CHAPTER-V

SUMMARY AND CONCLUSION

5.1 Introduction

To evolve a system of education for man, one has to

understand man. The most important basis of understanding man is

through philosophy. Philosophy is a system of inquiry about the

ultimate realities in the universe. Etimologically philosophy means

love of wisdom. Philosophy seeks to answer such questions as what

life is, what man is, what the origin of man is, what man’s destiny or

goal is. Different philosophers tiy to answer these questions

according to their own reflection which leads to different

philosophies. Philosophy results in a certain way of life, in certain

beliefs, values and ideas. Philosophy guides the destiny of human

life, influences the conduct of life. Philosophy suggests ways and

means to solve human problems in a socially desirable manner.

Dynamic in nature, the concept of philosophy changes with the

change of time. There is a need to have a proper philosophical

framework within which the social system in general and educational

system in particular, function and achieve the goals and aims of life

and education.

The speculative thesis of a thinker or of a school of thought

projects a philosophy of education. Philosophy of education is the

application of the speculative thesis - metaphysical, epistemological,

axiological - of the different philosophical schools to derive directives

and recommendations on educational aims, curriculum, methodology

and other aspects of education. Educational philosophy is a system

of beliefs on reality, knowledge, and their educational implication.

Different aspects of education are determined by the different

branches of philosophy correspondingly. Ontology and axiology

determine aims of education and curriculum while epistemology

determines methods of educational practice. There is not any aspect

of social system or educational system which is not influenced by

philosophy. Philosophy provides a framework or a boundary to

society in general and to education in particular. The philosophical

framework is different for different countries depending upon their

social needs and necessities. Life system in general, education in

particular have to carry out their functions within the particular

philosophical framework of the country.

Education and philosophy are indebted to each other. The

different functions of education are determined by the particular

philosophy. The various aspects of education like the aims,

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curriculum etc., are influenced by philosophy. Thus philosophy is a

major concern of education. Philosophy points out the way to be

followed by education. Philosophy is the theory of education. All the

problems of education are the problems of philosophy. Philosophy

contributes to the development of educational theory and practice.

Education is the active or dynamic side of philosophy. Education

gives necessary understanding of philosophy. Some definite

principles of life formulated by philosophy need to be translated into

action through education. Education gives a practical shape to the

aim of philosophy. Education may be considered as the means to

achieve the aims of philosophy. Philosophy deals with the ends and

education with the means to achieve those ends. Education is applied

philosophy, philosophy is wisdom and education transmits the

wisdom from generation to generation. Philosophy depends on

education for its propagation. All prominent philosophers have

discussed education. Almost all educationists while talking on

education have taken philosophy into consideration. Most of the

educational movements of the world owe their origin to the different

schools of philosophic thought.

The scope of philosophy of education is concerned with the

problems of education. The most important part of the scope of

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philosophy of education is formed by the educational values.

Philosophical treatment of values evaluates and synthesizes them in

a hierarchy. Education is determined by the source, limits, criteria of

judgement in every aspect of education are determined by

philosophy. Philosophy determines all the broad aspects of

education. Philosophy provides aims to education and the aims

determine the curriculum, methods of teaching, school organization

and discipline, and the role of the teacher in the educational process.

The aims and objectives of education guide the teacher in

educating the child. The aims and objectives of education are

determined by the ideals of life which the people of a country cherish

at a given period of time. The ideals of life are determined by the

philosophy of the time. It is the philosophy of the time which

determines whether the aims of education should be moral,

vocational, intellectual, liberal or spiritual. Philosophy formulates

what the end of life should be and education suggests how this end is

to be achieved.

Curriculum is the means through which the aims of education

are realized. Aims of education and curriculum are closely related. It

is philosophy that decides why a particular subject should be

included in the curriculum and what particular discipline that

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subject promotes. Curriculum reflects the curricular and co-

curricular activities in educational institutions and courses of study

in different subjects and values these subjects set to achieve.

Curriculum includes the complete environment of the educational

institution involving all the courses, activities and organizations

provided to the students. Curriculum includes the totality of

experiences that a child receives at school. Curriculum changes in

accordance with the aims of education determined by philosophy.

Method is the procedure through which the aims of education

are realized. It is through the method that the teacher establishes

and maintains contact between the child and the subject matter. In

the ultimate analysis even the choice of method of educating the

child is determined by philosophy, epistemology in particular.

Discipline, too, reflects the philosophy of life accepted at a

particular time. Discipline as a component of the educational process

is governed by the aims of education. It even reflects the political

philosophy prevalent in the country. In the present age of democracy

the concept of discipline is totally different. Where as in the past

perfect order and silence prevailed, today self-government of students

and free discipline are insisted upon. Discipline from within is the cry

of the day.

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Different schools of philosophy hold divergent views on the role

of the teacher in the educational process. The naturalists insist that

the teacher should never interfere with the free activities of the

children; he is simply to set the educational environment. The

idealists hold that the pupils should be inspired by the teacher’s

personality and develop full faith in him. According to pragmatists

the teacher should never impose anything on the pupils; he is to

simply provide opportunity to assist pupils in their learning activity.

The teacher is the most important agent of realizing the

educational objectives of the society. The strength of an educational

system depends upon the quality of its teachers. Ultimately the

responsibility of making education work lies with the teacher.

Teachers need to be the whole philosophy behind the entire

educational enterprise. Philosophy besides giving content to all

subjects that constitute teacher training programme clarifies the

issues raised by different subjects regarding aims of education and

clarifies and settles conflicts confronted therein. Philosophy energizes

and guides the efforts of the teacher to provide the best educational

programmes for his pupils. It is philosophy that gives to the teachers

work a sense of adventure, something to be accomplished something

to be functionally performed.

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Several factors influence the educational philosophy of the land

such as, its political philosophy, religious philosophy, social and

cultural factors, historical factors, geographical conditions. These

factors determine the issues of the type of education to be imparted.

Some of the conceived types of education are education for character,

education for citizenship, education for leadership, education for

vocation and so on.

Philosophy is a way of looking at things, events, relationships,

values etc., from one’s own angle. Broadly, two kinds of philosophies

can be conceived - materialistic and spiritualistic. Generally, the

philosophy of the West has been materialistic and Indian philosophy

spiritualistic and hence idealistic.

In the Indian view philosophy is known as ‘Darshana’, seeing.

This seeing may be either perceptual observation, conceptual

knowledge or institutional experience. Darshana means true

knowledge or reliable knowledge. It is a whole view of the reality

revealed to the soul sense. Darshana includes thinking,

contemplation and logic. Spiritual vision or divine eye is capable of

seeing most abstract things by intuition. In Indian philosophy,

perception by both concrete and abstract has been considered

necessary for comprehending reality.

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The Veda, the oldest document of the world, is the chief source

of Indian philosophy. In the vedic hymns is found an explanation of

God, soul, mythology, religion. The Upanishads constitute the

concluding part of the Veda. The subject matter of the Upanishad is

knowledge of God. The knowledge of God is the knowledge of

emancipation. Spiritual knowledge alone is the means of salvation.

Brahman is the ultimate truth and the beginning and end of the

universe.

In the Western tradition idealism, naturalism, pragmatism,

existentialism and humanism are some of the main thought currents

that have influenced educational theory and practice. Other schools

of thought find their place somewhere between these. Idealism deals

with mind and soul and naturalism emphasizes matter and physical

world. Pragmatism refers to speculating and transcending beyond

experience while existentialism holds that man’s existence precedes

his essence and lays stress on meaning to life.

In the indigenous educational thinking, Indian educational

thinkers have bestowed their serious attention on the philosophy of

education and all related aspects like knowledge, intelligence, mind,

the functions of teaching and learning, characteristics of an ideal

teacher and an ideal student. The quality of Indian discourse since

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the days of the Upanishads has been widely acknowledged. During

the medieval times, also ample examples of effective teachers, both of

the religious and vocational kinds are found. In modern India too

there have been many original thinkers on education till modem

times idealism dominated the Indian educational scene. In modern

times, under the influence of the Western thought currents,

educational ideals have come to be branded after a particular school

of educational thought. However, Indian educational thinkers defy

any attempt to classify them under a rigid school of thought. Almost

all of them receive their inspiration from idealism but, at the same

time, are not blind to the actual problems of life and existence.

Western educational thinkers have had their impact on the modern

Indian educational philosophers in dealing with educational aims and

methods, organization and administration of education. Modern

Indian educational thinkers felt the need for a review of the

educational system introduced by the British rulers. There was a

search for a better system of education in the country. In the process

a good deal of thinking, combined with actual experimentation on

different alternative patterns of education took place.

Leaders of freedom struggle evolved an image of prosperous

India. The vision of these personalities was to build an Indian nation

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integrated into a compact whole having a sense of pride in its

learning values, endeavours and achievements. Education, the sole

means of realizing such a vision, occupied a major chunk of their

time and thinking. Zakir Husain, a product of the Indian national

movement has been one of such modern Indian educational thinkers

who have thrived to bring about a radical reform in the educational

system for independent India. His contribution in giving a practical

shape to the basic education in the country as envisioned by Gandhi,

particularly at the Jamia Millia Islamia provide enlightening

experience and insights to all those having concern for education.

Rabindranath Tagore was a great soul our country has ever

produced. He lived during the British rule in India and demonstrated

to the world that India, per se, is second to none. His philosophical

thoughts stirred the minds of millions and millions worldwide. This is

obvious as he was most deservedly awarded the most coveted Nobel

Prize in 1913. He was the first Indian to be honoured thus.

Born, as he was, in the most rich and wrell known family, he

had the great opportunity of being looked after and schooled in the

most affluent manner. Tagore was enrolled in a public school in

England. Later on he read law at University College of London, which

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he left unfinished. On his return to India he was married to Mrinalini

in the year 1883.

As “Jamindar Babu” Tagore lived most luxurious life. However,

from the year 1895 Tagore attained his undisputed Sadhana. During

these years he produced three volumes and eighty-four stories

“Galpaguchha” this was in Bengali language and about Bengal’s

lifestyle and life in, especially in villages.

Tagore was a most prolific writer. During his twilight years

1932-1941 Tagore produced extensively volumes writings prose and

poetries. Some of his works include works like Punashch (1932)

Patraput (1936) Chitrangada (1940) Shyama Char-Adhya. Tagore also

is more known to have penned famous works: novels, non-firction

etc., like Ghare Baire Chokher Bali. Most of the Tagore works have

been converted into theatrical arts i.e. Dance, Drama and the famous

Rabindra Shongeet,

Tagore was most concerned about education, which he thought

is an essential thing for a human being to become a man. The

present study derives inspiration from the Tagore education

philosophy and its relevance to present system. Tagore’s vision on

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education had the emphasis on character building with the social

relevance.

Rabindranath Tagore’s role in the innovation of educational

ideas has been eclipsed by his fame as a poet. He was a pioneer in

the field of education. For the last forty years of his fife he was

content to be a schoolmaster in humble rural surroundings, even

when he had achieved fame such as no Indian had known before. He

was one of the first, in India, to think out for himself and put in

practice principles of education which have now become

commonplace of educational theory, if not yet of practice.

Today we all know that what the child imbibes at home and in

school is far more important than what he studies at college, that the

teaching is more easily and naturally communicated through the

child’s mother-tongue than through an alien medium, that learning

through activity is more real than through the written word, that

wholesome education consists in training of all the senses along with

the mind instead of cramming the brain with memorized knowledge,

that culture is something much more than academic knowledge. But

few of Rabindranath’s countrymen took notice of him when he made

his first experiments in education in 1901 with less than half a dozen

pupils. A poet’s whim, thought most of them. Even today few of his

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countrymen understand the significance of these principles in their

national life. The schoolmaster is still the most neglected member of

our community, despite the fact that Rabindranath attached more

merit to what he taught to children in his school than to the Hibbert

lectures he delivered before the distinguished audience at Oxford.

If Rabindranath had done nothing else, what he did at

Santiniketan and Sriniketan would be sufficient to rank him as one

of the India’s greatest nation-builders.

“Visva-Bharati”, he declared, “represents India where she has

her wealth of mind which is for all. Visva Bharati acknowledges

India’s obligation to offer to others the hospitality of her best culture

and India’s right to accept from others their best”.

Maehashi Debendra, father of Rabindranath Tagore, as

mentioned before, founded an ‘Ashram’ here in the year 1863 and

almost 40 years later, Rabindranath started an open-air school at

Shantiniketan that gradually developed into an international

university named Visva Bharati where the cultures of the East and

the West may meet in common fellowship and thereby strengthen the

fundamental condition of world peace.

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5.2 Significance of the Study

The significance of the study was pointed out in the present

context of realization of national goals, human resource development,

reconstruction between the old and the new etc. The significance of

the study from the technical point of view too mentioning the need for

good historical studies in education was pointed out.

5. 3 Restatement of the Study

The present study is entitled as “A Study of Education

Thoughts of Dr. Rabindranath Tagore and their Relevance to

Present Education System”

5.4 Objectives of the Study

In conducting the research study at hand the researcher has

the following specific objectives:

1. To make an analytical study of the evolution of Rabindranath

Tagore’s thought process on education.

2. To make an assessment of Rabindranath Tagore’s contribution

to the theory of Indian education.

3. To make an appraisal of Rabindranath Tagore’s contribution to

the practice of Indian education.

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9

4. To identify the areas where Rabindranath Tagore’s view points

on education may be found relevant for the modem Indian

setting.

5. To make suggestions for the improvement of the contemporary

Indian educational system.

The present research study has been undertaken with the

following assumptions:

1. Rabindranath Tagore’s educational vision offers significant

insights for educational planning and execution contemporary

in India in the context of human resource development.

2. Rabindranath Tagore’s educational ideals are significantly

relevant to modern Indian education.

5.5 Methodology of the Study

Defining the objectives of the study and articulation of the

assumptions of the study was followed by the description of the

nature of the study and the methodology employed. The nature of the

study has been philosophical and historical. As such, a combination

of the philosophical and historical methods of research has been

employed. It has been a library study in the sense the data for the

study have been collected from the sources like books, journals etc.

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r

As a theoretical research, the study has largely made use of the

philosophical method wherein the conceptual positions of various

schools educational philosophy and Rabindranath Tagore’s thoughts

have been analyzed and synthesized. Historical research has been

described as the application of scientific method to the description

and analysis of past events.

5.6 Data Collection

The data for the study were collected from primary and

secondary sources. Visits were made to some concerned institutions

and discussions were held with a few eminent persons on the

problem. Use of the Internet was also made. Content analysis was

made to arrive at conclusions.

5.7 An Overview of the Study

The report of the present research study is rendered into five

chapters. In the first chapter, various issues connected with the

problem were discussed. In general introduction the focuse was on

the efficacy of education in shaping individuals, building nations and

civilizations. In recent times, the craze for materialistic attainments

has resulted in unprecedented erosion of human values. It is

asserted that if quality of life is lost in any society, it is a sure

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indication that the education of the people is lost. In modem India

engaged in the task of social regeneration, bringing about economic

prosperity, scientific development and technological advancement,

education is the sole means to rely upon to achieve the goals.

The general introduction was followed by a brief discussion of

the concept of education. The task of education is to humanize man,

accelerate the process of getting man rid of his crude biological

nature and mould him for society. Education is described as a

process of development. Education enables man to realize higher

values of life essential for him. Education, thus, is a process of

behaviour modification. Etimologically the term education means to

bring up, to bring forth, to raise, to lead out etc. Different

educationists, thinkers and philosophers, both Indian and Western,

have defmed education. All the definitions and meanings of education

attempt generally to develop man in terms of his multi-dimensional

personality and are derived from the corresponding philosophy.

The first chapter closed with the mention of limitations of the

study. The study being a theoretical research on Rabindranath

Tagore’s educational ideals and practices could not be claimed to be

exhaustive.

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The second chapter was earmarked for the review of related

studies. By way of introduction, the essentiality and advantages of

making a review of related literature in research work were

highlighted. Research studies in the area of educational philosophy

done so far could be classified broadly into two categories - studies

on the major schools of educational philosophy and studies on

educational philosophies of noted educational thinkers, western and

Indian. There have been some comparative studies also. Some of the

previous studies that have a direct bearing on the study at hand were

reviewed.

The previous studies reviewed included some studies made

chronologically between 1953 and 1994: Idealistic trends in Indian

educational philosophies, the Missing component in education, the

Educational aspects of the thought of Maulana Abul Kalam, Azad,

Man making education, the Educational philosophy of Vinoba Bhave,

the Educational philosophy of John Dewey, Educational implications

of Existentialism, Gandhian educational philosophy and world peace,

Impact of Naturalistic philosophy on certain philosophers of

education, the Impact of Western educational thinkers on modem

Indian education, Educational ideas of Zakir Husain and their

relevance to contemporary thoughts and practices in education,

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Educational philosophy of Swami Dayanand, J. Krishnamurti’s

philosophy of education, comparative study of the educational

doctrines of Plato and Aurobindo, Critique on educational thought of

Rabindranath Tagore, Swami Vivekanand’s educational thought, and

contributions of Radhakrishnan to educational thought.

The process of reviewing previous studies was concluded with

the remarks that the reviews went a long way in conducting the

present research study in that Rabindranath Tagore’s educational

thoughts and practices contained a number of philosophical under

currents and bore the impact of certain noted educational thinkers.

The review exercise benefited the researcher in defining the objectives

of his study, articulating the assumptions of the study, designing the

methodology, making content analysis and drawing conclusions,

making suggestions for improvement in the contemporary Indian

educational system and suggesting problems for further research.

A biographical account of Rabindranath Tagore tracing the

evolution of his thought process formed the third chapter of the

thesis with Rabindranath Tagore’s career an academician and

educational philosopher and his political career.

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In III chapter of the research report an attempt was made to

present an account of Rabindranath Tagore’s Academic and

Educational Philosophy The objective of the research study at hand is

to analyze Rabindranath Tagore’s educational ideals. To get at the

process of evolution of Rabindranath Tagore’s educational

philosophy, the researcher deemed it essential to fall back on the

task of dealing with an adequate account of Rabindranath Tagore’s

life history.

The research report an attempt has been made to present an

account of Rabindranath Tagore’s political career. Rabindranath

Tagore was essentially a teacher. He took pride in being a teacher

even when he occupied the highest public office in the country.

Though he never went to a teacher training institution to learn the

tricks of the trade he had a natural interest in teaching. He taught at

all levels primary, secondary and higher. His art of teaching was a

product of serious study, deep thinking and continuous practice. He

began his career as a dedicated teacher who had renounced the lure

of position and pelf in order to build up a national institution where

hard work, sacrifice and devotion were the main assets. Love for the

young and interest in their moral and intellectual development was of

the utmost importance for an ideal teacher. Rabindranath Tagore

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poured out all his affection, his fatherly care to provide for the needs

of his pupils. Education and academics were occupations dearest to

his heart and soul. The field of education provided him the

opportunity to make his mark on the county from whatever post and

position he held. Though he remained out of active politics he could

not remain unmoved by the altered national and community

circumstances and new political trends sensitive and intelligent as he

was and nurtured a secular and nationalist stance. His profound

scholarship, farsightedness, administrative acumen, his humanistic

outlook, his piety, competence and his secular credentials compelled

the political organizations pick him up for higher posts of dignity and

honour.

The fourth chapter of the thesis contained Rabindranath

Tagore’s ideas and practices on different aspects of education

reflecting his educational philosophy. Since very old times India has

been a land of illustrious teachers and men of letters. Indian thinkers

have dwelt on the philosophy of education and related aspects. The

quality of Indian discourse on teaching and learning since the times

of the Upanishads has been widely acknowledged. The freedom

struggle of India produced innumerable brilliant personalities of

intellectuals who evolved an image of India that would abound in

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practice of social justice, equality, equity and concern for fellow

beings. Education in free India occupied a major chunk of their time

and thinking. Many original thinkers in modern India felt the need

for a review of the educational system introduced by the British Raj.

There was a search for a better system of education. In the process of

good deal of thinking combined with experimentation on various

alternative models of education had taken place. Education anywhere

must serve national ends.

5.8 Findings of the Study

The findings found from the study of educational ideas of

Rabindranath Tagore are as follows:

1. The poet wrote that “freedom in the mere sense of

independence is meaningless. Perfect freedom lies in the

harmony of relationships. Tagore regarded absolute freedom as

maya and it is no freedom (satyam) at all. Tagore illustrated

this idea by referring to the ‘freedom of will’. He wrote:

2. Tagore emphasized moral training and development of

character. This is possible through austere devotion (Sadhana)

and development of inner discipline.

3. Physical development includes training of body in different

parts as well as the training of the sense.

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4. He wanted to promote inter-cultural and inter-social

understanding for the unification of mankind.

5. Rabindranth’s aim was to bring about a synthesis of the

‘individual aim’ and the ‘social aim’ of education. All along he

insisted that for fullness of life, man must attain both

‘individual fullness’ and ‘social fullness.

6. The curriculum must be composed of activities. Universal love

which Tagore regarded as the ultimate aim of education was

obviously an attitude or sentiment that must be developed in

pupils.

7. Santiniketan is the school established by Tagore at Bolpur, a

village one hundred miles away from Calcutta. It is situated at

a very beautiful place, which is ideal for quiet study and

meditation. A deep religious spirit pervades the whole

atmosphere.

8. The work of a day in Santiniketan begins and terminates with

mediation. Community life characterizes the education at

Santiniketan. Pupils have “the freedom of mind, the freedom of

heart and the freedom of will”. Freedom in Santiniketan goes

with responsibility. A student parliament (Ashram Sammilani)

comprising students, conducts the activities of the school.

Santiniketan is known as a boys’ Republic. Discipline is

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maintained by pupils. A mechanical system of regularity and

order is never imposed on them.

9. In Santiniketan, aesthetic education receives encouragement

as perhaps nowhere else in India. Songs are sung

spontaneously and late into the night. Dramas are played at

the end of terms. Festivals are celebrated. Religious instruction

as is generally conceived has no place in Santiniketan; But, a

religious atmosphere prevails in the whole campus. Group

prayer is conducted twice a week.

10. In Santiniketan, teaching is informal. Formal teaching is

limited to the minimum. As far as possible classes are

conducted in the open air. Instruction is always related to

realities.

11. Three important features of Santiniketan deserve our notice.

They are:

12. Santiniketan is the laboratory in which the fundamental tenets

of Tagore’s philosophy and doctrines of education are

translated into practice.

13. Santiniketan gives a practical demonstration of the ideas which

Tagore considered to be vitally important in the education of

the pupil.

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14. Santiniketan establishes a harmony between ancient Indian

ideals and the modern concepts of education, thus, it combines

in itself all noble ideals that are significant for Indian

education.

15. Rabindranath held that the school must project itself into the

community and that education must lead to the progress of

villages. To realize this ideal, the poet started Sriniketan at

Surul on February, 6, 1922.

16. The activities of Sriniketan are conducted mainly under two

departments. They are: the Village Welfare Department and the

Department of Education.

17. The activities of the Village Welfare Department are meant to

give direct help to villagers. There is an Experimental Farm, in

which experiments in the cultivation of new crops are

conducted, and beneficial results, if obtained, are made known

to villagers. Sriniketan also runs Health Cooperative Societies.

The doctors working under this organization live in villages and

take both preventive and remedial measures to make the

villagers healthy and strong.

18. The Department of Education has various sections for teacher

training, scout training and craft training. It also conducts a

Central Boarding School known as Siksha-Satra. Teachers from

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the neighbouring villages are trained for rural rehabilitation

work. They are helped by the staff of Sriniketan to solve their

problems. Elderly pupils are given training to become teachers

and workers for the reconstruction of their own home villages.

Sriniketan trains both boys and girls to become scouts. The

scouts help the villagers and the Sriniketan doctors in various

ways. The older boys of the villages are given training in cottage

industries. It is meant not only to enable pupils to earn their

living but also to revive local industries.

19. Siksha-Satra is the Central Boarding School that gives High

School education with a rural bias. The pupils are carefully

selected, and instruction is given through activities in the farm

and in the field. The pupils often visit neighbouring villages,

industrial centres, Government offices and places of historical

interest. It enables them to learn academic subjects and to

develop their social efficiency.

20. Sriniketan embodies Tagore’s social ideals of education,

cooperation forms the corner stone of all activities. It applies to

all internal and external activities that require the cooperation of

the villagers and Sriniketan workers. In fact, Tagore’s emphasis

on cooperative endeavour as well as his ideas put into practice

at Sriniketan have actively influenced both the socio-political

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thought in the country and the many programmes like Social

Education and Community Development Projects, which are

adopted by the Government for social and rural reconstruction,

21. Visva Bharati is the international university started by

Rabindranath Tagore to show the soundness of the philosophy

of internationalism. During all his travels Tagore felt that the

root cause of all problems of the contemporary civilization is

misunderstanding or lack of understanding of various cultures

among the peoples of the world. Hence, cultural collaboration is

the only solution.

22. Tagore regarded a university as the field for cultural synthesis.

He found that the existing universities in India did not satisfy

this need. Hence, he started Visva Bharati.

23. Visva Bharati is a residential international university. It admits

students from all over the world. The staff of Visva Bharati

consists of scholars from both the East and West. All students

and the members of the staff live in the university campus. The

curriculum comprises teaching and research in Indian culture

as well as in the culture of Eastern and Western countries. A

large number of institutions are run by Visva Bharati. They are

all governed by the same philosophy and engaged in the same

task of manifesting the poet’s ideal of a university.

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24. As a thinker in the making he recognized the importance of an

individual, yet he knew the truth that individual talents

bloomed in a balanced and healthy society.

25. It was perhaps divine dispensation that he should spend his

life as a teacher, present new views in the context of the

education in his country and carry out new experiments.

26. Scientific enquiry and mechanical order was replaced by

spiritualism and harmony among various human

manifestations.

27. The growth and development of the human personality was an

important goal of education.

28. The most important objective of education was to provoke and

train the creative power in man.

29. It was held that a balance between the individual’s freedom to

grow and the surrounding social influences had to be achieved.

30. A school may conduct such activities which might engage both

the mind and the heart of the students, inspire them, build

their character and grant them freedom.

31. Children may be encouraged to lead a community life and

recognize the need for organizing a good society.

32. An educated person may possess a keen sense of moral values.

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33. He studied religion and religiosity, issues of culture and

nationalism, Indian histoiy in the light of the principles of

truth.

34. All these were the ingredients of his thought and his

intellectual outlook.

35. Despite his modern outlook he did not severe his ties with the

past.

36. His political creed professed that all the communities should

have a free equal opportunity to develop and promote their

potentials and the prosperity of the county lay in their

progress.

37. He held that life was not built upon the axis of material

comforts and happiness, it revolved round the fundamental

principles of progress and evolution.

38. His aim was always to protect his self against the pride which

might arise out of having performed good deeds.

39. He had keen interest in the past, present and future, religion

and science, philosophy and economics, and a genuine concern

for his community and for the entire humanity at large.

40. The filed of education provided him the opportunity to make his

mark on the country from whatever post and position he held.

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41. His profound scholarship farsightedness, administrative

acumen, humanistic outlook, his piety, competence and his

secular credentials compelled the political organizations pick

him up for higher posts of dignity and honour.

42. He emphasized the human qualities of man and his

relationship with the society.

43. He emphasized spiritual and moral values which were a divine

gift for the whole mankind and of which the source was divine.

44. He urged the people of the country to keep the heterogeneous

culture alive.

45. He appealed to the people of the country to make their hearts

free from hatred and discrimination which was the only way to

cultivate human qualities.

46. He held the view that a man before departing from this world

should make his society better than what it had been when he

was born.

47. Education is the instrument fashioned by men to achieve

life's goals.

48. It is the ideal of the development of all the innate faculties of

an individual leading to an all-round, harmonious development

of his personality". This state of harmonious development is

the state of complete manhood.

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49. Tagore took into consideration the organic wholeness of

human individuality, economic self- sufficiency through

self-employment and development of human faculties

50. It was Tagore who emphasized to us the major role the boys

and girls could play in the village; once they were stirred by an

education built around their own need to grow, to imagine, and

to explore. The indirect effect of their activity upon the age-long

customs and attitudes of their parents might be revolutionary.

The parents might be won from a negative defeatism and

dependency to a positive pride in the achievement of their

children, and so to applying self-help to themselves, provided

their confidence in us was retained. It was Tagore who

encouraged more and more survey and investigation, not for its

own sake by theorists, but directed all the time toward specific

problems. Science was to be our servant, never our master.

51. Tagore realized that, unless the boys could get away from all

the customary claims of home and village for five days in the

week, there were definite limits to the progress they could make.

52. Siksha-Satra should justify the ideal Rabindranath Tagore has

entrusted to it, and may represent the most important function

of Sriniketan, in helping students to the attainment of manhood

complete in all its different aspects. Our people need more than

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anything else a real scientific training that can inspire in them

the courage of experiment and the initiative of mind, which we

lack as a nation. Sriniketan should be able to provide for its

pupils an atmosphere of rational thinking and behavior, which

alone can save them from stupid bigotry and moral

cowardliness.

53. Tagore recognized that some half-way house, some kind of

rural institute, was needed could be attached to a university but

not which entirely under its academic control; be in intimate

touch with the village, yet have its connection with all relevant

government agencies, without operating as part of a routine Civil

Service machine.

54. Tagore's ideas and influence inspired and penetrated every

comer of the Santiniketan enterprise. But it would be wrong to

give the impression that too much of his concern was with the

day-to-day problems of an infant institution. Constantly he used

to remind us that our practical achievements, our clean milk,

our fresh eggs, our flourishing cooperatives, were all useful

means, but still only means, toward the achievement of much

greater ends. From the earliest days he would urge us to draw

upon all the resources, in music, song, drama and dance,

drawing and design, at Santiniketan in order to enrich our lives,

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to liven our aspirations, to inspire our leisure and to increase

our delight in every kind of artistic expression, until we and the

cultivators could produce a richness and a wealth of cultural life

of our own, and a rejuvenation of those ancient art- forms that

still survived but so tenuously, in the villages around us.

55. Freedom in the mere sense of independence has no content,

and therefore no meaning. Perfect freedom lies in the perfect

harmony of relationships, which we realize in this world-not

through our response to it in knowing but in being. Objects of

knowledge maintain an infinite distance from us who are the

knowers. For knowledge is not union. Therefore, the farther

world of freedom waits us what we reach truth, not through

feeling it by our senses, or knowing it by reason, but through

the union of perfect sympathy.

56. Children with the freshness of their senses come directly to an

intimacy with this world. This is the first great gift hey have.

They must accept it naked and simple, and must never again

lose their power of immediate communication with it.

57. To try and build up an institution for its own sake only results

in cutting off the children from life. If education means anything

it must surely include the provision of means for experiencing

every phase of adult life in embryo form. The school must be a

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laboratory not merely for absorbing knowledge, or for producing

sheltered hot-home growth, hut for giving out, for adventure into

the ream of practical economics and self-preservation, of self-

discipline and self-government, of self-expression in the world of

spiritual abstraction and human welfare.

58. Freedom for growth experiment, enterprise and adventure, all

are dependent upon Imagination, that greatest of gifs that

function of the mind upon which all progress depends. To

release the imagination, to give it wings, to open wide the mind's

caged door, this-is the most vital service that it is in the power of

one human being to render to another, and one to which the

Superintendent of the Siksha-Satra must pay constant and

undivided attention. It is this gift of imaginative power which

distinguishes man so markedly from the eating, preying,

procreating animal, and which like the lamp of Aladdin endows

him with the power to crate a new world for himself after his

own fashion.

59. According to Rabindranath Tagore child is to have freedom for

growth, it must have freedom to regulate in own life, freedom

from interference and supervision; but such sheer anarchy may

lead to a license of growth, which may endanger the whole

structure.

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60. Education is sometimes called a tool and is thought of as a

factory process. Much of it is perhaps so, and the raw material,

the child, taught and molded into the desired product as with a

machine. But education implies growth and therefore life, and

school-time should be a phase of life where the child begins to

achieve freedom through experience. By taking it for granted

that a child can be taught freedom we deny it life.

61. By the indwelling light of truth, man may know that the world

to which he belong, and which consists of an endless series of

movements, has an inner truth of its own which is one, and

which gives reality to the innumerable facts we know about the

universe. When we realize this inner truth, we experience

Ananda, Joy, for through Joy we discover the eternal harmony

of our own reality.

62. In the light of deeper truth one may realize that the Satyam,

the Truth, which is revealed in this universe, is also Jnanam.

Wisdom, the eternal reality of digested knowledge. People would

not know anything if that knowing were not a part of all that is

and that happens, and if world-movements were not relative to

some general co-ordination of wisdom. Thus, peoples only realize

human deepest freedom when in all relationships achieve

Jnanam.

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63. As Jnanam, Wisdom, is the attribute of Brahma, who is also the

Supreme Truth, so we can and do realize Jnanam in our own

personal relationships when and where they express the

disinterested greatness of the eternal. It is through the quality of

such relationships that we reach a sense of Freedom, of Mukti.

64. Rabindranath Tagore advised that to make the practice of

drama and of the histrionic arts was compulsory for all children.

We must make dramatic performance a regular subject of

education. Children need the opportunity to give expression of

their sentiments through perfect and graceful movements of the

body. Never allow this capacity to use the whole body as a

medium of expression to die out. Man, as a fraction of a

multitude, may feel he has to repress his individuality. Let us

defy this feeling. So - introduce the dramatic arts into your

school from the beginning. This is the only way.

5.9 Conclusions

The study has traced the great influence for the development of

personality, learning habits, development of knowledge to gain

concentration, develop physical health etc. The views of educational

ideas of Rabindranath Tagore are thus stated to have a great impact

in the field of education. It is found to have a fertile area for the

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researchers to help the learners by equipping and empowering them.

The educational philosophy is said to be the path of knowledge and

education to be the path of action.

5.10 Educational Implications

> The study on educational ideas of Rabindranath Tagore has its

implications on our educational system. The views and ideas of

Rabindranath Tagore drawn by the study are useful for our

educational system in the following ways.

> The aim of education may be not indoctrination, but the

development of power to form social judgements. It may

establish the true spirit and temper of democracy.

> The education is through doing this is the concept of education

of Rabindranath Tagore. Students should learn through

practical work.

> The method of teaching and learning may be based on

productive work. All work is educative. It is educative only

when it is preceded by mental effort. We have to plan first the

work in our mind then to think out the way and means of

doing it then the performing it.

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> Rabindranath Tagore’s philosophy of mind and spirit and aims

of education according to him are really applicable to the

present system of educational system.

> The aim of Tagore's model is harmonious development of

individual faculties. In present day conditions, its relevance

can be established from psychological, intellectual, spiritual

and social factors. Only harmonious development ensures

proper development and leads to eternal joy or "anandam*. It

helps generate self-employment opportunities, develop proper

value system which can kill social evils like dishonesty,

corruption and terrorism.

> The present school education system seems to have failed to

produce the desirable results. The time has come to switch to

Tagore's alternative model which is based on well established

principles of child and social psychology. It is not the panacea

but has immense potential for producing a new social order.

> Tagore's idea was always to illustrate basic principles by

winning the confidence of a few villages at first. Once the

villagers found that they could stand on their own feet, once

they had confidence in their power to progress, they were more

able to say just when they needed professional guidance, even

though we were not always equipped to give it.

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5.11 Suggestions for Improvement of Educational System in India

Insights gained through the process of the research study have

enabled the researcher to make the following suggestions for the

improvement of the contemporary educational system in India in the

light of Rabindranath Tagore’s educational ideas.

1. Adequate importance may be given to the philosophical bases

of education while organizing any educational activity in the

institutions.

2. Care may be taken to make the educand the centre of all

educational activity.

3. The fundamental duty of all teachers may be to be present

and teach in schools.

4. The classroom situation may be changed to the effect that all

children actively take part in the teaching -learning

programme.

5. The entire educational system may become more transparent

and accountable.

6. The overall objective of the educational endeavour may be not

only learning of the three ‘R’s and some skills but attainment

of the literacy of the whole personality of the educand.

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7. All care should be taken to provide an independent

atmosphere for the growth of the individual’s mind.

8. A balance between the individual’s freedom to grow and the

surrounding social influences may be achieved.

9. To counter the unprecedented character crisis today,

character building may be the foremost aim of the entire

educational process.

10. Curriculum may be so constructed as to relate it to the real

life of the children.

11. Steps may be taken to liberate education from book-

centeredness and examination-orientedness as far as

possible.

12. Curricular and co-curricular programmes may be directed

towards cooperative activity with devotion to social end.

13. To develop healthy attitudes towards productive manual work

and ensure self employment of the students work-based

education may be introduced in schools.

14. Parent-teacher organizations would go a long way in eliciting

cooperation of the parents and guardians in the functioning

of schools.

15. While claiming freedom and autonomy universities ought to

ensure imposition of restrictions of ethics on themselves.

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16. While framing educational policies every region and group

should be allowed to make use of its cultural goods and find

out ways of developing its culture through education.

17. It is advisable to introduce students of any faculty to

scholastic, aesthetic and moral values.

18. Edifying aspects of religion may form the subject of religious

education.

19. Politics should protect enduring educational policies setting

aside sectarian interest and political ends.

5.12 Suggestions for Further Research

The researcher feels the need for conducting further research

on the following problems:

An Appraisal of the Elements of Rabindranath Tagore’s

Educational Thought Incorporated into the Recommendations of

Contemporary and Post-independence Educational Documents of

India.

A Critical Enquiry into the Educational Practices and Working

Conditions Obtaining in the Shantiniketana and Sriniketana at

Present.

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A Status Study of the Working of the Scheme of Shantiniketana

and Sriniketana in the Secondary Schools in Karnataka.

Rabindranath Tagore’s ideas and thoughts may be

comparatively studied with other Indian philosophers.

Rabindranath Tagore’s educational philosophy may be

compared and studied with educational philosophy of Western

Philosophers.

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