Rishi-Krishi Sanskriti : A 3-tier Eco-friendly life-style with sustained societal progress

Rishi-Krishi Sanskriti
A 3-tier Eco-friendly life-style with sustained societal progress

       Here, I intend to bring before your eyes a picture of Indian life-style, well in past, that had a unique 3-tier module for life's journey, which allowed societal development and eco-conservation as twin, complementary goals, rather than two competing goals. In my opinion it is the crux of our sanskriti which was termed Rishi-Krishi Sanskriti.  It was a life-style that would achieve pursuit of knowledge, research, their application, industrial progress through applied technology, creation of wealth, living with nature, conservation of forest, flora, fauna, wild-life and natural resources – the hills, the rivers, the entire eco-systems. It was a life-style with a three-tier habitation module as contrasted with the present two-tier habitation module. Today we have urban life-style and rural life-style, and a vast disconnect between the two.  As against this, we had a life-style long time in past where we had three life-styles – the urban, the rural and the forest-based life style and the 3 were intimately connected with each other as they were catering to the needs of various phases in one's life.  Thus, forest habitation was natural, routine part of society's life-style. 
     Deep inside the forests, lived the learned seers and conducted schools called gurukuls. All learning happened in gurukuls – whether for the prince or for a poor child. The learning also happened by actually living a forest life style. The gurukuls taught how to keep their needs to the minimum, but at the same time also taught various methods of production, foremost being agriculture and animal husbandry. Many more skills were learnt as every student had to participate in all aspects of management of the gurukul. These students were the short-term visitors to the forest life-style, but there were also some permanent forest-dwellers. Today we call them tribals or adivasis. But they were, in realty the protectors and preservers of forest who mingled with the inmates of gurukul.
    The gurukuls were also the sites for great research laboratories. A research always requires proving through application.  The application needed development of appliances which is the role, not so much of the proponent of a research finding but of a skilled person who can conceive design and construct the appliance. When the idea of a wheel appeared for the first time before a seer, he needed someone to actually construct a perfectly circular wooden wheel that could roll on the ground and move forward. Thus the seer needed a carpenter. Later he also needed a blacksmith to join two wheels through an iron-rod and spokes for the purpose of stability. Some other time down the line, these seers discovered the process of mining iron, or silver or gold and refining them. But they needed masons to construct the furnaces. When they discovered the process of spinning yarn from cotton, they needed the  blacksmith  to design an manufacture the Takli. And when they discovered the process of weaving, they needed carpenter to build the Karagha . The rural areas which were estimated like small jewels on all sides of the forest were for production, both in the agriculture sector as well as the so-called industrial or manufacturing sector. Villages were inhabited by farmers as well as skilled people in at least 12 trades – they were called the BARA -
Balutedors. They included carpenter, blacksmith, gold-smith, weaver, barber, doctor, turner and so on.
      The urban areas were basically trade-centres  but also the power-centres.  They were far and few. The kings, the courts, the markets, the army, the tradersand also the entertainment, the banks were located in urban areas. But all the youngsters, be it a son of a King, or of a trader or of a farmer or of a balutedar needed to go to the forest and live a life of forester for sake of learning and acquiring vidya. Thus, there was a continuous and cyclic flow of  inmates from forest to rural to urban and back to forest areas.
      The village-geography was integrated with the forest geography. Some inner area in the village was for residences – that was called gram – sthan now the Gaomthan. Then came the surrounding farm land area. Then came the grazing land for the village animals. Then came the forest land allocated to the village for the purpose of collecting minor forest produces. Those village forests merged with bigger deep forests which were not anyone's ownership.  In a way, they were free-for all, but not to be exploited wantonly. In any case they were the seats of gurukuls where education, research and appliance development – all three took place. Youngsters entered around the age of 8 and left around the age of 25 to join their families  in pursuit of higher achievements. Many went back to the rural areas to join the production-sector. Some learned war-skills and went to join army. A few remained back to continue as researchers.
      However, those who went out came back again. The individual life-cycle was to be lived in four phases. As a student – in forests for 16 years, then as a grihastha for next 25 years – spending a life of productivity, and creating wealth, then again another 25 years back in forests – spending life as a scholar, a researcher, a philosopher,  to permit deeper insights of knowledge. Then the fourth phase was of Sanyas – to go back again to the society – but this time to spread knowledge, information, communication and harmony. Thus there was a continuous change in the pattern of individual’s  life-style shifting between forest, the rural and the urban environment. And the most important aspect was that learning happened in forest – schools in close proximity with nature. So, an intimate participation in life style of the permanent forest dwellers, including the animal, the flaura, fauna, the rivers, streams and hills was not a new thing. And this inculcated  a deep love and responsibility towards the eco-systems. This life style did not allow human being to be the exploiter of the eco-systems and yet development continued.
         What  change will be needed today in our understanding so that forests can be and should be as natural habitat for us, as are the urban or rural areas. We must learnt to switch over quickly from one life-style to another and learnt to enjoy them. At the same time, there should be two more continuous exchanges – one between research and application and another  between sanyasis and grihasthas. Without these exchanges happening harmoniously, the twin objects of societal development and preservation of ecology will remain competing and not complimentary. 
                                                    ***********
सुबोध कुमार द्वारा वेदोंके उद्धरण --
Dear Leena ji,

I find your note on Indian three tier social system very scholarly and correct presentation of Vedic culture. In Vedas two words सन्यास, and मोक्ष are not found at all. Vedas talk of only ब्रह्मचर्य , , गृहस्थ, and वानप्रस्थ.  Sanyaas  and Moksh are creation of Upanishads Vedant- truly  calling it end of Vedas.  

I am taking the opportunity to share here.with you, what Vedas say about Vanprasth. 

With best regards, 

RV10.4

राजा का वानप्रस्थगुरुकुल प्रशिक्षण की आधारभूत वैदिक  योजना Retirement of Politicians, expert  sportsmen, Academicians etc.

ऋ10.4ऋषि:-त्रित आप्त्य:, देवता- अग्निRig Veda Book 10 Hymn 4

(वेदार्थ - दीपक निरुक्त भाष्याधरित- भाष्यकार श्री चंद्र्मणि विद्यालंकार पालीरत्न , के आधार पर)सूक्त का देवता 'अग्नि:' है.अग्नि से यहां अभिप्राय वनस्थ आश्रमी है, जिस को प्रत्न राजन्‌ कह कर सम्बोधित किया है . (प्रत्न राजन्‌) वृद्ध राजन्‌ वनस्थ; क्योंकि वह वनस्थ अग्नि-प्रधान होता है. वह गृहस्थ के अन्य सब सामान छोड कर यज्ञोपकरणो को ले कर ही वन में जाता है ,वहां पांचों, यज्ञ तथा अन्य पक्षेष्टि याग आदि करता है. अत: वनी को 'अग्नि'  कहा गया.समाज के वरिष्ट विद्वान वानप्रस्थ आश्रम का  निर्वाह  वनों मे आवास स्थापित कर के अपने  जीवन के  बहुमूल्य अनुभव  और ज्ञान को समाज, राष्ट्र, पर्यावरण, के  लिए  किस प्रकार समाज को उपलब्ध कराते थे यह इस ऋग्वेदीय उपदेश का विषय है वानप्रस्थी राजा. समाज के अनुभवी वरिष्ट-नेतागण, शिक्षाविद ,भिन्न भिन्न क्षेत्रों में निपुण-  गृहस्थाश्रम निवृत्त जनों का वानप्रस्थ आश्रम धारण करके गुरुकुल जैसी  शिक्षा प्रणाली में कैसे योगदान होता है यह इस वेद सूक्त का विषय है.

1.प्र ते यक्षि प्र त इयर्मि मन्म भुवो यथा वन्द्यो नोहवेषु |

धन्वन्निव प्रपा असि त्वमग्न इयक्षवे पूरवे प्रत्न राजन ||ऋ10.4.1

 हे वनस्थ में तेरी संगति करता हूं, और तेरे मन को प्राप्त करता हूं.जिस से आप हे वंदनीय वृद्ध राजन स्वाध्याय शिक्षा यज्ञ. यागादि से इस ( आप का इस वनांचल में आवास  समाज, पर्यावरण राष्ट्र के लिए) मरु भूमि मे एक जल के स्रोत जैसे हों.

 Summer camps for specialized multidiscipline knowledge, sports academies, think tanks.

2.यं त्वा जनासो अभि संचरन्ति गाव उष्णमिव व्रजं यविष्ठ |

दूतो देवानामसि मर्त्यानामन्तर्महाँश्चरसि रोचनेन ||RV10.4.2 

हे ज्ञान प्रापक तथा अज्ञान नाशक वनस्थ जैसे शीत-काल  के समय गर्म गोशाला में गायें आ कर रहती हैं  वैसे ही आप के पास अविद्या से बचने के लिए विद्यार्थी लोग आ कर रहते हैं , आप खिलाडी युवाजनों को दुष्कर्मों से निवारण करने वाले हो. आप के महान सानिद्यमें दीप्तिऔर प्रीति के साथ युवा विद्यार्थी रहते हैं. -

 3.शिशुं न त्वा जेन्यं वर्धयन्ती माता बिभर्तिसचनस्यमाना |

धनोरधि प्रवता यासि हर्यञ जिगीषसे पशुरिवावसृष्ट: ||RV10.4.3

जैसे माता अपने बच्चे की वृद्धि करते हुए उसे पालती है, उसी प्रकार हे वनस्थ अपने चित्त वृत्तियों पर जितेंद्रिय हो कर  वेद ज्ञान में संयुक्त हो कर  समाज की उन्नति के लिए समाज के भविष्य का निर्माण करें.

4.मूरा अमूर न वयं चिकित्वो महित्वमग्ने त्वमङग वित्से |

शये वव्रिश्चरति जिह्वयादन रेरिह्यते युवतिंविश्पतिः सन्‌ ||RV10.4.4

हम साधरण लोग मूढ हैं, आप वनस्थ  संसार का अनुभव प्राप्त करके अमूढ है, और अपने ज्ञान का महत्व समझते हैं, अपनी वाणी द्वारा शिक्षा देते हुए अपने वनस्थ आश्रममे विचरते हो. प्रजा पालक

होते हुए आप स्वयं ब्रह्मसे मिलाने वाली ब्रह्मविद्या का निरंतर आस्वादन करते हो.

5.कूचिज्जायते सनयासु नव्यो वने तस्थौ पलितो धूमकेतुः |

अस्नातापो वृषभो न प्र वेति सचेतसो यं प्रणयन्त मर्ताः || RV10.4.5

जब किसी के पुत्र के पुत्र का जन्म हो जाए, उस के बाल पक कर सफेद हो जाएं, तब उस का  वनस्थ आश्रम में  निवास  उचित है. तब वानप्रस्थियों को  समान चित्त वाले विद्यार्थी उपलब्ध कराये जाएं. जिस से वे उन विद्यार्थियों  को अशुद्ध कर्मों के त्याग कर शुद्ध आचरण धारण करके वीर्यवान ब्रह्मचारी बनाए.

6.तनूत्यजेव तस्करा वनर्गु रशनाभिर्दशभिरभ्यधीताम्‌ |

इयं ते अग्ने नव्यसी मनीषा युक्ष्वा रथंन शुचयद्भिरङ्गै: || RV10.4.6

हे वनस्थ ! अपने शारीरिक सुख की  परवाह किये बिना आप के पवित्र हाथ यज्ञ कर्मों को भली भांति धारण करने की मानसिक इच्छा  से आप के संकल्प की पूर्ति के लिए इस रथ रूपी शरीर को इस पुण्य कार्य में सन्युक्त करें.

7.ब्रह्म च ते जातवेदो नमश्चेयं च गीः सदमिद्वर्धनी भूत्‌ |

रक्षा णो अग्ने तनयानि तोका रक्षोत नस्तन्वो: अप्रयुच्छन ||  RV10.4.7

हे विद्वान्‌ वनस्थ ! परमेश्वरार्चन, नम्रता और यह वेद वाणी आप को सदैव वृद्धि देनेवाले हों. आप प्रमाद रहित हो कर हमारे पुत्र  तथा पौत्रों की के विद्या दान  द्वारा समाज की रक्षा कीजिये.

Rig Veda Book 10 Hymn 146

ऋषिः ऐरम्भदो देवमुनि, देवता अरण्यानी (निरुक्त-पृ. 595)

वानप्रस्थ आश्रम-मुनि  ऋषि- ऐरम्मद देवमुनि -स्वाभाविकतया इडाजन्य (भूमिजन्य) अन्न -कंद मूल फल फूल इत्यादि -पर संतुष्ट रहने वाला वनस्थ अरण्यानी से अभिप्राय- वनस्थ पुरुष( मुनि)  सहचारिणी वनस्था  और वन यह ग्राम या नगर से दूर होता है.

इस सूक्त में वानप्रस्थ आश्रम ग्रहण करने के इच्छुक पति और उस की सहचारिणी पत्नी के सम्वाद द्वारा वानप्रस्थ आश्रम की समाज में स्थिति को दर्शाया गया है. पहले मंत्र में पति अपने साथ वन में जाने की अभिलाषा प्रकट करने वाली पत्नि को निर्जन वन तथा वहां भूमिजन्य अन्न- कंदमूल पर निर्वाह की कठिनाइयों को बता कर अपनी पत्नि को वन में जाने से असम्मति प्रकट करता है. अगले पांचमंत्रों में पत्नी वन जीवन की शोभा का वर्णन करती है.  इस विषय पर मनुस्मृति के वचन " संत्यज्य  ग्राम्यमाहारं सर्वं चैव परिच्छदम्‌ ! पुत्रेषु भार्यां निक्षिप्य वनं गच्छेत्सहैव वा !! मनु 6.3 –“ सब ग्राम  के आहार और वस्त्र आदि सब उत्तमोत्तम पदाथों को छोड कर पुत्रों के पास स्त्री को रख अथवा अपने साथ लेके वन में निवास करे.

( सत्यार्थ प्रकाश से) एतद्‌ यह सिद्धांत स्थापित किया है कि वनस्थ की पत्नी यथा रुचि अपने पुत्र के साथ नगर में, या पति के साथ वन में,कहीं भी रह सकती है.

1.अरण्यान्यरण्यान्यसौ या परेव नश्यसि |

कथाग्रामं न पर्छसि न तवा भीरिव विन्दती3 ||RV10.146.1

 हे वनस्थ- पत्नी यह जो तू ग्राम से पराङ्मुख होती हुई वनों की ओर जाती है, सो ग्राम में रहने के लिए मेरी अनुमति क्यों नहीं लेती ? क्या तुझे वहां (वन में) जाने में कुछ भी भय नहीं लगता?

2.वृषारवाय वदते यदुपावति चिच्चिकः |

आघाटिभिरिवधावयन्नरण्यानिर्महीयते || RV10.146.2

(उत्तर में स्त्री कहती है ) अरण्य में वनस्पतियों के स्वर गान में सम्मिलित सूक्ष्म जन्तुओं (झींगुर इत्यादि के) स्वर ऐसे कण्ठप्रिय लगते हैं जैसे विविध गायक सस्वर गायन कर रहे हों.

3.उत गाव इवादन्त्युत वेश्मेव दर्श्यते |

उतो अरण्यानिःसायं शकटीरिव सर्जति || RV10.146.3

गौवों के समानअन्य वन पशु भी अरण्य में चरते दिखाए देते हैं, घनी लताओं की बनावट सुंदर घरों जैसी प्रतीत होती हैं, सायंकाल मे चारे ईंधनसे लदी गाड़ियां वन से निकलती ऐसे लगती हैं जैसे वन्य देवता उन्हें अपने घर को विदा कर रहे हैं.

4.गामङगैष आ ह्वयति दार्वङगैषो अपावधीत |

वसन्नरण्यान्यां सायमक्रुक्षदिति मन्यते || RV10.146.4

(वनस्थ पुरुष कहता है) अरण्य में स्थित (दिन में) एक पुरुष गाय को बुला रहा है, दूसरा लकड़ी काट रहा है, रात्रि में नानाविध के शब्द सुन कर भयभीत हो कर पुकारता है.

5.न वा अरण्यानिर्हन्त्यन्यश्चेन नाभिगछति |

स्वादोःफलस्य जग्ध्वाय यथाकामं नि पद्यते || RV10.146.5

(स्त्री कहती है) अरण्य कभी किसी की हिंसा नहीं करता . और अन्य भी यदि उस पर आक्रमण नहीं करता, तब अरण्य उसे मधुर कंद मूल फलों को प्रदान कर के उस के सुखानुसार व्यवस्था करता है.

6.आञ्जनगन्धिं सुरभिं बह्वन्नामक्र्षीवलाम |

पराहमृगाणां मातरमरण्यानिमशंसिषम || RV10.146.6

बिना कृषि के विपुल फलमूल भक्ष्य अन्नादि प्रदान करने और सुगंधि युक्त कस्तूरी मृग की माता रूपि अरन्य की हमें स्तुति करनी उचित है.

सुबोध कुमार
-----------------------------------------------------------------------------

Destruction of The Indian System of Education by British 
07/04/2015by Mystery Of India
An article published in 'Bharathi', the cultural magazine of IIT-Madras contributed by V.Ravi Kumar (B.Tech, Mech. Engg.) based on a study of Kum.B.Nivedita's "The Tormented Indian Spirit- Redemption or Regression
During the time of the East India Company and later, in the British rule, there seem to have been two motives working in the minds of the rulers: plundering the wealth of this land and the ‘white man’s burden’ of civilizing the natives (the term used by them to refer to all Indians). We shall see, how in order to achieve these ends, the British so cleverly played their cards that even after 60+ years of independence we still continue to exist in a state of stupor, unable (and even unwilling!) to extricate ourselves from one of the greatest hypnoses woven over a whole nation. Perhaps many of us do not know that India was the richest land till the British came here. Whereas Britain’s share in world exports before was only 9% as against India’s share of 19% today our share is only 0.5%. Most of the foreigners came to India in search of her fabulous wealth. Ernest Wood, in the book ‘A Foreigner defends Mother India’ states, “In the middle of the eighteenth century, Phillimore wrote that ‘the droppings of her soil fed distant regions“. No traveller found India poor until the nineteenth century, but foreign merchants and adventurers sought her shores for the almost fabulous wealth, which they could there obtain. ‘To shake the pagoda tree’ became a phrase, somewhat similar to our modern expression ‘to strike oil’.” In India 35% to 50% of village lands were revenue free and that revenue was utilized for running schools, conducting temple festivals, producing medicines, feeding pilgrims, improving irrigation etc. The British in their greed brought down the revenue free lands down to 5%. When there was a protest they assured Indians that the government would create an irrigation department to take care of irrigation, an educational board to take care of education. etc. The initiative of the people was destroyed. But the rulers found to their chagrin, that though they had conquered this nation, it was still strongly rooted in its own culture. They found that as long as the nation was aware and even proud of its traditions, their ‘white man’s burden’ remained as ‘heavy and cumbersome as ever’! India had, at that time, a very well spread system of education and that system had to be made ineffective for their purposes. Now, most of us are taught to believe that the education was in the hands of the Brahmins and in Sanskrit medium and that the other castes had no education. But here are the facts about how the British destroyed the Indian educational system and made one of the most literate nations illiterate. In the Round- table conference in 1931, Mahatma Gandhi in one of his speeches said, “The beautiful tree of education was cut down by you British. Therefore today India is far more illiterate than it was 100 years ago.” Immediately, Philip Hartog, who was a parliamentarian stood up and said, “Mr.Gandhi, it is we who have educated the masses of India. And therefore you must take back your statement and apologise or prove it.” Gandhi said he would prove it. But the debate did not continue for lack of time. Later one of his followers, Shri Dharampal, went to the British museum and examined the reports and archives. He published a book “The Beautiful Tree” where this matter has been discussed in great detail. By 1820, the British had already destroyed the financial resources that supported our educational system- a destruction that they had been carrying out for nearly twenty years. But still the Indians persisted in continuing with their system of education. So, the British decided to find out the intricacies of this system. Therefore a survey was ordered in 1822 and was conducted by the British district collectors. In the survey it was found that the Bengal presidency had 1 lakh village schools, in Madras there was not a single village without a school, in Bombay, if the village population was near 100, the village had a school. Teachers as well as students of all castes were in these schools. The Brahmins accounted 7% to 48% of the teachers, and the rest of the teachers in any district, came from other castes. Further all children had their education in their mother tongue. The equivalent of the present day primary education lasted 4 to 5 years. We all know that it is universal primary education that is important for taking the nation ahead, not just a few getting higher education. The British administrators admired the dedication and capacity of the Indian teachers. By the time the students came out of the schools they had acquired the capacity to be competitive, and to understand and have proper insight into their own culture. One Mr.Bell, a Christian missionary in Madras took the Indian system of education back to England, and introduced it there. Until then, only the children of the nobles were given education there and he started education for the masses in England. So, we gather that it is from India that the British adopted the system for educating the masses. The Cause of Degradation: The Downward Filtration Method. But what happened in India? Foreign Christian missionaries even resented the nominal amount of one lakh rupees kept aside for the education of Indians. The British cut down the financial resources and brought in several regulations one after the other- regulations like “there has to be a ‘pucca’ building etc. That was not the end. They invited T.B. Macaulay to decide how to divert the money, what should be the medium of instruction and the mode of educating the Indian. He made English the medium of instruction and diverted the money for English education. G.D.Trevelyan writes in “Life of Lord Macaulay”(vol 1 pg164) “A new India was born in 1835″. What Alexander, Ashoka and the western missionaries had failed to do was accomplished by Macualay’s educational minutes, decreeing that India was to receive through English education, the language of the West. “The very foundations of her ancient civilization began to rock and sway. Pillar after pillar in the edifice came crashing down.” But Macaulay did a more harmful thing, which is not generally known. He adopted the “downward filtration method” for educating the Indians. What is this method? The problem facing Macaulay was that Indians were numerous and The British were a handful. How were they going to educate the Indians? How could this nation be weakened so that in self-forgetfulness it would support the British Raj? The story goes that once when he was in Ooty, in his residence, he saw an Indian officer coming and touching the feet of a peon sitting outside his office (which was near his residence.) and was obviously surprised. Why was an officer touching the feet of a peon? He was told, “You don’t know, this Indian society is a peculiar one. Here the Brahmins are respected and the peon belongs to that caste.” The changes that Macaulay brought after this are well documented and authenticated in books. The downward filtration method was formulated according to which the forward caste (even this was much later) was given preference in schools. To put it in his own words,” But it is impossible for us with our limited means to educate all in English. We must at present do our best to form a class of persons Indian in blood and colour but English in tastes, in opinion, in morals, and in intellect.’ To gauge how much he succeeded in his mission, we only need to look into the history of the Indian educated classes since that time onwards. The fact is that we have not tackled the Macaulayian issue even after Independence, and graver still, few realise that the problem exists at all. The system of giving preference to Brahmins in the govt. and missionary run schools went on for nearly hundred years. In the meantime other castes practicing any trade had lost their business due to the flooding of Indian markets with British goods and also due to the deliberate strangulation of their business by the British. Due to the land policy of the British, born out of their greed, the farmers had become landless labourers in their own lands, and the landlords the cruel stooges of the British. The systematic destruction of the Indian system of education deprived certain castes of education. Thus over a hundred years these castes had become impoverished and ignorant and the Brahmins who were supposed to lead the society became distorted in their understanding of things, due to foreign education. The Designs of Macaulay Frustrated In Macaulay’s letter dated 12th Oct., 1836, he wrote to his father: “Our English schools are flourishing wonderfully; we find it difficult to provide instruction to all. The effect of this education on Hindus is prodigious. No Hindu who has received an English education ever remains sincerely attached to his religion. It is my firm belief that if our plans of education are followed up, there will not be a single idolater among the respected classes 30 years hence. And this will be effected without our efforts to proselytize; I heartily rejoice in the prospect’ That was the confidence with which they set out. But the missionaries, after years of toiling in vain realised that their efforts of proselytization had not been successful. So after some years there was a conference of missionaries in India in 1882. They sat together and discussed the effects of their education on the Brahmins. They found that though to an extent they were successful in taking away the Brahmins from their ideals, their conversion had not taken place. A decision to slowly target the other castes and tribals in their educational institutions, was taken. Till the British started ruling India most of the castes were educated and prosperous but the delicate policies of the British are responsible for their later condition. The Brahmins who were supposed to set the standards of behaviour in the society were targeted, and when they strayed away from their path they were blamed for the condition of the other castes. The point to note here is that they are responsible not because they kept all the education to themselves, as is generally believed, but because they allowed themselves to be intellectually corrupted by the British and because they entered into all the professions practiced by other castes. They also took on government jobs thus paving the way for competition and hatred among castes in the society. Today they stand discredited in general, and are no longer considered to be the examples to be followed. But although the Brahmins became corrupted, it is to the credit of all the other castes that though they too were targeted, they stood firm, and thus foiled the designs of the British. But as the poison induced by Macaulay continues to weaken this nation, we hardly even care to know about “Indian thinking”, Indian problems and Indian models and solutions to these problems. The best brains and the best energies are concentrated on evolving and applying western models and solutions. We seem to know less and less about our own nation. After all how does a nation die? One way is by physical destruction as the Europeans who settled in America destroyed whole civilizations there. Another is that people lose faith in their own way of life, their philosophies, their principles, their thought currents etc., and the nation is destroyed. Take for example, the Greek and Roman civilizations. What great civilizations they were! But there came a time when the intelligentsia lost faith in their own way of life, in their own wisdom. They adopted a totally different philosophy in their lives and where are these nations and their civilizations now? In a sense, in the museums and monuments! Compare that with India! The land with the most ancient cultural continuity, the oldest living nation Greece did not physically die. People did not die. People now in Greece, Italy and Persia are the descendants of those who were the originators of those great civilizations. But today if we ask them what are the ideals that sustained their nation they would say,” we do not know, it is in the books; it is in the museum; you may refer to it better there.” That is how a nation is destroyed, rather mummified. Now these countries are nothing more than geographical or political entities trying to evolve a nation out of their statehood. How does a nation get weakened? A nation gets weakened when the ignorance of the people about their own roots increases, or when they become ashamed of themselves or of their forefathers. Actually that is where real regression of a nation starts. A nation which wants to forget about itself and imitate other nations cannot redeem itself but is on the path of self-destruction. The regression is there in our nation at present. And if we truly do not want to weaken ourselves as a nation, we need to extricate our educational system out of its Macaulayian traits, and obtain a fresh and untainted understanding of our ideals; for these have held us together as a nation for nearly ten thousand years. Then put them up for renewed enquiry before the younger generations so that if at all they are imbibed, they are expressed with feelings that become stronger, nobler and grander with time.

Read More at www.mysteryofindia.com/2015/04/destruction-of-the-indian-system-of-education-by-british.html © Mystery of India