Epoch-making ideas and ideologies emanate when prodigal human beings perceive problems of immense magnitude before humanity at a particular level of development in human history and try to solve them in their own typical way. Futuristic relevance of an idea or an ideology of such trailblazers depends on the clarity of vision of the coming events and their capacity to understand and internalize the forces of dissipation. Gandhiji with his ‘Divya Chakshu’ excelled in understanding the Indian people, the Indian nation and the Indian national heritage. The entire world accepts the clarity of his perception and his assessment of the shape of future trends so much so that with the passage of time the relevance of his thoughts and ideas is gaining greater significance globally.

Born during the first phase of industrial and scientific revolution and living through its second and third stages, Gandhiji saw both the positive and humane aspects of science and technology as well as their destructive possibilities and potentialities for misutilization which could lead to a growing wedge between the ‘haves’ and ‘have nots’ and hence to destruction. Realizing something definitely wrong with the consumeristic way of life that many people were chasing in a society oriented to violence, exhibitionism, consumerism, a life far removed from Nature and moving in a direction that was not conducive to a balanced life or would promote equality of opportunity amongst people of different nations, races, castes, colours and creeds, Gandhiji began his quest for the alternatives which got even further reinforced and broadened with his experiences in South Africa.

Gandhiji’s innovative approach to political activism, passive resistance, belief in non-violence, firm faith in ‘satyagraha’ against oppressive regime came as the biggest surprise to one and all across the globe. People became curious and attentive when he not only preached but also practised his doctrine in action as part of his personal life as a staunch believer in personal example than in mere precept, that efforts have to be made to eliminate the misdeeds of the oppressor rather than the oppressor himself. Truth, non-violence and satyagraha were successfully used and their credibility as an effective instrument of the social and political transformation was established. Though the world saw the success of his faith, strategy and effort in achieving his goals yet the Mahatma himself was not fully satisfied.

Like many great thinkers, prophets and philosophers, Gandhiji was convinced that injustice, violence and oppression manifest from human heart and that education can play an effective role in developing a wholesome human personality capable of resisting war, violence, injustice and oppression and building a social order wherein man can live in peace and harmony with others. Since education is a potential instrument of man-making and social engineering, he concentrated on an education that could draw out the best in the child—body, mind and spirit—for developing a peace loving human personality. Gandhian philosophy is, indeed, rich in its educational and social values. It can transform the destiny of man and is capable of establishing an alternative social order if it is practised sincerely and honestly in its true perspective.

Gandhiji’s educational philosophy, which evolved during his lifetime in the form of Gandhian School of Educational Thought, has not received adequate attention in policy formulations during last five decades. Globally, it is being realized that his views were dynamic and futuristic in nature. Fully understanding inadequacies of our over-dependence on the alien model of education and the needs of the weakest, the poorest and the neglected, he evolved an indigenous strategy to provide equality of opportunity and success to each and every individual of this category.

NCTE lays great emphasis on the contribution of Indian educationists and thinkers and has undertaken a project to acquaint teacher educators with their thoughts. Since Gandhiji has written practically on every aspect of human life and his writings, particularly on education, are full of incisive insight, practical experiences and pragmatic foresight, I cherished the idea of having an anthology of his writings on Education compiled which I relish to present in the form of this book. It traces, in brief, Gandhiji’s experiments in South Africa and in India and presents his thoughts on various stages of education, from pre-primary to higher education. The richness of his ideas on language learning, women’s education, physical education, textbooks and most other aspects of learning provide an insight into the vastness of his vision and the expanse of his thought-process.

This compilation will hopefully benefit teacher training institutions, teacher educators and teachers in understanding Gandhiji’s message and its universal appeal and application in Education at all levels.

New Delhi
17 August 1998