What are the Educational Implications of “Bhagavad Gita”

Educational Implications of Gita are given below:

1. The true meaning of education:

We may derive the true meaning of education through the virtuous knowledge (Satwika Gyan) as emphasized by Krishna (18:20). Virtuous knowledge is that through which we perceive unity in diversity and sense the Brahma (i.e., God or Parmeshwar) in all the creatures on this earth.

Thus we may accept according to the philosophy of Gita that true education is that which helps one to see the existence of God (i.e., Brahma) in the soul of an individual Arjun was delusioned at the start of the battle.

Krishna (his Guru) helps him to see the whole epitomised in one individual Krishna, i.e., God Himself. Thus Krishna tries to help Arjun to see point that he (Arjun) cannot kill any one’s soul which resides in Brahma (God) Himself.

2. The ideals of education:

We may analyze the ideals of education into six parts, such as:—

i. To develop virtuous knowledge.

ii. To develop and effect sublimation of personality.

iii. To co-ordinate between the individual and social aim.

iv. To develop the inner consciousness.

v. To develop intellectual and logical ability.

vi. To establish the importance of duty in life.

Now we shall understand how Gita refers to the above ideal education.

I. To develop virtuous knowledge:

Our students, like all of suffer from ignorance of virtuous knowledge. In Gita Krishna remark Arjun’s ignorance and motivates him towards performing his duty. From this position we may take up the idea that the ideal of education should be to remove ignorance and to provide the virtuous knowledge.

II. To develop and effect sublimation of personality:

Everyone’s personality is equipped with evil (Asuri) and virtuous (Daivi-godly) traits. In other words, Kauravas (Asuri) and Pandavas (the virtuous) exist in each of us.

Krishna awakens in Arjun the virtuous powers inherent in him and motivates him towards the right path. This is exactly what a Guru should do for his disciple. Thus the ideal of education should be to develop and sublimate the personality of the student.

III. To co-ordinate between the individual and social aim:

In the battle-field Arjun is lost between his individual freedom and the social responsibility. His individual freedom was to fight or not to fight.

The social responsibility warranted his participation in the battle for punishing the evil-doers for establishing peace in the land. Krishna impresses upon him to sacrifice his individual freedom and take up the Gandeev for annihilating the wicked persons and their allies.

Thus we may say that according to Gita ‘one of the chief ideals of education should be to affect a co-ordination between the individual and social aspects of things.

IV. To develop the inner consciousness:

Arjun desires to keep himself away from the ghastly battlefield. Krishna does not want to force him against his will. Instead, he (Krishna) takes recourse to logical reasoning’s and tries to convince Arjun about his sacred self- duty (Swadharma).

Ultimately, on his own, Arjun decides to fight against his opponents. Thus Krishna, his Guru and Friend, succeeds in awakening the inner consciousness (Anthahakaran). This is exactly the ideal that we should follow in the field of education.

V. To develop intellectual and logical ability:

Arjun expresses his doubt regarding the utility of battle. His doubt is at the root of preaching’s of Gita. Krishna employs his intellectual and logical ability for removing Arjun’s doubt.

Thus the main purpose of the philosophy of Gita is to develop the intellectual and logical ability of Arjun (the common man) in order that he may be able to take his own decision in the face of alternatives this should be our ideal of education also.

Vi. To establish the importance of duty:

One can be happy only by establishing a balance between one’s rights and duties. Krishna tells Arjun that nothing is greater than performance of one’s duty (Swadharma-palan). It is very necessary to emphasize this viewpoint before the students of these days. If our students develop this attitude towards life, then this very earth will become a Heaven.

3. The curriculum:

Gita refers to two types of knowledge (Gyan)—(i) the Apara Vidya, i.e., the knowledge about mundane affairs and (ii) the Para Vidya, i.e., the spiritual knowledge or the knowledge about the Supreme Self.

In the knowledge about mundane affairs we may include all types of subjects in various disciplines of arts, science and engineering etc., which are generally taught in our education centres. Within the Para Vidya the spiritual realm come the knowledge about the soul (Atma), God (Brahma), the being (the Jeeva) and the world (Jagat).

Needless to add, these days in our educational system the ‘Para Vidya the spiritual realm is generally ignored. This has resulted in the predominance of acquisition of wordly wealth of various types at the utter neglect of spiritual realm.

The knowledge about the spiritualism alone can give eternal peace to man. Hence in our educational system “the spiritual aspects of man’s life should also be given its due place along with subjects related with wordly affairs.”

4. The concept of moral education according to Gita:

In the foregoing pages we have said that the performance, of one’s duty (Swadharma-palan) has been principally emphasized in Gila. It was towards the fulfillment of this ideal that Arjun takes the decision to fight in the battle-field.

Krishna has impressed upon him that one’s duty should be performed without taking into consideration its outcome and attachment (Rag) for the same. It is extremely difficult to think of any higher moral ideal for a man than this.

Through practicing this ideal a person will reach the peak of his development and he will overcome all worldly attachment. This is exactly, what is needed in our youths of these days. So if we impress upon them to practice the above ideal we shall be giving them the noblest moral education.