3

Aims of Education

Education is just a means. If it is not accompanied by truthfulness, firmness, patience and other virtues, it remains sterile, and sometimes does harm instead of good. The object of education is not to be able to earn money, but to improve oneself and to serve the country. If this object is not realized, it must be taken that the money spent on education has been wasted.

Indian Opinion, 9 March 1907 (CW 6, p. 361)

The Indian community has a moral to learn from this case. Without the right kind of education, the community will not only remain backward, but become increasingly so. Education in England, the study of English, world history and of the sciences—all these are essential in the world of today. Without them one is crippled. It is also necessary to learn how to put the knowledge thus acquired to proper use. In itself knowledge is only a means. It can be employed for good, for making money, and in the service of public causes. Knowledge is justified only when it is put to good use and employed in the public cause. Otherwise, as we pointed out once earlier and as everyone will readily admit, it is like poison.

Indian Opinion, 4 April 1908 (CW 8, p. 171)

Letter to Manilal Gandhi, 25 March 1909 (CW 9, p. 205)

Speech at Y.M.C.A., Madras, 27 April 1915 (CW 13, p. 65)

Pupils are to receive education which will incline them to do nothing but national service when their studies are over. If, on growing up, they leave the Ashram, the education will have failed to that extent. Should any occasion of the kind arise, the student will be free [to follow his inclination]. It is not the aim, however, that the students should return to their parents and get lost in the sea of practical affairs.

Letter to Ranchhodlal Patwari, 10 June 1915 (CW 13, p. 105)

But I am afraid that most of the students do not pay any regard to the real aim of education. They go to school merely because it is the custom to do so. Some go to be able to obtain employment later on. In my opinion, to think of education as a means of earning a living betrays an unworthy disposition of mind. The body is the means of earning a living while the school is the place for building character. To regard the latter as the means of fulfilling one’s bodily needs is like killing a buffalo for a small piece of hide. The body should be maintained through doing physical work. How can the atma, the spirit, be employed for this purpose? You earn your bread by the sweat of your brow—this is one of the most significant sayings of Christ. The Gita also seems to say the same.

Students who attend school without taking thought as to the true aim of education, should first make sure what it should be. Such a student may resolve this very day that, henceforth, he will regard school as a place for building character. I am sure that he will effect a change for the better in his character in the course of a month and that his companions will also bear witness to his having done so. The shastras assert that we become what we think.

Speech at Bihar Students’ Conference, Bhagalpur, 19 July 1917

(CW 14, pp. 134–35)

As I have earlier pointed out, most of the students look listless and devoid of energy. Many have asked me what they should do to overcome lethargy and serve the country? What should they do to earn their living? I have the impression that they are anxious about this matter. Before answering these questions it is necessary to find out the aim of education. Huxley has said that the aim of education is the building up of character. Our seers aver that, if in spite of his knowledge of the Vedas and shastras, a man fails to know himself and acquire the power to liberate himself from all bonds, his knowledge is useless. They have also said: "He who has known the Self knows all." Knowledge of the Self is possible without any literary education. Prophet Mohammed was an illiterate man. Christ too did not attend school. But it would be impudent to deny that these great men had acquired knowledge of the Self. Though they did not pass any examination, yet we hold them in high esteem and worship them. They were in possession of all the fruits of learning. They were mahatmas—men of great spiritual attainment.

Speech at Bihar Students’ Conference, Bhagalpur, 19 July 1917 (CW 14, p. 133)

All education must aim at building character. I cannot see how this can be done except through religion. We are yet to realize that gradually we are being reduced to a state in which we shall have lost our own without having acquired the new. I cannot go more into this, but I have met hundreds of teachers and they sighed in pain as they told me of their experiences... If pupils in schools lose their character, everything will have been lost.

Speech at Gujarat Educational Conference, Broach, 20 October 1917

(CW 14, p. 29)

If education is to be bought at the price of manliness and self-respect, the price is too heavy. "Man does not live by bread alone." Self-respect and character are above means of livelihood or a career. I am sorry that so many students have taken their expulsion so much to heart. The parents as well as students must revise their ideas about education. Education is treated merely as a means of earning a livelihood and acquiring a status in society. These are not unworthy ambitions. But they are not everything in life. There are many other honourable means of acquiring wealth and status. There are many independent activities in life which one may undertake without having to contemplate loss of self-respect. And there is no better or cleaner passport to status in society than honesty and selfless service of fellow-beings. If, therefore, after due effort, the college door remains banged in the students’ faces, they should not lose heart but seek other means of livelihood. And if the other students will empty the recalcitrant colleges as a matter of respectful protest, they and India will not be losers, but both will be considerable gainers.

Young India, 1 October 1919 (CW 16, pp. 175–76)

He said the essence of all education was kindness—kindness to all, friends, foes, men and beasts. The chief object of education was the building of character which could be done by strict observance of brahmacharya. Mr. Gandhi then explained to the students the necessity of learning Hindi and spinning and said that if the whole younger generation was educated in the manner in which they were trained in national schools then there would not have been any difficulty in getting swaraj.

Speech at National College, Bombay

The Bombay Chronicle, 17 March 1921 (CW 14, p. 441)

That is certainly what we mean. Even imparting knowledge should aim at character-building. Knowledge is the means and character-building is the end.

Navajivan, 20 October 1921 (CW 21, p. 327)

In my humble opinion, knowledge should never be used for acquiring wealth. Business should be the only means of doing so. The means of livelihood should be labour, i.e., weaving, carpentry, tailoring and such other occupations essential for maintaining human life. I believe that one of the chief reasons for our moral fall is that doctors, lawyers, teachers and others acquire their knowledge mainly for getting money and, in fact, use it for that purpose. What I have set out is, of course, an ideal, which we cannot attain. I have no doubt, however, that the nearer we get to it, the better for us.

Navajivan, 1 July 1924 (CW 24, p. 174)

The education that you are receiving is intended for swaraj. I have taken up the responsibilities of a chancellor in Gujarat. That too I have done in my capacity as a fighter for freedom and with the intention of training students to be fighters for freedom. I landed in England on 4th of August, 1914. What did I see there? As the War spread, the Inns of Courts went on closing. Many faculties in Oxford and Cambridge were also closed. During the War, they allotted a minor role to education. And why should they not? The outcome of education is that the student becomes an ideal citizen, an ideal patriot and an ornament to his family, his community and his nation.

Convocation address at Tilak Mahavidyalaya, Poona, 4 September 1924

(CW 25, p. 89)

In asking them to study the lives of lawyers like Ghose, Mahatma Gandhi asked them not merely to be satisfied with the heritage those great lawyers had left for them, but wished the present generation to do better. They should become the poor man’s friend in every sense and then alone would they be able to justify the legal profession. Their end was not to get more than a decent livelihood or how to shine in life, but to serve humanity in order to serve the motherland. They ought not to become lawyers in order to increase cases. The education they received ought not to be prostituted to the base use of earning a livelihood, it ought to be used to promote moral growth to enable them to realize themselves, to understand that there was the Maker who saw everything and registered all thoughts, pure and impure, and the learning they derived should be dedicated to a vigorous self-analysis and not prostituted.

Speech at Law College, Trivandrum, 14 March 1925 (CW 26, p. 307)

Fearlessness is the foundation of all education, the beginning and not the end. If you do not build on that foundation, the edifice of all your education will topple over.

Speech at Boys’ Meeting, Kolhapur

Young India, 31 March 1927 (CW 33, p. 192)

Purity of personal life is the one indispensable condition for building a sound education. And my meetings with thousands of students and the correspondence which I continuously have with the students in which they pour out their innermost feelings and take me into their confidence show me quite clearly that there is much left to be desired. I am sure that all of you understand thoroughly what I mean. In our languages, there is a beautiful word, equivalent for the word student, that is, brahmachari. Vidyarthi is a coined word and a poor equivalent for brahmachari. And I hope you know what the word brahmachari means. It means searcher after God, one who conducts himself so as to bring himself nearest to God in the least possible time. And all the great religions of the world, however much they may differ, are absolutely one on this fundamental thing that no man or woman with an impure heart can possibly appear before the Great White Throne. All our learning or recitation of the Vedas, correct knowledge of Sanskrit, Latin, Greek and what not will avail us nothing if they do not enable us to cultivate absolute purity of heart. The end of all knowledge must be building of character.

Speech at Voorhee’s College, Vellore, 30 August 1927 (CW 34, pp. 422–23)

You have asked for my blessings. Them you certainly have. But you have them on the condition that you impart lustre to this Vidyalaya and its name. The Patidars also should benefit by it and should disgrace neither the Vallabh Vidyalaya nor my name. I do not care for the sort of Vidyalaya which may prove a millstone round my neck and be a burden to me. Education liberates us, frees us from bondage, helps us to shine, adds to the country’s wealth, enriches character: our boys and girls become smart and intelligent thereby. This Vidyalaya has been established with this end in view. May this end be realized.

Speech at Vallabh Vidyalaya Bochasan, 10 May 1931 (CW 46, p. 101)

True education is that which helps us to know the atman, our true self, God and Truth. To acquire this knowledge, some persons may feel the need for a study of literature, some for a study of physical sciences and some others for art. But every branch of knowledge should have as its goal, knowledge of the self. That is so in the Ashram. We carry on numerous activities with that aim in view. All of them are, in my sense of the term, true education. Those activities can also be carried on without any reference to the goal of knowledge of the self. When they are so carried on, they may serve as a means of livelihood or of something else, but they are not education. In an activity carried on as education, a proper understanding of its meaning, devotion to duty and the spirit of service are necessary. The first necessarily brings about deve-lopment of the intellect. In doing any piece of work, however small, we should be inspired by a holy aim and, while doing it, we should try to understand the purpose which it will serve and the scientific method of doing it. There is a science of every type of work—whether it be cooking, sanitation, carpentry or spinning. Everybody who does his work with the attitude of a student knows its science or discovers it.

From a microfilm of the Gujarati: M.M.U./II, 10 July 1932 (CW 50, p. 182)

Our aim is not just to impart education to children or teach them discipline, but to build character in them. Education, discipline, etc., are means to that end. If the result of building character in them is that education and discipline are neglected, let that be so. I understand your arguments, though. I also see that there is no ill will behind your use of the rod. But there are certainly anger and impatience behind them. May I make a suggestion? Call a meeting of the children. If any of them, say, "You may punish us, and in this manner, if we play mischief or disobey you", you may punish them in the manner which they suggest.

Letter to Premabehn Kantak, 14 December 1930 (CW 44, p. 380)

Studies should be undertaken only with the aim of equipping oneself for service. Since, however, service of others gives one the highest joy, one may say that studies are for joy. I have not heard of anyone, however, who found unbroken joy in life through literary pursuits alone without devoting himself to service.

Letter to Premabehn Kantak, 3 August 1932 (CW 50, p. 326)

What is your goal in education when India obtains self-rule?

Character-building. I would try to develop courage, strength, virtue, the ability to forget oneself in working towards great aims. This is more important than literacy, academic learning is only a means to this greater end. That is why India’s great lack of literacy, deplorable as it is, does not appeal to me nor make me feel that India is unfit for self-rule.

Would you try to bring about any specific kind of social organization through education.

I would feel that if we succeed in building the character of the individual, society will take care of itself. I would be quite willing to trust the organization of society to individuals so developed.

In developing the new national spirit in India would you like to make patriotic feelings so strong that duty to one’s country would be a higher good than obeying one’s personal conscience?

I hope that will never be. One’s own inner convictions come first always. But in a nation where character is developed in all individuals, there can be no conflict between the dictates of one’s own conscience and those of the State.

The true aim of education is spiritual development. One should, therefore, go in for such kind of education as will bring it about. It need not be of one fixed type. Hence it is not necessary to say anything on that subject. One should lead a life of self-control.

Letter to Bhogilal, 20 February 1933 (CW 53, p. 366)

With this introduction I would like to tell the students, boys and girls, that humility is the primary thing to be acquired. One who is not humble cannot put one’s learning to proper use. What does it matter if he has obtained double first class or has stood first? One does not achieve everything by just passing an examination. It is possible that it may help in securing a good job or a good marriage alliance. But, if learning is to be put to proper use, if it is to be used only for the sake of service, one should acquire more and more humility every day. No service is possible without it.

Speech at Dayaram Jethamal College, Karachi, 10 July 1934 (CW 58, p. 164)

At present, the minds of the students become dull there. They can only imitate. Instead of this, they must acquire the power of independent thinking. We are born into this world not for indulging in sensuous activities but for sacrifice, for restraint. The purpose of education is that we know God and progress towards the ideal, and get closer to Him. It is the strict law of God that anyone who desires to be close to Him should renounce the world and yet be in it. This is what the first mantra of the Ishopanishad exhorts us to do. This thing is difficult and yet easy at the same time. It is easy if we believe that we have to live for service. We acquire learning not for sensuous pleasures and for earning but for mukti. Education is considered necessary to save ourselves from darkness, sensuous pleasures and capricious behaviour.

Speech at students’ meeting, Lahore, 13 July 1934 (CW 58, p. 183)

Talk with Manu Gandhi, Biharni Komi Agman (Translated from Gujarati)

21 April 1947, p. 238 (CW 87, p. 326)