News Vivekanand 7-6-2013 : Bhartiya Shiksha

षिक्षा को भारतीय बनाने की आवष्यकता है

षिक्षा के मूल घटको पर हो दीर्घकालिक षिक्षा योजना

षिक्षा में योग्य परिवर्तन के लिए विद्वानेां षासन और व्यापक जनसमर्थन की आवष्यकता है। शासन को संरक्षक की भूमिका में आना होगा। भारत के पास हजारेां वर्षों का इतिहास है जो प्रगति भारत ने की थी वह बेजोड़, सर्वश्रेष्ठ है। आज वर्तमान समाज और समाज व्यवस्थाओं में बहुत बड़े प्रमाण में पाष्चात्य का अनुकरण हो रहा है इसमें मुख्य भूमिका षिक्षा की है। षिक्षा पूरी तरह से पाष्चात्य से प्रभावित है। उपरोक्त विचार विवेकानंद सार्धषती पर डाॅ. हेडगेवार स्मारक समिति द्वारा आयेाजित तीन दिवसीय व्याख्यान माला कि द्वितीय दिवस पर बोलते हुए दिलीपजी केलकर ने अपने उद्बोधन में में कही। आपने कहा कि हमारे देष में हजारेां वर्षों से स्वाभाविक समाज रहा है उसका अपना अर्थषास्त्र, समाजषास्त्र, न्यायषास्त्र रहा है। हमारे देष की षिक्षा का आधार यही रहा है। आपकी षिक्षा में अर्थषास्त्र हम एड्म स्मिथ की पढ़ते हैं तो समाजषास्त्र के एरिस्टोटल इसके दुष्परिणाम भारत सहित पूरे विष्व में दिखाई दे रहे हैं। आत्मविनाष की प्रवृत्ति में तेजी से वृद्धि हो रही है। भारत के हजारों वर्षो के उपलब्ध इतिहास से समाज में पर्यावरण और षिक्षा की कभी समस्या नहीं हुई। सारी समस्याओं का आगमन अंग्रेजी षिक्षापद्धति से हुआ है। षिक्षा को भारतीय बनाने की आवष्यकता है। इसके प्रयास स्वतंत्रता पूर्व अरविन्द, लाजपतराय, तिलक, गांधी सभी ने किए वर्तमान में भी रामकृष्ण मिषन, चिन्मय मिषन, श्री श्री रविषंकर, श्री रामदेव द्वारा प्रयास किए जा रहे हैं। सबसे बड़ा प्रयास विद्याभारती का है जो 25 हजारसे अधिक विद्यालयों में षिक्षा दे रहे हैं। उसके परिणाम तो हैं परंतु अपेक्षित परिणाम नहीं मिल रहे हैं। यह सब व्यर्थ हो रहा है ऐसी नही ंहै कमी षिक्षा की मूलधारा मे ंहै। केलकरजी के मूलधारा के चार घटक बताए षिक्षा का लक्ष्य, षिक्षा पद्धति, पाठ्यक्रम और षिक्षक की गुणवत्ता उन्होंने कहा चारों घटक आज पाष्चात्य से प्रभावित है। स्वामी विवेकानंद ने षिक्षा के लक्ष्य देा सूत्र दिए हैं पहला ‘‘षिक्षा अन्र्तनिहित पूर्णत्व के विकास की प्रक्रिया है’’ और दूसरा षिक्षा राष्ट्र का निर्माण करने वाली होनी चाहिए। अध्यापन पद्धति लक्ष्य की ओर ले जाने वाली होना चाहिए जिसमें जन्मपूर्व से मृत्यु पर्यन्त तक की षिक्षा का विचार होना चाहिए। आज वे सब नष्ट हो गई हैं उन्हें पुर्नजीवित करना होगा। पाठ्यक्रम समाज और सृष्टि कि साथ एकात्मता की भावना के विकास के आधार पर ही होना चाहिए और षिक्षा के लक्ष्येां के आधार पर राष्ट्रीयता का विकास पूर्णता का विकास होना चाहिए। उन्होंने कहा षिक्षक अपने ज्ञान के प्रति निष्ठ होना चाहिए वह ज्ञान निष्ठ, राष्ट्रनिष्ठ, समाजनिष्ठ, विद्यार्थीनिष्ठ हो, वह विद्यार्थी को विकास की मर्यादा तक ले जाने वाला हो। वह कुषल निर्भय, आत्मविष्वास से युक्त समाज निर्माता है। इन सभी का निर्माण कैसे हो इसके लिए दीर्घावधि की व्यापक योजना बनाना होगी इस येाजना में संगठित प्रयासों की आवष्यकता होगी। इस दीर्घकालीन योजना के पांच चरण (तप) है जिसमें हर चरण 12 वर्ष का होगा।

1. नेमीषारण्य - इस योजना में देष भर के विद्वान उपयुक्त चार क्षेत्रों में अध्ययन और षिक्षा के श्रेष्ठ मूल तत्वों प्राचीन और वर्तमान षिक्षा पद्धति के साथ मेल बिठाकर उसे पुनः प्रस्तुत करें।

2. लोकमत परिष्कार - उपरोक्त अध्ययन और अनुसंधान से जो निष्कर्ष निकल कर आयेगा उसे समाज तक पहुंचाने की जिम्मेदारी इसमें होगी।

3. परिवार कुटुम्ब का सुदृढ़ीकरण - परिवार को संस्कारित होना बहुत आवष्यक है। जब तक संस्कारवान विद्यार्थी विद्यालय नहीं आयेेगे तब तक षिक्षक बहुत ज्यादा योगदान नहीं दे पायेगा।

4. आचार्य निर्माण और षिक्षक के द्वारा स्वयं षिक्षा केन्द्रों का निर्माण।

ये सभी कार्य 3 जुलाई 2012 से विषुद्ध भारतीयता पर आधारित पुनरूत्थान विद्यापीठ अहमदाबाद में चालू हो चुका है।

कार्यक्रम के प्रारंभ में अध्यक्षता कर रहे षिक्षाविद श्रीमान माधव परंाजपे, ने भी संबोधित किया। संचालन सागर चैकसेे ने किया।

8 जून के कार्यक्रम - श्री बजरंगलालजी गुप्त का व्याख्यान विषय ‘‘विवेकानंद के विचारों के आलोक में स्वाभिमानी भारत’’ इसे आर्थिक जगत के विद्वानेां, व्यवसाईयों के बीच रखा जायेगा।

श्रीमान संपादक महोदय भवदीय

दैनिक ....................................

की ओर सादर प्रकाषनार्थ प्रेषित। नितिन तापडि़या

प्रांत प्रचार प्रमुख

Education Must Result in Man-Making

The Ideal of all education, all training, should be this man - making. But, instead of that, we are always trying to polish up the outside. What use in polishing up the outside when there is no inside? The end and aim of all training is to make the man grow. The man who influences, who throws his magic, as it were, upon his fellow - beings, is a dynamo of power, and when that man is ready, he can do anything and everything he likes; that personality put upon anything will make it work.

CW: Vol.2: The powers of the mind (p.15)

Now, we see that though this is a fact, no physical laws that we know of will explain this. How can we explain it by chemical and physical knowledge? How much of oxygen, hydrogen, carbon, how many molecules in different positions, and how many cells, etc., etc. can explain this mysterious personality? And we still see, it is a fact, and not only that, it is the real man; and it is that man that lives and moves and works, it is that man that influences, moves his fellow - beings, and passes out, and his intellect and books and works are but traces left behind. Think of this. Compare the great teachers of religion with the great philosophers. The philosophers scarcely influenced anybody's inner man, and yet they wrote most marvellous books. The religious teachers, on the other hand, moved countries in their lifetime. The difference was made by personality. In the philosopher it is a faint personality that influences; in the great prophets it is tremendous. In the former we touch the intellect, in the latter we touch life. In the one case, it is simply a chemical process, putting certain chemical ingredients together which may gradually combine and under proper circumstances bring out a flash of light or may fail. In the other, it is like a torch that goes round quickly, lighting others.

Ibid.: (p 15-16)

The science of Yoga claims that it has discovered the laws which develop this personality, and by proper attention to those laws and methods, each one can grow and strengthen his personality. This is one of the great practical things, and this is the secret of all education. This has a universal application. In the life of a householder, in the life of the poor, the rich, the man of business, the spiritual man, in every one's life, it is a great thing, the strengthening of this personality.

Ibid.: (p 16)

The end of all education, all training, should, should be man-making. The training by which the current and expression of will are brought under control and become fruitful is called education.

CW.: Vol.4: Translation: Prose: Our present Social Problems (p.490)

It is a man - making religion that we want. It is man - making theories that we want. It is man - making education all round that we want.

CW:Vol.3: Lectures from Colombo to Almora: My Plan of Campaign (p. 224)

We must have a hold on the spiritual and secular education of the nation. Do you understand that? You must dream it, you must talk it, you must think it, and you must work it out. Till then there is no salvation for the race. The education that you are getting now has some good points, but it has a tremendous disadvantage which is so great that the good things are all weighed down. In the first place it is not a man - making education, it is merely and entirely a negative education. A negative education or any training that is based on negation, is worse than death. The child is taken to school, and the first thing that he learns is that his father is a fool, the second thing that his grandfather is a lunatic, the third thing that all his teachers are hypocrites, the fourth that all the sacred books are lies! By the time he is sixteen he is a mass of negation, lifeless and boneless. And the result is that fifty years of such education has not produced one original man in the three Presidencies. Every man of originality that has been produced has been educated elsewhere, and not in this country, or they have gone to the old universities once more to cleanse themselves of superstitions.

CW:Vol.3: Lectures from Colombo to Almora: The Future of India (p. 301-301)

Likewise the education that our boys receive is very negative. The schoolboy learns nothing, but has every - thing of his own broken down -- want of Shraddha is the result. The Shraddha which is the keynote of the Veda and the Vedanta -- the Shraddha which emboldened Nachiketa to face Yama and question him, through which Shraddha this world moves -- the annihilation of that Shraddha! [Sanskrit] --"The ignorant, the man devoid of Shraddha, the doubting self runs to ruin." Therefore are we so near to destruction. The remedy now is the spread of education. First of all, Self - knowledge. I do not mean thereby, matted hair, staff, Kamandalu, and mountain caves which the word suggests. What do I mean then? Cannot the knowledge, by which is attained even freedom from the bondage of worldly existence, bring ordinary material prosperity? Certainly it can. Freedom, dispassion, renunciation all these are the very highest ideals, but [Sanskrit] --"Even a little of this Dharma saves one from the great fear (of birth and death)." Dualist, qualified - monist, monist, Shaiva, Vaishnava, Shakta, even the Buddhist and the Jain and others -- whatever sects have arisen in India -- are all at one in this respect that infinite power is latent in this Jivatman (individualised soul); from the ant to the perfect man there is the same Atman in all, the difference being only in manifestation. "As a farmer breaks the obstacles (to the course of water)" (Patanjali's Yoga - sutra, Kaivalyapada, 3). That power manifests as soon as it gets the opportunity and the right place and time. From the highest god to the meanest grass, the same power is present in all -- whether manifested or not. We shall have to call forth that power by going from door to door.

CW: Vol.4: Translation: Prose: The Education that India needs (p. 483-484)

The real thoughts, new and genuine, that have been thought in this world up to this time, amount to only a handful. Read in their books the thoughts they have left to us. The authors do not appear to be giants to us, and yet we know that they were great giants in their days. What made them so? Not simply the thoughts they thought, neither the books they wrote, nor the speeches they made, it was something else that is now gone, that is their personality. As I have already remarked, the personality of the man is two - thirds, and his intellect, his words, are but one - third. It is the real man, the personality of the man, that runs through us. Our actions are but effects. Actions must come when the man is there; the effect is bound to follow the cause.

CW: Vol.2: The power of the mind (p.14-15)

Education must Help us Manifest The Infinite Knowledge Within

Education is the manifestation of the perfection already in man.

CW: Vol.4: Writing: Prose: What we belive in (p.358)

Knowledge, is inherent in man, no knowledge comes from outside; it is all inside. What we say a man "knows", should, in strict psychological language, be what he "discovers" or "unveils"; what a man "learns" is really what he "discovers", by taking the cover off his own soul, which is a mine of infinite knowledge. We say Newton discovered gravitation. Was it sitting anywhere in a corner waiting for him? It was in his own mind; the time came and he found it out. All knowledge that the world has ever received comes from the mind; the infinite library of the universe is in your own mind. The external world is simply the suggestion, the occasion, which sets you to study your own mind, but the object of your study is always your own mind. The falling of an apple gave the suggestion to Newton, and he studied his own mind. He rearranged all the previous links of thought in his mind and discovered a new link among them, which we call the law of gravitation. It was not in the apple nor in anything in the centre of the earth. All knowledge, therefore, secular or spiritual, is in the human mind. In many cases it is not discovered, but remains covered, and when the covering is being slowly taken off, we say, "We are learning," and the advance of knowledge is made by the advance of this process of uncovering. The man from whom this veil is being lifted is the more knowing man, the man upon whom it lies thick is ignorant, and the man from whom it has entirely gone is all - knowing, omniscient. There have been omniscient men, and, I believe, there will be yet; and that there will be myriads of them in the cycles to come. Like fire in a piece of flint, knowledge exists in the mind; suggestion is the friction which brings it out.

CE: Vol.1: Karma Yoga: Karma in its effect on character (p.28)

All knowledge and all power are within. All knowledge comes from the human soul. Man manifests knowledge, discovers it within himself, which is pre - existing through eternity.

Ibid.: Lectures and Discources: Vedanta and Priveledge (p.422)

No one was ever really taught by another; each of us has to teach himself. The external teacher offers only the suggestion which rouses the internal teacher to work to understand things. Then things will be made clearer to us by our own power of perception and thought, and we shall realise them in our own souls.

Ibid.: Karma Yoga: VI- Non-attachment is complete self-abnegation (p.23)

The whole of that big banyan tree which covers acres of ground, was in the little seed which was, perhaps, no bigger than one eighth of a mustard seed; all that mass of energy was there confined. The gigantic intellect, we know, lies coiled up in the protoplasmic cell, and why should not the infinite energy? We know that it is so. It may seem like a paradox, but is true. Each one of us has come out of one protoplasmic cell, and all the powers we possess were coiled up there. You cannot say they came from food; for if you heap up food mountains high, what power comes out of it.

CW: Vol.2: Practical Vedanta and other Lectures: Practical Vedanta Part III (p.339-340)

The Light Divine within is obscured in most people. It is like a lamp in a cask of iron, no gleam of light can shine through. Gradually, by purity and unselfishness we can make the obscuring medium less and less dense, until at last it becomes as transparent as glass. Shri Ramakrishna was like the iron cask transformed into a glass cask through which can be seen the inner light as it is.

CW: Vol.7: Inspired Talks Recorded by Miss. S.E. Waldo, A Disciple: Sunday, June 30, 1895. (p.21)