{"id":242,"date":"2018-11-12T04:50:14","date_gmt":"2018-11-12T04:50:14","guid":{"rendered":"http:\/\/socp13.epgpbooks.inflibnet.ac.in\/?post_type=chapter&p=242"},"modified":"2019-05-08T06:34:29","modified_gmt":"2019-05-08T06:34:29","slug":"aurobindo-ghose","status":"publish","type":"chapter","link":"https:\/\/ebooks.inflibnet.ac.in\/socp13\/chapter\/aurobindo-ghose\/","title":{"rendered":"Aurobindo Ghose"},"content":{"raw":"
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\u201cA True teacher removes the clouds of ignorance\u201d<\/em><\/p>\r\n

AUROBINDO GHOSE<\/p>\r\n \r\n\r\n \r\n\r\nIntroduction<\/strong>\r\n\r\n \r\n

Aurobindo Ghose is a well- known philosopher and humanist. He is also known as a renaissance person. He is known for his philosophical insights, but has also written extensively on education, and its different components such as curriculum, school, relationship of teacher and pupil, discipline, and philosophy of education which are relevant even today.<\/p>\r\n\"\"\r\n

(15 August 1872 - 05 December 1950)<\/p>\r\n \r\n\r\n \r\n\r\nEarly Life, Education and Career<\/strong>\r\n\r\n \r\n

Aurobindo Acroyd Ghose (Sri Aurobindo) was born on August 15, 1872 at Calcutta. His father Krishna Dhun Ghose was the Assistant Surgeon of Rangapur, Bengal. His mother Swarnalotta Devi was the daughter of Rajnarayan Bose- a religious and social reformer. His mother played a decisive role in his early childhood. Aurobindo had been influenced by her rich spiritual nature, and owed his literary capacities to her. His father Krishna Dhun Ghose was always fond of English education and western social life. He wanted his sons to have English education and at the age of five Aurobindo was sent to Loreto Convent School at Darjeeling. In 1879, at the age of seven, he was taken along with his two elder brothers to England for education and lived there for fourteen years. His schooling at St. Paul\u2019s, London began in 1884 and he joined the King\u2019s College, Cambridge in 1990. He also cleared the Indian Civil Services examination during this time and returned to India in 1893. However, he failed to stand the required test in horsemanship and hence was not allowed to enter the coveted service of the Indian Government.<\/p>\r\n \r\n

Aurobindo\u2019s career began when he entered the Baroda government service. Later, he joined the Baroda College as a Professor of English. While working at Baroda he studied Sanskrit, Bengali literature, philosophy and political Science extensively. Over a period of time he developed interest in civil service and began to involve himself in politics. He gave up his service and joined the political movement but had only a short career in politics. But it was during his imprisonment in Alipore jail that he dreamt of setting out on a divine spiritual mission and this became a turning point in his life. He moved to Pondicherry and embarked on his spiritual career.<\/p>\r\n \r\n

At Pondicherry, where he moved Aurobindo initially lived with four or five companions. Gradually their number increased and an Ashram was founded. He strongly believed in spiritual practice which he said could transform any human being and every human being into a divine being.<\/p>\r\n \r\n

He preached various aspects of philosophy such as Brahmacharya, philosophy of Dharma and Karma, spiritual growth and learning through philosophical and scientific means. His mission in life was to bring out the divine within every individual through integral yoga and turn that person into a divine being. In 1926, with the help of his spiritual collaborator, Mirra Alfassa (referred to as \u2018The Mother\u2019) he founded the Sri Aurobindo Ashram. The rest of Aurobindo\u2019 s life was spent in the Ashram doing yoga and meditation for spiritual growth and development. He died on 5<\/span>th<\/span> December 1950 at Pondicherry.<\/span><\/p>\r\n\r\n<\/div>\r\n

\r\n\r\n \r\n\r\nAurobindo\u2019s Writings<\/strong>\r\n\r\n \r\n

Aurbindo Ghose was a versatile writer and has written extensively on Indian philosophy and culture. His writings cover a wide range of topics which are relevant to Indian society even today. Ghose had profound knowledge of disciplines such as science, literature, psychology, sociology, political science, philosophy and others and that is the reason why he could cover such a wide range of subjects. He was nominated for the Nobel Prize in Literature in 1943 and for the Nobel Peace Prize in 1950. His major writings include A System of National Education<\/em>; The Life Divine; Savitri: A<\/em> Legend and a Symbol ;The Essential Aurobindo: Writings of Sri Aurobindo; Synthesis of Yoga; Powers Within and Gems from Sri Aurobindo <\/em>.<\/p>\r\n \r\n\r\nAurobindo\u2019s Concept of Education<\/strong>\r\n\r\n \r\n

Aurobindo\u2019s concept of \u2018education\u2019 is vastly different from that of traditional approaches to education. According to him, acquiring information is not the aim of education; it must build powers of the human mind and spirit\u2019. Aurobindo Ghose was an idealist to the core. He narrates the kind of education, we need in our country in the following words- \u2018We need an education proper to the Indian soul temperament, and culture that we are in quest of, not indeed something faithful merely to the past, but to the developing soul of India, to her future need, to the greatness of her coming-self creation, to her eternal spirit\u2019 (schoolofeducators.com).<\/p>\r\n \r\n

Aurobindo Ghose wrote a series of articles on education in the Karma Yogin during 1909-10 under the title \u201cA System of National Education<\/em>\u201d and \u201cThe National Value of Art<\/em>\u201d. He also wrote \u201cA Preface to National Education\u201d which appeared in the Arya in 1920 in two parts. His book, \u201cThe<\/em> Synthesis of Yoga<\/em>\u201d in which we find extraordinary insights with regard to education, appeared serially in the Arya from August 1914 to January 1921 in four parts. His main motto was to synthesise western rationalism with eastern metaphysics. His academic interest was interdisciplinary in scope; he incorporated the ideas of political science, education, sociology, psychology and philosophy in his thoughts. He was deeply influenced by western thought, most significantly, Charles Darwin\u2019s evolutionary theory and French intellectual Henri Bergson\u2019s philosophy of cognitive evolution. The ideas of impending human evolution and global futurism became the foundation for his spiritual philosophy, sociological theories, political ideology and educational thought (see karmayogi.net).<\/p>\r\n \r\n

Aurobindo emphasised that education should be imparted in accordance with the needs of modern life. He believed that education should create such citizens who are dynamic and able to face any challenge in the modern society. According to him education has six aims, these being:<\/p>\r\n \r\n\r\nPhysical development and holiness\r\n\r\n \r\n\r\nTraining all senses- hearing, speaking, listening, touching, smelling and tasting.\r\n

Achieving mental development of the child<\/p>\r\nDevelopment of morality\r\n\r\nDevelopment of conscience\r\n\r\n \r\n\r\nSpiritual development\r\n\r\n \r\n

Aurobindo emphasised that the main aim of education is to promote spiritual development. According to him every human being has a fragment of divine existence within himself and education can scan it from each individual to its full extent.<\/p>\r\n \r\n\r\nCore Ideas of Aurobindo Ghose on Education<\/strong>\r\n\r\n \r\n

Despite having western education Aurbindo Ghose was critical of the education system of his times. He was aware of the fact that the education system which was in existence had just turned to be a\u00a0machine of knowledge and did not touch upon the needs and spirits of citizens of modern times. Aurobindo\u2019s observation was that \u2018education to be true must not be a machine made fabric, but a true building or living aura of the powers of the mind and spirit of human being\u2019 (schoolofeducators.com).<\/span><\/p>\r\n\r\n<\/div>\r\n

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According to Aurobindo Ghose, if a student is given lot of information it does not lay a sound foundation. Information is almost similar to the study materials that are given to students for reference, but it does not make a student intelligent. If education confines itself to accumulation of knowledge it cannot be called \u2018real education\u2019. A balance must be struck between the various faculties of memory, imagination, perception and reason which are the edifices of thought and knowledge and the tools and material used in education. In his view, memory, judgments and creative powers are ever growing faculties that give a boost to education.<\/p>\r\n \r\n\r\nAbout Mother Tongue<\/strong>\r\n\r\n \r\n

Aurobindo Ghose was of the opinion that Indian brains have tremendous potential, but with the introduction of a language unknown to a large number of people their potential was hampered. The new system of education introduced subjects in a foreign language unknown to the masses. The very idea of foreign language distracted the attention of pupils and affected their powers of observation, judgment, comprehension,<\/em> memory and understanding. Aurobindo believed that the medium of instruction is an essential factor in learning. Unless a child does not mentally master a language he\/she will be unable to understand the subject and gain mastery over it. He suggested that mother tongue is the best medium of instruction. When a child is able to comprehend what is being taught in a language his\/her mental ability to understand, observe, compare and judge develops sharply. In the new national system of education Ghose had proposed that mother tongue should be the medium of instruction (see Samuel, 2015).<\/p>\r\n \r\n\r\nThe System of National Education: Three Principles of Teaching<\/strong>\r\n\r\n \r\n

According to Aurbindo Ghose, education is not just about working in a laboratory or collecting information by reading books. If education must be imparted meaningfully, a healthy balance must be achieved between the body and mind. Aurbindo Ghose compared the European system of education with that of India and said that the European system had its own limitations despite its advancement. It does not give the kind of weightage that needs to be given to the knowledge of human psychology and looks into temporary achievements. In his book \u2018A System of National Education\u2019 (Ghose, 1921) he enunciated three principles of teaching these being:<\/p>\r\n \r\n\r\nNothing can be taught\r\n\r\n \r\n\r\nMind has to be consulted in its own growth\r\n\r\nTo work from near to far and known to the unknown.\r\n\r\n \r\n\r\nThe First Principle<\/strong>\r\n\r\n \r\n

The Teacher is not an instructor or task maker. He is a guide who shows students how to equip their instruments of knowledge and achieve progress. Instead of imparting knowledge teachers show the pathway to search for knowledge on their own. The teacher\u2019s job is to make the student understand and appreciate the true value of knowledge. This principle however operates differently for children, adolescents and adults.<\/p>\r\n \r\n\r\nThe Second Principle<\/strong>\r\n\r\n \r\n

According to Aurobindo Ghose, every child has certain inherent capacities. He was of the view that induction of specific ideas, virtues, capacities and encouraging a child to develop in a set pattern either by teachers or parents is not the right thing to do. This kind of imposition will hamper a child\u2019s personality development, which in the long run is detrimental to national interest.<\/p>\r\n \r\n

The teacher must never pressurise the child to receive knowledge in which it has no interest. Ghose was of the view that if children are stressed they lose their originality and what emerges is an artificial and imperfect personality. Instead if they are left free they not only develop their knowledge but can also give their best. According to Aurobindo Ghose all human beings have something divine in them. The right type of training will only enhance and induce strength and perfection. The main aim of\u00a0education should be to help an individual to find something divine within oneself, develop it, and realise it in such a way as to work for the development of the nation.<\/span><\/p>\r\n\r\n<\/div>\r\n

\r\n\r\n \r\n\r\nThe Third Principle<\/strong>\r\n\r\n \r\n

The third principle of education is to work from near to the far and from that which is known to the unknown. Aurobindo Ghose believed that the past is the foundation, present is the material and future is the aim. All three have their natural place in education.<\/p>\r\n \r\n\r\nCurriculum<\/strong>\r\n\r\n \r\n

The insights of Aurbindo on curriculum formation and development have enormous contemporary significance. He pointed out that there should be a free learning environment for a child, because every child has latent faculties. For this latent potential to blossom a child needs a free and fearless environment. The curriculum must create a feeling of satisfaction that one has learnt something. He laid down the following principles for curriculum formation:<\/p>\r\n \r\n\r\n\u00b7\u00a0\u00a0\u00a0\u00a0\u00a0 Curriculum should create interest in the child.\r\n\r\n \r\n\r\n\u00b7\u00a0\u00a0\u00a0\u00a0\u00a0 It should include subjects that promote mental and spiritual development.\r\n\r\n \r\n\r\n\u00b7\u00a0\u00a0\u00a0\u00a0\u00a0 It should motivate children for attainment of knowledge about the entire world.\r\n\r\n \r\n\r\n\u00b7\u00a0\u00a0\u00a0\u00a0\u00a0 It should build creativity and promote constructive capacities.\r\n\r\n \r\n

Aurobindo Ghose wanted to set up schools where there was no fixed curriculum but those that allowed children to develop their physical and mental faculties and also realise their innate powers. Children must absorb what they want to learn and not what their parents want them to learn. The curriculum in his view must encourage students to explore and not stunt their growth. Aurobindo propagated the concept of self-discipline and opposed any kind of imposition or regulation through a pre-set curriculum. In other words he was upholding the need for a child- centric curriculum that gave space for exploration and self-realisation He also stressed the need for the curriculum to take into account the needs of the society.<\/p>\r\n \r\n\r\nInstitution of Higher Learning<\/strong>\r\n\r\n \r\n

Since Aurobindo Ghose was exposed both to the western and Indian systems of education he could easily discern the differences existing between institutions of higher education in India and the west. College life according to him is an opportunity for youngsters to shed their ego, expand their intellectual abilities and strengthen their character. It also opens up one\u2019s social world.<\/p>\r\n \r\n

Aurobindo Ghose\u2019s stress was on the intellectual aspect of education which he felt is more important than its utilitarian aspect. He was of the view that knowledge should be pursued for its own sake and that it must imbibe the essential elements of culture as well as true science. He was critical of the present system of education that laid stress on utilitarian aspects rather than on selflessness and other higher values. Education according to him must emphasise on the power of reason, power of comparison and differentiation and the power of expression. Acquisition of these three qualities will add value to education. These views of Aurobindo hold special meaning in the context of contemporary higher education which is moving more towards commercialisation.<\/p>\r\n \r\n

Aurobindo Ghose believed that though India lost much as a nation it has preserved qualities such as natural alertness, quickness and originality. But if excessive concentration is bestowed on acquisition of knowledge without cultivating these three faculties then there shall be irretrievable degradation and final extinction. He felt that there was an utter need for revolutionising the entire framework of education by placing less stress on examinations and more emphasis on learning subjects such as geometry, logic and political science for reasoning, languages for expression, history for power of comparison and differentiation. The role of the teacher is to develop the mental faculties of students and not to impart memory-centric education.<\/p>\r\n \r\n\r\nAlumni Association<\/strong>\r\n\r\n \r\n

It is indeed very important to note that Aurbindo Ghose stressed on the need to develop alumni associations in colleges. Since college life serves as a foundation for their future life and career there\u00a0should be a continuous contact between the institution and its alumni even after they leave the college. By taking the examples of the Universities of Oxford and Cambridge Ghose showed how networking among students and the pride which they took in their association with their respective almamators had a great impact on the development of these institutions. To him cherishing the memories of college life and expressing their gratitude for the institution from where they received their academic and intellectual training was also critical to the future development of youngsters. The alumni must have a healthy relationship with the present group of students and share their life experiences, said Ghose.<\/span><\/p>\r\n\r\n<\/div>\r\n

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Aurobindo\u2019s thoughts on alumni associations assume special significance in the context of the thrust being placed on the role of alumni in institution building and development in contemporary educational practices.<\/p>\r\n \r\n\r\nRole of Teachers<\/strong>\r\n\r\n \r\n

Aurobindo enunciates certain sound principles of good teaching, which have to be kept in mind when actually engaging in the process of teaching-learning. He explains that knowledge is already dormant within the child and for this reason, the teacher need not function as an instructor or task-master. He is a helper and a guide. The role of the teacher \u2018is to suggest and not to impose. He does not actually train the pupil\u2019s mind, he only shows him how to perfect the instruments of knowledge and helps him and encourages him in the process. A teacher does not impart knowledge to him; he shows him how to acquire knowledge for himself. He does not call forth the knowledge that is within; he only shows him where it lies and how it can be habituated to rise to the surface\u2019 (http:\/\/saccs.org.in). Aurobindo Ghose stated that, whenever there is repetition, meditation and discussion it will awaken an individual\u2019s mind with enlightenment. This will further be developed by intellectual clarity, deep study, and understanding.<\/p>\r\n \r\n\r\nMoral Education<\/strong>\r\n\r\n \r\n

Aurobindo Ghose believes that an education that places too much stress on developing intellectual abilities without giving due consideration to cultivation of values is detrimental to human development and progress. It is in this context that he attached great importance to moral education. In his view there should be a healthy combination between the working of the \u2018 head\u2019 and the \u2018heart\u2019 in a human being and education must foster such a relationship. According to Aurobindo there are three important factors related to man\u2019s moral nature, these being:<\/p>\r\n \r\n\r\nBhavana(emotions)\r\n\r\nSamskar (formed habits)\r\n\r\nSwabhava(nature)\r\n\r\n \r\n

Aurobindo strongly feels that in a person\u2019s life the right combination of good habits, right emotions and right nature must be imbibed. He suggested that teachers must help children acquire these values by imparting moral education. Ghose refers to the Gurukula<\/em> system of education in which technical training was interspersed with value based training. Teachers must themselves serve as role models to students through their exemplary life style and superior knowledge. If a child does not fall in line with the expected standards of behaviour, he\/she must not be treated like a delinquent, but given the opportunity to engage in a soul search. Efforts must be made to replace falsehood by truth, fear by courage, selfishness by sacrifice and malice by love in the minds of students.<\/p>\r\n \r\n\r\nModern Education<\/strong>\r\n\r\n \r\n

Aurosbindo Ghose was of the view that the present education system has many drawbacks and calls it \u2018unreal education\u2019. He drew comparisons between the modern and ancient systems of education and critiqued the contemporary system of education in its entirety. His emphasis was on mastering the subject under study though it was not an easy target to achieve. It is only then that knowledge acquisition becomes a meaningful exercise. Ghose believed that nature is the best teacher. He also said that instead of teaching multiple subjects pupils must be taught subjects in which they are interested. He was critical of the thrust given to memorising and examinations in the modern educational system. Aurobindo did not approve of the kind of competition that has become an\u00a0intrinsic part of current educational practice. He strongly believed that education is the vital factor for development and progress of a country. He had a vision not just of an independent India but also of a Great India.<\/span><\/p>\r\n\r\n<\/div>\r\n

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With a strong conviction that the ancient system of education in India had many positive qualities, Aurobindo advocated that it has to be revisited and the strong points in that system of education must be adopted. He wanted students to rise above themselves and expected that they should dedicate their knowledge to the development of the nation.<\/p>\r\n \r\n

Ghose\u2019s notion of an ideal education was one in which students were committed to work for national development rather than self-promotion. He denounced that education system which instilled such characteristics as pride, selfishness and greed. To him gaining mastery over one\u2019s subject and treating education as a public utility are the two factors to which an academic institution must give due importance. There must be a balance between the personal and national interests.<\/p>\r\n \r\n\r\nImportance of Observation and Imagination<\/strong>\r\n\r\n \r\n

Ghose stressed on observation as a vital component of the knowledge acquisition process. He was of the view that it was the primary task of a teacher to habituate children to observe and concentrate on what was going on around them by using their senses. Without keen observation knowledge acquisition becomes an incomplete process. However, observation means different things to different people. For example, a painter, a scientist, a poet, a yogi- each of these has a different point of view and hence each seems to observe different aspects of a single event. When one observes one derives practical knowledge. Observation further helps students to remember, compare, judge and analyse issues at a higher level. Along with observation imagination also helps build one\u2019s knowledge base. Imagination helps the formation of mental images, creates thoughts and cultivates the appreciation of beautiful things. It is thus very critical to achieve a semblance between observation and imagination.<\/p>\r\n \r\n

Aurobindo Ghose stressed that bookish knowledge is not true knowledge as it us leads nowhere. All that is needed is to teach children to understand how and why things work in the world. And for this, reasoning is a necessary aspect. Learning facts without reasoning is a wasteful exercise. He says that after training mental faculties logical faculties must be trained. Induction, deduction and inference should be taught and trained so that logical reasoning is developed in a scientific manner.<\/p>\r\n \r\n\r\nPhysical Education<\/strong>\r\n\r\n \r\n

There is an old Sanskrit saying which goes \u2018Sareeram Adyam Khalu Dharma sadhanam\u2019<\/em> (the body is the means of fulfilment of Dharma). Thus, physical is our base and through that the highest spiritual values are to be expressed and achieved.<\/p>\r\n \r\n

According to Aurobindo Ghose education of the body must be rigorous and it must be completely governed by method, order, discipline and procedure. Physical education has the following three principal aspects:<\/p>\r\n \r\n

Controlling and disciplining the functions of the body.<\/p>\r\n \r\n

Harmonious development of all the parts and movements of the body Rectification of deformities and defects<\/p>\r\n \r\n

According to Aurobindo one must have a basic knowledge of the structure of the human body and its functions. He has listed out some important ingredients of physical education which are shown below:<\/p>\r\n \r\n

Right from an early age children should be taught right postures, positions and movements of the body.<\/p>\r\n \r\n\r\nChildren should be taught to eat healthy and simple food, eat when they are hungry and food that suits the body.\r\n\r\n \r\n\r\nFood should not be taken to satisfy the greed of the stomach and taste of the tongue.\r\n\r\n \r\n\r\nChildren should be encouraged to follow hygienic and cultivate healthy and clean habits.\r\n\r\n \r\n\r\nChildren should be taught that to be ill is a sign of failure and inferiority.\r\n\r\n<\/div>\r\n \r\n\r\nConclusion<\/strong>\r\n\r\n \r\n

Aurobindo Ghose widely known as a philosopher and spiritual guru has written extensively on issues relating to education that have enormous contemporary relevance. Education according to him is not just about acquiring information but building the powers of the human mind and spirit. He speaks of education which is suitable for Indian soul, temperament and culture. He synthesised western scientific rationalism with eastern transcendent metaphysics into a holistic narrative of reality. Aurobindo emphasised that education should be in accordance with the needs of modern life but include the core ideas and methods of ancient education. He wanted education to be child centric and build the right type of emotions, habits and motivate the child to engage in the right type of acts.<\/p>\r\n \r\n

According to Aurobindo Ghose, education does not just mean working in a laboratory or collecting information by reading books. Educating a student is not like the work of a carpenter or a sculptor. According to him true education happens only when there is a semblance between the human body and mind. He pointed out six aims of education, these being physical development, training senses, mental development, development of morality, development of conscience and spiritual development. He stressed the teacher\u2019s role in imparting knowledge and wanted teachers to train students and not impose their views on them. He wanted the mother tongue to be the medium of instruction. Aurobindo desired that students must maintain a continuous contact with their institutions through alumni associations. To Ghose the mind has to chalk out the course of its growth. Education must train the senses and powers of the mind by developing the powers of logical reasoning. He also stressed on the need for students to develop their powers of observation and imagination. The ultimate aim of education according to Aurobindo was to bring out the divine within students to the surface.<\/p>\r\n \r\n

Ghose believed that education is a creative process. Where there is compulsion creativity is hampered. There is always a dichotomy between freedom and discipline. Both seem to go in opposite directions. The secret of integral education lies in achieving a proper synthesis between discipline and education. Discipline should be transformed into self- discipline and not imposed or forced by others. According to him, each child is different and a child \u2019s interest in a given activity must be respected. A child must not be forced to engage in an activity in which he\/she is not interested. Teachers must recognise the differences among students and encourage them to pursue their interests. It is the teacher\u2019s duty to counsel, motivate and bring out the best in students.<\/p>\r\n\r\n\r\n\r\n
you can view video on Aurobindo Ghose<\/strong><\/td>\r\n\"\"<\/a><\/td>\r\n<\/tr>\r\n<\/tbody>\r\n<\/table>\r\n\r\n\r\nReferences<\/strong>\r\n