabled that on the basis of her or his learning and knowledge she or he continues moving forward on the pathway to progress and achieve the desired goal. Mahatma Gandhi, during his lifetime, proposed it as <i>Buniyadi</i> [basic] education. However, it is always a subject open to refinement and modification as per the demands of time and space, and also as per the available resources at local and national levels. </p>
<p>For this, Mahatma Gandhi specifically urged for preparing a suitable ground by way of such schemes and plans for education that could pave way for all-round development of personality in prevailing situations of time and space, and without compromising with values and their blending with the process of education. This could be well observed from the following two short statements of Mahatma Gandhi, <b><i>“Education must be of new type for the sake of the creation of a new world.”</i></b> [Harijan, September 8, 1946] And, <b><i>“It is not literacy or learning, which makes a man, but education for real life.”</i></b> [Harijan, February 2, 1947]</p>
<p>A critical and unbiased analysis of above two worthy statements of Mahatma Gandhi can suffice to prove adaptability and significance of the Gandhian view of value education. Mahatma Gandhi remained cogently committed to progress and newer avenues, but without giving up on values. He never embraced centuries old dogmatic beliefs, traditions, or superstitions. He desired the same from fellow beings –general and elite, that they overcome fallacies and make their life meaningful. </p>
<p>Mahatma Gandhi’s views on value education and his works thereof should be assessed, examined and monitored sans prejudice, keeping above-mentioned facts in mind. From this, the adaptability and significance of the Gandhian viewpoint of value education in current perspective –in the Twenty-First Century, would automatically become clear.</p>
<p> </p>
<p align="right"><b>*****</b></p>GUTS AND GRIT OF SARDAR PATEL GAVE SHAPE TO POST-PARTITON INDIAtag:peaceformeandtheworld.ning.com,2013-11-25:5143044:BlogPost:2108822013-11-25T13:27:50.000ZDr. Ravindra Kumarhttps://peaceformeandtheworld.ning.com/profile/DrRavindraKumar
<p>Contemporary Indian history cannot complete without a mention of Sardar Vallabhbhai Patel, his work and vision. He was a fearless leader, deft organizer, great freedom fighter, administrator, statesman and a visionary. His role in nation-building remains extraordinary till date and will remain so for all times to come. Sardar Patel’s sharp political acumen enabled him to accomplish the impossible and he worked tirelessly for his motherland till his last breath. </p>
<p>Sardar…</p>
<p>Contemporary Indian history cannot complete without a mention of Sardar Vallabhbhai Patel, his work and vision. He was a fearless leader, deft organizer, great freedom fighter, administrator, statesman and a visionary. His role in nation-building remains extraordinary till date and will remain so for all times to come. Sardar Patel’s sharp political acumen enabled him to accomplish the impossible and he worked tirelessly for his motherland till his last breath. </p>
<p>Sardar Patel spearheaded India’s fight for freedom under the leadership of Mahatma Gandhi. His contribution in making the Congress a strong organization by mobilizing masses into its fold and engaging them in constructive work remains unique to this day. </p>
<p>Immediately after independence he played a vital role in reorganizing administrative structure of India; for he established the two All India levels services namely, the Indian Administrative Service and the Indian Police Service. Further, his role in making the Constitution of India as <i>Jan Samvidhan</i> [People’s Constitution] is praiseworthy. He was the Chairman of three important committees which recommended for provisions for the Indian Constitution, namely: the Fundamental Rights’ Committee, the State Constitution Committee and the Committee for Minorities. Partition of undivided India into two nations created serious problems of law and order. Patel took these problems head on resolved them with amazing felicity. Migration of population and relief and rehabilitation of those who were coming from the parts of newly established nation of Pakistan were the most daunting of challenging facing Sardar Patel. Once the border lines were established, about 14.5 million people crossed over to the nation of their choice. From India 7, 226, 000 people went to Pakistan, and from Pakistan 7, 250, 000 people moved to India after the announcement of division. This cross migration was a huge task and Sardar Patel worked day and night to deliver goods. In the process he took some out of the box decisions and implemented them with iron hand. This saved the Indian nation in many ways.</p>
<p>In brief, the accomplishments made by Sardar Patel in a short period of less than four years [1947 to 1950] have no parallel in the entire Indian history. Perhaps such examples are not available even in world history. Dedication for the nation, sincerity and vision were his hallmarks. Whenever and wherever necessary, he took lightening decisions with great foresight, keeping national interest first and foremost. Hence the opening sentence of this presentation that without Sardar Patel the history of contemporary India is not complete.</p>
<p align="center"><b>II</b></p>
<p>Above all the most herculean and astonishing task that Sardar Vallabhbhai Patel accomplished was the vast political integration of India, which is unprecedented in the annals of India’s long and chequered history.</p>
<p>In fact, soon after his arrival as the last British Viceroy to India, Lord Mountbatten announced the independence of the country along with its partition into two –India and Pakistan on June 3, 1947. This partition was slated to be completed by August 15, 1947. The most important and challenging task before India then was the geographical integration of the country. Around 560 odd and scattered princely states consisting of total area of 6, 00, 000 square miles were to be merged into the Union of India in a short period of just 72 days, i.e. by August 14, 1947 and that too in a volatile socio-political situation. There were four major problems that India faced at that point of time:</p>
<ul>
<li>Newly created Pakistan’s policy of grabbing as many states as possible by taking advantage of flux situation was a great threat to India’s territorial integrity. Pakistan pined for States of Junagarh and Hyderabad most obtrusively. Jinnah’s move of bargaining with the rulers of states, especially of Jaisalmer and Jodhpur, was also inimical to India’s interests;</li>
<li> Separatist forces which desired India to be a weak nation had started so-called people’s movements in the name of religion and regional identity. This was most evident from incidents in Punjab and northeastern parts of the country;</li>
<li> Most of the officials in the higher echelons of government services were English who had already left for their native place. Therefore, administration was inefficient and phlegmatic at the most critical hours of the nascent freedom; and</li>
<li>False vanity of some of the rulers of states to maintain their own separate kingdoms, as evident from their moves and misdeeds, was impeding the process of integration. </li>
</ul>
<p>In such a situation, seventy-two years old Sardar Vallabhbhai Patel, without caring much of his health, took the challenge of a gigantic task with indomitable courage and firm determination. He asserted emphatically, <b><i>“Now, when we have arrived at the door of long-awaited freedom, we cannot take any more risk for our nation –cannot compromise for its unity and integrity.”</i></b> <b><i> </i></b></p>
<p>He worked day and night and finally accomplished the much-awaited task of political integration of India in a short period, that too largely in an atmosphere of harmony, co-ordination and co-operation. The name of VP Menon is worthy of mention here as member of Patel’s dedicated team of workers. It was undoubtedly a task that has no parallel in the world history. Dr. Rajendra Prasad had rightly said, <b><i>“The great tasks that Vallabhbhai Patel accomplished have no other example in the history of our nation, and not even in the history of other nations of the world.”</i></b></p>
<p> India was never ever integrated politically to such a large scale in colonial as well as pre-colonial period of her history. Even after the division that carved out a new nation Pakistan out of it, India remains largest politically integrated land mass ever in her long history of ups and downs. For this, undoubtedly, the credit goes exclusively to the mature and razor sharp statesmanship of Sardar Vallabhbhai Patel.</p>
<p>The State of Junagarh [comprising of total area of 3336 square miles] came within the fold of the Indian Union due to Sardar’s able and exemplary non-violence-based diplomacy while the State of Hyderabad [containing area of 1, 00, 465 square miles in total, equivalent of France] became a part of India on sheer strength of his unwavering political will. The State of Jammu and Kashmir [holding total 84, 471 square miles of area] became part of India only due Sardar Patel’s policy of implementing political decisions into quick action. </p>
<p>India must be a strong nation and it should be safe internally and externally, both. Each and every citizen should contribute towards unity, integrity and development of the nation. Everyone must get equal opportunity to rise. Along with this, there should be no compromise with nation’s unity and security. All activities related to separatism, segregation and regionalism are dangerous. They should not be allowed. Rather, they should be met with firm and speedy action. All efforts should be made towards this end by overcoming of differences of ideas and perceptions with the spirit of national unity. This was Sardar’s socio-political approach. In his own words, <b><i>“No one would be permitted to try to damage the unity, security and integration of India. People and organizations indulging in separatist activities should control themselves and get into the mainstream as soon as possible. If they do not do so then there would be no hesitation in taking hard steps against them.”</i></b></p>
<div><p>On the basis of his sanguine nationalist ideas Sardar Patel could integrate India, which would be remembered by his compatriots for long time to come. Moreover, we can learn a lot from his ideas and work-ethos to keep India united and find our due place at international level, and trough this to contribute to peace and prosperity all over the world.</p>
</div>Quality Assurance in Education and Researchtag:peaceformeandtheworld.ning.com,2013-11-24:5143044:BlogPost:2108762013-11-24T09:45:19.000ZDr. Ravindra Kumarhttps://peaceformeandtheworld.ning.com/profile/DrRavindraKumar
<p>The topic, <i>Quality Assurance in Education and Research</i>, comprising of four words, is quite important and it is one of the vital subjects being discussed extensively these days all over the world. Why so? Before knowing and analyzing this, it would be appropriate to get familiarized with the meaning of and the spirit behind the four words that make for this heading.</p>
<p><b>Education:</b> A lifelong process, purpose of which is to realize what already exists within; to develop…</p>
<p>The topic, <i>Quality Assurance in Education and Research</i>, comprising of four words, is quite important and it is one of the vital subjects being discussed extensively these days all over the world. Why so? Before knowing and analyzing this, it would be appropriate to get familiarized with the meaning of and the spirit behind the four words that make for this heading.</p>
<p><b>Education:</b> A lifelong process, purpose of which is to realize what already exists within; to develop virtues and on the basis of this to ensure all-round progress of one’s personality. This is the only truth about education, both from the meaning and the spirit point of view. That is why; more than two thousand four hundred years ago Socrates [469-399 BC], a great philosopher from Greece had rightly said, <b><i>“Education means to bring out what already exists within.”</i></b> Approximately seventy years ago, Mahatma Gandhi also said, <b><i>“All-round development of one’s personality on the basis of virtues is education.” </i></b></p>
<p><b>Research:</b> Generally, it is a process to systematically add to a knowledge pool. Moreover, it serves to divulge the reality on the basis of studies and intensive analysis and paves way to make the available knowledge adaptable to the future needs. In short, research is a method, process and system for the addition and advancement of human knowledge, which opens new doors in the field of education for the larger welfare of mankind. Therefore, research is essentially connected to the process of education. It is an inseparable aspect of education, which makes the process of education worthwhile.</p>
<p><b>Quality:</b> A virtue that accords expected top-end result, or delivery on the strength of organization, observation, checks and balances, and control. It aims at making the modus-operandi of education and research relevant and result-oriented for the present, and dynamic, exemplary and modifiable for the future, i.e. to make education truly welfaristic in a lager interest as per the demand of time and space. The process of education, evidently, calls for assessment and observation, comparative evaluation, and must deliver on promised objectives; therefore, the quality is one element that cannot be compromised with. It is indispensable for the process of education. It is rightly said that the quality is the means through which an institution ensures that such conditions as enable students to achieve the standards set by it or by another awarding body, are put in place.</p>
<p><b>Assurance:</b> It is the commitment to accomplish a given task. Making sure that the needful is done timely and rightly. Moreover, assurance consists of responsibility, dedication and reliability as its chief attributes. Hence, assurance is an indivisible aspect of educational process.</p>
<p>Hence, the subject in hand, <i>Quality Assurance in Education and Research</i> is, as a whole an important and significant topic. All the four word incorporated in it –education, research, quality and assurance, eloquently reveal its importance. Now, after getting familiar with meaning and spirit in the root of all of these four words separately as well as their syntax union, the value and worthiness of the subject become crystal clear, and nothing more can be added to enhance clarity and understanding in this regard.</p>
<p>Thanks to its sanguine importance, practical value and central significance that it is being discussed at all levels –local, regional, national and international, particularly so because education system is lacking in values and delivery mechanisms. The level of commitment in the process is much below expectations. People are busy individually as well as collectively in more than one million researches in different subjects of sciences, commerce and arts, in hundreds of thousands of universities and institutions of higher studies or learning [colleges] all over the world. Internationally known organizations such as the British Council, the NAFSA [National Association of Foreign Student Advisor; it is for<b> </b>International Student Exchange and Aid with its headquarter in Washington, USA], the CONAHEC [<em>Consortium for North</em><i> </i>American<i> </i><em>Higher Education Collaboration comprising membership of universities and colleges of the US, Mexico and Canada]*,</em> the HEDBIB [Bibliographical Database on Higher Education], and the UNESCO [United Nations Educational, Scientific and Cultural Organization]** are extending full support to the vast body of research works all over the world. The support is financial as well as in the form of technical guidance. Organizations like the UGC [University Grants Commission]***, the ICSSR [Indian Council of Social Science Research], the ICHR [Indian Council of Historical Research], the ICPR [Indian Council of Philosophical Research], the CSIR [Council of Scientific and Industrial Research], the ICAR [Indian Council of Agricultural Research], the ICMR [Indian Council of Medical Research], the SCHE [State Council of Higher Education], and so many others bodies, both at the central and provincial levels, work to assist, guide and support research works all over the country. </p>
<p>Despite this, there is a lack of quality assurance in education and research both at the national and global level and it is indeed a matter of great concern. Situation is more serious in India for several reasons. The foremost reason for this according to me is the lack of morality, which emerges from the core intention of duty and responsibility. When I talk about this, it covers the responsibilities and duties of all those who are involved directly or indirectly, more or less, or at any of the levels of the process of education.</p>
<p>Education and research, both, demand dedication to duty and a keen sense of responsibility. This is, in fact, the acid test of morality. Indifference to it results in lowering of quality and commitment or assurance in education and research. The indifference is being observed these days particularly on the following lines.</p>
<ol>
<li>Haste and shortcut in most research works leading to pedestrian, unexpected and unusable results;</li>
<li>Focus on individual gain in most of the works and worst thing that could be observed in many cases is that research works are completed just to get the thing done in formal manner;</li>
<li>Deficiency in developing new methods, which are critically required as per the demand of time and space; and</li>
<li>Lack of healthy debates, critical analysis and logical conclusion calling for concrete steps to be taken for a progressive future.</li>
</ol>
<p>This is the situation in general, i.e., almost in all disciplines. However, it is more serious in subjects related to humanities and social science. Even as this is the reality all over the world in general, India is particularly lagging behind in comparison to many nations of America, Europe and Oceania.</p>
<p>India was a <i>World Guru</i> in distant past. Right from the ancient times, sound thoughts and contemplation, healthy and critical analysis, experiments and discussions have been the part and parcel of Indian tradition pertaining to <i>Shiksha</i> – the education. Intensive and result-oriented research formed the basis of the teaching methodology in India. But, the current scenario is undoubtedly full of disappointment and, as stated already, it makes the situation grim. It calls for serious retrospection and troubleshooting with following three things in mind:</p>
<ol>
<li>To work individually and collectively, both, with commitment at all levels for quality assurance;</li>
<li>To fix the responsibility at state and institutional level, both, without compromising with quality in any manner; and</li>
<li>To decide certain standard for education and research, both, for institutional level in particular and to motivate students and researchers to work accordingly.</li>
</ol>
<div><p>It can be said in conclusion that responsibility and duty, which are the acid test of morality, are the nucleus of the process of education; they are the basics, the means to assure quality in education and research. We ought to realize this and come forward to work accordingly. </p>
<p><b>_____________________________________________________________________________________</b></p>
</div>
<p>*Formed in 1994 the CONAHEC is promoting academic collaboration among institutions of higher education and research, it has developed in outgoing years successful partnership with the key national umbrella higher education organizations in the NAFTA [North American Free Trade Agreement Region], the ACE [American Council on Education], the AACC [American Association of Community Colleges], the AUCC [Association of Universities and Colleges of Canada], the ACCC [ Association of Canadian Community Colleges] and the ANUIES [Association of National Universities and Institutions of Education Superior] of Mexico.</p>
<p>**Founded on November 4, 1946 and having 195 states at its members at present, the UNESCO is functioning as a laboratory of ideas and as a medium for international co-operation, complementing and giving leadership to know-how for social and economic development through institutions of higher learning, study and research throughout the world. </p>
<p>***Established in 1956, the UGS is the key agency promoting and guiding 567 universities in India as per the information available up to June 2012 including 42 central, 285 state and 112 private universities respectively. </p>
<p></p>
<p><b>Note: This piece is based on extracts of a speech delivered as the chief guest of the inaugural session of a national seminar organized by the Guru Gobind Singh College of Education [For Women] at Giddarbaha, Punjab [India].</b></p>Peace Education: A Viewtag:peaceformeandtheworld.ning.com,2013-11-12:5143044:BlogPost:2108222013-11-12T13:50:04.000ZDr. Ravindra Kumarhttps://peaceformeandtheworld.ning.com/profile/DrRavindraKumar
<p>Peace [Shanti in Sanskrit] –a word signifying the state of harmony in a holistic perspective, calls for peak of human dynamics and proactive co-operation of all fellow-beings. Bliss, calmness, serenity and tranquility are the words synonymous to it. </p>
<p> Thomas Stearns Eliot [1934-65] –a US born eminent English lyricist, social critic, Nobel laureate [1948] and composer of famous poem, <i>The West Land</i>, wonderfully opines that <i>Shanti</i> is the state to accord understanding…</p>
<p>Peace [Shanti in Sanskrit] –a word signifying the state of harmony in a holistic perspective, calls for peak of human dynamics and proactive co-operation of all fellow-beings. Bliss, calmness, serenity and tranquility are the words synonymous to it. </p>
<p> Thomas Stearns Eliot [1934-65] –a US born eminent English lyricist, social critic, Nobel laureate [1948] and composer of famous poem, <i>The West Land</i>, wonderfully opines that <i>Shanti</i> is the state to accord understanding that is worth consideration. But, which type of understanding? It is, in one way or the other, the understanding of co-operation. Therefore, the state of peace is the source of origin of mutual understanding, of co-operation, and a clarion call for prosperity of one and all –in the larger interest of humanity. Hence, it is not an ordinary state. Rather, the state of peace is extraordinary. That is why; <i>Shanti</i> occupies pride of place in the <i>Vedic</i> prayers, which is well illustrated in the <i>Shanti Prakaran</i> [peace-perception], as a predominant maxim [<i>Mool-Mantra</i>] calling for peace in every nook and corner of the universe: </p>
<p><b><i>“Om Dyau Shanti Rantariksha Gwam</i></b></p>
<p><b><i>Shanti Prithvi Shanti Rapah</i></b></p>
<p><b><i>Shanti Roshadhayah Shanti Vanas Patayah</i></b></p>
<p><b><i>Shanti Vishwed Devah Shanti Brahma</i></b></p>
<p><b><i>Sarvag Wam</i></b></p>
<p><b><i>Shanti Shanti Reva Shanti Sa Ma Shanti Redhi</i></b></p>
<p><b><i>Om Shanti Shanti Shanti Om”</i></b></p>
<p><b><i>“Unto the Heaven be peace, unto the Sky and the Earth be peace; peace be unto the Water, unto the herbs and trees be Peace; unto all the gods be peace, unto Brahma and unto all be Peace; and may we realize that peace.”</i></b></p>
<p>Doubtless, peace is vitally important in life. It is indispensable for creating atmosphere of mutual understanding and harmony for common development. It is, therefore, a crucial link in the chain of life.</p>
<p align="center"><b>II</b></p>
<p>Education is a process that continues till the end of life. It is a lifelong process leading a human being to realize and develop virtues already present within his genome, and achieve prosperity in life on the basis of these intrinsic virtues.</p>
<p>Epithets like knowledge, skill and talent, frequently eluded to education, are, in fact, in-born qualities, which remain dormant in man for continuous exploration and enhancement. For the realization and proper development of these qualities direction and guidance are necessary and only a teacher [<i>Guru</i>] can do this. The indispensability and importance of education in life are known to all. It is the education and education only, which accords identity to man –makes him a true human being. </p>
<p align="center"><b>III</b></p>
<p>Peace and education must go forward simultaneously. Both of them aim all-round development of human beings. Education brings out what already exists within for the unfolding of personality while the state of peace creates atmosphere and accords certainty to this act. Further, both of them call for proactive co-operation and manage to gather it. Such is the vibe and virtue of peace and education.</p>
<p>It is for this reason that various aspects related peace and education [peace education] are being discussed and analyzed regularly through symposiums and seminars at different levels –national and international, particularly in colleges and universities and at social forums all over the world. Scholars of repute and subject specialist are discussing the way and means to make it an essential part of educational process and about pedagogies to be adopted for the same. In many institutions work has been started. But, a lot has to be done in this regard. The process must go on continuously and in a planned manner.</p>
<p>Although scholars and subject specialists are in agreement for inclusion of peace education in syllabi, they also cede to its urgency, yet they have not been able to suggest a cogent action plan for the same.</p>
<p>In this regard I am of the opinion that the work of imparting peace education should start from the higher secondary level. It is for the simple reason that peer pressure, interpersonal jealousies and competitive rivalries amongst students begin building up at this level of education giving rise to acrimony, disputes and sharp differences of opinion culminating in chaos and disharmony.</p>
<p>Therefore, initiative must be taken from this stage and as first lesson students should be familiarized with life, works and views of leading lights of world peace that brought harmony in society through love, compassion, non-violence and practicing in their own personal lives what they preached to others. Along with this, initiatives should be taken by the community of teachers to train students to settle their differences and resolve disputes by way of arbitration in primary stage itself. In this regard, the following suggestion would be helpful:</p>
<ol>
<li>Realizing the value and significance of peace education, teachers must take it up as their personal responsibility;</li>
<li>Keeping practices of peace messengers as nuclei, they should prepare students for self-settling of their disputes, or if necessary, teachers may themselves play role of arbitrator in resolving disputes; and</li>
<li>Having the intent of developing the spirit of peace, teacher should convince students that living in harmony with each other and their environment is their social, national and global responsibility.</li>
</ol>
<p>As the higher secondary level is the most important phase of the entire educational process, it can, therefore, play a vital role in a fundament change in the education system. More than one million higher secondary schools impart education all over the world. In India the number of such schools is more than 1, 20, 000 [one lakh twenty thousand] in which approximately 2, 00, 00, 000 [two cores] students are enrolled.</p>
<p>Further, at higher level of studies, in colleges and universities, there is a need of special pedagogy-based curriculum. Both –theoretical and practical aspects should be the essential part of that curriculum and it should appear as a combination of art and science subjects. In addition, the course curriculum could be prepared as per the demand of space and time of national-regional and global contexts. </p>
<div><p> As a whole, there is a need to take the work for peace education relentlessly in a planned way, as top end responsibility. There is no other way available to accomplish this task. The task is not difficult, but it demands sincerity and commitment, sacrifice and above all a holistic outlook for the welfare of all beings.</p>
</div>Non-Violence and Peace Educationtag:peaceformeandtheworld.ning.com,2013-10-16:5143044:BlogPost:2104032013-10-16T02:52:24.000ZDr. Ravindra Kumarhttps://peaceformeandtheworld.ning.com/profile/DrRavindraKumar
<p><i>Ahimsa</i> [non-violence] and <i>Shanti</i> [peace] are integral to each other. Likewise, both of them deserve to be part of formal education system at the global level, not just as reference points, but as full-fledged major subject. Further, non-violence and peace deserve as much, if not more, of practical treatment as theoretical dispensation. They are, as a matter of fact, for the development of a holistic personality, which is the ultimate objective of education all over the world.…</p>
<p><i>Ahimsa</i> [non-violence] and <i>Shanti</i> [peace] are integral to each other. Likewise, both of them deserve to be part of formal education system at the global level, not just as reference points, but as full-fledged major subject. Further, non-violence and peace deserve as much, if not more, of practical treatment as theoretical dispensation. They are, as a matter of fact, for the development of a holistic personality, which is the ultimate objective of education all over the world. In simple words, they are a subject matter of day-to-day dealings; therefore, the subject of harmony and camaraderie in practical living. That is why; Mahatma Gandhi, while explaining the basic sprit in the root of word <i>Ahimsa</i> has said that n<em>on-violence in true and applied sense</em> is active <em>goodwill toward l</em>ife in totality. Similarly, Gautama Buddha, while analyzing <i>Shanti</i> has rightly pointed out that equality and harmony are the bed rocks of sustainable peace. Apart from this, both of them called upon each and everyone human being for creating the atmosphere brimming with social equality and harmony. To achieve this objective, they worked for awakening of the masses and motivated them for actions with their own personal examples. It was, thus, categorically the best of education in their respective times, and is well worthy of consideration in current perspective as well as for all times to come. It is high time to ponder over this reality –particularly by those who are concerned with lack of harmony and goodwill in today’s educated youth and are charged with desire to change this status. Undoubtedly, the only way out to this end is through non-violence and peace education. Let us tread this way, the way of non-violence and peace education.</p>
<p> </p>EDUCATION, ITS BASIC SPIRIT AND SIGNIFICANCE IN CURRENT PERSPECTIVE: A GANDHIAN VIEW –Dr. Ravindra Kumartag:peaceformeandtheworld.ning.com,2013-09-16:5143044:BlogPost:2096452013-09-16T13:12:12.000ZDr. Ravindra Kumarhttps://peaceformeandtheworld.ning.com/profile/DrRavindraKumar
<p>Mahatma Gandhi, in spite of not getting recognition as an educationist or a scholar in the academic sense, became nucleus of study and research for many around the world in his life time. Gandhi’s works and views on almost all issues related to his own life and day-to-day practices of common man in particular, are the subjects of analysis, observation, study and research even today, not only in India, but in all the six continents of the globe, Africa, Asia, Australia, Europe, North America…</p>
<p>Mahatma Gandhi, in spite of not getting recognition as an educationist or a scholar in the academic sense, became nucleus of study and research for many around the world in his life time. Gandhi’s works and views on almost all issues related to his own life and day-to-day practices of common man in particular, are the subjects of analysis, observation, study and research even today, not only in India, but in all the six continents of the globe, Africa, Asia, Australia, Europe, North America and South America. The scientist like Albert Einstein, who was a contemporary of the Mahatma, wrote about his life, works and views. Gandhi finds place in the writings of a Russian philosopher like Leo Tolstoy. A modern historian RB Cribb mentioned about the worth and value of Gandhi’s thoughts declaring his own ethical thinking to be greatly influenced by him. A scholar like Louis Fischer wrote the biography of Mahatma under the title, The Life of Mahatma Gandhi. This is, in reality, for the reason that Gandhi is one of the few prominent figures of the world, drawn predominantly from socio-political spheres, who even after so many years of their passing away remain alive in hearts of masses world over on the strength of their exemplary works and the views centred around the supreme human value of <i>Ahimsa</i>.</p>
<p> Those who are familiar with Mahatma Gandhi’s views on different aspects of life know it well that the Mahatma had extraordinary and distinctive viewpoint pertaining to a subject like education. Gandhi illuminated education for its true worthy sense. After Socrates who was of the firm opinion that education is to draw out what is already within, Gandhi was perhaps the second in the entire history of the world to observe education categorically and defined it with sound logic as per the basic spirit in the root of the word education.</p>
<p> Explaining education Mahatma Gandhi said, <b><i>“By education I mean an all-round drawing out of the best in child and man –body, mind and spirit. Literacy is not the end of education nor even the beginning. It is only one of the means whereby man and woman can be educated. Literacy in itself is no education.”</i></b> [Harijan, July 7, 1937].</p>
<p> He also said, <b><i>“I hold that true education of the intellect can only come through a proper exercise and training of the bodily organs, e.g. hands, feet, eyes, ears, nose, etc. In other words, an intelligent use of the bodily organs in a child provides the best and quickest way of developing his intellect. But unless the development of the mind and body goes hand-in-hand with a corresponding awakening of the soul, the former alone would prove to be a poor lop-sided affair…A proper and all-round development of the mind, therefore, can take place only when it proceeds pari passu with the education of the physical and spiritual faculties of the child. They constitute an indivisible whole. According to this…, therefore, it would be a gross fallacy to suppose that they can be developed piecemeal or independently of one another.”</i></b> [Harijan, May 8, 1937] </p>
<p> In this very perspective he had also mentioned, <b><i>“It is a superstition to think that the fullest development of man is impossible without knowledge of the art of reading and writing. That knowledge undoubtedly adds grace to life, but it is in no way indispensible for man’s moral, physical, or material growth.”</i></b> [Harijan, March 8, 1935] </p>
<p> After a general observation and analysis of the above three statements of the Mahatma about the meaning of education and also the basic spirit in its root, it is easy to grasp the merit of his viewpoint in this regard. After understanding this, no one can deny the uniqueness of his ideas espousing all-round development of one’s personality in particular. However, if one analyses the Gandhian viewpoint of education minutely, particularly in the light of the above three statements of the Mahatma, he will undoubtedly arrive to the following three noteworthy conclusions:</p>
<p>l Education of the Gandhian view is a continuous process of drawing out the best, which is already there within every individual, with the sole purpose of all-round development of one’s personality for making the life meaningful with absolute freedom as per the old Indian dictum of <i>Sa Vidya ya Vimuktaye</i>;</p>
<p>2. The process of education essentially and inevitably includes the development of both –body and mind and, thus, it is the means for self-sufficiency of a human being in all manners, again to pave the way for making the life worth living; for, Mahatma Gandhi himself categorically mentioned<b><i>, “I hold that the highest development of the mind and the soul is possible under such a system of education”</i></b>; and</p>
<p>3. The sole purpose of education of the Gandhian view is to make man complete through his all-round development, and self-sufficiency that is attained by co-ordination and harmony; hence, education, in fact, emerges, as the most important aspect of man’s life.</p>
<p> All the above three conclusions, drawn from the short discussion on the subject in hand, prove the significance of the Gandhian view of education in current perspective especially for the reasons as follows:</p>
<p>l From the spirit in the root of the Gandhian view of education, and also from viewpoint of explanation of the subject in hand, development of one’s personality in toto in particular, it emerges as apt and timely –in current perspective as well as in times to come, provided it is applied in its refined form in consonance with the prevailing situations of space;</p>
<p>2. Starting with harmony, the Gandhian view of education pines for co-ordination and wider co-operation, hence this viewpoint becomes exemplary. It does not matter if it calls for starting from individual level to pave the way for the larger welfare of humanity; and </p>
<p>3. It is fully applicable –all over the world and not just to a particular region, or a country like India, due to its potential to self-sufficiency and to achieve an expected goal in life.</p>
<p> After assessing and observing the relevance of the Gandhian view of education, it is also inevitable to comprehend the basic and practical plan or the programme connected to it [particularly without touching and discussing plans or suggestions made from time-to-times in the presence of Mahatma Gandhi himself like that of Wardha Scheme of 1937, contents of which may be worthy of consideration in current perspective, if these contents and suggestions are refined in prevailing situation of the county, or as per the demand of time] we, nevertheless, need to analyze and discuss the steps to be taken in current perspective while having the Gandhian viewpoint as the nuclei for making the process of learning real and result oriented.</p>
<p> In this regard, it can be mentioned here with certainty that the Gandhian view of education starts from the primary level of learning in a school, <i>Pathshala</i> in Indian terms. It is the stage when a child, free of worldly affairs to a large extent; in other words, with purity of heart and mind, can start well. At this very level, as per the desire of the Mahatma and also the stress laid by him, primary or basic level of education must include the process of physical, intellectual and moral development of a student on the one hand and the learning of the handicraft on the other. The learning of the handicraft can be well observed in context of preparing the learner for self-sufficiency by efforts or work in a particular direction, making her or him capable of earning thereby creating conducive situations for a bright future from economic viewpoint.</p>
<p> As the economic aspect is one of the most important aspects of life; it plays a vital role in the making man’s life, which according to <i>Vedic-</i>Hinduism is the <i>Artha</i> –one of the four <i>Purusharthas</i> [aims] of human life to achieve a goal. Therefore, considering this to be the vital in man’s life, Mahatma Gandhi mentioned in short, but very cogently in the Harijan on April 6, 1540, <b><i>“I hold that any scheme [or plan], which is sound from the educative point of view and is efficiently managed is bound to be sound economically.”</i></b></p>
<p> Thus, in short, Gandhi truly emphasized the need of a fourfold education system, essentially comprising of learning as per the prescribed syllabi, that I call general education; physical exercises for the proper growth of body and mind; imparting moral and ethical knowledge for realizing and understanding one’s duty and responsibility towards community, society, nation and humanity as a whole, and making them the basis of her/his day-to-day practices and technical [<i>takniki</i>] know-how for self-sufficiency, prosperity, especially in the economic sphere. Accordingly he also stressed on starting from the primary stage of learning so that a concrete foundation could be laid to build a strong structure of one’s personality. This could be well observed in the spirit of one of Mahatma Gandhi’s write ups that appeared in the Harijan on November 2, 1947 in which he, while making the concept of Buniyadi Shiksha as the nuclei, asserted, <b><i>“All education must be self-supporting, that is to say, in the end it will pay its expenses excepting the capital which will remain intact.”</i></b> </p>
<p> This process, in the same manner as it starts from the primary level, goes further with the sole purpose of making one capable of one’s self-sufficiency. For her/his all-round development of personality through learning and working, both, and as said already, it starts from the primary level, proceeding further to the secondary and from the secondary to the higher level of education. In this process the most important and worth mentioning thing is this that it prepares one for self-sufficiency in all manners of the fourfold education system right from the beginning, i.e. primary level of learning. A student gains knowledge and training step-by-step and along with a degree in higher education, and even before that, becomes capable of economic self-sufficiency on the basis of technical knowledge [<i>Buniyadi Shiksha</i>] in a particular vocation along with moral-ethical and physical education.</p>
<p> This process has a sound prospective to make the learner, a student, capable of self-sufficiency, including economic autonomy even before completion of her/his graduation or post-graduation, if she/he goes by the rule book. Without seeking for a government job she/he can become capable enough to start her/his own work [business] on the basis of the skill acquired as the Buniyadi Shiksha in a particular field. Doubtless, the role of teachers in this process in critically important. However, if one goes further for higher studies, she/he must pass through this very fourfold educational process, which, to repeat, essentially includes technical education and the following observation of Mahatma Gandhi, in respect of higher education:</p>
<p><b><i> “There would be degrees for mechanical and other engineers. They would be attached to the different industries, which should [manage] for the training of the graduates as per the need.”</i></b></p>
<div><p> Hence, from the discussion and analysis till now, having the Gandhian view of education in mind, it is clear that self-sufficiency is expected of man on the basis of his all-round development. Further, it is in sync with the basic spirit in the root of the word education, and also the purpose of imparting it. Therefore, significance of this cannot be underestimated in current perspective. Rather, it is important and worthy of application not only in India, but in other countries of the world also, if it is refined according to the demand of prevailing situation. </p>
</div>
<p><b> </b></p>For Harmonytag:peaceformeandtheworld.ning.com,2013-06-16:5143044:BlogPost:2030962013-06-16T12:40:40.000ZDr. Ravindra Kumarhttps://peaceformeandtheworld.ning.com/profile/DrRavindraKumar
<p>Harmony, the term derived of <i>harmonia</i> of the Greek, symbolizes of agreement, concord or to join. The spirit in the root of the word harmony is to fit together, to join others for common cause, to work together for general welfare, or the common good. In the Indian perspective it is <i>Sauhard</i> or <i>Sadbhavana</i>, a means to connect people by heart to pave the way to work together. It is, thus, inevitable for existence and development, particularly for the reason that it emerges…</p>
<p>Harmony, the term derived of <i>harmonia</i> of the Greek, symbolizes of agreement, concord or to join. The spirit in the root of the word harmony is to fit together, to join others for common cause, to work together for general welfare, or the common good. In the Indian perspective it is <i>Sauhard</i> or <i>Sadbhavana</i>, a means to connect people by heart to pave the way to work together. It is, thus, inevitable for existence and development, particularly for the reason that it emerges as the basis of cooperation that is necessary for the purpose. It is, therefore, harmony that has been nuclei through the ages not only in ideas of right thinking people, but it has always been the foremost in their works. Efforts have always been made to create the atmosphere of harmony; thus, for broad cooperation. This process still continues and will be so in all times to come. People from the field of education –intelligentsia, professors, scholars and teachers in particular are through symposiums, seminars and talks are discussing and analyzing the various issues related to harmony and cooperation, which is, undoubtedly, praiseworthy. However, only analysis and discussions are not enough in this regard. Harmony cannot prevail taking it by this way only. <i>Corers</i> of people are still hungry all over the world. They have no means to survive well. So many of them are deprived of justice, freedom and equality; they have no opportunities to rise. In such a situation how important can be the harmony for them just in theoretical perspective? How can, thus, the talk of harmony be effective. Hence, when there are talks of harmony, or seminars and symposiums are organized to discuss and analyze this, it is necessary for organizers, or those who are really concerned of it that they must discuss the issues related to people’s hunger, freedom, equality in opportunities, and justice. They must work for these simultaneously. It is needed and without it there is no concrete result in this regard.</p>
<p align="right"> </p>
<p align="right"><b>*****</b></p>Capacity-Building Programmes for Social Sciences Teacherstag:peaceformeandtheworld.ning.com,2013-06-01:5143044:BlogPost:2024592013-06-01T02:57:26.000ZDr. Ravindra Kumarhttps://peaceformeandtheworld.ning.com/profile/DrRavindraKumar
<p>The theme capacity-building programmes for social sciences teachers is quite important and significant involving four focal points –capacity-building, teachers, social sciences and programmes. It categorically calls for necessity of those specific programmers, which should be initiated or the steps that can be taken to capacity-building of teachers-educators associated with various disciplines in social sciences. That is why; I have already started with my pre-observation of the theme by…</p>
<p>The theme capacity-building programmes for social sciences teachers is quite important and significant involving four focal points –capacity-building, teachers, social sciences and programmes. It categorically calls for necessity of those specific programmers, which should be initiated or the steps that can be taken to capacity-building of teachers-educators associated with various disciplines in social sciences. That is why; I have already started with my pre-observation of the theme by using the words like <i>important</i> and <i>significant</i>. To pass the observation its acid test let us now discuss all the four focal points, one-by-one, and thus to prove the importance and significance of the theme itself.</p>
<div><p>First of all about capacity-building that undoubtedly divulges ability of a person to perform actions in the right direction and on the basis of them the creation of a solid structure or an unyielding and secured construction. Each and every human being has within her or his unprecedented virtuous abilities and their development through actions is the key to bliss and rise, therefore, to achieve in life. This essentially and precisely include knowledge, which is also based on realization and practices, thus emphatically on actions as a lifelong process and, therefore, it is called education –<i>Shiksha</i> in Indian terms. For, Socrates can be quoted here, who rightly stated, <b><i>“…</i></b><b><i>education is to draw out what are already within</i>…”</b> [Global Peace International Journal, August, 2012] and also Mahatma Gandhi who said, <b><i>“</i><i>By education I mean an all-round drawing out of the best in child and man –body, mind and spirit. Literacy is not the end of education not even the beginning. It is one of the means whereby man and women can be educated. Literacy in itself is no education.”</i></b> [Gandhi in Current Perspective, page 81] Hence, capacity-building is, in fact, a continuous process; it is an education in true sense to pave the way to all-round development of one’s personality.</p>
<p>Secondly, a teacher or an educator –a person imparting knowledge in general; however, as per the basic spirit in the root of the word teaching, or education itself he is expected to bring out what a disciple or student has already within for her or his all-round development. Moreover, and undoubtedly representing the great <i>Guru</i> tradition of India, well represented by people like<i>Tirthankara</i> Mahavira, <i>Shakyamuni</i> Gautama Buddha, <i>Adi</i> Shankaracharaya and Ramakrishna Paramahansa. A teacher plays the key role in the whole process of education –besides imparting knowledge and giving training for the character building, thus assuring aspects related to morality and ethics a certainty. He also makes them sound and continue, which is essential for proper conduction of the order from individual to universal level. For, his place in society becomes the vital. As an educator awakens joy in creative expression and knowledge, and it is, in the noteworthy words of Albert Einstein <b><i>“the supreme art of the teacher”</i></b>; further, as has been well said by Khalil Gibran <b><i>“the teacher…leads ….to the threshold of mind”</i></b> to make the one creative in all manners to take the right way, he definitely emerges as the maker of society. Therefore, capacity-building of the one, who is herself or himself the maker and shaper of society and the builder of the future of a nation to a large extent, cannot be undervalued. Further, I can venture to say humanity as whole looks at teacher’s work and performance for its wellbeing.</p>
<p>The next point relates to social sciences that refer to various branches connected with the society –analyzing, observing and opening rooms for study and research of different aspects of society systematically, and mutual dealings and relations between the two or among the individuals within a society in particular. Not only sociology, but disciplines like anthropology, economics, philosophy, political science and psychology are also within the ambit of social sciences. Further, archeology, communication, cultural-civilizational studies, education, history, law and linguistics, despite relying on empirical approaches and being covered by humanities as well, are within the domain of social sciences. It is because all of them relate to society –social dealings or issues and subjects related to society. Moreover, they essentially affect one-another; thus, each one of them becomes the part and parcel of the one unit –one entity, the society. No need to mention much of the importance of social sciences –study, research and analysis of numerous aspects related to them with the purpose of people’s interaction for improving society –conducts, inevitable dealings, interaction and mutual relations for the common cause or the general welfare to a large extent. For, contemporary social scientists have used while having the viewpoint and observation of ancient Geek philosopher Aristotle as the nuclei the term <b><i>collective goods</i></b>. </p>
<p>Further studies of social sciences immensely provide us with so many important answers to vital question related to the improvement and understanding of our lives for worth living. It has been rightly pointed out by known researchers of social studies in health and medicine like Susan Weller of the University of Texas and Roberta Baer of the University of South Florida in their notable works with a conclusion providing us the term ability of <b><i>riding out the storm</i></b> for this. That is why; I consider social sciences the most important of subjects of study, research and analysis. Therefore, I call for necessity of their study by each and every student, it does not matter if it is done up to a certain level of learning. In this very context I also endorse to a large extent the statement of an eminent scholar like Robert Audi in which he has declared them to be the most important and significant among all branches of knowledge, study and research. For, he has mentioned <b><i>“the study of the logic and methods of the social sciences, the criteria of a good social explanation.”</i></b> [Robert Audi: Introduction]</p>
<p>Finally, it is the programmes –sequences of orders, scheduled in black and white in general and undoubtedly to perform a particular task systematically. As the word science is connected with social, therefore, it is, but natural that related programmes to be carried out or the tasks to be accomplished through social sciences should be in order, methodologically with proper planning, management, coordination and arrangement. Furthermore, they should be based on a pedagogy befitting as per the demand of time and space. As the matter relates to the disciplines of social sciences –the most important aspect of education, planning and programmes related to it and that too having the teachers and educators in the centre, therefore, significance of it reveals automatically.</p>
<p>Thus, after discussing and analyzing all the four focal point of the theme <i>c</i><i>apacity-building programmes for social sciences teachers</i> in brief, it becomes apparent that along with broad and open discussion on topic like this, and other themes similar to it, workshops, seminars and symposiums are not only the need of the honour, but their organization from time-to-time is necessary. In other words, organizing activities and events like this continuously is inevitable and indispensable, and no one can deny this fact.</p>
<p align="center"><b>II</b></p>
<p>Now, let us come to the main point, which undoubtedly relates to planning with methods –systematic analysis, studies and research in particular, and that too having the popular viewpoints of social scientists of our time in the centre. We are all well aware of the fact that social scientists have for years been utilizing a variety of methods or techniques to furthering the tasks –easing the works related to their study, research, observation and analysis. It is also an undeniable fact that adopted methods have got dimensions, one after the other from time-to-time. Some of them have lost their relevance almost, if not in toto, in current perspective, while many of them have been modified and refined as per the demand of time and space, for there is no need to go in additional details. In this era of unprecedented development and continuously increasing process of globalization the social scientists are adopting new, more concrete and practical approaches and methods. They are stepping forward with planning particularly in order to analyze issues related to social sciences to facilitate their respective programmes, definitely with the purpose of bringing concrete results –for befitting answers, solutions and to pave the way further.</p>
<p>In this regard, the foremost among the methods, which are being adopted by social scientists or the ways being taken by them all over the world in general, and that can be of special mention here on priority in current perspective, are: enhancing the quality and strength of experiential scientific research with systematic study and observation, collecting data yielding insights into the human experience in particular for the purpose along with using suitable techniques, sharing resources with the intention of fostering broad collaboration, innovation and exchanging expertise not only at regional and national levels, but in these days of rapidly increasing process of globalization at international level also, definitely with the intention of sound and exemplary results. All of these methods are worthy, significant and important; moreover, they are result oriented.</p>
<p>Just some years ago the situations and circumstances were not the same, as they are today. Undoubtedly, the whole of the process at all levels and in all walks of life, pertaining to society and, therefore, social sciences in particular is the subject of continuous change. It is inevitable and definitely within the ambit of the <i>law of change</i> and, therefore, without the change; for, Gautama Buddha has two thousand and five hundred years ago truly declared, <b><i>“The law of change is without the change.”</i></b>Thus, it can be repeated, workshops, symposiums, seminars and open discussions like methods or techniques are the best to provide platform to pave the way to explore and proceed further. There is no other alternative available superior or better than these today. However, what I am to urge, first of all, particularly having the theme in hand as the nuclei is to make these methods and techniques more concrete, effective, sincere and transparent. It is needed in a country like India where programmes for capacity-building of teachers and educators associated with various disciplines within the scope of social sciences have their own special significance; however, we do lack this in general. Our various programmes may seem well planned, sound and attractive, but in the absence of these we definitely lack expected and worthy results. </p>
<p>Secondly, while making programmes for capacity-building of teachers-educators of social sciences in context of other significant method or techniques and which are also being adopted frequently in these days by our global colleagues all over the world such as strategies, linkage, evaluation, policy research and practical training, and more particularly regarding the partnership at national and international levels, both, it does not matter if the thinking in the root of them remains in global context, but it is absolutely necessary that local and regional perspectives must be focal during the action. In more clear words, local and regional circumstances should be the nuclei in the action plans. It is for the reason that the impact of local, regional and national [particularly in case of a small nation] circumstances or situations over a society remains deep and intact. Social sciences are in reality for the dealing with social problems on the capability of those associated with various disciplines within their ambit. Therefore, only by this way their capacity-building could bring expected fruits and prove to be the welfaristic.</p>
<p>Now, the other important thing I am to state here again is about morality and ethics, which are, in fact, the two foremost pillars of value education on the one hand and definitely the acid test of capacity built through various programmes and planning on the other. When I talk of morality and ethics, especially about their worth, place and importance in life, I make duties and responsibilities to be their acid test. If the one performs her or his duties well, she or he discharges her or his responsibilities, she or he, thus, categorically follows morality and ethics. Societies to a large extent function appropriately and smoothly on the strength of duties performed by its members and on the basis of responsibilities discharged by those who make it. This is the worth and importance of these two. We emphatically observe how the spirit of duties and responsibilities is in the want today, and as consequent shaking foundations of social institutions or societies. Therefore, capacity-building of those associated with disciplines of social sciences on the basis of them is inevitable and necessary. In all the programmes, planning, techniques and strategies their presence is essential. Therefore, in all of the programmes concerned this aspect has its own significance and importance, and it calls for appropriate action in this regard. </p>
<p>________________________________________________________________________________________________</p>
</div>
<p><b>*</b><b>Note: Based on extracts of a lecture at Academic Staff College of Devi Ahilya Vishwavidyalaya, Indore [Madhya Pradesh], India on May 28, 2013.</b></p>
<div><p><b>Bibliography:</b></p>
</div>
<div><ul>
<li>Audi, Robert, Ed. 1955. <i>The Cambridge Dictionary of Philosophy</i>. London [UK]: The Cambridge University Press.</li>
<li><a rel="nofollow" href="http://www.goodreads.com/quotes/75838-it-is-the-supreme-art-of-the-teacher-to-awaken"><i>http://www.goodreads.com/quotes/75838-it-is-the-supreme-art-of-the-teacher-to-awaken</i></a></li>
<li><a rel="nofollow" href="http://www.newark.rutgers.edu/events/threshold-your-mind-work-paul-robeson-galleries-artist-educators"><i>http://www.newark.rutgers.edu/events/threshold-your-mind-work-paul-robeson-galleries-artist-educators</i></a></li>
<li>Kumar, Ravindra. 2013. <i>Gandhi in Current Perspective</i>. New Delhi [india]: Gyan Publishing House.</li>
<li>Kumar, Kumar, Ed. 2012, August. <i>Global Peace International Journal of Philosophy, Peace, Education, Culture and Civilization</i> –Special Issue. Meerut: World Peace Movement Trust.</li>
</ul>
</div>Yato’bhyudaya-nihshreyasa siddhih sa Dharmahtag:peaceformeandtheworld.ning.com,2013-05-16:5143044:BlogPost:2017582013-05-16T12:00:40.000ZDr. Ravindra Kumarhttps://peaceformeandtheworld.ning.com/profile/DrRavindraKumar
<p>The title of this short write up, <b><i>Yato’bhyudaya-nihshreyasa siddhih sa Dharmah</i></b>, is, in fact, a couplet defining <i>Dharma</i>according to Maharishi Kanada, the founder of the <i>Vaisheshika</i> philosophy –one of the six foremost schools of thoughts* within the ambit of the <i>Vedic</i>-Hindu philosophy or the view of life, and which is known as empiricist school of atomism minutely explaining, discussing and analyzing issues related to matter, apparent universe, atom and…</p>
<p>The title of this short write up, <b><i>Yato’bhyudaya-nihshreyasa siddhih sa Dharmah</i></b>, is, in fact, a couplet defining <i>Dharma</i>according to Maharishi Kanada, the founder of the <i>Vaisheshika</i> philosophy –one of the six foremost schools of thoughts* within the ambit of the <i>Vedic</i>-Hindu philosophy or the view of life, and which is known as empiricist school of atomism minutely explaining, discussing and analyzing issues related to matter, apparent universe, atom and nuclear in particular. The meaning of this couplet is as follows: </p>
<p><b><i>“That, which directs and leads to the attainment of abhyudaya in the world; that shows the pathway to cessation of grieves and pains in toto, and get the one to nihshreyasa thereafter, is Dharma.”</i></b></p>
<p>This definition accorded by Maharishi Kanada through this short couplet is considered as one of the best descriptions of<i>Dharma</i> revealing not only the basic spirit in the root of the word <i>Dharma</i> itself, but explaining the purpose and importance of<i>Dharma</i> in life simultaneously. Along with this, Kanada’s definition categorically divulges the eastern viewpoint of <i>Dharma</i> –the great Indian perspective pertaining to it in particular. It could be well analyzed, comprehended and understood on the basis of the review of just two words incorporated in this statement, which are, in fact, the central points of the whole of the proclamation made by Maharishi Kanada. The reality of the couplet could also be well realized by the review of these two words. The two<span><span class="font-size-2"> words emerging predominantly in this couplet are: <i>Abhyudaya</i> and <i>Nihshreyasa</i>. <i>Abhyudaya</i> signifies rise, progress or development of a human being. It is undoubtedly dedicated to his prosperity. <i>Nihshreyasa</i> on the other hand divulges eternal bliss –infinite happiness with contentment, which is, in fact, the state of <i>Mukti</i>, <i>Moksha</i> or the <i>Nirvana</i> –liberation of soul. </span> </span><span> </span></p>
<p>Hence, <i>Dharma</i> is, if analyzed by having these two words in the centre, the way and means to lead a human being to the prosperity in the world on the one hand, and to direct him to achieve the state of <i>Moksha</i> –liberation on the other. In other words, <i>Dharma</i> is an injunction to direct man to his all-round development, to attain prosperity in the world on the basis of development and prosperity to achieve <i>Moksha</i>, which is the real goal of life. Thus, just from the brief analysis of these two words –<i>Abhyudaya</i> and <i>Nihshreyasa</i>, which have been used by Maharishi Kanada in his above short couplet or the statement, the meaning and the basic spirit in the root of the word <i>Dharma</i> become clear and it reveals its significance in life all together. Along with this, through this the eastern viewpoint pertaining to <i>Dharma</i>, the great Indian perspective predominantly and that is based on the <i>Vedic</i>-Hindu philosophy in particular, also becomes obvious. </p>
<p>In this very perspective it should be borne firmly in mind that the short discussion, which we have had about <i>Abhyudaya</i> [rise and prosperity] and <i>Nihshreyasa</i> [attainment of goal], despite deeming individualistic or focusing on an individual, is, in reality, not an individualist viewpoint. The <i>Vaisheshika</i> school of thought developed by Maharishi Kanada is a part of the <i>Vedic</i>-Hindu philosophy that is dedicated to the universal acceptance and unity of all. Therefore, it cannot confine to the welfare, prosperity and development of an individual. In reality it cannot be individualist; otherwise, in case of its being so, it would categorically violate the great proclamation of the <i>Atharvaveda</i> in which it has been said, <b><i>“Prithvim Dharmana Dhritam”</i></b> –meaning thereby, this world is uphold by <i>Dharma</i>. </p>
<p>Reality is this that the beginning of <i>Abhyudaya</i> –prosperity takes place from the individual level. The goal is achieved on the strength of one’s own righteous acts. However, both the achieved prosperity and the goal of the one work simultaneously in following two ways for the welfare and rise of others:</p>
<ul>
<li>By making efforts for the rise and prosperity of others along with one’s own self; and</li>
<li>By emerging as an ideal and, thus, by inspiring others to follow the suit.</li>
</ul>
<p>Hence, similar to the message of Gautama Buddha in which he called all, general and particular to follow the principle of <b><i>“Appo Dipo Bhava”</i></b> [be a light unto yourself], it is the prime duty of man to make his own life meaningful and worthy first, while passing through the inevitable process of <i>Karmas</i> on the one hand, and to inspire and assist others simultaneously to their rise and prosperity on the other. This is the basic spirit in the root of the word <i>Dharma</i> in reality. </p>
<p>Not only this, through one’s own righteous and continuous practices, while passing through the inevitable process of <i>Karmas</i> –actions, overcoming of numerous obstacles, difficulties and miseries at various levels, which are also investable in worldly routines, getting rise –<i>Abhyudaya</i> and on the basis of it achieving the goal –<i>Nihshreyasa</i> is the focal point or the part and parcel of the basic spirit in the root of the word <i>Dharma</i> and the purpose of following it. That is why; <i>Dharma</i> has been declared as the eternal and natural law, which leads man to realize and follow the sense of duty, and also leads him to the pathway to liberation –the <i>Moksha</i>. The popular message of the Gita, <b><i>“Yato Dharma Tato Jaya”</i></b> –victory is where <i>Dharma</i> prevails, could be well observed in this very perspective. It could also be seen categorically in another short statement, <b><i>“Yato Dharmastato Jaya”</i></b>, which appears in the <i>Brihadaranyaka Upanishad</i> [1:4:14], and which views <i>Dharma</i> as the universal principle of law, order and harmony, and meaning of which is, <b><i>“Where there is Righteousness</i></b> [<i>Dharma</i>], <b><i>there shall be victory.”</i></b></p>
<p><i>Dharma</i>, thus, accords an art of living well in the world and to make the life meaningful thereafter. So, explanation of <i>Dharma</i>,<b><i>“Yato’bhyudaya-nihshreyasa siddhih sa Dharmah”</i></b> given by Maharishi Kanada through this short couplet deems not only the best, but seems real as well. ______________________________________________________________________________</p>
<p>*In the six schools of thoughts besides <i>Vaisheshika</i>, the other five include: 1-<b><i>Samkhya</i></b> –expositioning consciousness and matter; 2-<b><i>Yoga</i></b> –emphasizing the importance of meditation, contemplation and liberation [<i>Moksha</i>]; 3-<b><i>Nyaya</i></b> –exploring source of knowledge; 4-<b><i>Mimansa</i></b> –emerging as an anti-ascetic and anti-mystic school of orthopraxy; and <b><i>Vedanta</i></b> –the last segment of knowledge in the <i>Vedas</i> [<i>Janna-Kanda</i>]. </p>Adi Shankaracharaya: A Matchless Propounder and Propagator of Universal Unitytag:peaceformeandtheworld.ning.com,2013-04-27:5143044:BlogPost:2011342013-04-27T13:59:32.000ZDr. Ravindra Kumarhttps://peaceformeandtheworld.ning.com/profile/DrRavindraKumar
<div><span> Universal unity or universalism is an undeniable reality. The universe is thoroughly governed by one order –one rule. That very order –rule is the universal rule, the universal order. Nothing is beyond the ambit of this order or the rule. Universalism is, undoubtedly, the basis of the entire unity.</span></div>
<div><span> The </span><i>Vedic</i><span> philosophy or the view of life, generally known as the Hindu philosophy or the view of life now, is fully dedicated to…</span></div>
<div><span> Universal unity or universalism is an undeniable reality. The universe is thoroughly governed by one order –one rule. That very order –rule is the universal rule, the universal order. Nothing is beyond the ambit of this order or the rule. Universalism is, undoubtedly, the basis of the entire unity.</span></div>
<div><span> The </span><i>Vedic</i><span> philosophy or the view of life, generally known as the Hindu philosophy or the view of life now, is fully dedicated to the universal unity in theory and practice, both. For the proper conduction and continuity of an order, and to maintain unity on the basis of it, there is always inevitability and necessity of a conductor or the director. Therefore, to conduct, maintain and accord continuity to the universal order, a manager or the director always exists and that is </span><i>Brahman </i><span>–God. He is called by so many names such as </span><i>Prabhu, Parameshwara, Paramatman</i><span>, </span><i>Parabrahman, Ishwara</i><span>, </span><i>Bhagawan, </i><span>the </span><i>Supreme Being</i><span> and the </span><i>Highest Authority –Sarvashaktiman</i><span>. He is unborn, self-sovereign and self-illuminated, manifested as well as un-manifested </span><i>Brahman</i><span>. He is changeless and the </span><i>Absolute</i><span>. </span></div>
<div><span> The whole of the </span><i>Vedic</i><span>-Hindu philosophy, its chief treatises like </span><i>Vedas</i><span>, </span><i>Upanishads</i><span> and </span><i>Bhagavad-Gita</i><span> in particular are committed to this reality. In the centre of teachings of all of these scriptures is </span><i>Brahman</i><span> –God. For, they focus on a matchless and great idea and call for acquiring knowledge pertaining to it, which is also known as the </span><i>Brahmavidya</i><span>, so that life could be made worthy and meaningful while passing through the inevitable process of </span><i>karmas</i><span> –actions.</span></div>
<div><span> Adi Shankaracharaya, who rightly earned fame as the Shankara </span><i>Bhagavadpada</i><span> and the </span><i>Jagadguru</i><span> all over the world, presented the above reality wisely, in a beautiful and adaptable manner before the world on the basis of his intensive analysis and realization. For this, sound arguments and minute observation remained the part and parcel of his critical analysis in particular. Especially, through his commentaries on </span><b><i>Brahmsutra</i></b><span>, </span><b><i>Upanishads</i></b><span>, the </span><b><i>Ishopanishad</i> –<i>Ishavasya-Upanishad</i></b><span> and the</span><b><i>Kathopanishad</i></b><span> in particular, and </span><b><i>Shrimad</i></b><i> <b>Bhagavad-Gita</b></i><span>, he categorically established the supremacy of </span><i>Brahman</i><span>, His rule over all –movable or immovable, and truly declared Him to be the basis of universal unity. For, he called for overcoming of all superfluous suspicions or doubts.</span></div>
<div><span> In his commentary on the </span><i>Brahmasutra, </i><span>he emphatically stated </span><i>Brahman</i><span> to be the only and ultimate truth and the source of the</span><i>Vedas</i><span>. He proclaimed that the soul in the body, which is made of the </span><i>Maya</i><span> –illusion, is, in fact, the revelation of </span><i>Brahman</i><span> Himself, and there is no separate authority of soul at all, </span><b><i>“Brahma satyam jagan-mithya jivo brahmaiva na aparah.”</i></b></div>
<div><b> </b><span>Moreover, he asserted that the whole </span><i>Jagat </i><span>–universe is created by Him –</span><i>Brahman</i><span>, He is an </span><b><i>Indivisible Whole</i></b><span>, and along with </span><i>Vedas</i><span> He is the nucleus of the </span><i>Vedanta</i><span> –the </span><i>Upanishads</i><span>, which straightforwardly call for acquiring knowledge by wisdom. </span><span>In this very perspective, the second foremost and long memorable contribution of Adi Shankaracharaya, in my opinion, should be observed in his manifestation of monotheism –belief in the existence of One God or in the Oneness of God, to repeat again as an</span><i><span>Indivisible Whole</span></i><span>. His commentaries of the </span><i><span>Ishopanishad</span></i><span> and the <i>Kathopanishad</i> in particular well prove this fact. The <i>Vedic</i>-Hindu Triumvirate consisting of Brahma –the Creator, Vishnu –the Protector or the Up-bringer and Shiva –the Destroyer is, in fact, the three great attributes of <i>Brahman</i> –the Supreme Himself. All the three are the symbolic of His active state, and even <i>Brahmin-Kshatriya</i> etc. are the part and parcel of His own dynamic process as is revealed in the <i>Kathopanishad</i> [1/2/25]. </span></div>
<div><span> H</span>ence, Adi Shankaracharaya through this truth-based unique, lucid, comprehensive and unprecedented ideas pertaining to monotheism left an exemplary impression directly-indirectly, more or less, or in one way or the other upon almost all spiritual-religious philosophies of the world. Along with this, through his ideas pertaining to the supremacy of <i>Brahman</i> and affirming the reality of monotheism by taking the course of critical analysis and arguments, the <i>Jagadguru</i> accorded an unprecedented strength to the <i>Vedic</i>-Hindu philosophy and the view of life. He accorded the best and a unique dimension to it. </div>
<div> On the basis of his high wisdom Adi Shankaracharaya emerged as such an influential spiritual-religious philosopher of the Indian tradition, who left great impression of his ideas on <i>crores</i> of people all over the world in general and the Sub-continent of India in particular. The influence of his exemplary ideas still remains intact. Especially, his exclusive analysis and review of the <i>Vedic</i> philosophy and view of life on the strength of wisdom [which essentially includes the judgment], knowledge and arguments, propagation of reality of universal unity while having the <i>Brahman</i> –God as the nuclei, and its acceptance by <i>crores</i> of people itself proves the significance of the extraordinary viewpoint of Adi Shankaracharaya and the great contribution made by him in this regard.</div>
<div><span> Shankaracharaya’s views, particularly pertaining to the <i>Brahmavidya </i>and monotheism have for centuries been nuclei of studies and research of thousands of people around the world. Many of them may not agree to his ideas or the analysis, which he made about the supremacy of <i>Brahman</i> or monotheism, but no one of them can deny the fact that he was a</span><span> matchless propounder and propagator of universal unity, and he is perhaps the only great philosopher of India who still impresses the most by his viewpoint the life of people of the Sub-continent directly, and so many others in the world indirectly by his spiritual-religious thoughts pertaining to the <i>Advaitism</i>. </span>For his matchless contribution towards illuminating the reality of universal unity on the basis of the supremacy of <i>Brahman</i>, and for this calling people to act accordingly, Adi Shankaracharaya remains unparalleled, and it will be so in times to come. His glory will remain intact for a long.</div>
<p align="right"> <b>***** </b></p>Ahimsa and Unity: The Two Fundamentals of Harmony in Religionstag:peaceformeandtheworld.ning.com,2013-04-03:5143044:BlogPost:2003252013-04-03T02:47:15.000ZDr. Ravindra Kumarhttps://peaceformeandtheworld.ning.com/profile/DrRavindraKumar
<p>Religion –the <i>Dharma</i>, in context of adopting goodness, as it is the real meaning and purpose of it, or in perspective of discharging one’s duty by her or his righteous acts, or in the form of an injunction, the <i>Shasana</i>, is eventually committed to harmony. It is, in fact, the essence of religion –the <i>Dharma</i>. </p>
<p>All religions established or developed on this planet, from time-to-time, by making harmony as the nuclei of their foremost fundamentals, in one way or the…</p>
<p>Religion –the <i>Dharma</i>, in context of adopting goodness, as it is the real meaning and purpose of it, or in perspective of discharging one’s duty by her or his righteous acts, or in the form of an injunction, the <i>Shasana</i>, is eventually committed to harmony. It is, in fact, the essence of religion –the <i>Dharma</i>. </p>
<p>All religions established or developed on this planet, from time-to-time, by making harmony as the nuclei of their foremost fundamentals, in one way or the other call their followers to carry out day-to-day practices accordingly. Along with giving a clarion call to followers to make harmony the basis of their activities, at all levels and in all walks of life, religions indicate practical and adaptable pathway to be followed in this regard. In this very process, important, relevant and the most valuable reality is that all religions make human unity, unity of all living beings in a broad perspective, the basis of harmony. It is because in harmony, the consonance is necessary for conduction of practices and their continuity in diversities prevailed in the world as truly and beautifully revealed and explained in the concept of <i>Anekaantavaada,</i> [<a href="http://en.wiktionary.org/wiki/%E0%A4%85%E0%A4%A8%E0%A5%87%E0%A4%95%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A4%E0%A4%B5%E0%A4%BE%E0%A4%A6" title="wikt:अनेकान्तवाद">अनेकान्तवाद</a>] in Jainism in particular, and also due to the realty of ever existing law of change. Along with this, for the construction, development and continuity of harmony, religions make laudable efforts on the strength of the supreme human value of <i>Ahimsa</i> –non-violence, which is, in its finest form, the revelation of pure love and goodwill towards all living beings. Hence, <i>Ahimsa</i> and unity, with <i>Ahimsa</i> remaining as the supreme, natural and eternal value and the basis of unity simultaneously, emerge as the two foremost fundamentals in religions for the development and continuity of harmony.</p>
<p>Further, religion –the <i>Dharma</i> has, through the ages, been directing and impressing the most the life of one and all –general and particular. After passing through numerous stages of changes and development, the role and contribution of religion in life remain important in present. In current perspective when the fields of science, communication and information technology are touching heights, one after the other in particular, and resultantly development at all levels and in all walks of life naturally multiplies every day and for prolonging the progress, harmony emerges as the foremost and sound basis to succeed in real sense. In other words, taking one and all within the ambit of development, a fair analysis and true development of harmony prevailed in religions, which, to repeat influences the life of everyone, on the basis of <i>Ahimsa</i> and unity is necessary and inevitable. From this, not only the importance of harmony in life will become apparent, but its necessity in continuously increasing process of advancement, from local to global levels, when this planet especially seems now converting rapidly into a global village, will also become visible further to pave the way to proceed accordingly. </p>
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<p align="right"><b>***** </b></p>Education and Rehabilitation of Disabled Childrentag:peaceformeandtheworld.ning.com,2013-04-02:5143044:BlogPost:2002232013-04-02T16:07:49.000ZDr. Ravindra Kumarhttps://peaceformeandtheworld.ning.com/profile/DrRavindraKumar
<p>Child disability is, in fact, a serious and challenging problem of the world. In India approximately one of every ten children is disabled. Among two <i>crores</i> twenty <i>lakhs</i> declared disabled in the whole population of the country, 35. 29 percent are children. The same situation stands at the global level. In the whole world more than sixty five crores people are disabled and among them approximately 40 percent are children. This state categorically reveals the seriousness of the…</p>
<p>Child disability is, in fact, a serious and challenging problem of the world. In India approximately one of every ten children is disabled. Among two <i>crores</i> twenty <i>lakhs</i> declared disabled in the whole population of the country, 35. 29 percent are children. The same situation stands at the global level. In the whole world more than sixty five crores people are disabled and among them approximately 40 percent are children. This state categorically reveals the seriousness of the problem.</p>
<p>We are perhaps well aware of the chief reasons of disability –child-disability in particular. In the main reasons for that even though we can count for improper diet to women during their pregnancies or in other words their malnutrition; improper looking after of children in their early age, which includes malnutrition again and sudden accidents, or strikes of natural calamities. However, all of these reasons are connected in one way or the other with negligence, recklessness, unconsciousness and lack of knowledge –illiteracy. There can be a few exceptions to this. Particularly, as mentioned already, those related to sudden accidents or strikes of natural calamities. Therefore, we can resolve these challenging problems to a large extent by imparting proper education –awakening, consciousness and knowledge. In this regard the utmost need is to realize responsibility by all of us and to work at social plane in particular that too getting free of prejudices in toto.</p>
<p>In this regard, however, the most important task relates to the availability of means for nutritive diet in particular. This is, in fact, the most challenging task. In India more than thirty three percent of the total population [37, 87, 87, 878 people in number] live under the poverty line. The daily income of each one of them is below rupees sixty five. The total number of such ones in the whole world is approximately 5, 60, 00, 00, 000. In such a situation <i>crores</i> of people are unable to meet two ends meals. Approximately, 22, 000 children die every day due to lack of food –hunger and malnutrition. This is really unfortunate –painful, terrible and a matter of serious concern. Child disability is to a large extent connected to this. Not only this, the problem of rehabilitation of handicapped children is also connected to it. It is a compulsion for those wish for proper cares for their children, but they cannot due to poverty. They are means-less and unprivileged. It is really a spot on the forehead of the whole of humanity.</p>
<div><p>In this regard it is the responsibility of the community of teachers-professors, who are, undoubtedly, more or less, prosperous in these days, multiplies many fold. For, they should step forward for the awakening through education on the one hand and discharge their duty to what extent it may be possible towards the abolishing poverty on the other. All of us must bear this in our minds that until and unless immeasurable inequality prevails in the world, poverty, hunger, discrimination and lack of means exist, people are deprived of opportunities, serious and challenging problem like this will also subsist. For this we can make efforts and we must do so for sure. Whatever is gained through efforts made individually and collectively, that will be the achievement.</p>
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<p><b>Note: This piece is based on extracts of the speech of Professor Dr. Ravindra Kumar at a two days national seminar organized on education and rehabilitation of disabled children by the faculty of education, MJP Rohilkhand University, Bareilly [India] on March 22, 2013. </b></p>
<p><b> </b></p>Reflection of the Inner Self through Spirituality, Humanity and Powertag:peaceformeandtheworld.ning.com,2012-12-28:5143044:BlogPost:1942472012-12-28T12:00:00.000ZDr. Ravindra Kumarhttps://peaceformeandtheworld.ning.com/profile/DrRavindraKumar
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<p>Spirituality, humanity and power [or energy], all the three, are, in fact, connected to the inner self of a human being. In other words, all the three are the subject of the self –the virtues of the soul. Spiritualism, especially from the great Indian viewpoint is a process of searching the self through continuous practices. It is not merely a concept, but an active way of achieving the goal of life by meditation, prayer and contemplation while having high human values as the…</p>
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<p>Spirituality, humanity and power [or energy], all the three, are, in fact, connected to the inner self of a human being. In other words, all the three are the subject of the self –the virtues of the soul. Spiritualism, especially from the great Indian viewpoint is a process of searching the self through continuous practices. It is not merely a concept, but an active way of achieving the goal of life by meditation, prayer and contemplation while having high human values as the nuclei.</p>
<p>Further, humanity is not just a word connected to human beings. Rather, it divulges the identity and reveals human characteristics. Along with this, humanity is not only a word covering the whole of human race, but has, simultaneously, the spirit of larger welfare of human beings in its root. Equality of all is its chief attribute.</p>
<p>Power or energy signifies capability. Which capability? The capability of physical strength, or the capability earned by worldly materials? None of them. It signifies that capability, which exists within everyone and which is a subject of realization and continuous development; moreover, which is the best means of all-round development of the self. After the development of the self, welfare of all is expected from this. This very capability is also the education in reality; it is the basis, meaning and purpose of education for which Socrates had said, <b><i>“...to draw out what are already within.”</i></b> It means to realize and develop the virtues, which are inherent in all humans.</p>
<p>Hence, it can be said in conclusion that spirituality, humanity and power [energy] are the virtues of the soul. They are the subject of realization and development. They call for indentifying the self, inspire for developing the self and after that expect for working in larger welfare of one and all. Spirituality, humanity and power also raise morality and ethics to the highest level on the basis of duty and responsibility and, thus, get a human being capable of successful execution of what is expected from life.</p>
<p>What is expected from human-life has been clarified already –to develop the self on the strength of righteousness to the extent it is necessary and inevitable to make the life meaningful or to achieve one’s goal and thereafter to dedicate her or him to the welfare of one and all by having the spirit of sacrifice as the nuclei.</p>
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<p align="right"><b>*****</b></p>Internationalization versus Globalization of Higher Educationtag:peaceformeandtheworld.ning.com,2012-12-02:5143044:BlogPost:1919972012-12-02T04:00:00.000ZDr. Ravindra Kumarhttps://peaceformeandtheworld.ning.com/profile/DrRavindraKumar
<p>In these days of continuously increasing process of globalization it is but natural that a subject like that of higher education emerges predominantly at international level, or discussions pertaining to internationalization of higher education becomes vital all over the world. It is because globalization and internationalization are, despite being two different subjects –having different meanings, purposes and basic spirits in their roots in particular, connected to one-another.</p>
<p>How…</p>
<p>In these days of continuously increasing process of globalization it is but natural that a subject like that of higher education emerges predominantly at international level, or discussions pertaining to internationalization of higher education becomes vital all over the world. It is because globalization and internationalization are, despite being two different subjects –having different meanings, purposes and basic spirits in their roots in particular, connected to one-another.</p>
<p>How are they connected to one-another and how are they different in their respective meanings, purposes and basic spirits which they have in their roots? To be acquainted with answers to these important questions, it is necessary to have clarity about their respective meanings, purposes and basic spirits. By this clarity it will also be easy to proceed further to discuss and analyze the subject in hand.</p>
<p>First about internationalization! The word internationalization is made of international, which generally means involving at least two nations –in political and economic activities in particular. Contrary to it, globalization, made of the word global, covers the whole world –the globe. In other words, all those who are living on this planet are within the scope of the word global, it does not matter which country or state they belong to. Along with academic and educational activities, all other subjects related to life, which can be counted for the larger welfare of humanity, are essentially within the ambit of global –globalization.</p>
<p>Hence, with this acquaintance in short with the word-meanings and purpose of the both –international and global, the spirits which remain in the roots of the words internationalization and globalization become evident automatically. However, for more clarity the following three points can be counted in this very context:</p>
<ul>
<li>In comparison the scope of globalization is far extensive than internationalization;</li>
<li>Globalization is in its true meaning and purpose fully dedicated to the larger welfare of one and all; for, it calls for ample cooperation. Contrary to it, it is not necessary that activities related to internationalization pave the way for the larger welfare of people or develop the spirit of cooperation at large scale; and</li>
<li>The process of globalization is more natural in comparison with internationalization. Furthering steps of globalization are definitely the outcome of continuously increasing process of development –at all levels and in all walks of life. It is undoubtedly mounting steps towards transforming the ancient Indian slogan of <b><i>Vasudhaiv Kutumbakam</i></b> into a reality.</li>
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<p>Therefore, I am of the firm opinion that it would be better and more appropriate if any of the events related to higher education is connected to the word globalization, and not to internationalization. I will also try to express my views having globalization of higher education as the nuclei.</p>
<p>In principle education in its real meaning and purpose is a subject of globalization. Therefore, all accomplishments or gains by education should pave the way for the welfare of one and all. Further, education is a subject of realization and knowledge. It paves the way for all-round development of personality on the basis of knowledge with continuously development of study and skill –the two foremost aspects of it in particular. Therefore, paving the way for the welfare of one and all, and gathering people’s cooperation at larger scale are the prime expectations from education. That is why; scholars of repute, while deciding for scopes of the two –globalization and internationalization, keep aspects related to academic and educational fields within the range of the former, and not the later. Thus, the state becomes clear. To say, education is connected with globalization. Therefore, discussions on a subject like that of globalization of higher education stands rather sound. It is important and significant to discuss it widely and properly.</p>
<div><p>What I am to mention here especially is that there is no harm at all from globalization, or to an extent from internationalization of education if the process concerned goes ahead according to the basic spirit in the root of education itself. Rather, outcomes of this process will definitely be pleasant. This will accord well more or less to one and all. Moreover, the manner the process of development at all levels and in all walks of life is going forward, the globalization of education is necessary and inevitable. It is because causes are step-by-step becoming common now. Effect of any of the events that takes place in any of the nations of world, it does not matter if it is small or major, could be categorically noticed despite its being more or less in quantity on one and all inhabitants of the earth, which is now transforming very quickly into a global village. Therefore, joint ventures and common accomplishments are continuously getting proximity for common achievements. It is but natural and inevitable.</p>
<p>It is the upshot of this very necessity and natural inevitability that many organizations at regional or to say at international, continental and global levels have effectively emerged with a clarion call for collaboration and cooperation in the field of education and higher education in particular, and among them the name of the International Association of Universities<sup>1</sup> could be of special mention. This organization for its significant undertaking through the HEDBIB [Bibliographical Database on Higher Education], its chief functioning programme is supported by many known agencies of the world like that of the British Council<sup>2</sup>, the NAFSA –the National Association of Foreign Student Advisers<sup>3</sup> [Association of International Educators], the CONAHE –the <em>Consortium for North</em><i> </i>American<i> </i><em>Higher Education Collaboration<sup>4</sup></em><i>,</i> and the UNESCO and many of its sister organizations in particular. The HEDBIB provides supports, financial in particular, for a number of causes –system, plan, policy, maintenance and development in higher education. It supports sometimes unprecedentedly for studies, research and publications. Today, the number of collaborative research works in different subjects at international-global level is not in some thousands, but in lacs, which divulges itself the significance, necessity and inevitability of internationalization or in fact globalization of higher education. </p>
<p>Through their gigantic tasks the IAU and other agencies or organizations, names of which have been mentioned above in particular, while contributing unprecedentedly to the process, make the situation quite clear and make known the significance and importance of the subject in hand. They, along with this, call for a joint forum, collaborative works and wide cooperation at the global level. This is for the attention of all of us on the one hand and to step forward with extra care on the other. Extra care, particularly in the sense of proper watch, observation and examination of this process so that this continuously increasing and inevitable development could prove to be productive at large scale, more and more effective and eventually productive and approachable to one and all in the world to accord opportunities in prevailing circumstances of space to rise. For this, it must be accountable if to be proved befitting accordingly. Hopefully, some important points must as guidelines emerge from the broad and prejudice free discussion and analysis by educationists and subject specialists to pave the way for a true internationalization of higher education –globalization in the real sense. </p>
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<p> <b>Note: This article is based on extracts of a lecture delivered as the Chief Guest by Professor Dr. Ravindra Kumar at a two days international seminar organized on the theme <i>Internationalization of higher education</i> by the Vivek College of Education, Bijnor [U. P., India] on November 25-26, 2012.</b></p>
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<p><b>References:</b></p>
<p>1. Having 601 universities of almost all the continents of the earth as its members.</p>
<p>2. Especially for the fourth global survey for internationalization of higher education covering more than eight thousand institutions around the world.</p>
<p>3. Founded in 1948 with its headquarter in Washington DC [USA], and having currently ten thousands members representing approximately three thousand institutions of higher education. The NAFSA is in fact for the advancement of international education and exchange and for global workforce development in particular. Moreover, the NAFSA is serving well the international educators, their institutions and organizations by establishing principles of good practice, providing training and professional development opportunities, networking opportunities and advocating for international education –to say global education.</p>
<p>4. Founded in 1994 with its current headquarter at the University of Arizona in Tucson [USA], and having one hundred thirty members to advice and connects higher education institutions interested in establishing or strengthening educational-academic collaborative programs in the North American region. It is the largest and most comprehensive network of institutions from the NAFTA region, offering student exchanges, annual conferences, professional development programmes and direct advice to its members.</p>
<p> </p>Education for Peacetag:peaceformeandtheworld.ning.com,2012-11-30:5143044:BlogPost:1919712012-11-30T17:00:00.000ZDr. Ravindra Kumarhttps://peaceformeandtheworld.ning.com/profile/DrRavindraKumar
<blockquote><p><b><i>“Peace must first be developed</i></b> [through education] <b><i>within an individual. And I believe that love, compassion, and altruism are the fundamental basis for peace. Once these qualities are developed within an individual, he or she is then able to create an atmosphere of peace and harmony. This atmosphere can be expanded and extended from the individual to his family, from the family to the community and eventually to the whole world.”</i> –The Fourteenth Dalai…</b></p>
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<blockquote><p><b><i>“Peace must first be developed</i></b> [through education] <b><i>within an individual. And I believe that love, compassion, and altruism are the fundamental basis for peace. Once these qualities are developed within an individual, he or she is then able to create an atmosphere of peace and harmony. This atmosphere can be expanded and extended from the individual to his family, from the family to the community and eventually to the whole world.”</i> –The Fourteenth Dalai Lama Tenzin Gyatso</b></p>
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<p>Education for peace, a theme or topic, which seems although drawing very much attention of one and all on this planet in general and academicians, educationists and intelligentsia in particular in these days of continuously increasing development at all levels and in all walks of life, or in the era of globalization, yet this has, in fact, been important in all the previous ages. It will be equally significant in all times to come as well. How? It is but natural if a question like this emerges in one’s mind. To get an appropriate and befitting reply to this, it is necessary to comprehend the meaning and purpose of education and peace both, and that too separately.</p>
<p>The English word education is derived from the Latin word <i>Educare</i>, which is further originated from <i>Educere</i>, to reveal expression –manifestation as its basic spirit in the root. If one goes further in depth of this spirit, it will become obvious that through this a human being realizes and learns till her/his last breath and acquires knowledge. Moreover, this divulges the inner capability of a human being to guide her/him throughout at different levels in all walks of life. It is, in the words of Socrates <b><i>“to draw out what are already within”</i></b> and Plato <b><i>“the acquisition of virtue by child.”</i></b></p>
<p>From the East, India in particular, whether it is Buddhist teachings of ancient times, or views expressed in this regard by Vivekananda, Tagore, Aurobindo and Gandhi, the four great contemporary-modern thinkers, all of them also seem in one way or the other agreeing more or less to the view that <b><i>education is to bring out what one has within</i>.</b><sup>1</sup></p>
<p>Hence, as a whole, from the meaning, basic spirit and broad purpose of education [<i>Shiksha</i>] viewpoint, both, the Western and the Eastern concepts pertaining to education are not at all different. Rather, both of them are, to a large extent, similar to each-other divulging that it is a lifelong process for an all-round development of one’s personality.</p>
<p>Now peace! The popular English word peace is originated from the Latin word <i>Pax</i>. The use of this word can also be found in other words like <i>Shalom</i> [Hebrew], <i>Aloha</i> [Hawaiian] and <i>Eirene</i> [Greek]. Along with desiring harmony in day-to-day human practices at individual and social levels in particular, the urge for a state free from civil disorder, especially from conflicts and struggles is derived here. In a broad-spectrum a situation free from strain, struggle, quarrel-clash or conflict, in social and economic spheres precisely, is considered as the state of peace. This fact denotes the absence of fight or war between or among the nations and is usually the accepted notion of peace at the international level.</p>
<p>From the Eastern viewpoint –India in particular, the word <i>Shanti</i>, made of <i>Shant</i> and originated from <i>Sanskrit</i>, if is analyzed in broad perspective, divulges categorically a wish for freedom from spiritual sufferings [especially sufferings of the self and mind], physical sufferings [sufferings-pains of the body, illness-diseases etc.], sufferings caused by natural reasons [specially by earthquakes, floods, and attacks or bites of wild animals-fauna or poisonous insects], and the state emerged of conflicts, confrontations, hostilities, fights and wars.</p>
<p>Hence, similarity between the Western and the Eastern, particularly Indian concepts pertaining to peace, can be well perceived. Despite this, peace in the Indian view is categorically and fully an active and dynamic situation to lead to the pathway to development in an atmosphere free from anxieties and stresses. Further, in a state of peace of the Indian view efforts are made for healthy co-existence to extend the welfare of the people. Peace accords morale and enthusiasm to the people and motivates them to move forward. In this regard, the statement of Vinoba Bhave in which he says, <b><i>“Shanti </i></b>[peace]<b><i> </i></b><b><i>means something dynamic, something that develops the force of the individual, which</i></b> [further] <b><i>develops the dynamic strength of the people to a degree that they enable to meet any situation”</i></b><sup>2</sup> stands sound to a large extent. </p>
<p>As sufferings-pains are inevitable in life; the state of conflicts is unavoidable in society, therefore, efforts have always been made to get rid of sufferings-pains and for resolving disputes and conflicts to create the atmosphere of harmony to lead to peace. It is a continuous process, a lifelong process. </p>
<p>Now, what we emphatically observe from the above discussion and analysis pertaining to education and peace, both, from their respective word-meanings, purposes and basic spirits in roots viewpoint precisely is that both of them are necessities of life. Both of them are dynamic states on one hand and on the other they undoubtedly emerge as lifelong processes.</p>
<p>Further, it also becomes quite evident that if education is the foremost basis for an all-round development of an individual, or if it is the chief means of developing one’s personality, the state of peace definitely creates an atmosphere, or prepares the ground to move forward smoothly on the pathway to progress. Similarly, if the process of education greatly helps a human being making her or his life purposeful, the state of peace gets her or him free of confusion and fear, and along with this inspires her or him to seek necessary cooperation of others for the purpose. Therefore, we can say with certainty that education and peace are linked to one-another. They supplement each other as both of them eventually contribute to the progress, welfare and well-being of one and all. That is why; I am of the firm opinion that education for peace is not only important or significant, but it is absolutely necessary for each and every human being on this planet.</p>
<p align="center"><b>II</b></p>
<p> </p>
<p>After grasping well the significance and necessity of peace education in life of one and all, it is also equally important and necessary to think about practical aspect related to the application of peace education, the way or method of imparting it in current perspective or in ongoing process of education. </p>
<p>For years, I have been of the firm opinion that peace, which has in fact its root in the supreme, eternal and natural human value of <i>Ahimsa</i> [non-violence]<sup>3</sup>, should be made an essential part of the process of education of the day. Having <i>Ahimsa</i> as the nuclei special courses related to peace education should be included in all syllabi and peace education should be imparted at all levels of studies, from primary to higher level. Not only this, as I have suggested to the community of academicians, educationists and professors gathered recently in Durban, South Africa, especially to discuss methods of developing pedagogy of non-violence education<sup>4</sup> that it does not matter if a particular branch of knowledge is the major of one’s study or research; science, commerce or art may be the field of one’s prime learning, but she or he should necessarily study and analyze issues related to inevitable disputes and conflicts as one of the subjects to enable her or him to contribute to create the state of peace or to take the way to peace that is necessary for progress and welfare of one and all. Accepting <i>Ahimsa</i> as a science for existence and development and as an art of living, a compulsory <i>Ahimsa</i>-centred course under an appropriate or suitable name must be introduced particularly with the sole purpose of growing a culture of peace. Essentially, under this scheme, besides imparting knowledge with the purpose of developing the spirit of duty and responsibility that are the basis of morality and ethics, in theoretical perspective, stress should be laid on settling inevitable day-to-day problems, disputes and struggle related to family, community and society in particular on the basis of non-violent peaceful means, whatever maybe befitting in prevailing situation or as per the demand of time as its practical aspect as is essentially done in almost all the branches of sciences, to accord strength to the culture of peace.</p>
<p>This method can also be introduced in educational institutions; for, I have had a very good experience in Spain where during teaching a short-term UNESCO sponsored peace related course<sup>5</sup>, I observed students nicely settling their disputes themselves with mutual understanding and following a well established guideline<sup>6</sup> without involving or approaching professors and managers. Moreover, it is also in my knowledge that this method is adopted in some other institutions, the European <em>University Centre</em> for <em>Peace Studies</em> of Stadtschlaining, Austria in particular. Hence, it is the time to expect from the communities of professor, teachers and educators that they not only ponder over it, but taking it as their individual as well as the collective responsibility, will step forward.</p>
<p>In this regard, I can also venture to suggest a special and compulsory paper precisely at graduate degree level to study the teachings of leading philosophers-thinkers and practitioners of peace as was the provision in many of the universities to study culture related issues. I do not know as the same provision still exists, but I emphasize the need of provision for a compulsory paper to study peace in theory and practice. I also lay stress on the need of this in these days of continuously increasing process of globalization, when the tempo of development is awfully fast on one hand and disputes and conflicts are increasing in numbers at different levels in all walks of life on the other. Once again, I urge the communities of teachers-professors, intellectuals and academicians to realize and comprehend the significance of the issue and come forward to do something concrete as per the expectation.</p>
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<p><b>Note: This piece is based on extracts of a proposed keynote address by Professor Dr. Ravindra Kumar at a three days national seminar organized on the theme <i>Education for Peace</i> by the Faculty of Education, the University of Bombay, Mumbai [India] on December 5-7, 2012.</b></p>
<p><b>References: </b></p>
<ol>
<li>The Buddhist teachings categorically reveal that <b><i>in knowledge, true education, the first thing is to know oneself</i>.</b>Vivekananda is of the opinion that <b><i>education is the manifestation of the perfection already in man</i></b> and Tagore, while describing the scope of education, <b><i>includes the high head, free knowledge, and truth coming from the depth, tireless striving arms towards perfection within it</i>.</b> Aurobindo while expressing views on the integer education in particular says that <b><i>it must help flourish the very best in a human being, the unique and exquisite, something which every individual is born to offer to the world.</i></b> Not only this, he has also been of the firm opinion that <b><i>education is meant to bring out the best in man, to develop his potentialities to the maximum, to integrate him with himself, his surroundings, his society, his country and humanity to make him the complete man, the integrated man.</i></b>Gandhi, the Mahatma points out in this regard, <b><i>“Real education consists in drawing the best out of yourself.”</i></b> He while clarifying his viewpoint says further, <b><i>“By education I mean an all-round drawing out of the best in child and man –body, mind and spirit.”</i></b> [<i>Global Peace</i>: August, 2012. Special Issue-2]</li>
<li>Kumar, Ravindra. 2007. <i>Towards Peace</i>, page …. New Delhi [India]: Gyan Publishing House.</li>
<li>Realizing the fact that <i>Ahimsa</i> [non-violence], is not momentary; it is a subject of continuous development and practice, and moreover, it is the condition of existence, progress and achieving a goal, making life meaningful-purposeful.</li>
</ol>
<p>4. Held in August, 2012 at the Durban University of Technology, Durban, South Africa. </p>
<p>5. In 2001 at the International <em>Centre</em> for <em>Peace</em> and Development Studies (IBPD) of the Universitat [University] Jaume I, Costello, Spain under the title, Theory and Practice of Gandhian Non-Violence.</p>
<p>6. Any such guideline can be prepared as per the demand of space and time.</p>Professional Development of Teachers –Dr. Ravindra Kumartag:peaceformeandtheworld.ning.com,2012-10-12:5143044:BlogPost:1865302012-10-12T11:04:47.000ZDr. Ravindra Kumarhttps://peaceformeandtheworld.ning.com/profile/DrRavindraKumar
<p>The community of teachers in fact represents the great <i>Guru</i> tradition, which was considered as the backbone of society at least in the East –India in particular. So many distinctive examples of that tradition are still given. It is obvious. The role and contribution of the <i>Guru</i> tradition remained vital in fall or rise, misfortune or fortune or poverty-prosperity of individuals and society. It remains so even today –the community of teachers plays the vital role in the making of…</p>
<p>The community of teachers in fact represents the great <i>Guru</i> tradition, which was considered as the backbone of society at least in the East –India in particular. So many distinctive examples of that tradition are still given. It is obvious. The role and contribution of the <i>Guru</i> tradition remained vital in fall or rise, misfortune or fortune or poverty-prosperity of individuals and society. It remains so even today –the community of teachers plays the vital role in the making of life of individuals and society. Further, the importance of contribution of the <i>Guru</i> –a teacher can be well observed from the following <i>Shloka</i>, in which he seems representing the triumvirate –Brahma [the Creator], Vishnu [the Protector or Sustainer] and Shiva [the Annihilator]; the <i>Guru</i> emerges as the Supreme Authority –God, <i>Ishwara</i> or <i>Paramatma</i>, that is formless: </p>
<p align="center"><b><i>“Gurur Brahma, Gurur Vishnu, Gurur Devo Maheshwarah</i></b></p>
<p align="center"><b><i>Gurur Saakshaat Para-Brahman, Tasmai Shri Guruve Namah”</i></b></p>
<p>Meaning thereby: <b><i>“The Guru is Brahma</i></b> [the god of Creation]<b><i>, the Guru is Vishnu</i></b> [the god of Protection or Sustenance]<b><i>, the Guru is Shiva</i></b> [the god of Annihilation]<b><i>; my salutation to such a Guru, who is verily the Supreme God</i></b> [Niraakara]<b><i>.”</i></b></p>
<p>Furthermore, glorifying the height and value of a <i>Guru</i> he has been declared a guide to lead to the supreme knowledge –the pathway to God:</p>
<p> <b><i>“Akhanda Mandalaakaaram, Vyaaptam Yenam Charaacharam</i></b></p>
<p><b><i>Tatpadam Darshitam Yena, Tasmai Sri Gurave Namaha”</i></b></p>
<p>It means: <b><i>“A Guru can guide us to the supreme knowledge of that, which pervades all the living and non-living beings in the entire Universe –Brahman. I salute such a Guru.”</i></b></p>
<p>After quoting these two <i>Shlokas</i>, nothing more is required to mention about the importance, place, stature and role of the <i>Guru</i> –a teacher. Moreover, examples of so many <i>Rishis</i> –the great <i>gurus</i> like <i>Tirthankara</i> Mahavira, <i>Shakyamuni</i> Gautama –the Light of Asia and <i>Adi</i> Shankaracharaya –the <i>Jagatguru</i> in particular, who liked the word <i>Acharya</i> or teacher for them, are well before us.</p>
<p>Now, the subject of discussion in hand is the <i>Professional Development of Teachers</i>. A teacher, as mentioned already, represents the <i>Guru</i> and if his personality is developed as professional, it may seem for a while astonishing and incongruous. It is because the word professional is generally used for one who is paid to undertake a special task to complete. The term professional in simple words elucidates the <i>work for salary</i>, it does not matter what particular category of professional is there. First, doctors –physicians and surgeons both, engineers, legal representatives –lawyers and advocates, architects, army-men and police-men were included in the list of professionals. Later, accountants, nurses of hospitals, planners, people in the field of science and technology, artists, players, social workers and even educators got them enlisted as professionals –teachers who represent the great <i>Guru</i> tradition in particular. Now, the community of teachers also seems categorically appearing within the scope of the word professional. </p>
<p>But, as this development is the outcome of continuously changing situations; or in other words, it is the upshot of inevitable process of change, it should not surprise anyone, and at least to me it is well observable. </p>
<p>Further, the word professional is used more or less to explicate determination, promptness, proficiency and sincerity of one. It reflects skill of one in some particular work. It signifies empowerment. Therefore, it emphatically entertains high hopes for accomplishing the task with a sense of duty and responsibility. A professional by applying his mind –intellect and with his soul force accomplishes the task in a planned manner. Due to this, many professionals emerge as trust-worthy and they are considered the best cooperatively. Therefore, if the word professional is connected to the community of teachers, and it further becomes the basis of teachers’ development, it categorically creates a nice situation. Moreover, it can pave the way for a pleasant and welfaristic state. </p>
<p>Hence, the subject professional development of teachers becomes significant on the one hand and on the other the worth and importance of discussion on a subject like this multiplies many folds. How should the community of teachers in current perspective –as per the demand of time and space apply its intellect with sincerity and firm-determination for the welfare of one and all, the discussion should suggest something concrete in this regard. Not only this, many adaptable and exemplary points must come out from the open and broad discussion as guidelines –for younger in particular. Hopefully, this discussion will not only get success, but will prove to be a milestone simultaneously. While wishing for a grand success of the event, I venture to lay stress on one special thing.</p>
<p>When we enter in an open and wide discussion on different aspects related to the main theme in hand and that too with the sole purpose of the welfare of one and all, keep morality always as the nuclei. Morality is, in fact, essential and inevitable for the proper conduction of the system –from individual life to the universal as it plays the foremost role in performing duties and responsibilities at all levels and in all walks of life. It is also morality that safeguards those values, which ascertain the identity of a human being. Furthermore, morality leads the humanity to righteous acts. Without morality no one can perform her or his duties in real sense, no one can take the righteous path –to follow high human values in particular. All deeds in the absence of morality remain unfair, unjust and unwelfaristic and thus they lead to the fall of humanity. Hence, the importance of morality in life cannot slightly be undervalued. Rather, the significance of morality in the field of education, in a state when the community of teachers is considered as the mirror of society in particular, becomes evident in itself.</p>
<div><p>I should have no doubt in my mind that all teachers-educators, professors, scholars and subject-specialists who are the part of this worthy and timely discussion will certainly keep this point related to morality in mind. They will take concrete initiatives for a revolution in the field of education through this event on professional development of teachers. </p>
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<p><b>_______________________________________________________________________________________ </b></p>
<p>Note: This piece is the essence of a keynote address by Dr. Ravindra Kumar at an international seminar organized by the Learning Community at Lucknow [U. P.], India. </p>The Gandhian Philosophy in the Modern World: With Special Reference to Meditation and Meditative Way of Life –Dr. Ravindra Kumar & Dr. Kiran L Dangwaltag:peaceformeandtheworld.ning.com,2012-08-09:5143044:BlogPost:1680082012-08-09T02:00:00.000ZDr. Ravindra Kumarhttps://peaceformeandtheworld.ning.com/profile/DrRavindraKumar
<p> </p>
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<tbody><tr><td><div><div><b><i>“Man should earnestly desire well-being of all God’s creation and pray that he might have the strength to do so. In desiring the well-being of all lies his own welfare; he who desires only his own or his community’s welfare is selfish and it can never be well with him.”</i></b><p> </p>
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<p>The Gandhian philosophy is, in fact, that <i>Ahimsa</i>-based distinctive…</p>
<p> </p>
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<tbody><tr><td><div><div><b><i>“Man should earnestly desire well-being of all God’s creation and pray that he might have the strength to do so. In desiring the well-being of all lies his own welfare; he who desires only his own or his community’s welfare is selfish and it can never be well with him.”</i></b><p> </p>
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<p>The Gandhian philosophy is, in fact, that <i>Ahimsa</i>-based distinctive viewpoint, which longs for the welfare of one and all having cooperation and compromise –the two foremost features of eternal, natural and supreme value of non-violence itself, as the nuclei. This philosophy calls for resolving conflicts –essential and inevitable in life, through the only effective and practical way of<i>Ahimsa</i> –through its features or activities, and expects one and all to apply them in their refined form and also making them conducive as per the demand of time and space. Further, the Gandhian approach is particularly abided by morality –teaching and practice within a moral code, categorically of the good or the right, and ethics –right behaviour. Hence, it is filled with high form of spiritualism and dedicated to inevitable law of change –to reveal the truth that constant and dramatic effect in life is inevitable and nothing is beyond its scope. Therefore, modification and retirement as per the demand of time and space are necessary to create a conducive and result-oriented atmosphere. It is committed simultaneously to the constrictiveness, which is progressive, productive and welfaristic. More particularly, spiritualism that is deep-rooted in Gandhian philosophy, in fact, accepts the principle of Indivisible Whole –oneness and unity of all. It calls for self-realization –knowledge of the true self beyond delusion and identification, both,stands for truth and union with the Supreme, thus, accords a matchless dimension to the meditative way, which is in fact an abridgement of constructive thinking and purity of heart. That is why; the relevance and adaptability of Gandhian philosophy, its aspect related to spiritualism in particular, cannot be undervalued. In the age of advanced technology as this, and in the times to come, the importance of Gandhian approach will not only continue, but it will multiply many folds as Martin Luther King Junior has, having the Mahatma himself in the centre, rightly pointed out that it is imbued with certain of those universal principles that are<b><i>“inherent in the moral structure of the universe, and these principles are as inescapable as the law of gravitation.” </i></b></p>
<p> </p>
<p>Hence, categorically, the Gandhian philosophy, entirely based on <i>Ahimsa</i> and universal unity, is one of the most practical philosophies of life. All walks of life –spiritual, social, political, intellectual, economic and cultural, are within the scope of this unity including science –a systematic endeavour to build and organize knowledge in the form of testable explanation and prediction of that is universal, and technology – practical knowhow that reveals development and is simultaneously symbolic of dynamism and progressiveness. Moreover, it is connected to the high tradition of spiritualism and is capable of getting science and technology all-welfaristic as per the basic spirit at their root.</p>
<p align="center"><b>II</b></p>
<p>The Gandhian philosophy calls, first of all, for understanding the reality of conflicts and disputes that are necessary and inevitable at almost all levels and in all walks of life. In fact, due to competition and jealousy –the two negative thought-based temporary tendencies of man, selfishness, passion and appetites develop in him. To satisfy his desires man wishes to become master of others, which gives birth to the state of conflicts and disputes at different levels, in social, political and economic spheres in particular. As they are inevitable –related to the two fleeting propensities, thus are the parts of life, the Gandhian way further expects their resolution by cooperation, which is the only capable and wholesome method in this regard. Moreover, cooperation moves in an atmosphere surcharged with <i>Ahimsa</i>, thus, emerges as the foundation of existence and development. That is why; right from the day of emergence of man on the earth, or any of the planets of the universe where human beings may, with the grace of God exist, despite various obstacles and difficulties, efforts for creating the state of cooperation and its continuous development have been made. This process will necessarily continue in all times to come.</p>
<p> </p>
<p>In a long chain pertaining to efforts, made in this regard from time-to-time, in all the ages, some remained astonishing, exemplary and ideal and their significance is not diminished even today. But, among them the Gandhian way even emerges as the foremost as is evident from the short analysis we have had till now. Mahatma Gandhi adopted the method of non-cooperation perhaps for the first time in political sphere in the entire human history with the cooperation of his awakened compatriots, who were also filled with constructive approach, to ensure freedom and justice. Under its ambit <i>Ahimsa </i>and activities related to it were applied in their refined form. They were befitted to the prevailing situation of space and the demand of time, and as the whole world knows, actions carried out on their basis established records and created histories. Moreover, they accorded a unique dimension to the way of <i>Ahimsa</i> in theory and practice, both.</p>
<p> </p>
<p>Those who are familiar with series of events pertaining to the Gandhian era of the national liberation movement of India in particular, know how <i>Ahimsa</i>-based actions carried out successfully on the Gandhian line by the front ranking leaders and Mahatma Gandhi himself at local, national-international levels proved to be the milestones in political sphere. In them people besides maintaining to a large extent the spirit of morality and ethics, which are, to repeat, the two foremost supplementary values of non-violence, especially during the course of actions, remained committed to constructiveness. The universal unity, which in the form of<i>Indivisible Whole,</i> emerges as the nucleus of the entire Gandhian philosophy becomes apparent in those actions. They accorded strength to all walks of life including spiritual sphere, and undoubtedly those actions became exemplary for generations to come. For, the utmost need of the hour is to review the Gandhian way, particularly having the actions carried out on its basis in the centre in current perspectives before their application in prevailing situation of space. Especially, the unique and all-welfaristic concept related to cooperation, which is the best among all available ways for the purpose, longs for this to succeed.</p>
<p> </p>
<p>Moreover, the way the Gandhian philosophy divulges its commitment to purity of actions, honesty and sincerity, and simultaneously calls for connecting practices like that of prayers and meditations with routines in all circumstances and that too having the constructive approach as the nuclei and with a firm commitment to <i>SARVA DHARMA SADBHAVA</i>, it becomes adaptable and significant. Its relevance in all walks of life, including spiritual sphere, becomes obvious and result-oriented.</p>
<p> </p>Ahimsa: Pedagogy of its Education in Gandhian Perspective –Dr. Ravindra Kumar & Dr. Kiran L Dangwaltag:peaceformeandtheworld.ning.com,2012-08-06:5143044:BlogPost:1673152012-08-06T12:35:48.000ZDr. Ravindra Kumarhttps://peaceformeandtheworld.ning.com/profile/DrRavindraKumar
<p>_____________________________________________________________________________________________ “Nonviolence is not a garment to be put on and off at will. Its seat is in the heart, and it must be an inseparable part of our being” –MK Gandhi</p>
<p>_______________________________________________________________________________________________</p>
<p>Ahimsa [non-violence] –the eternal, natural and highest human value, is the essential condition of existence, development and the stepping stone…</p>
<p>_____________________________________________________________________________________________ “Nonviolence is not a garment to be put on and off at will. Its seat is in the heart, and it must be an inseparable part of our being” –MK Gandhi</p>
<p>_______________________________________________________________________________________________</p>
<p>Ahimsa [non-violence] –the eternal, natural and highest human value, is the essential condition of existence, development and the stepping stone to achieve one’s goal in life. Almost all the religious propounders, great men, scholars and philosophers of the past and the present have, in one way or the other, recognized the superiority of non-violence. They have accepted the inevitability of Ahimsa in man’s life. To know and understand the importance of Ahimsa in life, besides having familiarity with Ahimsa Parmo Dharma [non-violence is a religion in grandeur] –a short couplet that appeared in the Mahabharata, the following Shloka from one of the Jain scriptures is enough to quote here: “Ahimsa Savvasattanam Sada Nivvakarika, Ahimsa Savvasattesu Param Bambhamani Diyam” [Towards Peace: 2006, page 100] The two great pioneers of Ahimsa -Vardhamana Mahavira and Mahatma Gandhi, declared Ahimsa to be the soul-force as well as the natural value. Further, both of them called for its continuous realization and development, and simultaneously stressed on making it the nucleus of day-to-day human practices. From this, the state of Ahimsa becomes unique; the continuous imparting of knowledge regarding this becomes necessary and inevitable. Education is, as Mahatma Gandhi has rightly pointed out, “all-round drawing out of the best in child and man –body, mind and spirit. Literacy is not the end of education or even the beginning.” [Harijan: July 31, 1937] Thus, education serves to lead a human being towards an all-round development of his personality. Such all-round development includes three aspects of human life, such as cognitive, affective and psychomotor. In all these three states the realization and practice of the one like Ahimsa that is natural as well as related to the soul, the one which is simultaneously the essential condition of existence, development and achieving the goal in life, is, in fact, the highest education in itself. From this, to repeat, the significance of it can be well realized. Moreover, Ahimsa and education, both, are interestingly dynamic in their nature, committed to continuity, thus, the lifelong process; and further, to reiterate, education of Ahimsa in itself emerges as the highest education, and the utmost need is to impart this as per the demand of time and space without compromising to the basic spirit at the root of non-violence in particular. Before delving further in this regard, it is necessary to keep this firmly in mind that manifestation of Himsa –violence, is, in fact, reflected by one’s mind, speech and actions – Manasa, Vacha, Karmana; further, one’s mind, speech and actions leads to physical, economic, racial, religious, psychological, emotional or sexual violence. Thus, important to our understanding from pedagogical viewpoint, violence is the way by which Gandhi himself conceptualized Ahimsa that is dedicated to vitality; simultaneously and unprecedentedly he makes mental-physical welfare the acid test of non-violence and stresses on framing policies, method and propagation of education having this characteristic in the centre in particular, which is worth consideration. Further, as the Gandhian view offers to the world a matchless and welfaristic alternative as far as the question of pedagogy of non-violence education is concerned, if it is analyzed properly in the current perspective and is connected in its refined form, and is befitting to the prevailing situations of space and as per the demand of time, with day-to-day human practices in general, and is also adopted in the fourfold education plan, for which the Gandhian view too agrees to a large extent, and which starts right from the beginning of the process of learning and study as desired by Gandhism itself, the significance of this from pedagogical viewpoint in particular, will become apparent. The beginning of teaching Ahimsa through ethical behaviours –morality, which is one of the important aspects of the Gandhian plan of education, takes place first of all from one’s own home. Undoubtedly, under the patronage and guidance of parents, mother in particular, knowledge of morality –one of the greatest supplementary features of Ahimsa itself, is imparted by applying love and care-based quite an exemplary, practical and the most effective pedagogy, which include simple and pre-primary learning, just related to initial practices of standing and moving, sitting and speaking. These initial practices may seem trivial or insignificant in nature, but their importance cannot be described in a few words. They in fact play a vital role in imparting Ahimsa in the very beginning and lay thereafter the concrete foundation of behaviour to practice this in schools, colleges and universities, thus to make education worthy and valued, it should be replete with activities related to non-violence, and in reality as per the expectations from education, which, as Kishorelal Mashruwala rightly mentions, “Works for the all-round growth of man right from the beginning till end; [as] its ultimate aim is to turn human knowledge into his ability…” [Essays on Gandhism and Peace: 1999: page 2] Hence, initiations like these are very important in this regard. Further, in these days of unprecedented and continuous development at all levels and in all walks of life, when in continuously increasing process of globalization the spirit of mutual cooperation at all levels and in all walks of life is indispensable, the role and responsibility of parents despite their being quite busy with the process, in the early life of child in particular remain not only significant, but in fact multiplies. The fourfold education to be imparted at various levels through educational institutions –from primary school to the university level with the sole purpose of all-round development of personality; for, as mentioned already Gandhian view also to a large extent agrees, comprises of the following four kinds of knowledge and practices: 1-General education that is imparted at different levels, from primary to higher studies in a school, college or university, according to the prescribed syllabi and which ends with the earning of a degree or diploma equal to the graduation or the post-graduation, or a doctoral-postdoctoral degree; 2-Physical education –exercises to make the body and mind healthy and to fill them with agility, dynamism and constructiveness; 3-Moral education –to lead one to the path of righteousness and develop the sense of duty and responsibility on the one hand and to safeguard those values on the other, which ascertain the identity of a true human being, and which are also necessary for the proper conduction of the system –from individual life to the universal; and 4-Technical or practical education –to make one self-sufficient, while being imparted along with the general education as per the prescribed syllabi; it can, in fact, play a vital role in making education process meaningful and to achieve the real objective according to its meaning, and the spirit at its root. Categorically, the purpose of imparting this fourfold education through schools, colleges and universities is to make one self-reliant and capable of all-round development of his personality, thus eventually to lead him towards achieving his goal in life. However, the manner in which the Gandhian view lays great stress on imparting moral knowledge in particular and that too right from the primary level of education and connects it to discipline, duty and responsibility, makes it extraordinary. Not only this, by connecting physical education with morality and ethics, stressing on proper exercises and training of bodily organs in institutions right from the beginning, so that the best and quickest way of developing his intellect could be possible, ultimately to the awakening of soul, [Harijan: May 8, 1937]* which is the fundamental source of Ahimsa, Gandhism accords an exemplary dimension in the regard. The call for the training of handicrafts, honest physical labour, handling tools by hands etc., could be well seen in this very perspective; “for”, in the words of the Mahatma himself, “highest development of the mind and the soul, thus under a planned or the systematic education process” [Harijan: July 31, 1937] to pave the way towards awakening of non-violence continuously. For this, along with making moral-ethical education an essential part of the process the Gandhian view calls for its inclusion in all the syllabi –to be prepared for primary to higher level of education. Moreover, the Gandhian view longs for developing understanding, may be, step-by-step, pertaining to resolution of conflicts, disputes and struggles –necessary and inevitable at all levels and in all walks of life by the evergreen non-violent way. This way is, in fact, the only effective and all welfaristic way to resolve conflicts or disputes. The pages of available history well prove this fact. Therefore, the Gandhian view, on the one hand, expects inclusion in school and college syllabi the knowledge pertaining to the reality of inevitable disputes and struggles in life, which can be imparted from a particular level of studies, and on the other, shows commitment for their resolution by the pedagogy developed from the culture of mutual efforts. Ahimsa in not momentary; rather, it is a subject of continuous development and practice till the end; therefore, imparting its knowledge at all levels of education is necessary. Its inclusion and presence in all syllabi is inevitable. It does not matter if a particular branch of knowledge is the major of one’s study and research; science, art or commerce may be the field of one’s prime learning, but it is expected that he necessarily study and analyze issues related to inevitable disputes and conflicts as one of the subjects. For this, Conflict Resolution, for which we can also mention, Solution through Cooperation, must become a compulsory part of education –study and practice, for each and every student in the name like that of Science for Existence and Development. Under this, besides imparting knowledge with the purpose of developing the spirit of duty and responsibility in theoretical perspective, stress should also be laid on settling problems, disputes and struggles related to family, community and society in particular on the basis of non-violent means, whatever may be befitting in prevailing situations as its practical aspect, as is essentially done in almost all the branches of sciences. This will, undoubtedly, prove to be an effective pedagogy of non-violence education of the Gandhian view.</p>
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<p>*To quote the Mahatma himself in this regard, “A proper and all-round development of the mind…can take place only when it proceeds pari passu with the education of the physical and spiritual faculties of the child. They constitute an indivisible whole.”</p>Sardul Singh Caveeshar: A Leading Freedom Fighter and Prolific Writertag:peaceformeandtheworld.ning.com,2012-07-12:5143044:BlogPost:1658912012-07-12T13:14:32.000ZDr. Ravindra Kumarhttps://peaceformeandtheworld.ning.com/profile/DrRavindraKumar
<div><p><b><em>"S</em><i>ervice is the most precious adornment of life. It is the essence of life. Life can be made worthy and purposeful only by serving the people. Till the last breath we must keep ourselves ready to serve the people…there is no other substitute to selfless service.” </i></b><b>-Sardul Singh Caveeshar</b></p>
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<p><b><i> </i></b>Sardul Singh Caveeshar was one of the leading freedom fighters of the Gandhian era of national liberation movement from Punjab. He was a…</p>
<div><p><b><em>"S</em><i>ervice is the most precious adornment of life. It is the essence of life. Life can be made worthy and purposeful only by serving the people. Till the last breath we must keep ourselves ready to serve the people…there is no other substitute to selfless service.” </i></b><b>-Sardul Singh Caveeshar</b></p>
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<p><b><i> </i></b>Sardul Singh Caveeshar was one of the leading freedom fighters of the Gandhian era of national liberation movement from Punjab. He was a prolific writer, thinker, political leader, journalist, editor and a nationalist. For his great services rendered to the nation, and his radical-progressive views, he will be remembered by the countrymen for a long.</p>
<p>Sardul Singh was born in 1886 in a middle class Sikh family of Amritsar. After completing his primary and secondary levels of education, he graduated from the Punjab University, Lahore in 1909. His father Sardar Kripal Singh desired him to pursue higher studies, but Sardul Singh quit the college in 1919 while studying for post graduation, to participate in the freedom movement.</p>
<p>An incident that in fact brought him to the forefront was the agitation against British over demolition of an outer wall of Gurudwara Rikabganj of Delhi. Acting upon his call hundreds of volunteers marched to the site, but before they could assemble, the British rebuilt the wall. In 1913 he started the publication of <i>The Sikh Review</i> –a magazine from Delhi, which drew the attention of many –general and particular. The magazine carried articles against the Colonial Rule and promoted nationalism. The authorities in Delhi did not take this kindly and regarding it as a challenge for the Colonial Government not only banned it immediately, but also declared the activities of Sardul Singh as objectionable and expelled him from the City. Caveeshar then started publication of <i>The</i> <i>New Herald</i> and the <i>Sangat</i> –two new magazines in English and Punjabi languages from Lahore in the year 1919. Again the contents of both the magazines were scathing attacks on the British.</p>
<p>In 1921 Sardul Singh was elected as a secretary of the Punjab Prantik Congress Committee. It was in this year that the British killed many farmers who were agitating against the English in Nankana Saheb. Sardul Singh fiercely commented on this massacre through his articles. For this, he was arrested and imprisoned for a period of four years.</p>
<p>In 1927 Sardul Singh was elected to the Working Committee of the Indian National Congress. He was again in the forefront of the non-violent battle for country’s freedom under the leadership of Mahatma Gandhi, particularly during the Civil Disobedience Movement, started by the Mahatma by the breaking of the Salt Law at Dandi on April 6, 1930. He led the Congress as its acting president during 1932-33; for this too he was arrested four times and was sent to prisons for years.</p>
<p>Disagreeing to the Congress policy of accepting the offices of governments in provinces under the provision of the Government of India Act 1935, Sardul Singh Caveeshar resigned from the Party and joined the Forward Block founded by Subhas Chandra Bose in 1939. All this while he continued to stay in the forefront of the battle of country’s independence and for a period of more than four years [1941-45] he was imprisoned again. </p>
<p>Caveeshar was a prolific and progressive writer. His works, <i>Guru Nanak and World Peace, Guru Gobind Singh and National Movement, Guru Arjun’s Twelve Months of Love and Worship, Republicanism in Religion, The City of Joy, The Problem of Life, India’s Fight for Freedom</i> and <i>Non-Violent Non-Cooperation</i> are particularly worth mention here. His works still inspire to those who long for creative writing, nationalism and service to humanity. This great soldier of India’s battle for freedom breathed his last in Delhi on March 26, 1963.</p>
<div><p>Sardul Singh Caveeshar always lived for the nation and to serve the people of the country remained the prime aim of his life. His following statetemet fills us with enthusiasm and encourages simultaneously working for the nation:</p>
<p><b><i>“Fortunate are they who live and die while serving and defending their motherland; blessed are they who wish to serve the people till the last breath…” </i></b></p>
</div>Giani Gurmukh Singh Musafir: A Seasoned Politician and Scholartag:peaceformeandtheworld.ning.com,2012-07-12:5143044:BlogPost:1659732012-07-12T13:00:00.000ZDr. Ravindra Kumarhttps://peaceformeandtheworld.ning.com/profile/DrRavindraKumar
<div><p><b><i>“Cordial -hearted lives well always. The one who engages himself in righteous deeds and makes laughter a part of his life simultaneously, he makes it precious.”</i></b> <b>–Giani Gurmukh Singh Musafir</b></p>
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<p>Gyani Gurmukh Singh Musafir was one among those prominent figures who emerged on the socio-political scene of Punjab in the Gandhian era of India’s freedom movement. Besides being a leading freedom fighter, Musafir was a seasoned politician, an eminent Punjabi…</p>
<div><p><b><i>“Cordial -hearted lives well always. The one who engages himself in righteous deeds and makes laughter a part of his life simultaneously, he makes it precious.”</i></b> <b>–Giani Gurmukh Singh Musafir</b></p>
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<p>Gyani Gurmukh Singh Musafir was one among those prominent figures who emerged on the socio-political scene of Punjab in the Gandhian era of India’s freedom movement. Besides being a leading freedom fighter, Musafir was a seasoned politician, an eminent Punjabi writer, scholar, poet and an orator. He could be listed as a known face combining the Congress-Akali politics in Punjab. </p>
<p>Born on January 15, 1899 in a Sikh family of village Adhval in Campbellpur District, Punjab [now in Pakistan] Gurmukh Singh, after completing primary studies in his native village itself, was sent to Rawalpindi by his father Bhai Bhagat Singh for secondary level of education. Soon after his matriculation in 1918, he was appointed as a teacher in the Khalsa High School of Kallar [Kahar] in Chatwal Distict. He earned the epithet <i>Giani</i> after he passed an exam by this name. </p>
<p>It was during his stint as a teacher at Kallar that two incidents of extreme atrocities and cruelties of the Colonial Government took place in Amritsar on April 13, 1919 and in Nankana Saheb on February 20, 1921, respectively. In both the incidents people agitating peacefully were subjected to murderous assaults. Gurumukh Singh Musafir could not remain a mute spectator to these acts of injustice; he quit his job and entered public life. He was in the forefront of the famous <i>Guru ka Bagh</i> <i>Agitation</i> in 1922. It was also in this year that he started composing poems imbued with enthusiasm and nationalism. These poems inspired many to join the freedom struggle. He is also credited with bringing in a new style in Punjabi poetry. His lines on the Jallianwala Bagh massacre reveal his pain for the tragedy:</p>
<p><b><i>“Tat tar goli chali wang holi,</i></b></p>
<p><b><i>Hoya khun da harh ravan ethe</i></b></p>
<p><b><i>Haddi walam te jussa dwat bania</i></b></p>
<p><b><i>Likehia khun sang baith paiman the”</i></b></p>
<p>[Meaning thereby: The firing started like Holi and there ran the flood of blood, with bone as pen and body as ink pot the pledge was written with blood] </p>
<p>Giani Gurumukh Singh Musafir was a spirited freedom fighter who was very involved in the freedom struggle in as many aspects as he could. It was in fact this dedication and sincerity that propelled him to be one of the prominent leaders of the time. It was these qualities that helped him grace the highest religious chair in Sikhism –the Jathedar of Akal Takht. He was also appointed as the General Secretary of the Shiromani Gurudwara Prabandhak Committee.</p>
<p>He also participated in the Civil Disobedience Movement, started by Gandhiji in 1930, the Individual Satyagraha [1940-41] and the Quit India Movement [1942]. He courted arrest on various occasions and was sentenced to prolonged imprisonment each time. While in jail for his involvement in the Quit India Movement, he received the news of death of his father, one of his sons and a daughter. Despite facing such tragedies, he refused to be released on parole. Such was the spirit of Giani Gurumukh Singh. </p>
<p>Gyani Gurumukh Singh Musafir became a close friend of Jawaharlal Nehru after meeting him during the freedom movement of the country and they remained friends for a long. After independence, he was elected as the President of the Punjab PCC, a Member of the CWC and also to Lok Sabha in 1952, 57 and 62 respectively, and to Rajya Sabha in 1968. For a short period [1966, November 1-1967, March 8] he also occupied the office of the Chief Minister of the State of Punjab. While holding all these positions Giani Gurmukh Singh Musafir worked for the welfare of common men. Moreover, harmony, unity and secularism were the foremost basis of his approach and work.</p>
<p>Along with nine volumes of collections of his poems, he published four biographical works –two each on Mahatma Gandhi and Pandit Jawaharlal Nehru respectively. As a scholar and writer he participated in the <i>International Writers’ Conferences</i> in Stockholm, Sweden [1954] and Tokyo, Japan [1961].</p>
<div><p>Giani Gurmukh Singh Musafir died in Delhi on January 18, 1976 at the age of 76. In recognition to his noteworthy national services, the President of India conferred the Padma Vibhushan honour on him posthumously. </p>
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</div>Gandhi: Democracy and Fundamental Rights by Dr. Ravindra Kumar & Dr. Kiran Lata Dangwaltag:peaceformeandtheworld.ning.com,2012-05-10:5143044:BlogPost:1602702012-05-10T06:30:00.000ZDr. Ravindra Kumarhttps://peaceformeandtheworld.ning.com/profile/DrRavindraKumar
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<p align="center"><b><i>"I understand democracy as something that gives the weak the same chance as the strong.” –MK Gandhi</i></b></p>
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<p>Introduction: All those who are familiar with the ideas of Mahatma Gandhi or those who understand his philosophy, they very well know that he was an anarchist. He was for such a stateless society in which life becomes perfect. People, without any prejudice, never become hindrance to one-other’s routines. Moreover, self-regulation,…</p>
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<p align="center"><b><i>"I understand democracy as something that gives the weak the same chance as the strong.” –MK Gandhi</i></b></p>
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<p>Introduction: All those who are familiar with the ideas of Mahatma Gandhi or those who understand his philosophy, they very well know that he was an anarchist. He was for such a stateless society in which life becomes perfect. People, without any prejudice, never become hindrance to one-other’s routines. Moreover, self-regulation, self-dependency and mutual cooperation on priority become essential in day-to-day human practices. For Gandhi, the institution like the State or the system like democracy cannot be the final ideal. These institutions are based on political power, therefore, they can only be the means of enabling people to better their condition at different levels in different walks of life, but cannot lead human beings to achieve the goal of life. In this regard he clearly wrote in Young India on July 2, 1931, <b><i>“To me political power is not an end but one of the means of enabling people to better their condition in every department of life. Political power means capacity to regulate national life through national representatives. If national life becomes so perfect as to become self-regulated, no representation becomes necessary. There is then a state of enlightened anarchy. In such a State everyone is his own master. He rules himself in such a manner that he is never a hindrance to his neighbour. In the ideal State, therefore, there is no political power because there is no State. But the ideal is never fully realized in life. Hence the classical statement of Thoreau that the government is best which governs the least</i> –is worthy of consideration.” </b></p>
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<p>It is clear that even being an astute anarchist and introducer of <i>Ahimsa</i>-based stateless society to the world, Mahatma Gandhi was himself not sure of transformation of his ideas into a reality. Simultaneously, creating an atmosphere of such morality and ethics on the basis of which everybody could develop in him a high degree of intellect never seemed an easy task to him. Then, what could be the alternative? In this context he was quite clear, which could be observed from his support and advocacy for democracy. Accepting democracy to be a great institution, he never asked for its avoidance. Rather, he laid a great stress on decreasing of possibility of its misuse. Democracy, despite being a manmade institution and therefore likely to be misused, if works to the maximum possible extent on the basis of <i>Ahimsa</i>, it can prepare people to self-control, self-dependency and mutual cooperation. In Gandhi’s own words,<br/> <b><i>“There is no human institution but has its dangers. The greater the institution the greater the chances of abuse. Democracy is a great institution and therefore it is liable to be greatly abused. The remedy, therefore, is not avoidance of democracy but reduction of possibility of abuse to a minimum.”</i></b> [Young India, May 7, 1931]</p>
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<p>Not only this, in a country of diversities like India, which has a long history of harmony of different ideas and has always accorded honour to others’ views, and where forbearance and tolerance have been in the root of solution of inevitable day-to-day conflicts, disputes or struggles, only democracy could work successfully. Furthermore, history of democracy in India goes to the remote past. Perhaps it is India where for the first time democracy started functioning. Those who are acquainted with exemplary and unique traditions of India, they know that since ancient times problems, disputes and conflicts have been resolved here either on the basis of direct dialogue between the parties involved, or by <i>Panch Nirnay</i>[arbitration], which is one of the best democratic methods of transforming conflicts. That is why; Mahatma Gandhi, instead of denying democracy, wished its constant development on the basis of high human values including morality so that it could pave the way for a stateless society at the global level. He in one way or the other considered democracy to be essential as the first phase for transforming more or less his dream of stateless system into the reality. He wished the beginning of this work from India, and also desired India to become ideal for the whole world in this regard.</p>
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<p>Undoubtedly, freedom and justice had been the two basic pillars of democracy of Mahatma Gandhi’s imagination. He saw the welfare of all, general and particular, in a democracy where equal freedom and justice are available. Particularly, he laid great stress on individual freedom in democracy as is evident from his following statement, <b><i>“…if individual liberty goes, then surely all is lost, for, if the individual ceases to count, what is left of society? Individual freedom also can make a man voluntarily surrender himself completely to the service of society. If it is wrested from him, he becomes automation and society is ruined. No society can possibly be built on denial of individual freedom…”</i></b>[Kumar, Gandhi and Gandhism, page 19] </p>
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<p>Similarly, it is justice that along with freedom proves adaptability, significance and success of a democracy. To quote the Mahatma, <b><i>"The spirit of democracy is not a mechanical thing to be adjusted by abolition of forms. It requires change of heart.”</i></b></p>
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<p>Particularly, in a democratic country like India the importance and inevitability of social justice cannot be minimized. It is especially for the reason that social justice is one of the main problems of India. Hundreds of thousands of people are still in want of social justice. Consequently, they suffer in political, economic and intellectual spheres. Hence, Mahatma Gandhi laid a great stress on decentralization of power so that participation of each and everyone in political and economic fields could ascertain. Moreover, on the strength of this participation common men could also enjoy a standard of living, and along with intellectual growth they could find a way to achieve equality in society. To quote Gandhi himself, <b><i>“Democracy is an impossible thing until the power is shared by all…Even a pariah, a labourer, who makes it possible for you to earn your living, will have his share in self-government –Swarajya or democracy.”[Young India, December 1, 1927]</i></b> <b><i> </i></b> <b><i>Not only is this, Gandhi’s theory of Trusteeship is also a firm step towards establishing social justice. Through it, he wished for healthy social relations among men and on the basis of them desired ending differences between owners and servants. He wished bringing wealth and properties into the domain of Trusteeship with the sole purpose of self-sufficiency of each and everyone by ascertaining supply of essential commodities. For social justice, self-sufficiency plays the vital role; for, it is inevitable. In this regard, going beyond the territorial limits of India, Mahatma Gandhi went to the extent of saying, <b><i>“According to me the economic constitution of India, and for that matter of the world, should be such that no one under it should suffer from want of food and clothing. In other words everybody should be able to get sufficient work to enable him to make two ends meet. And this ideal can be universally realized only if the means of production of the elementary necessities of life remain in the control of the masses. They should be freely available to all as God’s air and water are or ought to be. Their monopolization by any country, nation or group of persons would be unjust. The neglect of this simple principle is the cause of the destitution that we witness today not only in this happy land [India], but in other parts of the world too.”</i></b>[Kumar, Theory and Practice of Gandhian Non-Violence, page 100] <b>Fundamental Rights:</b> Along with freedom and justice, the third most important thing, which requires special mention in context of Gandhi’s views on democracy, relates to fundamental rights of citizens. As known to us, Gandhi always by laying great stress on morality and ethics in individual and social life –both, and calling on people to make<br/> <b><i>Ahimsa</i></b> the centre of their day-to-day activities, spoke of duties time and again. Undoubtedly, he accorded preference to duties over the rights. For example he said,<br/> <b><i>“In Swarajya based on Ahimsa people need not know their rights, but it is necessary for them to know their duties.”</i></b> [Harijan, March 25, 1939] On another occasion he wrote,<br/> <b><i>“Rights accrue automatically to him who duly performs his duties. In fact the right to perform one’s duties is the only right that is worth living…It covers all legitimate rights…”</i></b>[Harijan, May 27, 1939]</i></b></p>
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<p>Not only this, a few months before his passing away Gandhi went to the extent of saying, <b><i>“Today capitalist and zamindar talk of their rights, the labourer on the other hand of his, the prince of his divine right to rule, the ryot of his to resist it. If all simply insist on rights and no duties, there will be utter confusion and chaos.”</i></b></p>
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<p>Therefore, he said further, <b><i>“If instead of insisting on rights everyone does his duty, there will immediately be the rule of order established among mankind. There is no such thing as the divine right of kings to rule and the humble duty of the ryots to pay respectful obedience to their masters.”</i></b>[Harijan, July 6, 1947] </p>
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<p>From the above statements of Mahatma Gandhi it generally seems that in comparison to fundamental rights he prefers duties of people. It also becomes apparent that perhaps he is indifferent towards human rights. But, it is only a momentary perplexity. There is not the slightest want of truth in it. Gandhi was a great defender of equal liberty for all. Till his last breath he fought for social, religious, rational, political, and economic freedom of all. How was then it possible that he could ignore the question of fundamental rights of people? Moreover, when Gandhi refused to accept the authority of princes as their being divine ruler and advised people not to pay respectful obedience to them as their masters, how could he shut his eyes from people’s rights?</p>
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<p>Similarly, Gandhi was committed to justice for all. For the establishment of justice he not only called on people time and again, but launched non-violent actions and some of them remained exemplary from the success viewpoint. Through them he introduced an adaptable and effective way to the world. How could he minimize the importance of people’s rights? He categorically spoke of social, political and economic growth and prosperity of all. He led the way to <i>Sarvodaya</i>through his worth mentioning ideas of decentralization of power and Trusteeship. Hence, for us it is beyond imagination that a person like Gandhi could overlook the question of fundamental rights of the people?</p>
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<p>Undoubtedly, along with freedom and justice, Gandhi wished equal rights for all. As it is known to us, Gandhi not only accepted the importance of fundamental rights of citizens, but made the issue of people’s rights indispensable in all of his non-violent actions he carried out for the freedom of India. Prior to it in his actions in South Africa equality of rights of the people was a vital issue. Therefore, those who are of the opinion that Gandhi ever overlooked human rights, or he preferred duties over rights, are not correct.</p>
<p>In fact Mahatma Gandhi has his own refined, exemplary and adaptable view about people’s rights. His views regarding rights of citizens, besides proving their merit as per the standards set through various contemporary and modern concepts related to them, are connected with morality. As democracy of Gandhi’s imagination is not possible without high morality, therefore, morality occupies the central place in it. Moreover, morality develops a sense of responsibility in human beings on the strength of which they go forward to protect, respect and honour the rights of each other.</p>
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<p>Even in democracy many times we observe great lack in protecting and honouring the rights of citizens. More care for rights of self and less for others is noticed. Consequently, state of violation of human rights emerges time and again. For, undoubtedly, democracy suffers; its way gets obstructed. Therefore, Gandhi’s view of connecting rights to duties cannot be undervalued. Rather, his ideas are important and worth consideration. They seem essential for the prosperity and success of people’s government. In this regards his statement, <b><i>“…if leaving duties unperformed we run after rights, they escape us like a will-o’-the-wisp”</i></b> [Yong India, January 1, 1925] is extraordinary. Instead of overlooking, it makes the state of fundamental rights precious. Moreover, if Gandhi could overlook rights of citizens, he would have never said,<b><i>“[True] fruit [in life] is the [achievement of] right.”</i></b></p>
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<p>Hence, without a doubt, in democracy of Gandhi’s imagination fundamental rights are as important as freedom and justice. Besides, his views regarding rights of citizens in democracy are worthy of consideration for subject specialist and those in the government. In their refined form they are also more or less capable in guiding those who are concerned of human rights. <b>Dr. Ravindra Kumar is a Former Vice Chancellor of CCS University, Meerut and Dr. Kiran Lata Dangwal is a Faculty at the Department of Education, University of Lucknow, India.</b></p>
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