All of us are experiencing to our horror degrading human behavior in society every day.

The deterioration is gradually becoming sharper and unless this fall is immediately arrested improve. Increasing wealth in one part of the world is matched only by increasing poverty in another. The people of the world have been brought closer in terms of space and time; there is greater knowledge of the history that has moulded the life of different societies. But these have neither brought a correspondingly greater understanding among the peoples, nor always a feeling of a common human bond. On the contrary, there seems to be in the world today greater intolerance and a shrinking capacity to listen to the voices of others. If society becomes Sanskar-aadharit, everyone in Bharat shall turn attention on and a remedial measure found out and enforced, the situation would not

performance of duties and through such performance ensure and be entitled to the better living environment.

 As a nation-building measure, inculcating sanskar in every individual and institution is essential and as a measure of in-service training everywhere is necessary as these cannot be inculcated in individuals and institution unless these are brought into their minds and living process through education in Sanskaraksahm ambience. It is the obligation of the society, Not State to educate the citizens so that a right balance between Rights and Duties may emerge. Ashram feels that the present scheme of rule of law is not in consonance with the human nature, the basic political postulation of human being is contra to the true nature of human being. The system of governance, administration, dispensation of justice,

education, health care and related institutional mechanism is insensitive to the needs of human being as individual and as society. Ashram stands for autonomy, economic decentralization, and simplicity of lifestyle, emphasis on personal morals with schematic authority on socio-political structures, character-building without diluting the materialist needs of individual and society, and grass-roots solutions for Bharat's specific problems.
2

 Ashram feels that the idea of state, or regards it at its best as only an element in human life and growth, Ashram Finds the idea of nation a far more natural one. Ashram draws a sharp distinction between the two. According to Ashram, the state tends always to uniformity, because uniformity is easy to it, and natural variation is impossible to its essentially mechanistic nature; but uniformity is death, not life. In this atmosphere of declining standards, we are convinced that a larger battle, couched along deeper cultural contours, was needed if the nation was to be saved from the corrosion of its soul. Though the real danger of the shortcoming of the present governing setup was quite evident even at the time of framing of the constitution, we may quote the following closing remarks of the President of the Constituent Assembly, Dr. Rajendra Prasad, are illuminating and thought provoking : Whatever the Constitution may or may not provide, the welfare of the country will depend upon the way in which the country is administered. That will depend upon the men who administer it. It is a trite saying that a country can have only the Government it
3

deserves. Our Constitution has provisions in it which appear to be objectionable from one point or another. We must admit that the defects are inherent in the situation in the country and the people at large. If the people who are elected are capable and men of character and integrity, they would be able to make the best, even of a defective Constitution. If they are lacking in these, the Constitution cannot help the country. After all a Constitution like a machine is a lifeless thing. It acquires life because of the men who control it and operate it and Bharat needs today nothing more than a set of honest men who will have the interest of the country before them. There is a fissiparous tendency arising out of various elements in our life. We have communal differences, caste differences, language differences, provincial differences and so forth. It requires men of strong character, men of vision, men who will not sacrifice the interests of the country at large for the sake of smaller groups and areas and who will rise over the prejudices which are born of these differences. We can only hope that the country will throw up such men in abundance. I can say this from the

experience of the struggle that we have had during the period of the freedom movement that new occasions throw up new men; not once but almost on every occasion when all
4

leading men in the Congress were clapped into prison suddenly without having the time to leave instructions to others and even to make plans for carrying on their campaigns, people arose from amongst the masses who were able to continue and conduct the

campaigns with intelligence, with initiative, with capacity for organization which nobody suspected they possessed. I have no doubt that when the country needs men of character, they will be coming up and the masses will throw them up. Let not those who have served in the past therefore rest on their oars, saying that they have done their part and now has come the time for them to enjoy the fruits of their labours. No such time comes to anyone who is really earnest about his work. In Bharat today, I feel the work that confronts us is even more difficult than the work which we had when we were engaged in the struggle. We did not have then any conflicting claims to reconcile, no leaves and fishes to distribute, no powers to share. We have all these now, and the temptations are really great. Would to God that we shall have the wisdom and the strength to rise above them, and to serve the country which we have succeeded in liberating.

Ashram views that there are subtle elements, which were clearly manifested in this speech, imbibed in the constitution, responsible for the failure of the constitution i.e. men the individuals of questionable character and integrity. The constitution fails to address the problems which were faced by the country at that time though with the passage of time the problem aggravated manifolds and become more complex as so many newer problems also surfaced. Dr. Rajendra Prasad expressed himself in these words: I would have liked to have some qualifications laid down for members of the Legislatures. It is anomalous that we should insist upon high qualifications for those who administer or help in

administering the law but not for those who make it except that they are elected. A law giver requires intellectual equipment but even more than that capacity to take a balanced view of things, to act independently and above all to the true to those fundamental things of life in one word to have character. It is not possible to devise any yard-stick for measuring the moral qualities of a man and so long as that is not possible, our Constitution will remain defective.
6

 The failure in implementation of the constitution signifies that it requires aspiration of the citizens rather than enforcement or sanction. When at the formative age of life noble ideals should be inculcated and imbibed upon, and also practiced in daily life, aspiration to practice them throughout life will be inevitable; it will become part and parcel of the nature and character of the citizen. Strong foundations of nature and character are laid during the formative period (6 to 17 years) that is when the boys and girls are at school. It is there that the personality is developed and moulded. It is there that the man is made. Unfortunately, in every school, private or public, and in every class, educational curriculum and environment failed to address all round development of personality. The students of today are the nation builders of tomorrow. As the citizen so the nation. In the recent time also Mahatma Gandhi laid stress on the purity of the methods which had to be pursued for attaining our ends. Let us not forget that this teaching has eternal values and was not intended only for the period of stress and struggle but has as much authority and value today as it ever had before.
7

 All

round

development

of

personality

of

the

individual

in

all

the

aspects,

intellectual, mental, physical and spiritual, is essential requirement and is a panacea for all administrative, political and social ills. It is the sanskar of every citizen to develop his/her whole personality through education which should not be merely for the learning of certain selected subjects but also for the development of the intellect and of the mind, of the body and of the spirit. Its ultimate aim should be to improve simultaneously the standard of life and the standard of living of an individual. One of the reasons for erosion of moral values in public life and steep deterioration in work consciousness is the dilution and deviation of the spirit behind education. The need of the hour is to reverse this trend. It is painful to observe that Article 28 of the Constitution discriminately prohibits imparting religious instruction in educational institutions which are run or aided by the State. This article has been grievously injuring our identity and the spiritual education has been made out of bounds in educational institutions. Religious means the manifestation of the divinity inherent in man (Shri Vivekanandji). If this was the
8

design of the framers of the Constitution to exclude the manifestation of the divinity in students then we must think as a society to continue with this constitutional framework and if this was not the design of the framers of constitution then the dangers are more lethal as this constitution fail to check its sabotage by the people of unscrupulous characters. On the contrary, ashram views that manifestation of

divinity and manifestation of perfection inherent in man constitute the first and foremost purpose of education. There cannot be a shred of doubt that this was

prohibited discriminately by the present constitutional set-up and precedents. What should have been prohibited by the framers of constitution was sectarian education which promotes centrifugal forces, that is, promotion of philosophy of any particular sect or sects but unfortunately it failed to do this solemn duty that too at the cost of national integrity and security. Truly speaking, instruction for spiritual

development is the basis and foundation of man-making education. Though the need was felt by the society for Sanskaarit Shiksha (nearly translated as value-education) but it was not allowed, to quote the recommendations made in the NPE on value education:-The growing concern over the erosion of essential values and an
9

increasing cynicism in society has brought to focus the need for readjustments in the curriculum in order to make education a forceful tool for the cultivation of social and moral values. Such value education should help eliminate obscurantism, religious fanaticism, violence, superstition and fatalism. Apart from their combative roles, value education has a profound positive content, based on our heritage, national goals universal perceptions. It should lay primary emphasis on this aspect. The highest heritage of Sanatan Parampara which engaged attention of Bharatiya seers and sages and which they found out after a disciplined quest is that there is a divine element in human beings. The manifestation of divinity is a crucial indicator of civilization of human kind. Civilization is the manifestation of that divinity in man. To imbibe in oneself that divinity and inculcate in every citizen the urge to endeavour all-round development of his personality on that basis, is the highest heritage of our Parampara which has to be followed and preserved, as mean to sustain the Bharatiyata. A rich heritage of our Parampara is man-making education initiated from childhood and continued through-out life. A rich heritage of our Sanatan Parampara has been the
10

dedication of the individual and performance of (Dharma) universal values, Sanskars, in day-to-day life. It must be recalled that in our Parampara right from the initial stage of law making, the law consisted of duty and duties only, which could broadly be divided into three aspects sacrifice; ceremonies; and temporal duties (Shrauta, Grihya and Samayacharike), the last one being referred to as Dharma Sautras. As we became more civilized, the concept of rights became more important so much so that the rights of the citizens over shadowed the duties of the citizens. Our Parampara lays greatest emphasis on (Dharma) universal values, Sanskars, which is the panacea for all political, social, economic and ethical ills in the society. Sanskar means a determined resolve to a conduct and behaviour which will have the effect of rendering all penal laws redundant. Some of the examples are: If a citizen commits theft, he is punished with imprisonment or with fine or both; this is law. However, if the citizen takes the determined resolve within himself that he will not commit theft even if the whole world may, this is (Dharma) universal values, Sanskars (Asteya);
11

 If citizen causes hurt to another person, he is punished; this is law.

However, if the

citizen takes a determined resolve within himself that he shall not cause hurt to anyone; this is (Dharma) universal values, Sanskars (Ahimsa). If a citizen commits cheating he is punished; this is law. However, if the citizen

takes a determined resolve within himself that he shall not cheat or deceive anybody; this is (Dharma) universal values, Sanskars (Satya); If a citizen takes a bribe he is punished; this is law. However, if every citizen

takes a determined resolve not to take bribe, and not to give bribe, even if the whole world may; this is (Dharma) universal values, Sanskars (Aprigraha); and If a citizen outrages the modesty of a woman he is punished, this is law. However, if

the citizen takes the determined resolve that (except his wife) he shall always look upon women as his mother, sister or daughter; this is (Dharma) universal value, Sanskar (Brahmacharya).

12

 Thus, not to commit an offence because of prescribed punishment makes a citizen law abiding. To resolve to practice (Dharma) universal values, Sanskars and to discharge the duties called and (Dharma) universal the values, nation. Sanskars, Therefore, would be a process of of

rejuvenating

reconstructing

all-round

development

personality of the citizen which is the richest heritage of our Parampara. To protect the rich heritage of our Parampara and to prevent it from being adversely influenced from any contradictory, derogatory or destructive socio-economic-political philosophies and policies is a significant aspect of the Ashram scheme to value and preserve the rich heritage of our Sanatan Parampara. Therefore, any warning sounded particularly to the younger generation is significantly valuable. Just to quote Mr. Justice M Hidayatullah, former Chief Justice of Bharat : Convocation Address, Bangalore University, Regarding addiction to drug and liquor and fast club life, Is it this kind of culture to which we were born and is it this kind of culture which we must ape and copy? This is not our society and I only hope that our boys and girls, even if they go abroad, will not bring back those habits to us because we on our part must preserve our
13

culture. We as a nation have existed spiritually and have a spiritual past and a spiritual future which we cannot jeopardize by learning the absurd ways of other countries. If these are incorporated and recognized, it can be hoped that we have none of the sins described by Mahatma Gandhi as follows: Education without Character, Science without Humanity, Pleasure without Conscience, Worship without Sacrifice, Politics without Principle, Commerce without Morality,

Wealth without Work. Ashram believes in scientific temper which means outlook founded on organised knowledge and experience. Scientific temper is based on reason and rationality in

contradistinction to superstition or blind faith. Scientific temper discards obsolete learning. It requires thirst for knowledge and urge for research for facts and a zeal for setting things right.

14

 Ashram views Humanism is primarily rational coupled with emotional quality. Every individual and society has three elements inherent - animality, humanity and divinity. Caution and control are required against falling into animalism. Humanism is

outstanding in man's nature. There must be its incessant manifestation in conduct and behaviour. Every individual and society should strive for development or rise towards divinity-qualities higher than human. No one can aspire to be divine unless he/she strives in thought, word and deed to be first a human. To cause harm in body, reputation or property to others by any word, deed or thought is animality. To advance in one's career or in any activity without causing harm to any one is humanity. To go forward taking along other towards his progress and even pushing other ahead of oneself - selfless service - is divinity. Spirit of inquiry and reform is prerequisite for every right action, progress and development. Ashram is a journey from humanity towards divinity Ashram Manushyatva se Devatva Ki Laukik Yatra hai, jiski charam Parinati Moksha Hai.

15

 The drive for excellence in all spheres of individual and collective activity is the demand of times and a basic requirement in a highly competitive world. If we want to give best to our future generation, nothing but the best would have survival potential in tomorrow's world. This would include respect for professional obligations and

excellence. Whatever work we take up either as individual, group, society, or as a nation, our effort should be directed to achieving the goal of excellence. Also, special emphasis is called for in the area of collective activity. Ashram views that the inter-dependency (anyonyashraya-sambandh) in between ashram and society is inherent element in Ashram-Vyavastha. Ashram has the potential not only to regenerate and reconstruct the country but also to raise it to the highest level. Sanskar-aadharit "Excellence" is the secret of all development and all success. Excellence brings about communion with the Divine "Yogah Karmsu Kaushalm". Countries like Japan and Singapore are living examples. It is amazing that Japan stood up head and shoulders in such a short time after the devastation in Hiroshima and Nagasaki. The open secret is "Excellence". Every single individual, in
16

whatever walk of life he is, endeavours and perseveres for excellence in his project because right from primary schools the word "Excellence" is inculcated in his blood, by displaying numerous mottos, maxims and quotes containing the world Excellence". Here, far from of striving citizen for to excellence, find it has in become law and generally flourish from the nature and on

character

the

loopholes

individually hoollad.

corruption,

adulteration,

hoarding,

black-marketing

apart

Steep

deterioration in work consciousness, the urge for maximum wages for minimum work, substandard production, blackmailing, and corruption have become rampant in society and growing day by day in spite of the fact that people are primarily, honest patriot and devoted towards country but they indulge in all sort of wrong deeds not as a matter of choice but because of compulsion. This has to be reversed. But what we find that the existing super structure including the state apparatus is not in consonance with this in fact it supports corruption, adulteration, hoarding, black-marketing, organised crime, naxalism, terrorism, hoolad, etc.

17

 Effectuation of Ashram-Vyavastha is the ladder with elucidation and elaboration as the first step, awareness as the second; inculcation as the third; aspiration as the fourth; implementation (performance) as the fifth; besides acceptance. If shivirs, colloquia and consultations on Ashram-Vyavastha in the context of given events or situations are organized by Samvahaks/ groups in this mode, it will be easier for them to comprehend the full import of the Ashram-Vyavastha and to realize their full

potential. One in a thousand is aware of the name of Ashram-Vyavastha in some form. Even highly educated persons may not be aware of the vastness of Ashram-Vyavastha. For instance, it is the command of that every citizen shall cherish and follow the "NOBLE IDEALS" which inspired our national struggle for freedom. What were those "Noble Ideals"? During the period of our national struggle for freedom, the population of our country was 33 crores which mean that 97 crores were born post-independence, after 15th August 1947. They have to be informed what the "noble ideals" were. The Constitution does not define them. Even the common man of those days would say that the object of national struggle
18

for freedom was to redeem the country from the bondage of the British Rule and to acquire self-rule instead. And the ideals were enshrined in "Vande Matram" and "Jhanda Ooncha Rahe Hamara or "Inqalab Zindabad" or any other such slogan. Practically nothing has been done to inform and awake general public to grandeur of our Sanatan Parampara or to cause awareness for their publicity and propagation. The current conjecture of socio-economic forces and the disgust aroused by falling ethical standards provide a timely opportunity to launch a nation-wide MOVEMENT to enable all citizens to become aware of their rights and responsibilities, understand their obligations to observe universal human Values and carry out value in day to day activity. The political concerns of Ashram derived their force from a more fundamental concern than any other reverence for life. Not in its physical form alone, but in all the mental and spiritual and emotional forms that life expresses itself. The Dharmic principles of political order, while paying scrupulous attention to the organisation of society and to the problems that any form of organisation must lead to, remained firmly
19

rooted in a unified concept of life where politics was an integral part of dharma. Deeply plural in their character, and universal in their sweep, those principles were not isolated or severed from other human concerns. Ashram maintains, national culture, national Dharma (Rashtradhrma), national education is useful things provided they do not interfere with the growth of human solidarity or with individual freedom of thought and conscience: but a state education, a state religion, a state culture are in Ashrams view an 'unnatural violences which spreads centrifugulism at the cost of national integrity that too through funding of state. The question at the very heart of the theory of dharma in the context of law and politics was with regard to political power, Bala, its sources, the manner of its use, the limits on its exercise, and the legitimacy of revolt against it. The two chief political concerns of Dharmic Bharat were: to set limits to authority; and to provide to the individual the conditions of freedom and liberty in which each person might develop the potential of his or her being, subject to the same freedom for others. What

20

is indisputable is the fact that from the very beginning of Bharatiya history these two were the dominant concerns. Ashram strongly feel that the preservation of social order and welfare of the people, Loka-Samgraha, must ever be the standard in politics and to it everything else

subordinate. Whatever is against the people or against their dominant sentiment, loka viruddha was Adharma: whatever was conducive to their welfare was dharma, even if it meant going against conventional morality, morality being in any case relative to time, place and circumstance. The rights and responsibilities of the citizens in a democracy are immense. And yet no systematic effort was made over the years to educate the citizens about Sanatan

Parampara. The State and its supporting institutions have failed to provide adequate means and mechanisms for citizens to identify, imbibe and practice the universal human values. This failure of constitution which is mainly colonial and anglicized,

therefore insensitive to the needs of Bharatiya Manas, hence Lok-Viruddh, manifested its limited utility in Bharatiya realities.
21

 The beginning has been made by vidhya Bharati and some other benevolent organizations in the Teaching of Values in primary and secondary schools within the constraints created by constitutional setup. But steps have yet to be taken in other institutions of Higher Learning. At the level of social action, several efforts have been made to generate awareness of the importance of values and enable citizens to imbibe and practice values. For convenience of operation, the target group may be divided into groups. Every effort should be made to identify the values relevant to each Group, discuss their application in live situations, and develop strategies for their effective internalization. It is important for every citizen to develop his whole personality and also that of his sons and daughters and of his pupils in the formative age of nature and character (6 years to 17 or 21 years). The purpose of schools should be to impart education not merely for the learning of certain selected subjects but also for the development of the intellect and of the mind, of the body and of the spirit of the pupil. Its ultimate aim should be to improve simultaneously the standard of life and the standard of living
22

of an individual. One of the reasons for erosion of moral values in public life and steep deterioration in work culture is the dilution and deviation of the true spirit behind education. The need of the hour is to reverse this trend. It is only when devotion, dedication and determination towards Ashram-Vyavastha become a habit or a part of nature and character of the Samvahaks that it will be implemented in daily life. Nature and character are formed, and the personality is developed, during the formative period of life that is the age of 6 to 17 years. It is at this stage of life (and that is generally the period when boys and girls are at school that their nature and character are made by teachers. It is the teacher, with whom boys and girls are for six hours or so physically, but more than 10 hours a day mentally, that can construct the nature and character of the citizens in the making. It is the Guru (loosely Teacher) whose prime duty is to inculcate human values in the SHISHYA

( loosely Pupil), The role of parents is first to inculcate Sanskars in their children; not only by precept but more so by practice; and, secondly, to cooperate with the teachers through
23

vigilance

that the

their

child in

practices all

in

daily

what

he of

learns

in

the in

school, conducive

particularly

lessons

round

development

personality

environment (sanskarksham vatavaran). Sincere and effective inculcation of universal human values (Dharm) particularly in the younger generation will automatically give rise to aspiration to translate them into daily life. The test whether inculcation has been sincere and effective is as to whether aspiration has arisen in the minds of the students, to implement the universal human values. The operationalization strategy is based on the maxim that to discharge Samvahak Sankalp, the onus is on every Samvahak and there is no one with higher credentials or superior authority to teach Samvahak to others who alone may be required to imbibe these values and perform the duties. The word operationalization points out to action for discharging responsibility towards defined expectations. The concept of SamvahakSankalp as an integral part of the personality of Samvahak should emanate from the deep concerns within the Samvahak to discharge certain obligations and responsibilities
24

towards

the

Ashram-Vyavastha

within

the

group

or

community

he/she

lives.

Duty

consciousness is a virtue and a value. There should be no dichotomy between knowing the right value and manifesting it by internalizing it in ones behavior. It is in this context often said that the values are caught and not taught and that role models have a great significance in transmitting values. Duties are observed by Samvahak as a result of commitment towards Ashram-Vyavastha, within the environment in which one lives, under the influence of role models. It may be or may not be necessary to enact suitable organizational structure wherever necessary to require obedience of

obligations by the Samvahak. If the existing laws are inadequate to enforce the needed, the legislative vacuum needs to be filled. If legislation and judicial directions are not available and there are violations, this would call for other strategies for making them operational. The desired enforceability can be better achieved by providing not merely for legal

sanctions but also combining it with social sanctions and to facilitate the performance of the task through exemplar role models. The element of compulsion in legal sanction when combined with the natural urge for obedience of the norms to attract social
25

approbation would make the citizens willing participants in the exercise. The real task, therefore, is to devise methods which are a combination of these aspects to ensure a ready acceptance of the programme by the general citizenry and the youth, in particular. The Ashram is strongly of the view that the significance of dignity of the individual in all its facets and the objective of overall development of the personality of the individual must be emphasized in the curriculum at all the stages of education. This requires consciousness. Appropriate references may be searched about the significance and importance of the Ashram-Vyavastha. Detailed accounts are also there in the vast literature (modern and traditional) which ought to inculcate the patriotic fervor in the young minds so that they can always share the readiness to help and protect the Ashram-Vyavastha. Perhaps no other concept has received as much attention in the curricula as the environmental concerns. Considering all these, one still finds that the products of the educational system do not adequately reflect the values sought to be acquired through curricular learning. One can obviously draw a conclusion that perhaps the method and approach used in transmitting such ideas to young learners need
26

more serious effort. However in vyavstha every aspect of human existence interwoven and integrated. It is unfortunate that our educational system is largely involved in preparing the younger generation for developing their cognitive domain based on preponderance of public examinations, and unhealthy environment of competitiveness, at the cost of developing the more important affective domain. This is perhaps the reason that in spite of the students being exposed through curriculum to their values, their

manifested behavior may not necessarily exhibit the expected adherence and this is emerging as a social reality. The Ashram, therefore, feels that there is need for fundamental change and transformation in the direction and approach to for achieving the desired results. Obviously the need is also to ensure in some manner practical and appropriate inputs in improving the excellence of teachers (transforming them in the mould of guru) and teaching (Sanskar-Vidhi) as per the requirement of Ashram-Vyavastha. It must also be remembered that education is a sub-system of the total social system and it is in this context of course, a long term strategy for developing a value-based
27

society can come only through the instrumentality of right education and training and an auxiliary socio-economic institutional with in supportive constitutional scheme. It would however, be necessary to create public awareness of the need to appreciate and internalize the concept and practice of Ashram-Vyavastha with particular emphasis on the necessity of creating harmonious society with a scientific outlook, free from tensions and turmoil. Respect for discharging universal human values enable the

citizens the understanding, tolerance and respect for differences and diversities. In designing a programme of education on Ashram-Vyavastha, there has to be a conscious effort to develop an instructional design that fits into a multi-channel learning environment. It is important to recognize that we are living in the multichannel learning

environment where learning accrues from a large number of sources like home, school, community, print media, electronic mass media, knowledge networks, internet, etc. Given the ever spreading tentacles of multichannel learning environment and increasing

28

globalization of mass media, the issue of education in Ashram-Vyavastha, particularly as a school-dependent education, needs due consideration. Article 26 of the Universal Declaration of Human Rights declares: Everyone has the right to education. Education shall be free, at least in the elementary and fundamental stages. Elementary education shall be compulsory. Technical and Professional education shall be generally available and higher education shall be equally accessible to all on the basis of merit. This Right is also repeated in the UN Declaration of the Rights of the Child which seeks to ensure Right to free and compulsory education at least in the elementary stages and education to promote general culture, abilities, judgment and sense of responsibility to become a useful member of society and opportunity to recreation, and play to attain the same purpose as of education. Following attributes of ashram should be considered: Accessibility Availability Number Quality, Inter-connectivity Equity, and Utility.

29

 Three distinct global developments that may affect future of education in AshramVyavastha are: Knowledge Growth: The speed with which the growth of knowledge (skill) is now taking place, its range and sweep, are epitomized in the expansion of knowledge in science and technology. It is estimated that in the period 600 BC to AD 1700, the body of

scientific knowledge doubled every 1000 years; from the beginning of industrialization until the early twentieth century, the doubling period accelerated to about 200 years; and now in many scientific fields, knowledge is doubling every 15 years or so.

Moreover, the lag between a discovery in a fundamental science and its technological application has narrowed remarkably. This enormous growth in the volume and application of knowledge impacts on every aspect of modern life. Parallel to the rapid growth of knowledge is the increasing velocity with which knowledge is being circulated. New configurations in the fields of knowledge are emerging and are tending to efface to some extent at least, the old established demarcation lines between the natural

sciences and the social and human sciences. Cross over points is emerging between the major fields of human activity. Another direction of advance is the aggregation of
30

different components of traditional disciplines into new integrated fields. The most practical conclusion that we draw on education planning is, therefore, that the options open to learners in regard to fields of study should not be closed too early. Communication: In perhaps no other field has there been such a profound revolution as in communications and informatics. The communication technologies have multiplied and became more and more powerful. The development in computer technology will soon affect every individual. Telecommunications and data processing have already increased

dramatically the volume of information readily available as well as its accessibility. Integration of information and communication technologies is a new challenge before the educational administrators. This calls for A need for research and development in the information and communication technology suitable for ashram; Creation of scientific and technological capacity to crucially use these technologies which represent a power of unlimited possibilities;

31

 Discrimination and selectivity arising from information overload. There is also an increasing danger of the deliberate manipulation of information such that the models of reality that people learn from the media are either incomplete or distorted. In

curriculum development, that which is omitted may be as important as that which is included. Education and culture. The other source of educational renewal is the heritage

reflected in the whole range of expressions, which give meaning and worth to the societys being. The need for a reaffirmation of identity is more urgent today because of the tendency towards uniformity and homogeneity generated by economic and material forces and the mass media. Next only to the family, the school is the most important institution indispensable assimilated in for the is transmission to be a of cultural in which has values. the a Role of new in education, influences promoting an are the

role, the

medium

various vital

cultural

stream.

Education

role

processes by which scientific and technological knowledge is assimilated in the fabric of national life without detriment to the peoples values. There shall be Sanskar
32

dimension in every subject taught in the schools. This needs to be brought out in the methods of instruction. Entry of computers in the Educational Field can be stated to have caused a paradigm shift in the field of technology so much so that we cannot afford to be left out of computer literacy in any future plans for education. With computers, the technological revolution can be stated to have come into the classroom. Technology is an enabling tool. It facilitates the process of writing so that students and teachers alike can interact with the text in useful ways that are difficult with paper and pencil. A high level of formal education is not necessary to gain operational computer literacy, and as a functional education tool, it is valuable. Computers across the Curriculum: The term Computer literacy covers aspects both of learning about the computers and of learning with, from and through the computers. It involves consideration of the application of the computers in the educational settings and the society at large. The Computer is a general-purpose tool and can be effectively used in a large number of activities in the teaching-learning process.
33

 Computer Assisted Instruction: In this mode, the Computer acts as a teacher teaching new skills or concepts or providing practice for learners. Computer Based Learning which could be assisted for a variety of purposes such as Simulations and Modeling, Instructional Games, Information Handling, Demonstrations, etc. Computer Managed Learning where the Computer serves as a tool to help in the management of student learning. The changing methods of storing information now mean that computer literacy becomes a fundamental component of literacy itself. Integration of Information and Communication Technologies with Ashram-Vyavastha needs serious consideration. Teachers, educators, curriculum developers, evaluators and

others will have to redefine their roles to tackle ICT rich environment and harness its full potential for the benefit of learners. Information media are bringing about dramatic changes and are facilitating the communication of information between

instructor and learner. These media have also produced a basic easing of spatiotemporal limitations and creation of new learning spaces based on information networks.
34

These may call for structural changes. Our politico-administrative structures should be interpreted flexibly enough not to obstruct these winds of change. Concerned with maintaining its economic and social initiatives without losing sight of the various cultural accumulations and traditions, the Ashram suggest the following five concrete measures for educational restructuring: (I) the development of life-long structures on the basis of Ashram-Vyavastha; (ii) the diversification and restructuring of institutions of higher education on the basis of Ashram-Vyavastha; (iii) the

enrichment and restructuring of elementary and secondary education on the basis of Ashram-Vyavastha; (iv) restructuring for coping with internationalization on the basis of Ashram-Vyavastha, (v) restructuring for coping with the information age and (vi) the restructuring of educational administration and finance. The following as the main problems, difficulties and obstacles to the universalisation of Ashram-Vyavastha: A lack of awareness about Ashram-Vyavastha. A high rate of required growth in relation to the available limited financial

resources.
35

 An inadequate supply of Acharya/Guru, Inhibitory cultural attitudes in our country, communities, particularly bias against the tradition and fondness for western education coupled with obstructive attitude of present constitutional setup. It should be pointed out that economic constraints tend to entrench these inhibitory attitudes. Presumption about the unattractive condition for Acharya and Antevasis. We may further discuss the present single model point with entry, its structured hierarchy society of and timethe

dependant

learning

levels,

isolation

from

marketplace, outdated? Learning methodology, content? Irrelevant? Evaluation techniques at least be supplemented by any additional Systems Model? the following action steps: a)Can Launching the non-formal education sub-system for the two priority groups- school drop-outs in the age group 6-14 years, and working adult illiterates in the age group 15-40 years, involving devising functional curricula, producing learning materials,
36

The latter model will need

mobilizing teaching resources from trained teachers as well as progressive farmers, engineers, etc involving them through workshops for running the concentrated courses. b)Or Reorganizing the existing formal education sub-system into multiple-entry and exit points at its different levels, so that students could enter, leave and reenter the school and university system at any one of several points to answer the call of work in the home, farm, factory or office, continue their education through organized nonformal programs and reenter the school or university at appropriate points when they so desire in order to acquire further learning skills. The launching of the nonformal education system and the reorganization of the formal system will help the system serve the majority now excluded. c)Establishing the relationship between the two sub-systems involving crossover points and the feed-in and feed-out provisions and the nexus between their educational content, methods and technologies of teaching and learning. d)Vocationalizing through a system of diversified learning experiences in higher

secondary schools and technical schools so that such work-based education is freely
37

available to all up to the age of 15 or 16 years in school and out of school and becomes the constructive skill forming a terminal point for some per cent of the full-time students entering the school stream. Can Funding Become Participatory? (Shatansh) Ashram-Vyavastha should be, ideally, spread with the increase in the number of

Samvahaks. Other then this Local Institutions like Panchayats and Gram Sabhas should also be encouraged by implementing the model to take interest in these activities by impressing on them the fact that Ashram-Vyavastha is innovative, cost effective, result oriented and involved in community affairs. A question has been raised whether the State should be the funding agency for promoting Ashram-Vyavastha. The answer is NO, however in initial stages NGOs and Corporate Institutions should be encouraged to take interest in such programs. Most of the NGOs are, however, dependent only on government funding for their activities, and funding them for this activity will be only an indirect government support. With large business houses expressing interest in Welfare measures, at least in the geographical regions in
38

which

they

operate,

they

can

be

encouraged

to

contribute

to

such

causes.

Such

experimentation will have to continue and hence the need for flexibility, periodic review and autonomy and the host of other institutional safeguards. The Dynamics of Ashram-Vyavastha and its role in society development and transformation make it essential that Ashram-Vyavastha continuously renews itself in order to prepare for a future rather than for obsolescence. This renewal process drives from a variety of sources which include: the growth of human knowledge which is the basic component of education; the heritage of collective experience and values which education transmits to the new generations; the means and methods of communication by which knowledge and values are transmitted and the new values and aspirations which the human spirit adds to the collective experience and wisdom of the past or by which the heritage of the past is reinterpreted and reassessed. The whole basis for access to educational

opportunities at all levels has to be a non-party matter and discussion of its aspects should be beyond party politics and cut across party lines. The commitment of the various political parties on universalisation of Ashram-Vyavastha must also converge into a consensus on content and dissemination.
39

 Ashram-Vyavastha as a multi dimensional movement of man's inner law of being, his psychic evolution, his spiritual growth, and his spontaneous building of an outer life for himself and the community in which lie lived. We are Gods in our innermost being and should live the life of Gods on this earth. This is aim of ashram man's striving for spiritual perfection in his inner as well as outer life as the prime mover of the world matrix. Foundations of Bharatiya Culture and our multifaceted heritage of great spirituality, art, architecture, literature, social principles, and political forms sprang from and revolved round a single centre. That centre was Sanatan Parampara and Ashram-Vyavastha, which was the very soul of Bharat. As Sri Aurobindo had made it very clear in his Uttarpara Speech that Bharat rose with the rise of Sanatan Dharm and would die if Sanatan Dharm was allowed to die. Ashram wants to declare that Bharat rose with the rise of Ashram-Vyavastha and would die if Ashram-Vyavastha was allowed to die as Ashram-Vyavastha is core instrument in

sustaining Sanatan Dharm.

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 There was class/groups (meek and feeble Hindus) of people who were followers of leaders at the time of when the Santana Parampara through Ashram-Vyavastha was guiding the human civilization on this earth. The same class of people enjoyed the best of this civilization without contributing anything into this flow. The same class tamely

followed the foreigner attackers Hoon, Kushan etc when they imposed their superiority through their brutal conduct and better military power. The same class followed the Islamic assaulters when they attacked on our motherland and assisted them to enjoy their benefits. The same class joined the Britishers when they substituted the Islamic rulers and advanced their selfish goal by subjugating the interest of our mother land and worked against the true sons of our motherland. This, same class of parasites is still with us, assisting, the present days rulers who act in consonance with the enemies of our Santana Parampara for their selfish goals, fulfilling their

individualistic comfort, at the cost of millions of deprived people our motherland. They are spread everywhere in every walk of our life. They dont hesitate to raise obstacle just to save their interest. Their strength is enormous as the institutional mechanism which controls, regulates and finally frames our perspective is entirely
41

controlled by them. But at the same time these parasite are not a matter of much concern because when they see that the true son of our motherland are going stronger they silently change the side and join the big march of restoring the lost glory of our Santana Parampara for the betterment of whole humanity. Further, it may be remembered that Nehru was unique character and glaring example of this parasite mentality, a unique phenomenon for that matter. Such weak minded persons and such subservient thought processes have been seen in societies that have suffered the misfortune of being conquered and subjected to alien rule for some time. There are always people in all societies who confuse superiority of armed might with superiority of culture, who start despising themselves as belonging to an inferior breed and end by taking to the ways of the conqueror in order to regain self confidence, who begin finding faults with everything they have inherited from their forefathers, and who finally join hands with every force and factor which is out to subvert their ancestral society. Viewed in this perspective, Nehru was no more than a self alienated Hindu born out of and sustained by a deep seated
42

sense

of

inferiority

vis

vis

Islam,

Christianity, and the modern West.

 Ashram sought and developed policies and strategies rooted in universal human values rather than borrowed from Western models (nationalism, socialism etc.); thus, Ashram assert that the Bharatiya Constitution, is essentially an adaptation of the 1935 colonial Government of Bharat Act; its philosophy and format contains almost no trace of Bharatiya cultural achievements and values. In these ten centuries, and especially in the past two, powerful western forces have invaded Bharat, their effects reaching to the remotest villages. Christianity, Islam, liberalism, utilitarianism, Marxism, together with western science, technology and industrialization have been powerful factors throughout these centuries. And they came not by a process of mere osmosis, but as part of a deliberate effort of the British people to 'modernise' Bharat, to bring Bharat into the mainstream of what was taken to be the world civilization. This invasion has released powerful forces in Bharatiya life, many of them manifesting themselves in violent forms. And yet Bharat remains resolutely Bharatiya.

43

 Ashram

thinks

that

this

collapse

of

western

self

confidence

is

one

of

the

very

important elements in the present world scene. One of the consequences of this collapse is the growing number of natives of the West who turn to Bharat in the hope of finding salvation. This turning may be seen not only in the huge numbers of young people from the West going to Bharat for shorter or longer periods, but also in the growing number of western philosophers, scientists and theologians who are exploring Bharatiya themes in their search for reliable truth. If the West is once again seeking wisdom from the East, it is all the more important that the search should be conducted in the light of the realities and not of the myths. Ashram assert that essentially Dharmic in their nature, and demonstrably universal, the ancient Bharatiya perceptions of the human condition now came to be seen as a

particular form of theodicy (meaning vindication of divine providence in view of existence of evil). Ashram assert the wrong and biased premise that Hinduism is the religion of the majority of Bharat, which was not resisted,
44

when

the

Britishers

worked

out

its

political implications, which were uncritically accepted by persons like Gopalakrishna Gokhale and his other contemporaries. The notion of 'minority' was thus firmly

established in a society where, the concern always being with the universal order enfolding human destiny, the question of 'majority' and 'minority' quite simply did not exist. Once established, an altogether new kind of conflict was brought into being, between 'majority' and 'minority', and for numerical reasons alone. Psychologically, it tended to degrade both alike. It is to these reversals, which took some time to manifest themselves, that most of the social violence and disorder in modem Bharat can directly be traced. There is as much in Bharat as elsewhere in the world increasing violence to the individual which, on first sight, would suggest a fast deterioration in the ethical order, dharma that sustains all life. The increasing sophistication in science and technology has visibly helped expand human living, but has also put in the hands of man vast technical resources to be able to bring immeasurably greater destruction and suffering than witnessed in human history ever before.
45

 In the West there is almost a total collapse of all certainties, philosophical, moral, or political, when certainties had been a characteristic feature of the European mind. Now practically every assumption, which had earlier been taken as self evident, is being questioned. But what is being questioned, most of all, is whether there can ever exist any one world view, or any one faith, or any one rationality, from which all individuals can derive a shared meaning. As a consequence, there is a growing sense of intellectual and moral disquiet in the Western mind, leading to a search, growing ever more desperate, for a view of human life that will not suffer the fate of its predecessors. This search is taking place in the minds of ordinary men and women as earnestly as in the minds of philosophers. Any attempt to enlighten and reform Bharatiya society that was not rooted in a clear understanding of the issues with which it had for centuries struggled was doomed to failure from the very beginning. There are, however, certain very special difficulties in understanding Bharatiya

society. The first one is that from the very beginning of their systematic thought, at
46

least

several

millenniums and

before

Christ, finding

Bharatiya its

thinkers at

saw

human

reality levels

as of

immensely

varied

complex,

expressions

different

consciousness. Therefore, they saw the human situation with many eyes and spoke about it with many tongues. This remained ever afterwards an essential characteristic of Bharatiya thought as well as of Bharatiya life. One of its many consequences has been that practically all statements about the

Bharatiya position on the issues governing human life would need to be qualified, even as they were qualified by ancient Bharatiya themselves no sooner than they made them. This puts a severe pressure not only on language but on human longanimity as well. The alternative is undoubtedly far less strenuous but thoroughly misleading. Nor would human communication remain a cheerful activity if, every statement were to be

qualified, often by its opposite, no sooner than it was made. For then one would not be saying anything about definite Bharatiya which could one be assessed for its avoid truth or falsehood. precisely In

speaking

society,

simply

cannot

making

such

statements. To avoid doing so may serve the purpose of clarity, but it would do so at the expense of truth. This applies to human life as well.
47

 Acceptance,

and

not

understanding,

has

been

the

main

Bharatiya

social

value

for

centuries together; whereas its very opposite, understanding and not mere acceptance has been the main philosophical value in Bharat. This rhythm can easily be traced in every aspect of traditional social, economical political values also. That is why our Sanatan Parampara is celebration of plurality. What is truly astonishing is that, in meeting the challenge in the first place to their entire civilisation, English educated Bharatiya accepted with ease the very universe of discourse in which the British had mounted their challenge. That universe of discourse, with its methods, remained intact even after Bharat won in their independence the West of from British and has of rule, now although it began It to is be not self

questioned

seriously given

itself

almost

crumbled. and

astonishing,

lack

knowledge

Bharatiya

texts

their

perceptions of a civilising role, that the British maintained even in the closing years of the nineteenth century that Bharatiya society had never known any self governing institutions, much less principles of freedom and liberty.

48

 Ashram maintained that the State by its very nature is an instrument of coercion and violence. How far has the state in Bharat itself contributed to the wide ranging conflicts in Bharatiya society is matter of serious concern and probe. In September 1894, Vivekananda said in his letter to the Hindus of Madras: 'I will be the last man to claim perfection for the Hindu society. No man is more conscious of the defects that are therein, or the evils that have grown up under centuries of

misfortune'. Those defects and evils can be seen in many parts of Bharatiya society today. What we feel with due respect, Misfortune should not be used to augment the argument. As ashram postulates that the evils have grown up because sanskar-Parampara weakens. Parampara weakens with the weakening of Ashram as a main stream of BhartiyaJeevan-Padhatti. Swami Vivekananda said in Chicago conference that three religions now stand in the world which has come down to us from time prehistoric- Hinduism, Zoroastrianism, and Judaism. They have all received tremendous shocks, and all of them prove by their survival their internal strength. But while Judaism failed to absorb Christianity and
49

was driven out of its place of birth by its all-conquering daughter, and a handful of Parsees is all that remains to tell the tale of their grand religion, sect after sect arose in Bharat and seemed to shake the religion of the Vedas to its very foundations, but like the waters of the sea-shore in a tremendous earthquake it receded only for a while, only to return in an all-absorbing flood, a thousand times more vigorous, and when the tumult of the rush was over, these sects were all sucked in, absorbed and assimilated into the immense body of the mother faith. Vande Maa Bharati.

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