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as the Vedic wisdom is eternal, the Vedic mode of seeking wisdom is also eternal. It is really a matter of pity that we do not know what the Veda means and what is the Vedic vision of reality, life and education. Here is not an occasion to go into the details but a brief outline is called for.
The Vedic seers find an abiding and enduring place for values of existence in the very heart of reality. The description of reality as sat, cit and ananda implies that all existence (sat) and knowledge (cit) culminate in bliss (ananda), which is the ultimate value. In the human beings because of their finitude and imperfection the values are only partially reflected. But every individual is potentially perfect and has the capacity to be perfect. So the ultimate end of every individual ought to be the fullest efflorescence of the value-essence lying hidden or dormant in him/her. It should be made clear that this realization of perfection is not a mere utopian dream because the Vedic seers firmly believe that every individual has come forth from per-. fection. This is one of the implications of the famous Upanisadic Santipatha. "Aum Purnamadah Purnamidam Purnatpurnamudacyate etc."16
The values are realizable and they are to be realized through proper endeavour and that is why this process of value-realisation is called purusartha. But this is not possible until and unless all impediments in the process of growth and perfection are removed. Here comes the role of education. Education is preparation for life. But life is not mere livelihood. Similarly life is not mere catering to the needs of either matter or spirit. There is no exclusive "either-or" between general and technical education. No human being is merely a professional being, whether an engineer or a doctor or a scientist or a technician. He/she is above all a social and spiritual being. Hence the fullness of education must comprise all the facets, physical, vital, mental, emotional, intellectual and spiritual. The true and adequate system of education must aim at the total person. It should produce human beings and not living machines!7. This is what Indian culture stands for.
Indian culture has been a source of inspirations for a way of life, which is integral and holistic, synthetic and accommodating. That is why it could survive the onslaughts of time and transcend the limits of space. Pt. Nehru very pertinently remarked that wherever in this wide world there goes an Indian there also goes a bit of India with him. In this age of cultural pluralism the Indians settled abroad may integrate themselves in the societies in which they live and yet they may preserve and promote their distinct cultural identity. Continued adherence to Indian culture in no way hinders their dynamic interconnectedness with their fellow beings belonging to different cultural groups. In fact the Indian culture has sufficient built-in mechanism of flexibility and receptivity to suit the conditions of its locale and time.
As Bhisma says in the Mahabharata, dharma needs to be modified according to the circumstances, demands and exigencies of time and place.
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| SR No. | 007005 |
| Book Title | World of Philosophy |
| Original Sutra Author | N/A |
| Author | Christopher Key Chapple, Intaj Malek, Dilip Charan, Sunanda Shastri, Prashant Dave |
| Publisher | Shanti Prakashan |
| Publication Year | 2011 |
| Total Pages | 1002 |
| Language | English |
| Classification | Book_English |
| File Size | 30 MB |