J S Rajput
It is indeed encouraging that steps are in place to provide residential orientation to newly recruited teachers in colleges, universities and other central institutions of higher learning. One simply expects that the content and process of this orientation shall not be drawn from certain route initiatives that were launched earlier and are still continuing as attendance in a certain number of these is essential to qualify for the next promotion! Those familiar with the impact of the academic staff colleges would recall how in most cases, these
programmes just became a mere
formality and had no impact in quality improvement.
Reasons were very clear: No set themes, no realistic follow up. Anyone willing to deliver a lecture or two was welcome. These lacked emphasis on philosophical richness of the Indian tradition of knowledge quest, transfer, enrichment and use; both in material and mind. In fact, this aspect was rather totally neglected because of overenthusiastic concern for ‘secularism’ without an adequate comprehension of the traditional values linked to vasudhaiva kutumbakam that India had preached all along, and which received global acclaim for ages together.
Every teacher needs to learn the import of the term Dharma – in order to assimilate the ancient Indian tradition of knowledge quest, and comprehend the meaning of Panthnirpekshata as espoused in the great Indian scriptures. That provides the basis for whatever followed in the medieval and modern times. Vedas, including the Upanishads, as also the Bhagavad Gita, the Mahabharata and Bhagvatam, are the source of Dharma that encompasses all duties and rights that must be strictly adhered to and followed consciously by everyone to lead a contended, creative and happy life of individual and also of the society. To explain the continuity of comprehension of Dharma, which has no equivalent at least in English language, it would be relevant to quote from a judgement of a Supreme Court verdict in the case of AS Narayana DIxitutlu vs. State of Andhra Pradesh in 1996:
“The word Dharma denotes upholding, supporting and nourishing that which upholds, nourishes or supports the stability of the society, maintaining social order and general well- being and progress of mankind; whatever conduces to the fulfillment of these objectives is Dharma. Dharma is that which approves to oneself or good consciousness or springs from due deliberations for one’s own happiness and also for welfare of all beings free from fear, desire, disease, cherishing good feelings and sense of brotherhood.”
One wonders why the Indian education system remains shy of clearly taking responsibility to acquaint children and young persons about ancient Indian scriptures; the meaning of Dharma that pleads for equality of all human beings, irrespective of any conceivable diversity. Why should the system not prepare teachers, who understand Indian tradition of exploring the man-nature relationship, as also the salient aspects of spirituality? The basic cultural, social and humanistic values cherished by Indian civilization since Vedic times consistently strive to give every human being a dignified life and create conditions and social environment that offers him ample opportunity to develop his talents and creativity to the full.
In the process, every attempt to know the ‘self’ and prepare in life to serve others, is one common aspect that becomes a part of Dharma of every individual. Ancient scriptures, the source of knowledge quest tradition, have clearly shown the way to achieve collective aspirations and transformation by all. This is so well illustrated in the Mahabharata: “The conquest of the self leads to: Forgiveness and reconciliation; to patience; non violence ; an attitude of equality; to truth; to simplicity of character; control over one’s physical senses; gentleness; modesty; generosity; to freedom from anger; to a feeling of contentment; pleasant speech; and not seeking fault in others. These are manifestations of conquest over self.” Only a man-making education can lead to general acquisition of such values. That can bring about the desired change India needs at this stage. The highest ideal of life, that emerged in the Indian civilisation from Vedic times and embraces various aspects of Indian culture, education and social order, is best summarised in vasudhaiva kutumbakam and Lokah Samastah sukhino Bhavantuh. Let all be happy.
The quest for knowledge and explorations in the secrets of nature requires not only a comprehensive system of acquiring knowledge, but also ensuring that the tradition continues ahead through well-thought-out process of transfer of knowledge to generations ahead. It led to the establishment of the Gurukuls. The essence of highest thought and knowledge had to reach every home, hearth and individual in the society. Thus, the way of life, the Dharma, was dexterously absorbed and put to practice by one and all. The aims, objectives and pedagogical ideals of vidya and also avidya, as enunciated in the Vedic period, have an eternal
relevance.