INTRODUCTION

Education is the touchstone of civilization and culture. It is an integral part and basis of human life. Ever since the dawn of civilization man has been trying to `educate himself in order to meet the changing demands of life. Education is a process, a kind of activity in relation to human beings. Education is scattered to the whole life span and consists of the systematic development and the cultivation of the normal powers of intellect, feeling, and conduct, so as to render them efficient in some form of living or for life in general. In the words of Tagore: Education means enabling the mind to find out that ultimate truth which emancipates us from the bondage of the dust and gives us the wealth , not of things but of inner light , not of power but of love, making its own and giving expression to it. Plants are developed by cultivation and men by education. This world would have been enveloped in intellectual darkness if it had not been illuminated by the light of education. It is right to say that the story of civilization is the story of education. It is the basic condition for a development of a whole man and vital instrument for accelerating the well being and prosperity by the light of education. Tagore said: The highest Education is that which does not merely give us information but makes our life in harmony with all existence. Education is preparation for life through life experiences. Since children have to enter a complicated society, when they grow adults, education develops in them thinking and reasoning to be used when they are faced with the problems of home, community and world. These two powers help them to live an orderly and moral life. Education trains the eye and the mind so that the individual should make correct responses to the problems and opportunities of life. In the words of Tagore: Education nourishes our reasoning faculties in order to allow our mind its freedom in the world of truth, our imagination for the world which belongs to art and our sympathy for the world of human relationship

The superstructure of an educational system is raised on the foundation of philosophical thinking. All educational programme cannot be a success if its foundations are not laid on a sound philosophy. Education provides to the children that wisdom which philosophy has expanded for the welfare of man. Education in the wider sense has also been emphasized by International commission on the development of Education (UNESCO). In its report entitled Learning to Be, it has given the concept of lifelong education. The report reiterates that human beings keep on learning and training themselves throughout their life, above all through the influence of the surrounding environment and through experiences which mould their behaviour, their conceptions of life and the content of their knowledge. Rabindranath Tagore popularly known as Gurudeva was the greatest prophet of Educational Renaissance in Modern India. The syndicate of the University of Calcutta rightly placed on record of his services to India: Through him India has given her message to mankind and his unique achievements in the fields of literature, philosophy, education, and art have won imperishable fame for himself and have raised the status of India in the estimation of the world. The outstanding aspect of Tagores contribution to education was Freedom. Tagore had championed the cause of freedom. It means the childs own experience and activities. He explained freedom in three senses namely: freedom of heart, freedom of intellect and freedom of will. For Tagore education has only meaning and object in freedom.The genesis of the ideal of freedom lies in his own experience as a child and his experience of the prevailing system of education. He records his own expressions we had to sit like dead specimens of some museums, whilst lessons were pelted at us from without like hailstorms on flowers Tagores Naturalism made him a universal man. Like a true naturalist, Tagore wants that childs education must be organized in natural surroundings. He strongly believed that education divorced from nature will bring untold harm to young children. Tagore finds a fundamental unity between man and nature. He believes that education given in
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natural surroundings helps to develop intimacy with the world. His essay entitled Tapovan (Forest colony) may be considered a valuable supplement to Shiksa Samasya. He says children with the freshness of their senses come directly to the intimacy of this world. This is the first gift they have. They must accept it simple and must never again lose their power of immediate communication with it. Tagore envisaged that nature is the best teacher to the pupil. Nature will provide the student with necessary situation to earn knowledge. No pressure should be exerted upon the student to learn anything. It is nature which will be the guiding force to inculcate the spirit of learning in the mind of a student to pursue the education he likes. It will shape his behaviour and character. Man bears the diverse qualities and potentialities offered by God. These qualities are inborn and innate. The relationship between man and God is strong and permanent. However the dedication to spiritualism and sacredness will lead to the harmonious relationship with man, nature and God. Tagore believes that education given in the natural surroundings develops of his own accord the power of communication with it He says children with the freshness of their senses come directly to the intimacy of this world. This is the first gift they have. They must accept it simple and must never again lose their power of immediate communication with it. Nature to him is the focus where the interests and aspirations of human beings meet. It is, therefore essential not only to know Nature, but also to live Nature. Man attains thereby the greater and deeper freedom. He will find fulfilment in the struggle from the dim dream lands of childhood towards maturity. Tagores Humanism made him an outstanding figure much ahead of his times. Because of his Humanism, he was a great lover of children and advises the teachers to be like the children and not to think themselves superior. He believed that neither the education of the senses nor, the education of the intellect but the education of the feeling should receive the place of honour in schools. To Tagore, civilization should be evaluated in terms of what value it attaches to man and not in terms of how many scientific inventions it has produced.

The country is indebted to him for leaving an immense heritage in the form of educational experiment. As an educator he had a definite social aim to build up a Social structure to achieve the ideal of society through education. His Internationalism knows no bounds. Education for international understanding and universal brotherhood is his significant contribution. The feeling of oneness can be developed through the concepts like fatherhood of God and brotherhood of man all creatures are equal on this earth. Tagore gave a new message to mankind. His faith in the essential unity of mankind was a step towards internationalism. His theme of education as harmony with all existence is a clear indication towards individuals and social adjustment and adjustment with environment. Tagore, for the first time, visualised a great truth that the synthesis between East and West would help in solving the problems of the world. Today all nations admit this fact. The dilemma of contemporary civilization has been very poignantly voiced by T.S Eliot in his path breaking work The Wasteland rightly considered to be the spiritual testament of the modern times. what are the roots that clutch, what branches grow Out of this stony rubbish Son of man, you cant say or know for you only know, a heap of broken images The spiritualism of Indian philosophy and progressive outlook of the western people were blended together to give rise to an educational philosophy which marked its distinction in comparison to other educationists of India. One of his outstanding contributions emerges out to be the splendid Vishwa Bharti at Shantiniketan. The conception of Vishwa Bharti , is in accordance with his notion of Greater India where humanity will strive to reach a reconciliation of different races with different religions and civilizations. Tagore held that the entire universe is one family. Education can teach people to realize oneness of the globe. Vishwa Bharti is a symbol of his passionate faith in the brotherhood of nations. It is the greatest contribution of Tagore not only to the realm of education but also to the world. It emerges out to be a symbol of world peace. Love, universalism, Idealism made the
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greatest appeal to him. He is an apostle of enlightened humanity. At the doorsteps of the atom and hydrogen bomb, the world has much to learn from Tagores message of freedom of mind and human loyalty so that a better world could be created out of the ashes of the old. Tagore gave a new message to mankind. His faith in the essential unity of mankind was a step towards internationalism. His theme of education as harmony with all existence is a clear indication towards individuals and social adjustment and adjustment with environment. Tagore, for the first time, visualised a great truth that the synthesis between East and West would help in solving the problems of the world. Today all nations admit this fact. Tagore had three main purposes in establishing the Vishwa Bharati namely; To teach different cultures of the East, especially those that originated in India or found shelter within her shores; To establish The Institute of Rural Reconstruction in order to lay the foundation of a happy and contented human life in villages; To seek to establish a living relationship between the east and the west. Tagore wrote willingly I harness myself in my advanced age to the arduous responsibility of creating in our educational colony at Shantiniketan a spirit of international collaboration based on a definite pursuit of Knowledge, a pursuit carried on in atmosphere of friendly community life, harmonized with Nature and offering freedom of individual self expression In terms of curriculum, he advocated a different emphasis in teaching. Rather than studying national cultures for the wars won and cultural dominance imposed, he advocated a teaching system that analysed history and culture for the progress that had been made in breaking down social and religious barriers. Tagores realistic approach was psychological. His The Activity principle and Teaching while walking are still used in many educational institutions. He advocated the necessity of a broad based curriculum. A simplified, balanced curriculum based on the policy of nation was remarkable contribution to education.

Tagore believed that our education must provide for creative self - expression which should be creative in nature. This is the only reason why Tagore has given arts, crafts, music, drawing, dramatics, and a prominent place in his scheme of education. Tagore was aware about the rural poverty of our country. So, he wanted to eradicate it through education. Education for rural reconstruction was a unique contribution of Tagore. The practical training imparted in different crafts to the students will make them skilled artisans in their field. They can remove the poverty of the rural bulk by applying their education helping thereby in the process of rural reconstruction. Tagore advocated that many other languages of lines and colors as well as sounds are essential for the satisfaction of his aesthetic urge and creative self expression. Tagore has rightly said We are busy in decorating the cage till now, the bird of this cage is still hungry Child Centered Education is one of his greatest contributions. He emerges out to be a pioneer who strived to create non- authoritarian learning systems appropriate to their respective surroundings. Tagore puts more faith in an individual than in any institution. Tagores Conception of an Ideal Teacher is fully relevant in the contemporary times. He truly remarked A lamp can never light another lamp unless it continues to burn its own flame Tagore stressed on Women Education. In 1908 he established a department of women education in Shantiniketan. He was greatly shocked to see the deteriorating condition of the women folk in Indian society. In order to improve this condition, he advocated women education. He advocated that women should acquire pure knowledge for

becoming a mature human being, and utilitarian knowledge for becoming true women and the result is that in recent years, women education has gained momentum both in public and private sectors. If education is a tool for human development and if education is the birth right of a human being I do not understand how we can deprive the women from education (Streesiksha, Womens education, 1914).

Tagore made a significant contribution by giving impetus to Education for rural reconstruction He was aware about the rural poverty of our country. So, he wanted to eradicate it through education. The practical training imparted in different crafts to the students will make them skilled artisans in their field. They can remove the poverty of the rural bulk by applying their education helping thereby in the process of rural reconstruction. M.O Connell explores Rabindranath Tagores contribution and writes that as one of the earliest educators to think in terms of the global village, Rabindranath Tagores educational model has a unique sensitivity and aptness for education within multi-racial, multi-lingual and multi-cultural situations, amidst conditions of

acknowledged economic discrepancy and political imbalance. One of the significant contributions of Tagore to Education is his greater emphasis on the complete harmonious development of individual personality. Tagore believed that education should help an individual to attain complete manhood, so that all his powers may be developed to the fullest extent for his own individual perfection as well as the perfection of the human society in which he was born. He believed that education is not merely a means for the growth and fullness of the individual but it was also concerned with the whole physical and social milieu in which his life is lived. Education can become dynamic and vital only when it is "in constant touch with any complete life." He wanted the boys and girls to be fearless, free and open-minded, self-reliant, full of the spirit of inquiry and self- criticism, with their roots deep in the soil of India but reaching out to the whole world in understanding , cooperation and material and spiritual progress. In the words of H.B.Mulherji Tagore was the greatest prophet of educational renaissance in modern India. He waged ceaseless battle to uphold the highest educational ideal before the country, and conducted educational experiments at his own institutions, which made them living symbols of what an ideal should be. Tagores Spiritualism and Idealism made him a cult figure among the educationists of the times. He wants to achieve the essential unity of the universe through God. For Tagore, the object of education is to give man the unity of truth. Tagore believes in a
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spiritual world which is the innermost truth of this world. Tagore wants to make the purpose of education nothing short of the highest purpose of man, the fullest growth and freedom of soul He strongly advocated that moral and spiritual education is more important than bookish knowledge for an integral development of human personality. Tagore fought against the dominance of materialistic outlook of life and he was an idealist to the core. But he believes that education should be related to the life-currents of the people for which it is meant. Tagore writes, "Joy flows through the universe, the sun and moon drink of it, A full measure. The light of the joy of goodness, Stays ever effulgent... Why are you all by yourself, confined to your own ego?" Tagore's Contribution to education is highly relevant in the modern scenario and many of his innovations have now become part of general educational practices. The visionary in Rabindranath and the great educationist in him solved the problem of today a century earlier. The problems of modern education are attendance, use of other unfair means and indiscipline. It is more certificates oriented irrelevant of intelligence and correlation with Nature. Tagore solved these problems in a grand way. Freedom in the class solved the problem of attendance, absence of invigilator solved the copying or use of unfair means. Thus Tagore's educational system is a great achievement. It is regretted that we did not try to apply the formulas suggested by Tagore. That is why his Tagore's Santiniketan, Vishwa Bharti and Sriniketan may said to constitute Tagore's educational trinity through which he tried to developed his education theme. The poet selected for its motto an ancient Sanskrit verse, Yatra Vishwam bhavatieka nidam, which means, where the whole world meets in a single nest.". Tagore rightly observed: The world today is wild with the delirium of hatred, The conflicts are cruel and unceasing in anguish, crooked are its paths, tangled its bonds of greed. All creatures are crying for a new birth of thine,
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O thou of boundless life, save them, raise thine eternal voice of hope, let Loves lotus with its inexhaustible treasure of honey open its petals in thy light. In this era of globalisation the world of education is facing the same crisis, same dark stains. Tagore desperately wanted to use education as an instrument to wipe away all dark strains from the heart of this earth. According to him a national system of education should try to discover the characteristic truths of its civilization. Those truths for India are not commercialisation, imperialism or fundamentalist nationalism but rather universalist nationalism. He insisted that the learner should socialize with their partners of other religions, other social groups and other countries and learn from them. That would help understand not only the anthropology of the society but also the problems of the country and how to help develop the country. The aim should be all round development of the individual personality through harmonious interaction and union of the learner with the environment. Tagores educational efforts were ground-breaking in many areas. He was one of the first in India to argue for a humane educational system that was in touch with the environment and aimed at overall development of the personality. Santiniketan became a model for vernacular instruction and the development of Bengali textbooks; as well, it offered one of the earliest coeducational programs in South Asia. The establishment of VishwaBharati and Sriniketan led to pioneering efforts in many directions, including models for distinctively Indian higher education and mass education, as well as pan-Asian and global cultural exchange. It should be noted that Rabindranath in his own person was a living icon of the type of mutuality and creative exchange that he advocated. His vision of culture was not a static one, but one that advocated new cultural fusions, and he fought for a world where multiple voices were encouraged to interact with one another and to reconcile differences within an overriding commitment to peace and mutual interconnectedness.
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Rabindranath Tagore, by his efforts and achievements, is part of a global network of pioneering educators, such as Rousseau, Pestalozzi, Froebel, Montessori and Deweyand in the contemporary context, Malcolm Knowleswho have striven to create nonauthoritarian learning systems appropriate to their respective surroundings. His generous personality and his striving to break down barriers of all sorts gives us a model for the way multiculturalism can exist within a single human personality, and the type of individual which the educational process should be aspiring towards. Tagore was a multisplendoured personality and has left his deep impression on several facets of artistic cultural, educational, intellectual, political, and social life of India. A country, which is associated with names like Rabindranath Tagore should have had people with a higher moral standard, feels President Pranab Mukherjee . In the city to launch a comprehensive website on Tagore's works, designed by the Jadavpur University, the President reached out the academic community and asked them to "reset" their "moral compass" and gain wisdom from the teachings of Tagore To raise our heads high by breaking all narrow domestic walls.

1.1 Review of Related Literature

A careful review of the research journals, dissertations, theses and other sources of information on the problem to be investigated forms a major part of the research design. The pharse Review of Related Literature consists of two words: Review and Literature. In research methodology, the term literature means the knowledge of a particular area of investigation of any discipline which includes theoretical, practical and its research studies. Review means to organize the knowledge of a specific of research to evolve an edifice of the knowledge to show that the study would be an addition to this field. In the words of W.R. Borg The literature in any field forms the foundation upon which the future work will be built. If we fail to build the foundation of knowledge provided by the review of literature, our work is likely to be shallow and nave
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The review of related literature enables the researcher to delimit and define his problem, helps him to avoid untruthful and useless problem areas. He can select those areas in which positive findings are likely to result and his endeavour would be likely to add to the knowledge in a meaningful way H.Chaturvedi (1934) made an attempt to study Rabindranath Tagores experiments at Shantiniketan and admits that Tagore has given to India an experimental school based on a synthesis of the ideals of ancient Indian education and of modern Western education. It is an Indianized educational institution for the formation and growth of social solidarity, on which alone the true progress of India depends. The institution spells freedom freedom of mind, freedom of will, and above all, freedom of sympathy. He is full of praise for Tagore's unique contribution to the world and hopes that "just as Rabindranath ' s sympathetic response to the cry of the childhood suffering from a system of education which is crushing its body and soul, has given to India the Shantiniketan school, so also the cry of suffering humanity from the world-wide disaster brought about by the great war and the mentality which led to it, has caused Tagore to bring to India his gift of Vishwa-Bharati or the International University. Here man is to grow in the knowledge that his own interests are bound up intimately with those of other human beings, and also that wealth can never satisfy the innermost cravings of the human soul. Subrahmanyam (1958) made an attempt to study the educational writings of two thinkers with a view to analyze their relative importance in the need of modern education. His studies revealed that Tagore emphasized the finer side of life. His experiments in education had a definite social aim to build up a social structure with raw materials of indigenous culture with western ideas and to achieve the ideal universal society through education. Prabodh Chandra Sen (1961) in his study on Tagore as an educator with a difference highlights Tagores spiritualism and his views on religion. Tagore has given religion a place of high importance in education, but for him it did not involve the formal teaching of any religious dogma. True religiousness, he believed, is as natural as respiration; it is as much a vital part of our being as breathing. Religious training for him is a spirit, an
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inspiration, pervading every aspect of human life, affirming its relationship with the highest of values and giving man a sense of kinship with the Real. If education fails to cultivate the quality of human understanding and strengthen the sense of human unity, then that education is considered superficial and misguided. Similarly, Tagore emphasized the importance of discipline in a moral life and he suggested that real discipline means protection of raw, natural impulses from unhealthy excitement and growth in undesirable directions. Tagores moral and spiritual aims of education were varied in nature. He advocated the power of self-determination, the ideal of peace and tranquility, liberation of self from all kinds of slavery, and his educational institutions provided opportunity for it. He believed that the character of good education is that it does not overpower man; it emancipates him Chaube (1962) discussed the educational ideas of education in India as represented by thinkers like Dayanand, Tagore, Aurobindo and Gandhi set against the general background of Indian thinkers. Here too the materialistic school was not represented. His conclusions were followed by a series of recommendations and conclusions. Humayun Kabir (1962) evaluates Tagore as an educational thinker and says that in Tagore's philosophy of education, the aesthetic development of the senses was as important as the intellectual. Music, literature; art; dance and drama were given great importance in the daily life of the school. Rabindranath believed in the theory of subconscious learning, he never instructed his students, but occupied them with whatever he was writing or composing. The students were appreciated to read out their own composition. They were permitted to access his room where he read his new writings to teachers and critics. Students at Santiniketan were encouraged to produce their own publications and put out several illustrated magazines. The children were encouraged to follow their ideas in painting and drawing and be motivated from the many visiting artists and writers. De (1972) conducted to investigate the contribution of Tagore to education for international understanding in historical perspective. Harmonious and integrated development of the individual personality on the one hand and formation of a cooperative
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society with fellow feeling, love, mutual understanding and appreciation as the fundamental value on the other were a distinct contribution of Tagore to the field of education. The country is indebted to him for leaving an immense heritage in the form of educational experiment. As an educator he had a definite social aim to build up a Social structure to achieve the ideal of society through education. His Internationalism knows no bounds. Tagores universal humanitarianism is the corner-stone of collaboration between East and West. He is the apostle of enlightened humanity and a strong champion of world unity. Singh (1972) made an attempt to study Rabindranath Tagore as an educator (Shiksha Guru Rabindranath Tagore). His study depicted that Tagore had felt that the inclusion of spiritual consciousness in education was indispensable. He also emphasized upon the sense of fraternity and equality at the national levels and showed regard to different cultures. Tagore has advocated a creative middle path between activism and asceticism, between God intoxication and work-intoxication, between the outer and the inner, between doing and arriving. This middle path is the path of self-realization or Sadhana and this part has been emphasized most in Tagore's ideal institution. Paul (1976) conducted a study on art as a medium of education in Tagores viewpoint. Tagore as a natural educator introduced elements of human love, interpersonal relationship, socio-cultural norms and international ideals through his theory of education called Education for the whole man. Arts as a medium of education implied cultural renaissance for Tagore and it assumed a sublime status in his philosophy of education. Misra (1977) studied the impact of naturalistic philosophy of certain philosophers of education John Dewey, Tagore and Gandhi. In his study, he observed that a great feature of Tagores educational philosophy was the naturalistic trend. He never appreciated the artificial method of teaching and learning. The modern set up of education arranged in crowded classrooms with no scope for further expansion of the soul and mind for the children were great hindrance for the growth of the mind according to Tagore

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Bhattacharya (1981) made an attempt to study the Rabindra Shiksha Darsaner Samiksha. The main findings depicted that the educational thoughts of Tagore contain fullness, totality, freedom, and joy and on the other hand emphasize social consciousness and ethical consideration. His educational ideas are in tune with both western and eastern educators. Above all the synthesis of the two is found in his international perspective of education which he called the religion man. Rays (1981) study is on the educational ideas of Tagore and their relevance to the contemporary thoughts and practices in education. He examines Tagores ideas in the light of significant thinkers like Martin Buber, White Head and also justifies the celebration of festivals and functions in Tagores institutions as a contributing factor of bringing closer the elite and the folk and thereby, promoting integrations. Purandare (1982) studied critically the educational ideas of Tagore and stressed that Tagore was the first thinker in recent times who tried to revive the ideals of Indian culture. The Tapovan ideal or the Gurukul system that he advocated was a natural reaction to the mechanical system of education that the British imposed on India. His views on womens Education, freedom, discipline and such other topics were also noteworthy. Dhal (1990) conducted a study on the educational contributions of Rabindranath Tagore and Maharishi Aurobindo. The major findings of both the thinkers emphasized truth, beauty, goodness as the ideals of education. Both advocated that the medium of instruction must be the mother tongue. Both were supporters of womens education. K.R Salkar (1990) critically evaluates Tagores ideas on education and depicts that Tagores concept of school was based on Gurukul system. He highly admired the GuruSishya Ashram type of education. In this he echoes Sri Aurobindo's view that the most important method of education is "soul-to-soul contact" between Guru and Sishya. He placed great importance on children learning in a natural environment, and said that nature herself was our greatest teacher. Tagore believed that the educational process should be one of self-discovery, and free creation. Tagore emphasized on functional
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education and learning a craft and thus enable the child to realize his capacity for selfpreservation through the trained experience of his hands. For example, Cotton wick, scarf weaving and belt making; straw-mat and mattress making, sewing; paper making; ink making, making sun-dried mud bricks. Dyeing with simple vegetable dyes; printing with wood blocks. Gurudeva believed that school should be integral to Society and intellectual education should be linked with the arts and crafts, which deal with human emotions. This is why his curriculum included music and literature. R.S.Mani (1996) studies the aims of education according to Tagore and stresses that Tagore believed in social aims of education too. Sociability and human fellow-feeling was considered as an indispensable equipment of a truly educated person. He regretted that people were living in an artificial world of books and not in the real world of living men and women. Pursuit of knowledge should be supplemented by living and loving contact. For the fundamental purpose of education is not merely to enrich ourselves through the fullness of knowledge, but also to establish the bond of love and friendship between man and man. So long as this social aim gets expression in Tagores message for the education of the feeling or 'Bodher Sadhana ' as he puts it. He felt sorry that education of sympathy was not only systematically ignored in schools, but was severely repressed, because we may become powerful by knowledge, but we attain fullness by sympathy. The highest education is that which does not merely give us information but makes our life in harmony with all existence. Nattulala Gupta (2002) studies Tagores selected Writings on Education and highlights that Siksar Herpher is Tagores very first writing which enunciates explicitly some of his fundamental educational thoughts although in earlier articles and essays his political and social consciousness could be observed in spite of the fact that at the time of its publication he was only 31 years of age. It is likely that these early experiences were forming the background for Tagore's educational career. The article Siksar Herpher eloquently pleads for a system of education conducted in congenial surroundings and in a manner surcharged with the spirit of joy. It argues that the ultimate aim of education should be the all round development of an individual for harmonious adjustment to

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reality. It advocated the value and need of the mother tongue in providing all the necessary educational nourishment of the child. Gowramma (2007) made an attempt to study Rabindranath Tagore- the Poet and the Philosopher. The main finding was Tagore as a philosopher. Tagore, the philosopher had a particular philosophical vision of his own, which he depicted in his essays and interwoven in his poems. Both his poetry and philosophy are mirrors of his life. Sameer Chatterji (2008) depicts that Tagore's contribution in the field of aesthetic education also has been remarkable. From the very beginning of his school he gave a special place to music. With the foundation of Vishwa-Bharati, however, art and music including dancing began to be most systematically, widely and enthusiastically cultivated by the students and teachers of the institution, until the tradition of aesthetic culture of Vishwa-Bharati acquired a unique reputation throughout the country and even abroad. Tagore has contributed to the meaning and purpose of education content and significance which appear to be richer and fuller than what it was previously. Chakrabarti (2011) made an attempt to study the contribution of Rabindranath Tagore in education and revealed that Tagores world of education is a re - discovery of consciousness. His thoughts emphasize on the awakening of the sense of goodness, harmony in mankind leading to aesthetic education. Parmar (2011) studied the educational views of Rabindranath Tagore and his contribution to Education. The study of Tagores personal education and his creative writing and music even after coming back to India. Major findings were educational philosophy of Tagore as poet, novelist and educator. H. B. Mukherjee (2012) critically evaluates the Contribution of Tagore in the field of education and says that Tagore is perhaps the only literary genius in contemporary history who devoted a major part of his life to thinking about education and creating an educational institution of international significance. Also, the institution he created at

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Santiniketan proved to be the most global and sustainable among the progressive educational institutions launched by individual thinkers such as Froebel and Russell. Radha Vinod Jalan (2012) made an attempt to study Rabindranath Tagore as an educator and finds that Tagores organization of curriculum was not narrowed down to only textbook learning, but it provided a fullness of experience for children from multiple sources. He interpreted the curriculum not in terms of certain subjects to be learned but in terms of certain activities to be undertaken. Actually Tagore's success lies in the fact that he did not try to control directly the ideas, feelings, and values of his children but imaginatively designed an environment and program of activities and experiences which evoked the desired responses. He also believed that the education of a country acquires shape and substance only against the entire background and it is important that there is a strong relationship between education and society.

1.2 Summary of the Review of Related Literature

The Review of related literature enables the researcher to delimit and define his problem, helps him to avoid untruthful and useless problem areas. He can select those areas in which positive findings are likely to result and his endeavour would be likely to add to the knowledge in a meaningful way. H.Chaturvedis studies on Tagores experiments at Shantiniketan proved to be very helpful for the investigator to have a realistic glimpse of Tagores innovative experiments in the field of education. Prabodh Chandra Sen highlighted Tagore as an educator with a difference with special emphasis to Tagores spiritualism. Humayun Kabir evaluates Tagore as an educational thinker and says that in Tagore's philosophy of education, the aesthetic development of the senses was as important as the intellectual. Music, literature, art, dance and drama were given great importance in the daily life of the school. K.R Salkar (1990) critically evaluated Tagores ideas on education and depicted that Tagore's concept of school was based on Gurukul system. He highly admired the Guru-Sishya Ashram type of education.

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De conducted to investigate the contribution of Tagore to education for international understanding in historical perspective. Harmonious and integrated development of the individual personality on the one hand and formation of a cooperative society with fellow feeling, love, mutual understanding and appreciation as the fundamental value on the other were a distinct contribution of Tagore to the field of education. Bhattacharya made an attempt to study the Rabindra Shiksha Darsaner Samiksha. The main findings depicted that the educational thoughts of Tagore contain fullness, totality, freedom, and joy and on the other hand emphasize social consciousness and ethical consideration. H. B. Mukherjee critically evaluated the Contribution of Tagore in the field of education and said that Tagore was perhaps the only literary genius in contemporary history who devoted a major part of his life to thinking about education and creating an educational institution of international significance. Nattulala Gupta (2002) studies Tagores selected Writings on Education and highlights that Siksar Herpher is Tagore's very first writing which enunciates explicitly some of his fundamental educational thoughts. . The article Siksar Herpher eloquently pleads for a system of education conducted in congenial surroundings and in a manner surcharged with the spirit of joy.

1.3 Emergence of the Problem

The problem solving process continues to be like unending spiral. Every year new innovations, new concepts and new ways of doing things in all areas of human endeavour emerge, the wider the horizon of our mental outlook, the more and more problems occurs to us. The most important and difficult phase in the research project is the choice of the suitable problem. Those who are more experienced know that research is often tedious, painful, needs patience, expertise, and is slow and rarely spectacular. Researcher realizes that the research for truth and the solution of the most important problem take a great deal of time and energy and the intensive application of logical thinking. Research makes its contribution to the human welfare by countless small addition to knowledge. The acquisition and expansion of knowledge is not automatic and self perpetuating process. New facts, new concepts, new ways of doing things has its quantam with passage of time.

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This knowledge enables us to understand, comprehend, explain, control, predict or cope with a given situation. The present level of knowledge is an outcome of various methods adopted by man over a period of several centuries. The researcher has to fetch even a drop of water of knowledge and make it a great ocean of knowledge. Research originates from a need that arises. A clear distinction between the problem and the purpose should be made. The problem is the aspect the researchers worries about, think about, and wants to find a solution for. The purpose is to solve the problem, i.e. find answers to the questions. If there is no clear problem formulation, the purpose and methods are meaningless. In the words of George J. Mauly , Research starts with the identification of the problem. This is the first step in the sequence. It is also of the importance for probably no aspect of study has a greater bearing on the success of overall venture then the wise choice of problems. It is first necessary for a researcher to choose a broad field within which he will conduct the study. The researcher should have a deep interest in the field. His enthusiasm and real curiosity enhance his motivation for the successful completion of the study. The field selected should be one in which the researcher is capable of demonstrating necessary initiative, originality and good judgement. One of the most fruitful sources of problems for the researcher is his own experience as a professional educator. Contacts and discussions with research oriented people, listening to learned speakers are helpful in identifying research problems, inferences that can be drawn from various educational and psychological theories can be very helpful. Technological and social changes demand development of new changes in the fabric of society. All these developments constantly bring forth new problems for research. The goal of education has been recognized as national, social and individual development. Hence the need and importance of research has been realized increasingly in the field of education. The process in the field of education depends on the solution of
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all significant problems, but now to select a worthwhile problem out of so many is a difficult question , selecting a problem needs certain abilities and insight. The investigator has taken the initiative of probing into an important aspect of contribution of Rabindranath Tagore in the field of Education and its relevance in the modern world. A survey of the related studies has led to the emergence of the specific research problem.

1.4 Justification of the Problem

Tagore was not only a theorist but also a practitioner. His ideas about education brought a revolution in the field of education. Tagore, by his efforts and achievements, is one of the global networks of pioneer educators, who have striven to create non- authoritarian learning systems appropriate to their respective surroundings. His philosophy and ideas are significant even in the contemporary times. His concepts of international education, creative self expression are totally relevant in the present scenario. He insisted that it is essential to educate the women for national development. In recent years women education has gained momentum both in private and public sectors. His ideals of human love, interpersonal relationship, socio-cultural norms, realization of cooperative society are as much relevant today as in his times. A study of educational ideas of Tagore will prove helpful in Educational reconstruction. The relevance of such a study in regard to modern India will become significant in the historical study of the education system. Tagore was alive to the testimony of history, the defective education has ever been the cause of decay and decline and that a sound education system alone can serve as the pivot of social regeneration. He found education to be out of tune with life which does not take into accounting the needs and problems of the masses. Such system fails to train students for the demands of an active, social and practical life. So Tagores ideas brought about a revolution. Tagores educational institution which he founded at Bholpur represents a reaction against the narrow, prosaic and soulless education which the state provided for children in the schools.

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It was Tagores ambition that the ideal which India possessed in the past should come in its entire essence. Education should make for the culture, of the soul and not merely of the intellect or memory. The greatness of Tagore as an educationist, among other factors, due to his perfect understanding of the childs mind. He emphasized on producing balanced individuals who may be able to carve out not only their own destiny but also the destiny of the society. Among the Educational and social reformers of modern India, Tagore was at the forefront. Many scholars have studied Tagores Contribution in the field of education but still there are certain gaps that need more comprehensive and wider attention. In order to fill those gaps in the existing knowledge and to have an in depth analysis of the myriad personality of Tagore and his contribution in the field of education with its relevance in the modern world, the investigator thought of probing further on this topic.

1.5 Layout of Chapters

1. Introduction. 2. The Problem. 3. Method and Procedure. 4. Biography of Rabindranath Tagore. 5. Contribution of Rabindranath Tagore in the field of Education. 6. Relevance of Rabindranath Tagores educational ideas in the modern world. Bibliography

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The Problem 2.1 Delimitation of the Problem

Tagore as an educator, thinker, theorist, philosopher, poet, and political leader has won an imperishable fame for himself and has raised the status of India in the estimation of the world. The sphere of Tagores contribution in the field of education is tremendous and its contents are rich in providing substantial and social knowledge. Tagore's Contribution to education is highly relevant in the modern scenario and many of his innovations have now become part of general educational practices. As the area of study is very wide and due to shortage of time, the investigator has delimited his study to the` Contribution of Rabindranath Tagore in the field of Education and its relevance in the modern world which serves as a backbone of the education system. The visionary in Rabindranath and the great educationist in him solved the problem of today a century earlier. The investigator has worked deeply on the topic and has opened the gates for the future researches of education to conduct a research on this topic more deeply to find out new ideas and trends. The problems of modern education are attendance, use of other unfair means and indiscipline. It is more certificates oriented irrelevant of intelligence and correlation with Nature. Tagore solved these problems in a grand way. Freedom in the class solved the problem of attendance, absence of invigilator solved the copying or use of unfair means. Thus Tagore's educational system is a great achievement. It is regretted that we did not try to apply the formulas suggested by Tagore. That is why his Tagore's Santiniketan, Vishwa Bharti and Sriniketan may said to constitute Tagore's educational trinity through which he tried to developed his education theme.

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2.2 Statement of the Problem

CONTRIBUTION OF RABINDRANATH TAGORE IN THE FIELD OF EDUCATION AND ITS RELEVANCE IN THE MODERN WORLD.

2.3 Objectives 1.
2. To study the Biography of Rabindranath Tagore. To understand the contribution of Rabindranath Tagore in the field of education. 3. 4. To study the Educational ideas of Rabindranath Tagore. To analyze the relevance of Tagores educational ideas in the modern world.

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Method and Procedure

Research methods are of utmost importance in a research process. They describe the various steps of the plan of attack to be adopted in solving a research problem such as the manner in which the problems are formulated, the definition of terms, the choice of subjects for investigation, the validation of data gathering tools, the collection, analysis and interpretation of data, and the processes of inferences and generalizations. The selection of a method and the specific design within that method appropriate in investigating a research problem will depend upon the nature of the problem and research questions, and kind of data that the problem may entail. According to Hillway To describe in detail the specific method being used, incidentally, constitutes a very good way of determining whether the method chosen has been worked out properly and is likely to prove effective. If the scholar cannot describe his method, the chances are that it is too vague and general to yield him satisfactory results. The present study is philosophical and historical in nature. So for this, the researcher has adopted Historical method of research. Historical material in such areas of education as principles of philosophy of education has made contribution in understanding the present day problems. It demands standard of careful methodology and spirit comparable to these which characterize other types of research. It implies an effort to recount some aspects of education problem. Principles of philosophy of education etc have valuable contribution in understanding the present day problems. The main processes which are involved in the historical method of researchers can be classified as under: Collection of data (from primary and secondary sources) Critical analysis of data collected. Presentation of facts.
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Following this pattern, the investigator has collected the data and analyzed the data collected and then presented the facts. While collecting and then presented the facts. While collecting the data, the investigator consulted two types of sources. Primary sources Secondary sources. Primary sources are eye witness accounts and are the only solid bases of historical enquiry. Good, Barr, Scates have called them as the first witnesses to a fact. Primary sources include personal records, official records, oral testimony of traditions and events, pictorial records, remains or relics. Such records include diaries, autobiographies, original drafts of speeches, articles, books, myths, family stories, photographs. In Primary sources, the investigator took the help of writings of Tagore, records memories, biographies and books on the contribution of this great scholar. These proved to be of immense help to the investigator to carry her research forward and make others aware of the contribution of Rabindranath Tagore in the field of education and its relevance in the modern world. Secondary sources are the accounts of an event provided by a person who did not directly observe the event. The person may have directly contacted an actual observer and talked with him or read an account by an observer. Secondary sources, if used carefully, serve many useful purposes. They may acquaint a research a researcher to major theoretical issues in his field and to the work that has been done in the area under study. In the secondary sources , the investigator consulted a no. of books , journals, articles, reviews, abstracts, net library database related to Tagores contribution to education to make the research complete in all aspects. The investigator collected the data from various sources and analyzed the data collected and selected the data to be discussed from various sources to be discussed in her research
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report. Having established the authenticity and validity of the facts, the researcher then, addressed herself to the next task of interpreting these facts in the light of her problem. She has tried her level best to interpret the ideas of Rabindranath Tagore as an educator and his immense contribution to the field of education, its relevance to the modern world. Library work, though time consuming is a fruitful phase of the research programme. So for preparation, constructive analysis of relevant views on Rabindranath Tagore was done. The investigator tried to present the facts accurately and objectively in her dissertation. The researcher has also honestly tried to interpret the contribution of Tagore in the field of Education and its relevance in the modern world. The investigator endeavored to analyze the educational doctrines by Tagore and its relevance in the modern perspective in his books.

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Biography of Rabindranath Tagore 4.1 Early life

Rabindranath Tagore popularly known as Gurudeva was born on 6 may 1861, in a highly cultured family in Calcutta which was famous for its progressive and enlightened views. Rabindranath was the fourteenth and the youngest son of Maharishi Devendranath and grandson of Dwarkanath Tagore. His father Devendranath was a great Brahmo Samaj leader. He taught him Indian philosophy, Upanishads, astronomy, and Sanskrit. Tagore received his early education at home from private tutors. By nature, he loved beauty, music and poetry. When he had grown a little older he was sent to St.Xaviers school, Calcutta. Tagore was unable to adjust himself to the `dead routine and lifeless teaching of the educational institutions. Tagore considered himself fortunate to escape from these `book-learning factories. He recorded his own impressions regarding his early education The masters and pundits who were charged with my education soon abandoned the thankless task and realized that this boy could never be driven along the beaten track of learning. At the age of 16 Tagore was sent to England to study law but this subject did not appeal to him and he returned to India after a while. Seeking to become a barrister, Tagore enrolled at a public school in Brighton, England in 1878; later, he studied at university college London, but returned to India in 1880 without a degree. On 9 December 1883 he married Mrinalini Devi. They had five children, two of whom later died before reaching adulthood. In 1890, Tagore began managing his familys estates. During these years, Tagores Sadhana Period (1891-1895) was among his most fecund, with more than half stories of the three-volume and eighty-four story Galpaguchchha was written. With irony and emotional weight, they depicted a wide range of Indian lifestyles, particularly village life.

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4.2 Shantiniketan (1901-1932)

In 1901, Tagore left Shilaidaha and moved to shantiniketan to found an ashram, which would grow to include a marble-floored prayer hall (The Mandir), an experimental school, groves of trees, gardens and a library. It developed into an important educational institution on unconventional lines. Vishwa Bharti is a symbol of his passionate faith in the brotherhood of nations. On 14 November 1913, Tagore for his magnum opus `Gitanjali, was awarded the Noble prize for Literature. The Gitanjali or Song Offerings is a collection of poems. It became very famous in the West, and was widely translated. The word gitanjali is composed from "git", song, and "anjali", offering, and thus means "An offering of songs"; but the word for offering, anjali, has a strong devotional connotation, so the title may also be interpreted as "prayer offering of song. When one reads the works of Tagore, one detects a clear stream of spirituality and an intense love for Nature that flows through most of his books. It is no exaggeration that the more works of Tagore one reads, the more one falls in love with this simple and beautiful poet. He shone forth brightly his lamp of timeless wisdom of the East that this Universe has been created out of pure love, and it is only our love for each other together with peace, justice and freedom that will sustain it. It is no wonder that in India, Rabindranath Tagore is revered as Gurudev a teacher embodying God-like knowledge, a title conferred upon him by Mahatma Gandhi. In 1921, Tagore and agricultural economist Leonard Elmhirst set up the Institute for Rural Reconstruction (which Tagore later renamed Shriniketan- Abode of peace) in Surul, a village near the ashram at shantiniketan. He recruited scholars, donors, and officials, from many countries to help the institute use Schooling to free Villages from the shackles of helplessness and ignorance by vitalizing knowledge. In the early 1930s, he also grew more concerned about Indias abnormal caste consciousness and Untouchability, lecturing on its evils writing poems and dramas with untouchable protagonists, and appealing to authorities at Keralas Guruvayoor Temple to admit Dalits
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owing to his notable wanderlust, between 1878 and 1932, Tagore visited more than thirty countries on five continents. For example, in 1912 he took a sheaf of his translated works to England, where he impressed persons like Charles F. Andrews, Anglo-Irish poet William Butler Yeats, Ezra Pound, Robert Bridges, Ernest Rhys, Thomas Sturge Moore. Indeed, Yeats wrote the preface to the English translation of Gitanjali, while Andrews joined Tagore at Shantiniketan.

4.3 Twilight Years (1932-1941)

Tagore took an interest in science in his last years, writing Vishwa-Parichay (a collection of essays) in 1937. He explored biology, physics, and astronomy, meanwhile his poetry containing extensive naturalism underscored his respect for scientific laws. He also wove the process of science into many stories contained in such volumes as Se (1937), Tin Sangi (1940), and Galpasalpa (1941). Tagores last four years were marked by chronic pain and two long periods of illness. The poetry Tagore wrote in these years is among his finest, and is distinctive for its preoccupation with death. After extended suffering, Tagore died on 7 august 1941 in an upstairs room of the Jorasanko mansion in which he was raised; his death anniversary is still mourned in public functions held across the world.

4.4 His Works

Tagore he had written over twenty five volumes of poetry, fifteen plays, ninety short stories, eleven novels, thirteen volumes of essays. His famous novellas include

Chaturranga, Shesher Kobita, Char Odhay, and Noukadubi. Aside from autobiographical works, his travelogues, essays, and lectures were compiled into several volumes including Iurop Jatrir Patro (letters from Europe) and Manusher Dhormo (The Religion of Man). Tagore was an accomplished musician and painter, and wrote about 2,230 songs. He composed Rabindra Sangeet, now an integral part of Bengali culture. In turn,
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Rabindra Sangeet influenced the styles of such musicians as sitar maestro Vilayat Khan and the sarodiyas Buddhadev Dasgupta and Amjad Ali Khan. Some of his books include: 1. Gitanjali (1913) 2. The Nation (1913) 3. The Crescent (1913) 4. The Religion of Man 5. Creative Unity 6. The Home and the World 7. Gora 8. Saddhana The Realisation Of Life (1916) 9. Fruit- Gathering (1916) 10. Thought Relics (1921) 11. The Message Of Indias History.

4.5 Tagores Selected Writings on Education

1. Shiksar Herpher (Our Education and Its Incongruities) 2. Shiksha Samasya (The Problem of Education) 3. Abaran (Culture or Covering) 4. Tapovam (Forest Colony) 5. Dharamashiksha (Religious Education) 6. Hindu Vishwavidyalaya (Hindu University)
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7. Strishiksha (Women Education) 8. Shiksar Bahan (The Vehicle Of Education) 9. My School 10. Shiksar Milan (The Meeting of Cultures) 11. A Poets School 12. Shihsar Vikiran (Diffusion of Education) 13. Ashramer Shiksha (Education in Ashram) 14. Bodher Sadhana (Education of the Feeling) 15. Several Convocation Addresses. Tagore occupied a prominent place in the galaxy of brilliant men, who laid the foundation of the new nation in the wake of Indian Renaissance. He was the apostle of enlightened humanity and a strong champion of world unity. Tagore is perhaps the only literary genius in contemporary history that devoted a major part of his life to thinking about education and creating an educational institution of international significance. These days, when the world is celebrating Tagores 150th birth anniversary, his paintings fetching millions reminds us of the greatness of the man. It tells us that his stress on universalism is clearly being vindicated. Tagore was a social phenomenon of his time. His universal aspirations took him around the globe. He found India and its soul almost in every part of the globe he trotted. That is why he used to say he felt comfortable within the concentric circles of Bengali patriotism, Indian nationalism and Asian Universalism. Tagores universal appeal has its gripping hold even today. His book of poems, Gitanjali, which got him the Nobel Prize, has the soul and spirit of India, and yet it bears a universal appeal. (Hindustan Times, 25 may 2010)

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Contribution of Tagore in the Field Of Education

Tagore was a seer of humanity and brought a sage like vision as an educator. He played a significant role in the field of education. Tagore occupied a prominent place in the galaxy of brilliant men, who laid the foundation of the new nation in the wake of Indian Renaissance. From the middle of nineteenth century, say after the national awakening of 1857, a sort of darkness prevailed over the spiritual horizon of India and for several decades, our own civilization and culture remained at the lowest ebb. India was the ruled by the British. Due to English Education which brought the Indian youth in contact with Western ideas, the Indian students reading in the schools and colleges run on foreign lines, were dazzled by a world of new idea. As a result of this new knowledge, many of the Indian ideas and customs and educational methods and practices which were formerly regarded as the most appropriate and most useful, began to lose their importance and suitability. Tagore brought into light the treasures of Indian Wisdom and civilization, to the educated people of both India and Europe. His works filled the Indian mind with pride about their past. The feeling that Indian culture, religion and education which had a very powerful civilization influence throughout the ages, grew stronger in the minds of the Indians. It is as a result of the efforts of Tagore that our culture today is as fresh as it has ever been in the history of this country. He wanted that the new education system should enable the Indian youth to imbibe their own cultural heritage not of the modern materialistic civilization which is prone to create spiritual bankruptcy. For the fulfillment of this purpose, he decided to base education in the cultural roots of the country. Modern Education system prevalent in India is the result of gradual evolution, in our cultural heritage due to the innovative ideas of Tagore. In the different fields of knowledge philosophy, art, literature, Tagore had been a source of inspiration not only for India but also for other countries of the world. He has given the concept of true education. Tagore wanted a communion between man and nature for true education. Tagores educational ideas are based on three cardinal principles namely:
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 Freedom Creative self- expression

Active communication with man and nature.

He believed in the harmonious development of the child. Tagores contribution in the field of education in the form of Shantiniketan and Vishwa Bharati are remarkable. In the 21st century, compulsory and universal education is the basic need for the progress of the country. Tagore stressed that only that education is true education which cherishes and unfolds the seeds of immortality already sown within us.

5.1 Tagores Experiments The Bholpur School (Shantiniketan)

Rabindranath Tagore had definite and clear ideas about education. He wanted to put them into practice. He was in search of some ideal solution of his problem. At last, he turned to Shantiniketan Ashrama (Abode of Peace) of his father as a place suitable for his purpose and with the blessing of his father, he started his experimental school towards the beginning of this new century in 1901. In a letter written to his friend, Rabindranath Tagore explained the ideals of this school thus: To give spiritual culture to our boys was my principal object in starting my school at Bholpur. Fortunately in India, we have the model before us in the tradition of our ancient forest schools, where teachers whose aim was to realize their lives in God, had their home. Having in my mind this ideal of a school which should be a home and a temple in one, away from all distractions of town; hallowed by the memory of a pious life whose days were passed there in communion with God.

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So a school for boys was established in Bholpur on December 22, 1901, one hundred miles north of Calcutta. Tagores immediate object in founding Shantiniketan was to have a place in which children would live a happy life and enjoy as much freedom as possible. Shantiniketan was planned as an educational experiment which by relating the educational problems and programmes of a small and intimate community of pupils and teachers to the forces working behind the renaissance and the new birth of a nation and ultimately to the evolutionary need and urge of mankind all over the world, could evolve a plan for the education of man. In his school, the gulf between the teachers and pupils was bridged by a true spirit of friendship and brotherliness. There was no distinction between the teacher and the pupils. Life was lived in harmony with nature by realizing the unity of mankind from all spheres of life. Following were the main objectives of the school: To help the children for the cultivation of love of nature and sympathy with all living creatures. To give spiritual training to the students. To impart knowledge by providing an atmosphere of freedom. To educate children by providing an environment of living aspiration based upon living contact between the teacher and the taught. To provide an environment after the fashion of Tapovans- forest schools about which he had read so much in the uapnishads. To provide oppurtunities for manual labour and teaching of crafts like sewing, book binding, weaving, carpentary etc. To establish a community school where there is no distinction of caste or creed.

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5.2 Vishwa Bharati

Rabindranath Tagore was not a dreamer. He was a great educational practitioner who himself was closely associated with the entire educational practices at Vishwa Bharati. The word Vishwa Bharati is composed of two words. In Sanskrit the word Vishwa means world and Bharati means culture. Thus Vishwabharati would mean world culture. The motto of this university is Yatra Vishwam Bhavati Ekamidam i.e. where the world meets in one place. Through Vishwabharati as a whole, the poet and the seer sought, to seek to establish a living relationship between the East and the West, to promote interracial amity and inter-cultural understanding and fulfill the highest mission of the present agethe unification of mankind. Today this Vishwabharati is known not only all over the world, but also attracts scholars from different parts of the world. Tagore has observed, I have formed the nucleus of an international university, as one of the best means of promoting mutual understanding between the east and the west. It was intended to be, Treasure of Light not only for India but also of the world. Vishwa Bharti is a symbol of his passionate faith in the brotherhood of nations. It is the greatest contribution of Tagore not only to the realm of education but also to the world. It emerges out to be a symbol of world peace. Love, universalism, Idealism made the greatest appeal to him. He is an apostle of enlightened humanity. Tagore has three main purposes in establishing the Vishwabharati as under: To teach the different culture of east, especially of the east that originated in India or found shelter within her shores. To establish the Institution of Rural Reconstruction in order to lay the foundation of a happy, contended, and humane life in the villages.

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To seek to establish a living relationship between East and West to promote interracial amity and inter-cultural understanding and fulfill the highest mission of the present agethe unification of mankind.

Tagores scheme of education at Vishwabharati was to be distinctively national, patriotic, absolutely Indian , where individuals from all over the world could come and think clearly, feel nobly and act rightly, thus becoming the channels of moral truth. In his Vishwa Bharati, he tried to develop initiative and originality of mind in the students by giving them freedom. Students from Persia, Ceylon, Burma, Tibet, China, Japan and had been enrolled in one or other department of Vishwabharati. There are no barriers of caste or creed and no test of religious belief imposed on the students. The Vishwa-Bharati maintained the following co- educational academic institutions or bhavanas:

Path- Bhavana (school section)

This is the nucleus around which Vishwa-Bharati has grown. The school places emphasis riot so much on mere acquisition of knowledge as on a full and harmonic development of the child. Close personal contact with the teacher, the influence of nature and environment, the atmosphere of freedom and joy, the practical training given in cooperation and self-government, the effort made to develop the self-expressive side of the child-mind through social, literary, and artistic activities, supervision of physical activities and organization of excursionsare some of the special features of the school. Patha-Bhavana which used to train students up to the matriculation' standard of Calcutta University along with the Adyta Certificate Examination of the Vishwa-Bharati now the institute. Tagore tried to present a wider choice of subject matter and activities to his students and by doing so he intended to present an integrated educationeducation as an expression of intellectual abilities, aesthetic abilities and most of all an education which was related to life also.

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Shiksha- Bhavana (Higher Secondary)

This section provided higher secondary education to the students. Tagore tried to present a wider choice of subject matter and activities to his students and by doing so he intended to present an integrated educationeducation as an expression of intellectual abilities, aesthetic abilities and most of all an education which was related to life also.

Vidya- Bhavana (college of under- Graduates and Post Graduation Studies)

This particular division of Vishwa-Bharati has gone through several changes over the years. Before the incorporation of the Vishwa-Bharati as a University, it used to provide collegiate education up to the graduation level. It also provided for a Vishwa-Bharati diploma, Madhya and Antya diplomas, which were equivalent to the intermediate and graduate degrees of chartered universities. According to "Vishwa-Bharati and Its Institutions" (Vishwa-Bharati, it was a college of undergraduate and graduate studies.

Rabindra-Bhavana (College of Tagore Studies and Research)

It provides facilities for the study of and research into the life and works of Rabindranath Tagore and his manifold contributions to the diverse fields of human endeavor. It provides facilities for research studies leading to the Ph.D. degree in accordance with the Ordinance of the University governing the same.

Vinaya Bhavana (College of Education)

The Vinaya-Bhavana started functioning in September training schools under the basic training scheme, and teachers for primary and secondary schools. Now it provides instruction for the degrees of B.Ed, and M.Ed.both courses being of one year's duration. A special feature of the B.Ed, course is training in crafts and other practical and creative activities. In addition to the usual subjects, marked emphasis is placed on the practical aspects of the course.
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Kala Bhavana (College of Fine Arts & Crafts)

Education in the academic sense of mere acquisition of knowledge or information never appealed to the comprehensive genius of the poet. Education to be real must be of the whole man, of the emotions and senses as much as of the intellect. He said, "in order to lay before our educational authorities the petition that they should try and make it natural for our educated people to reverence art. Anything else that it may be necessary for me to do I have already started in my own institution, in spite of many handicaps"

Sangeet Bhavana (College of Music and Dance)

Tagore always gave music and dancing a priority place in his scheme of education. A large part of man, he believed, cannot wholly be expressed by the mere language of words. "Man has not only discovered scientific truths, he has realized the ineffable. From ancient times the gifts of such expressions have been rich and profuse, Wherever man has seen the manifestation of perfection, in words, music, lines, colours, and rhythm, in the sweetness of Subjects taught for this degree are: Rabindra Sangeet, classical music (vocal) , Manipuri dance, Kathakali dance, sitar and sera.

Lok Siksha Samsad (People's Education Council)

The Lok Siksha-Samsad is an examining body formed with a view of encouraging home study among those who cannot afford to continue their study in schools or colleges. At the education conference during the Bengal Education Week celebrated in February 1936, Tagore made some proposals and among other observations made therein, he stated, "if examination centers are started in towns and cities of different states for those men and women in the country who are for various reasons deprived of the benefit of school education, then many will feel encouraged to educate themselves at home in their leisure

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hours. Their education can be properly directed if their syllabus and textbooks are clearly prescribed from the lowest to the highest stages

5.3 The Institution of Rural Reconstruction Sriniketan

On February 6th, 1922, Tagore opened a new centre at Surul with the name of Sriniketan. While opening this institute, he thought that the uppermost in mind should arouse the feeling of self-confidence in the villages and imbibe them with a spirit of self help. The word "Sri" contains the idea of prosperity and thus the name Sriniketan reveals Rabindranaths hope to make this place a center of village prosperity and welfare. Prabhat Kumar, biographer of Tagore, wrote about the opening day of Sriniketan, "This day is memorable in the annals of Vishwa-Bharati. The long cherished dream of Tagore about rural reconstruction was, on that day, on its way to fulfillment through the initiative of an Englishman and the financial assistance of an American" In fact, the movement started under very promising circumstances. "What more could be wanted, when these three great personalities were brought together in the cause of humanityTagore with his visions and dreams penetrating into the very souls of the peasantry. Around him; Elmhirst with his leadership, sympathy and love for the poor villagers of this part of Bengal; and Mrs. Straight with her gift of money, without which neither of the other two could proceed with any work of this kind" The institution started with two objectives in mind, first to survey the economic, social and scientific needs of the cultivators in their home, village and fields, and second, to try out laboratory experiments in health, education, craft, cultivation and animal husbandry. Accordingly, the activities of Sriniketan were organized under four departments: (1) Agriculture, including Animal Husbandry, (2) Industries,
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(3) Village Welfare (4) Education, The unified program was given the name of Institute of Rural Reconstruction. The ideal of the institute, in the words of Tagore, is "The object of Sriniketan is to bring back life in its completeness into the villages making them self-reliant and self-respectful, acquainted with the cultural tradition of their own country and competent to make an efficient use of the modern resources for the improvement of their physical, intellectual and economic condition".

5.4 Shiksha Satra An Experiment in Rural Education at Sriniketan

Tagore founded Shiksha Satra in 1924. One of the inspiring factors for starting the Shiksha Satra was to give a practical bias to education. By giving full opportunity to the students to enter into intimate relationship with the natural and social environment. Besides the educational activities of the Village Welfare Department, Sriniketan maintains a high school, Siksha-Satra, mainly for rural children. The school is organized as a miniature community and students do everything that a village householder is expected to do, on a small scale but with greater efficiency and understanding. The literary education is not ignored but more attention is given to the building up of the whole man. The extra-curricular activities of the Siksha-Satra include: Industry (weaving, carpentry, book-binding and leather works), Gardening, Health and sanitation, Housecraft and general management, Sports, games and Brati-Balaka activities,
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 Educational trips to places of interest, Literary society, A monthly manuscript magazineChesta (Effort).

5.5 Education for International Understanding

Education for international understanding and universal brotherhood is his significant contributions of Tagore. His Internationalism knows no bounds. Tagores universal humanitarianism is the corner-stone of collaboration between Easts. At the doorsteps of the atom and hydrogen bomb, the world has much to learn from Tagores message of freedom of mind and human loyalty so that a better world could be created out of the ashes of the old and West. He is the apostle of enlightened humanity and a strong champion of world unity. His emphasis on developing international understanding

through well planed education was really a marvelous Attempt to capitalize education as an instrument of goodwill and human understanding of others. Through him India has given her message to mankind and his unique achievements in the fields of literature, philosophy, education, and art have won imperishable fame for himself and have raised the status of India in the estimation of the world. The conception of Vishwa Bharti, is in accordance with his notion of Greater India where humanity will strive to reach a reconciliation of different races with different religions and civilizations. Tagore held that the entire universe is one family. Education can teach people to realize oneness of the globe.

5.6 Tagores Naturalism

Tagore believed that education divorced from the main streams of life and confined within the four walls of the classroom becomes artificial and loses its value. He believes that education given in natural surroundings helps to develop intimacy with the world.

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His essay entitled Tapovan (Forest colony) may be considered a valuable supplement to Shiksa Samasya. According to Tagore an Ideal school must be An ashram where man gathered for the highest end of life, in the peace of nature, where life is not merely meditative but also fully awake in its activities. Tagore envisaged that nature is the best teacher to the pupil. Nature will provide the student with necessary situation to earn knowledge. No pressure should be exerted upon the student to learn anything. It is nature which will be the guiding force to inculcate the spirit of learning in the mind of a student to pursue the education he likes. Tagore writes in The Jasmine I have loved the sunlight, the sky and the green earth; I have heard the liquid murmur of the river through the darkness of midnight; Autumn sunsets have come to me at the bend of the road the lonely waste, like a bride raising her veil to accept her lover. Yet my memory is still sweet with the first white jasmines that I held in my hands when I was a child. It will shape his behaviour and character School, according to Tagore, should be a place where sunrise and sunset and the silent glory of stars are not daily ignored. Tagore wants equilibrium of the Natural and Civilized forces in man. The art of education according to him should consist in training the child to inhibit all those impulses that are antisocial. For our perfection we have to be mentally civilised, we should have the gift to be natural with nature and human with human society.

5.7 Child-Centred Education

Tagore emerges out to be a pioneer who strived to create non- authoritarian learning systems appropriate to their respective surroundings. Child centered education is one of his greatest contributions. Tagore puts more faith in an individual than in any institution.
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The individual child is more important than the books, curriculum and method. Tagore laid stress on the multisided concept of education (physical, mental, moral, spiritual, and religious) to develop an all round human personality. Tagore emphasized that Freedom was granted to the child to discover things than getting second hand information through books. Emphasis should be given on the freedom of children to learn and create. He laid great stress on self development of the child and child's activity should stem from his own interests. So plays, games and songs and other such activities should be designed in the curriculum especially to stimulate the child's self-activity. The Second Five Year Plan (1956-61) suggested the establishment of a National Child Museum, a modern Art Gallery, a child centre and central library. The N.P.E (1986) also favoured Tagores views and stated that the children should be free to set their own pace and remedial instructions. Child centred education today exists in various forms in schools all over the world.

5.8 Development of Harmonious Personality

One of the significant contributions of Tagore to Education is his greater emphasis on the complete harmonious development of individual personality. Tagore believed that education should help an individual to attain complete manhood, so that all his powers may be developed to the fullest extent for his own individual perfection as well as the perfection of the human society in which he was born. He believed that education is not merely a means for the growth and fullness of the individual but it was also concerned with the whole physical and social milieu in which his life is lived. Education can become dynamic and vital only when it is "in constant touch with any complete life." For the harmonious development of the child, Tagore stressed upon the Gurukul System of Education. He wanted to train the hand, heart and head of the child. The Secondary Education Commission (1952-53) also stressed that the function of secondary education should release the sources of creative energies in the students, to

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make them able to appreciate their cultural heritage, to cultivate rich interest for the development of the heritage. The National Policy of Education (1986) advocated Tagores ideas and focused on education for physical, intellectual and aesthetic development of personality. Education develops man power for different levels of economy.

5.9 Vocational Education

Tagore believed in vocational education and introduced crafts like Carpentary, Weaving, book binding and sewing in his educational institutions. Tagores Institute of Rural Reconstruction Sriniketan maintains a high school, Siksha-Satra, mainly for rural children. The school is organized as a miniature community and students do everything that a village householder is expected to do, on a small scale but with greater efficiency and understanding. In the words of Tagore, is: "The object of Sriniketan is to bring back life in its completeness into the villages making them self-reliant and self-respectful, acquainted with the cultural tradition of their own country and competent to make an efficient use of the modern resources for the improvement of their physical, intellectual and economic condition. The Indian Education Commission (1964-66) recommended vocational education along with general education for the productivity. The Working Group on Organisation of Vocational Education (1977) is in view with Tagores ideas and laid stress on the establishment of Vocational Education Board for different vocations. The N.P.E (1986) recommended vocational subjects in modern India. The Acharya Rma Murti Review Committee (1990) recommended that the vocational training for women should be included.

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5.10 Humanism
Tagores Humanism made him an outstanding figure much ahead of his times. Because of his Humanism, he was a great lover of children and advises the teachers to be like the children and not to think themselves superior. He believed that neither the education of the senses nor, the education of the intellect but the education of the feeling should receive the place of honour in schools. One of his significant contributions to the field of education is that he advised teachers to cultivate the eternal spirit of child and thereby shunned away all violence and force in the process of education. Tagore thinks of a universal mind of humanity. To Tagore, civilization should be evaluated in terms of what value it attaches to man and not in terms of how many scientific inventions it has produced. Tagore held that the entire universe is one family. Education can teach people to realize oneness of the globe. The soul of Rabindranath could become one with the cosmos. Overwhelmed by the unified voice of the waves and the forests, the ocean and the land, the sky and the earth, the poet wrote in his later years: "I have tied you with my two joints, Your creations are with you and me,. My surprised eyes are touched by a wand of gold, It has revived the sense of beauty "I have bought my freedom from bonds Crossing the far away sky of soul, the Milky Way, In the pilgrimage of light, on the fine coast of extinction." In the same vein Education for international understanding and universal brotherhood is Tagores Ideal of true education The feeling of oneness can be developed through the concepts like fatherhood of God and brotherhood of man all creatures are equal on this earth.

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5.11 Value Education

Tagore rightly said We are busy in decorating the cage till now. The bird of the cage is still hungry. Tagore laid stress upon Value education should be inculcated in the hearts of younger generation and this must be the major objective of education. Tagores Shantiniketan tried to modernise India by fusing old values with new values and thereby, transmitting the old ones. Tagore wants to make the purpose of Education nothing short of the highest purpose of man, the fullest growth and freedom of soul He strongly advocated that moral and spiritual education is more important than bookish knowledge for an integral development of human personality. There must be an adequate provision for the development of selfless activities, co-operation and love fellow feeling and sharing among the students in educational institutions. The N.P.E (1986) recommended that the educational institutions should try to foster values in the minds of the students through value education. The Janardhan Reddy Committee (1992) included that value education has a profound positive content, based on our cultural heritage, national and universal goals and perceptions.

5.12 Equalisation of Educational Opportunities

Tagore believed in the equalisation of educational opportunities to all including SC, ST, BC and handicapped in their education. Tagore desperately wanted to use education as an instrument to wipe away all dark strains from the heart of this earth. Rabindranath Tagores contribution and writes that as one of the earliest educators to think in terms of the global village, Rabindranath Tagores educational model has a unique sensitivity and aptness for education within multi-racial, multi-lingual and multi-cultural situations, amidst conditions of acknowledged economic discrepancy and political imbalance. . The Right of Children to Free and Compulsory Education (RTE) Act, 2009, incorporates Right of children to free and compulsory education till completion of
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elementary education in a neighbourhood school balance. The Constitution (Eighty-sixth Amendment) Act, 2002 inserted Article 21-A in the Constitution of India to provide free and compulsory education of all children in the age group of six to fourteen years as a Fundamental Right. The New Education Policy (1986) laid stress on interalia, the girl students of SC/ST/BC and handicapped as well as minority group children will be provided all kinds of opportunities. The Navodaya Vidyalayas have been started throughout India for this purpose.

5.13 Discipline, Freedom and Punishment

In modern educational theory, Freedom occupies central place. Tagore had great sympathy for children. Tagore had championed the cause of freedom. It means the childs own experience and activities. He explained freedom in three sense namely: freedom of heart, freedom of intellect and freedom of will. For Tagore education has only meaning and object in freedom. Freedom from ignorance about the laws of universe and freedom from passion and prejudice in our communication with the human world. Freedom is considered as an integral aspect of human development. Education is a manmaking process, it explores the innate power exists within the man. It is not an imposition rather a liberal process their provides utmost freedom to the individual for his all round development. He says, Education has leaning only when it is imparted through the path of freedom. Tagore was strictly against the corporal punishment and regarded the school as a serious Fault which does not give freedom to the child for the exercise of his imagination. In his Vishwa bharati causes of difficult children were generally sent to Gurudeva. He would speak to the child as a Father or a Grandfather would do to his own child in his home. Ideas and practice about the school discipline were most modern. It was not imposed
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without but it grew from within. It was very rarely that punishment was given; it was done in family spirit.

5.14 Creative Self Expression

Tagore believed that our education must provide for creative self - expression which should be creative in nature. This is the only reason why Tagore has given arts, crafts, music, drawing, dramatics, and a prominent place in his scheme of education. Regarding the creativity of the child, Tagore writes in his poem The victory banner The tighter the binding, the looser it grows, Our liberty escapes it, as light as a breath. The trickier the knot, the rougher the rope, Our freedom evades it, as subtle as scent. So softly we gaze, as open as children. Inwardly we win, though outwardly submit, The more vividly we dream, the more real is it. Tagore was aware about the rural poverty of our country. So, he wanted to eradicate it through education. Education for rural reconstruction was a unique contribution of Tagore. The practical training imparted in different crafts to the students will make them skilled artisans in their field. They can remove the poverty of the rural bulk by applying their education helping thereby in the process of rural reconstruction. Tagore advocated that many other languages of lines and colors as well as sounds are essential for the satisfaction of his aesthetic urge and creative self expression.

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5.15 Role of Teacher and Teaching Methods

Tagore gave higher status to the teacher in his educational institutions .Tagore in fact, sketched the character of the school teacher in his play Mukta Dhara. Tagores conception of an Ideal teacher is fully relevant in the contemporary times. He truly remarked A lamp can never light another lamp unless it continues to burn its own flame. The teacher must have sympathy for the child. He has to be considerate and must understand the child thoroughly. Tagore recognized the importance of education among the masses. Education according to Tagore can be in two forms namely elementary education and social or adult education. The Teacher must have a receptive mind and learning attitude. Special arrangements for the higher education of teachers, to improve their teaching methods according to the needs of students and teaching should be made. Following his footsteps, National Commission on Teachers I, II (1983-85) recommended measures to enhance the role of teachers in facilitating, motivating and inspiring students in the acquisition of knowledge, skills, values and promoting through them the spread of the scientific temper, environmental consciousness and civic responsibility. Eighth Five Year Plan (1992-97) recommended that the statutory status will be accorded to the National Council Of Teacher Education (NCTE) to laid down and maintain standards in institutions and courses.

5.16 Women Education

Tagore stressed on women education. In 1908 he established a department of women education in Shantiniketan. He was greatly shocked to see the deteriorating condition of the women folk in Indian society. In order to improve this condition, he advocated women education. In his Shantiniketan and Vishwabharati boys and girls go round the groves chanting Thou Art Our Father. Girls reside in the premises, study, eat sleep without the distinction of caste or creed. Regarding the power and individuality of women Tagore says

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O woman, you are not merely the handiwork of God, but also of men; these are ever endowing you with beauty from their hearts. Poets are weaving for you a web with threads of golden imagery; painters are giving your form ever new immortality. The sea gives its pearls, the mines their gold, the summer gardens their flowers to deck you, to cover you, to make you more precious. You are one half woman and one half dream. He advocated that women should acquire pure knowledge for becoming a mature human being, and utilitarian knowledge for becoming true women and the result is that in recent years, women education has gained momentum both in public and private sectors. If education is a tool for human development and if education is the birth right of a human being I do not understand how we can deprive the women from education. Following his footsteps Kothari Education Commission (1964-66) has rightly asserted that there cannot be educated people, without educating women. UNESCO declared in 1975 the Year of Grace as Womens International Year.

5.17 Youth Participation

Tagore provided many opportunities to the young students to solve their own problems and the problems of others. His views are totally relevant in the modern times. In the Second Five Year Plan (1956-61), youth participation in National and International

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activities are encouraged. The N.P.E (1986) stressed Tagores views and provided opportunities for youth to participate in various activities.

5.18 Delinking Degrees from Jobs

Tagore was of the view that the educational system should not be based upon issuing degrees and diplomas. The National policy on education (1986) agrees with Tagores viewpoint and proposed as one of the cardinal principles of the educational policy of the country to delink degrees from the jobs in selected areas.

5.19 Mother tongue

Tagore advocated that the mother tongue should be the medium of instruction. He showed great respect and courage for the mother tongue because it is an effective way of learning. Janardhan Reddy committee (1992) also supported the idea that the instructions should be provided in mother tongue.

5.20 Tagores Spiritualism and Idealism

Tagores Spiritualism and Idealism made him a cult figure among the educationists of the times. He strongly advocated that moral and spiritual education is more important than bookish knowledge for an integral development of human personality. There must be an adequate provision for the development of selfless activities, co-operation and love fellow feeling and sharing among the students in educational institutions. Tagore fought against the dominance of materialistic outlook of life and he was an idealist to the core. But he believes that education should be related to the life-currents of the people for which it is meant.

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5.21 Physical and Yoga Education

Tagore was in favour of introducing physical education. Tagore was of the view that Yoga is important for the physical, mental and spiritual development of the human being. A Committee on National College of Physical Education and Recreation (1952) recommended that there should be usual activities in a physical institute, indigenous exercises including Yogic exercises, could be encouraged.

5.22 Realistic Approach to Education

Another significant aspect of his ideas was a realistic approach to education. Just as the curriculum envisaged by him was to reflect the customs , traditions, social ideals, conditions and problems of everyday life of the pupil, so also the method was to be based on real life situations and social life. Tagores realistic approach was psychological. His The Activity principle and Teaching while walking are still used in many educational institutions. He advocated the necessity of a broad based curriculum. A simplified, balanced curriculum based on the policy of nation was remarkable contribution to education.

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Relevance of Tagores ideas in the Modern World

Education is worthwhile which enables a human being to have Mukti or freedom from all vices. India had visualized a socialistic democratic pattern of society in its constitution. The modern philosophy of Education builds up with development of critical thinking and reasoning. The Twentieth century thinkers of India developed the philosophy of Humanism, equality, brotherhood, world economy, and world government. Among leading Educators of India, Tagore has done much to shape the future course of educational practice at home and abroad. Rabindranath Tagore (1861-1941) who was a leading spokesman for compassionate humanism, nationalism, internationalism and culture in India. Tagores song jana gana mana adhinayaka (1911) invoking the same goal of a larger humanity was chosen as our national anthem remains a symbol of modern Indias legacy of universal humanity. He was one of the first in India to argue for a humane educational system that was in touch with the environment and aimed at overall development of the personality. Tagore is known as the benefactor of humanity and expressed his faith in God and advocated spiritual, humanistic and character development. On his death, the syndicate of the University of Calcutta placed on record of his services to India: Through him India has given her message to mankind and his unique achievements in the fields of literature, philosophy, education, and art have won imperishable fame for himself and have raised the status of India in the estimation of the world. Gurudeva Rabindranath Tagore (1861-1941) was a man of vision and viewpoint. Tagore was the Renaissance man of modern India - the bridge from an Indian culture traditional education system. Tagore's educational ideals have been agreed by other educationists and many of his innovations have now become part of general educational practices, but his special role lay in the emphasis on harmony balance between materialism and spiritualism in total development of personality. Talking about the crisis
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of education, Tagore said that a boy should be permitted to read books of his own choice including to the prescribed textbooks he must read for his school work. Our education system is without delight. Small children are burdened with bundle of books .Tagore wrote: From childhood to adolescence and again from adolescence to manhood, we are coolies of the goddess of learning, carrying loads of words on our folded backs. Gurudeva was always concerned regarding socialization. His educational institution represented a way of thinking, feeling, and living, both in society and in education. Some of his students, indeed, became teachers, national leaders and Nobel prizewinners. The core of Tagore's contribution was learning from nature, music and life. This is the reason why his education is easily acceptable by human mind. The visionary in Rabindranath and the great educationist in him solved the problem of today a century earlier. The problems of modern education are attendance, use of other unfair means and indiscipline. It is more certificates oriented irrelevant of intelligence and correlation with Nature. Tagore solved these problems in a grand way. Freedom in the class solved the problem of attendance, absence of invigilator solved the copying or use of unfair means. Thus Tagore's educational system is a great achievement. It is regretted that we did not try to apply the formulas suggested by Tagore. That is why his Tagore's Santiniketan, Vishwa Bharti and Sriniketan may said to constitute Tagore's educational trinity through which he tried to developed his education theme. The poet selected for its motto an ancient Sanskrit verse, Yatra Vishwam Bhavatieka Nidam, which means, where the whole world meets in a single nest."

National Core Curriculum

Curriculum should be the key stone of our future plans. The subjects provided should touch all aspects of the childs life. Tagores conception of an ideal curriculum is highly relevant in the present scenario. According to Tagore, our modern educational curriculum should be based on to the policy of the nation. It should be simplified, purified and should consist balanced activities of the society. Rather than studying national cultures for the

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wars won and cultural dominance imposed, he advocated a teaching system that analyzed history and culture for the progress that had been made in breaking down social and religious barriers. Such an approach emphasized the innovations that had been made in integrating individuals of diverse backgrounds into a larger framework, and in devising the economic policies which emphasized social justice and narrowed the gap between rich and poor. Art would be studied for its role in furthering the aesthetic imagination and expressing universal themes.

Physical Education and Games

Tagore was of the view that Yoga is important for the physical, mental and spiritual development of a human being. So that is why in our modern schools also, yoga classes are started. Tagore laid stress on physical education as an integral part of the learning process and it should receive special education.

Multisided Education for Harmonious Development

Rabindranath Tagore laid emphasis on physical, mental, moral, religious and spiritual aspects of education. His educational plan has been based on activity-oriented aspect and aims to develop on all round human personality. He believed that education is not merely a means for the growth and fullness of the individual but it was also concerned with the whole physical and social milieu in which his life is lived. Education can become dynamic and vital only when it is in constant touch with any complete life.

Child Centered Approach

Child centered Education today exists in various forms in schools all over the world. In such approach, an activity based and child centered process of learning should be adopted at primary stage. Tagore legacy in the form of child centered education has given vent to the creative self expression of child. He emerges out to be a pioneer who strived to create non- authoritarian learning systems appropriate to their respective surroundings. Tagore

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puts more faith in an individual than in any institution. The individual child is more important than the books, curriculum and method.

Moral and Spiritual Development:

Tagore emphasized moral and spiritual training in his educational thought. Moral and spiritual education is more important than bookish knowledge for an integral development of human personality. In one of his poems who follows me, he listens to the voice of his inner self or conscious and considers it a symbol of his moral development.

WHO FOLLOWS ME?

I came out alone on my way to my tryst. But who is this

that follows me in the silent dark? I move aside to avoid his presence, but I escape him not. He makes the dust rise from the earth with his swagger He adds his loud voice to every word that I utter. He is my own little self, my lord So he advocated that there must be an adequate provision for the development of selfless activities, co-operation and love fellow feeling and sharing among the students in educational institutions.

Value Education
The dawn of the new Millennium was in a state of shock on account of the dismissal picture of values in mans world. Materialism has engulfed human soul. William Wordsworth has rightly lamented:

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The world is too much with us late or soon, Getting and spending we lay waste our powers, Little we see in Nature that is ours The problem of value crisis can be solved by following Tagores ideas about Value Education. Tagore laid stress upon Value education and these should be inculcated in the hearts of younger generation must be the major objective of education. Tagores Shantiniketan tried to modernize. He strongly advocated that moral and spiritual education is more important than bookish knowledge for an integral development of human personality. There must be an adequate provision for the development of selfless activities, co-operation and love fellow feeling and sharing among the students in educational institutions.

Concept of an Ideal Teacher

A Teacher is a nation builder and a social engineer. He is the true yardstick that measures the glories and success of a nation and has the privilege of moulding the attitudes and habits of the pupils. There is no exaggeration to say: The mistake of a doctor is buried with the patient, The mistake of an engineer is cemented with the bricks, But the mistake of a Teacher is reflected on the nation Tagores conception of an Ideal teacher is fully relevant in the contemporary times. The teacher must have sympathy for the child. He has to be considerate and must understand the child thoroughly. Still today, a student depends upon his teacher for the academic success even as he depends upon his parents for this.

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Women Education
Tagore stressed on Women Education. He advocated that women should acquire pure knowledge for becoming a mature human being, and utilitarian knowledge for becoming true women and the result is that in recent years, women education has gained momentum both in public and private sectors. We are greatly indebted to him who paved way for the success of women of our modern times like Indira Gandhi, Sarojini Naidu, Vijaylaxmi Pandit, Kiran Bedi,Kalpana Chawla, Aishwarya Rai, Shabana Azmi, Saina Mirza, Saina Nehwal.

Rural Upliftment
Tagore favoured the ideal of rural upliftment. India is a country of villages. In fact, in one of his poems Sabyatar Prati, he pays a glowing tribute to the rural life and laments of his soul at the loss of the idyllic life of simplicity as exemplified by the rustic folk. Give me back the Forest, take away this city Take away its steel and concrete, trusses and boulders O new Civilization! Heartless usurper! Return to me the peaceful hermitage The immaculate, untrammeled days in its blessed shades The holy ablutions at sunset, the quest herding of cattle The gentle, uplifting Sama tunes Nourished by simple grains, drasped in bark,

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Engrossed in the deepest meditation, Seeking within the self, Tireless, the Truths profound, Locked in your stony cages, I do not wish to be reassured By your imperial new treasures. Tagore founded Shiksha Satra in 1924. One of the inspiring factors for starting the Shiksha Satra was to give a practical bias to education. By giving full opportunity to the students to enter into intimate relationship with the natural and social environment. Besides the educational activities of the Village Welfare Department, Sriniketan maintains a high school, Siksha-Satra, mainly for rural children. The school is organized as a miniature community and students do everything that a village householder is expected to do, on a small scale but with greater efficiency and understanding. The literary education is not ignored but more attention is given to the building up of the whole man. In 1936, he established Lok-Siksha for propagation of non-formal education among those who had no access to formal education opportunities. For training village school teachers he established Siksha-Charcha in 1937. Besides these, he also established other organization such as Silpa Sadana, Palli Siksha Bhavana and Santosh pathshala. All the great utterances of man have to be judged not by the letter but by the spiritthe spirit which unfolds itself with the growth of life in history.- Rabindranaths Sadhana: the Realisation of Life (1916). He was much aware of the needs of the country. He laid stress upon the importance of dignity of labour and manual skills. At present the establishments of village panchayat have given more powers in villages. Ninth Five Year plan (1997-2002) suggested for
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promotion and development of participatory institutions like Panchayati Raj Institutions, co-operatives and self help groups. In rural areas employment oppurtunities are provided.

Place of fine Arts

Tagore attached great importance to the fine arts in his educational curriculum. To him, game, dance, music, drama, painting etc. should form a part of educational process. Students should take active part in these finer aspects of human life for these are very essential to enrich soul. In his words "Speaking is for mankind and music for nature speaking is clear and

limited by its needs; whereas music is mystic and expressive for a romantic eagerness. That is why; speaking creates nearness between man and man, while music helps us to identify ourselves with nature. When the harmonies of sounds are released with our expression then speaking loses much of its limited significance, but on the contrary getting together of the two muses had an all pervading character". The aesthetic development of the senses is as important as the intellectual as in the case of Music, Literature, Art, Dance and Drama are given great prominence in the daily life of the school. Rabindranath tried to create a healthy atmosphere in which the Arts would become instinctive. One of the first areas to be emphasized is Music. Rabindranath writes that in his adolescence, a 'cascade of musical emotion' gushed forth day after day at Jorasanko. 'We felt we would try to test everything,' he writes, 'and no achievement seemed impossible...We wrote, we sang, we acted, we poured ourselves out on every side' As Rabindranath began conceiving of Vishwa-Bharati as a national centre for the arts, he encouraged artists such as Nandalal Bose to take up residence at Santiniketan and to devote themselves full-time to promoting a national form of art. Without music and the fine arts, he wrote, a nation lacks its highest means of national self-expression and the people remain inarticulate. Tagore was one of the first to support and bring together different forms of Indian dance. He helped revive folk dances and introduced dance
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forms from other parts of India, such as Manipuri, Kathak and Kathakali. He also supported modern dance and was one of the first to recognize the talents of Uday Shankar, who was invited to perform at Santiniketan. In the modern scenario, expression of thoughts, emotions through any art form is considered sublime and subtle and is given due relevance in our curriculum.

Education for International Understanding

Tagore was an internationalist who critiqued the narrowly defined concepts of nationalism and patriotism. He wanted all human beings to be treated equally regardless of the country or nation to which they belonged. He also did not want barriers between people even within the same nationthe barriers of caste, race, and religion. Vishwa Bharti is a symbol of his passionate faith in the brotherhood of nations. It is the greatest contribution of Tagore not only to the realm of education but also to the world. It emerges out to be a symbol of world peace. Love, universalism, Idealism made the greatest appeal to him. He is an apostle of enlightened humanity. At the doorsteps of the atom and hydrogen bomb, the world has much to learn from Tagores message of freedom of mind and human loyalty so that a better world could be created out of the ashes of the old. Rabindranath Tagore was in favour of one world creation of unit amidst cultural, colour and religious diversities is the need of the time for peaceful co-existence in the globe. Forgetting selfishness one we should work to establish world culture based on love, affection fellow feeling and mutual understanding. Cosmopolitan feelings are explicit in his writings and paintings. Tagore's internationalist thought and attempt for making united world is appreciated all over the world.

Discipline, Freedom and Punishment

In modern educational theory, Freedom occupies central place. Freedom is considered as an integral aspect of human development. Education is a man-making process, it explores the innate power exists within the man. It is not an imposition rather a liberal process

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their provides utmost freedom to the individual for his all round development. To Quote Tagore I was brought up in an atmosphere of aspiration, aspiration for the expansion of the human spirit. We in our home sought freedom of power in our language, freedom of imagination in our literature, freedom of soul in our religious creeds and that of mind in our social environment. Such an opportunity has given me confidence in the power of education which is one with life and only which can give us real freedom, the highest that is claimed for man, his freedom of moral communion in the human world. In my institution I have attempted to create an atmosphere of naturalness in our relationship with strangers and the spirit of hospitality which is the first virtue in men that made civilization possible Tagore emerges out to be a pioneer who strived to create non- authoritarian learning systems appropriate to their respective surroundings. He was strictly against the corporal punishment. He never wanted that the child should be suppressed by an authority. He says, Education has leaning only when it is imparted through the path of freedom".

Realistic Approach to Education

Tagores ideas about Realistic Approach to Education are highly relevant in the modern scenario. Just as the curriculum envisaged by him was to reflect the customs , traditions, social ideals, conditions and problems of everyday life of the pupil, so also the method was to be based on real life situations and social life. Tagores realistic approach was psychological. His The Activity principle and Teaching while walking are still used in many educational institutions. He advocated the necessity of a broad based curriculum. A simplified, balanced curriculum based on the policy of nation was remarkable contribution to education.

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Goodbye to Book-Centered Education

For the first time in the arena of education, Tagore established a new mile-stone. With boldness and firmness, he rejected a book-centered education for students. To him it is not just to confine the mind of boys and girls to text-books only. It will kill the natural instincts of a student and make him bookish. It will kill his creative skill. So, students should be freed from the-book-centered education and should be given a broader avenue for learning.

Return to Nature
Tagore believed that education divorced from the main streams of life and confined within the four walls of the classroom becomes artificial and loses its value. He believes that education given in natural surroundings helps to develop intimacy with the world. His essay entitled Tapovan (Forest colony) may be considered a valuable supplement to Shiksa Samasya Leave this chanting and singing and telling of beads! Whom dost thou worship in this lonely dark corner of a temple with doors all shut? Open thine eyes and see thy God is not before thee! He is there where the tiller is tilling the hard ground and where the pathmaker is breaking stones. He is with them in sun and in shower, and his garment is covered with dust. Put of thy holy mantle and even like him come down on the dusty soil! Deliverance? Where is this deliverance to be found? Our master himself has joyfully taken upon him the bonds of creation; he is bound with us all forever
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Suggestions and Conclusions

Tagore's Contribution to education is highly relevant in the modern scenario and many of his innovations have now become part of general educational practices. The visionary in Rabindranath and the great educationist in him solved the problem of today a century earlier. The country is indebted to him for leaving an immense heritage in the form of educational experiment. As an educator he had a definite social aim to build up a Social structure to achieve the ideal of society through education. Tagores educational ideas are based on three cardinal principles namely: Freedom, creative self expression, active communication with man and nature. Tagore Said To accept the truth of our own age it will be necessary to establish a new education on the basis, not of nationalism, but of a wider relationship of humanity. His generous personality and his striving to break down barriers of all sorts gives us a model for the way multiculturalism can exist within a single human personality, and the type of individual which the educational process should be aspiring towards. Tagore occupied a prominent place in the galaxy of brilliant men, who laid the foundation of the new nation in the wake of Indian Renaissance. The establishment of Vishwa-Bharati and Sriniketan led to pioneering efforts in many directions, including models for distinctively Indian higher education and mass education, as well as pan-Asian and global cultural exchange. Tagore considered teachers to be very important in any scheme of education. He wanted teachers to help young children to grow on their own as a gardener helps the young plants to grow. In other words, he wanted teachers to stimulate constructive doubt, the love of mental adventure, the courage and longing to conquer the world by enterprise and boldness in thought and in action. He wanted to use education as an instrument of change to make Indian young men and women more rational and less subject to meaningless social and individual rituals. Tagore wanted his students to acquire a scientific temper and discipline to come from within, from the pursuit of noble and high ambitions in life. Discipline would follow naturally when minor impulses and desires were willingly
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forgone to pursue grand and creative desires. He wanted his students to think in terms of the whole of mankind. He wanted them to become universal men and women like himself and to overcome feelings of narrow nationalism in order that the world could live and grow in peace and international harmony Rabindranath Tagore (1861-1941) who was a leading spokesman for compassionate humanism, nationalism, internationalism and culture in India. Tagores song jana gana mana adhinayaka (1911) invoking the same goal of a larger humanity was chosen as our national anthem remains a symbol of modern Indias legacy of universal humanity. He was one of the first in India to argue for a humane educational system that was in touch with the environment and aimed at overall development of the personality. Tagore is known as the benefactor of humanity and expressed his faith in God and advocated spiritual, humanistic and character development. We can conclude in the words of Dr. R.S. Mans The Country is indebted to Rabindranath Tagore for leaving an immense heritage in the form of an educational experiment and other activities that the national education of tomorrow can adopt. Tagore emphasised the finer sides of life in the form of music, song and dance which meant fullness of life. The poet did not forget the problems of lifes practical necessities. His experiment in education had definite social aims to build up a social structure, to achieve the ideal society through education.

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Summary of the Study

Education is the touchstone of civilization and culture. It is an integral part and basis of human life. Ever since the dawn of civilization man has been trying to `educate himself in order to meet the changing demands of life. In the words of Tagore: Education means enabling the mind to find out that ultimate truth which emancipates us from the bondage of the dust and gives us the wealth , not of things but of inner light , not of power but of love, making its own and giving expression to it. Plants are developed by cultivation and men by education. This world would have been enveloped in intellectual darkness if it had not been illuminated by the light of education. It is right to say that the story of civilization is the story of education. It is the basic condition for a development of a whole man and vital instrument for accelerating the well being and prosperity by the light of education. Tagore said: The highest Education is that which does not merely give us information but makes our life in harmony with all existence. Rabindranath Tagore, by his efforts and achievements, is part of a global network of pioneering educators, such as Rousseau, Pestalozzi, Froebel, Montessori and Deweyand in the contemporary context, Malcolm Knowleswho have striven to create nonauthoritarian learning systems appropriate to their respective surroundings. The outstanding aspect of Tagores contribution to education was Freedom. Tagore had championed the cause of freedom. Tagores Naturalism made him a universal man. Like a true naturalist, Tagore wants that childs education must be organized in natural surroundings. Because of his Humanism, he was a great lover of children and advises the teachers to be like the children and not to think themselves superior. The conception of Vishwa Bharti, is in accordance with his notion of Greater India where humanity will strive to reach a reconciliation of different races with different religions and civilizations. Tagore believed that our education must provide for creative selfexpression which should be creative in nature. Child centered education is one of his
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greatest contributions. He emerges out to be a pioneer who strived to create nonauthoritarian learning systems appropriate to their respective surroundings.

Review of Related Literature

A careful review of the research journals, dissertations, theses and other sources of information on the problem to be investigated forms a major part of the research design. For these surveys of educational research edited by M.B. Buch journals, newspapers, books have been thoroughly studied by the researcher to define his problem significantly. The investigator has taken the initiative of probing into important aspects related to the research problem which depicts contribution of Rabindranath Tagore in the field of Education and its Relevance in the modern world.

Justification of the Problem

Tagore was not only a theorist but also a practitioner. His ideas about education brought a revolution in the field of education. Tagore, by his efforts and achievements, is one of the global networks of pioneer educators, who have striven to create non- authoritarian learning systems appropriate to their respective surroundings. His philosophy and ideas are significant even in the contemporary times. His concept of international education, creative self expression is totally relevant in the present scenario. He insisted that it is essential to educate the women for national development. In recent years women education has gained momentum both in private and public sectors. His ideals of human love, interpersonal relationship, socio-cultural norms, and realization of cooperative society are as much relevant today as in his times. Many scholars have studied Tagores Contribution in the field of education but still there are certain gaps that need more comprehensive and wider attention. In order to fill those gaps in the existing knowledge and to have an in depth analysis of the myriad personality of Tagore and his contribution in the field of education with its relevance in the modern world, the investigator thought of probing further on this topic.

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Statement of the Problem CONTRIBUTION OF RABINDRANATH TAGORE IN THE FIELD OF EDUCATION AND ITS RELEVANCE IN THE MODERN WORLD. Objectives of the Study
1. To study the Biography of Rabindranath Tagore. 2. To understand the contribution of Rabindranath Tagore in the field of education. 3. To study the Educational ideas of Rabindranath Tagore. 4. To analyze the relevance of Tagores educational ideas in the modern world.

Method and Procedure

The present study is philosophical and historical in nature. So for this, the researcher has adopted Historical method of research. Historical material in such areas of education as principles of philosophy of education has made contribution in understanding the present day problems. It demands standard of careful methodology and spirit comparable to these which characterize other types of research. The main processes which are involved in the historical method of researchers can be classified as under: Collection of data (from primary and secondary sources) Critical analysis of data collected. Presentation of facts.

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Following this pattern, the investigator has collected the data and analyzed the data collected and then presented the facts. While collecting and then presented the facts. While collecting the data, the investigator consulted two types of sources: Primary Sources and Secondary Source. In Primary sources, the investigator took the help of writings of Tagore, records, memories, biographies and books on the contribution of this great scholar. In the secondary sources , the investigator consulted a no. of books , journals, articles , reviews, abstracts, net library database related to Tagores contribution to education to make the research complete in all aspects.

Biography of Rabindranath Tagore

Rabindranath Tagore popularly known as Gurudeva was born on 6 may 1861, in a highly cultured family in Calcutta which was famous for its progressive and enlightened views. Rabindranath was the fourteenth and the youngest son of Maharishi Devendranath and grandson of Dwarkanath Tagore. His father Devendranath was a great Brahmo Samaj leader. He taught him Indian philosophy, Upanishads, astronomy and Sanskrit. Tagore received his early education at home from private tutors. By nature, he loved beauty, music and poetry. When he had grown a little older he was sent to St. Xaviers school, Calcutta. At the age of 16 Tagore was sent to England to study law but this subject did not appeal to him and he returned to India after a while. On 9 December 1883 he married Mrinalini Devi. They had five children, two of whom later died before reaching adulthood. In 1890, Tagore began managing his familys estates. During these years, Tagores Sadhana Period (1891-1895) was among his most fecund, with more than half stories of the three-volume and eighty-four story Galpaguchchha was written. In 1901, Tagore left Shilaidaha and moved to shantiniketan to found an ashram, an experimental school. . On 14 November 1913, Tagore for his magnum opus `Gitanjali, was awarded the Noble prize for Literature. In 1921, Tagore and agricultural economist Leonard Elmhirst set up the Institute for Rural Reconstruction

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(which Tagore later renamed Shriniketan- Abode of peace) in Surul. Tagore took an interest in science in his last years, writing Vishwa-Parichay (a collection of essays) in 1937. He also wove the process of science into many stories contained in such volumes as Se (1937), Tin Sangi (1940), and Galpasalpa (1941). Tagores last four years were marked by chronic pain and two long periods of illness. Tagore died on 7 august 1941 in an upstairs room of the Jorasanko mansion in which he was raised; his death anniversary is still mourned in public functions held across the world.

Contribution of Tagore in the field of education Tagores experiments The Bholpur School (shantiniketan)
Rabindranath Tagore had definite and clear ideas about education. He wanted to put them into practice. He was in search of some ideal solution of his problem. At last, he turned to shantiniketan Ashrama (Abode of Peace) of his father as a place suitable for his purpose and with the blessing of his father, he started his experimental school towards the beginning of this new century in 1901.Tagores immediate object in founding Shantiniketan was to have a place in which children would live a happy life and enjoy as much freedom as possible. Shantiniketan was planned as an educational experiment which by relating the educational problems and programmes of a small and intimate community of pupils and teachers to the forces working behind the renaissance and the new birth of a nation

Vishwa Bharati
Rabindranath Tagore was not a dreamer. He was a great educational practitioner who himself was closely associated with the entire educational practices at Vishwa Bharati. The word Vishwa Bharati is composed of two words. In Sanskrit the word Vishwa means world and Bharati means culture. Thus Vishwa bharati would mean world culture. The motto of this university is Yatra Vishwam bhavati ekamidam i.e. where the world
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meets in one place. Through Vishwa bharati as a whole, the poet and the seer sought, to seek to establish a living relationship between the East and the West, to promote interracial amity and inter-cultural understanding and fulfill the highest mission of the present agethe unification of mankind. Tagore has three main purposes in establishing the Vishwa bharati as under : To teach the different culture of east, especially of the east that originated in India or found shelter within her shores, to establish the Institution of Rural Reconstruction in order to lay the foundation of a happy, contended, and humane life in the villages ; To seek to establish a living relationship between East and West to promote interracial amity and inter-cultural understanding and fulfill the highest mission of the present agethe unification of mankind. Its various sections are: Path- Bhavana, Shiksha-Bhavana, Vidya-Bhavana, Rabindra-Bhavana, Vinaya Bhavana Kala Bhavana , Sangeet Bhavana, Lok Siksha Samsad .

The Institution of Rural Reconstruction Sriniketan

On February 6th, 1922, Tagore opened a new centre at Surul with the name of Sriniketan. While opening this institute, he thought that the uppermost in mind should arouse the feeling of self-confidence in the villages and imbibe them with a spirit of self help. The word "Sri" contains the idea of prosperity and thus the name Sriniketan reveals Rabindranaths hope to make this place a center of village prosperity and welfare. The institution started with two objectives in mind, first to survey the economic, social and scientific needs of the cultivators in their home, village and fields, and second, to try out laboratory experiments in health, education, craft, cultivation and animal husbandry.

Shiksha Satra An Experiment in Rural Education at Sriniketan

Tagore founded Shiksha Satra in 1924. One of the inspiring factors for starting the Shiksha Satra was to give a practical bias to education. By giving full oppurtunities to the students to enter into intimate relationship with the natural and social environment. Besides the educational activities of the Village Welfare Department, Sriniketan

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maintains a high school, Siksha-Satra, mainly for rural children. The school is organized as a miniature community and students do everything that a village householder is expected to do.

Education for International Understanding

Education for international understanding and universal brotherhood is his significant contributions of Tagore. His Internationalism knows no bounds. Tagores universal humanitarianism is the corner-stone of collaboration between Easts. The conception of Vishwa Bharti, is in accordance with his notion of Greater India where humanity will strive to reach a reconciliation of different races with different religions and civilizations.

Tagores Naturalism
Tagore believed that education divorced from the main streams of life and confined within the four walls of the classroom becomes artificial and loses its value. His essay entitled Tapovan (Forest colony) may be considered a valuable supplement to Shiksa Samasya. According to Tagore an Ideal school must be An ashram where man gathered for the highest end of life, in the peace of nature, where life is not merely meditative but also fully awake in its activities.

Child- Centred Education

Tagore emerges out to be a pioneer who strived to create non- authoritarian learning systems appropriate to their respective surroundings. Child centered education is one of his greatest contributions. Tagore puts more faith in an individual than in any institution. The individual child is more important than the books, curriculum and method. Tagore laid stress on the multisided concept of education (physical, mental, moral, spiritual, and religious) to develop an all round human personality.

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Development of Harmonious Personality

One of the significant contributions of Tagore to Education is his greater emphasis on the complete harmonious development of individual personality. Tagore believed that education should help an individual to attain complete manhood. For the harmonious development of the child, Tagore stressed upon the Gurukul System of Education.

Vocational Education
Tagore believed in vocational education and introduced crafts like Carpentary, Weaving, book binding and sewing in his educational institutions. Tagores Institute of Rural Reconstruction Sriniketan maintains a high school, Siksha-Satra, mainly for rural children. "The object of Sriniketan is to bring back life in its completeness into the villages making them self-reliant.

Humanism
Tagores Humanism made him an outstanding figure much ahead of his times. Because of his Humanism, he was a great lover of children and advises the teachers to be like the children and not to think themselves superior. He believed that neither the education of the senses nor, the education of the intellect but the education of the feeling should receive the place of honour in schools.

Value Education
Tagore laid stress upon Value education and strongly advocated that moral and spiritual education is more important than bookish knowledge for an integral development of human personality.

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Equalisation of Educational Opportunities

Tagore believed in the equalisation of educational opportunities to all including SC, ST, BC and handicapped in their education. Tagore desperately wanted to use education as an instrument to wipe away all dark strains from the heart of this earth. Rabindranath Tagores contribution in education lies that he is one of the earliest educators to think in terms of the global village.

Discipline, Freedom and Punishment

In modern educational theory, Freedom occupies central place. Tagore had great sympathy for children. Tagore had championed the cause of freedom. It means the childs own experience and activities. He explained freedom in three senses namely: freedom of heart, freedom of intellect and freedom of will.Tagore was strictly against the corporal punishment and regarded the school as a serious Fault which does not give freedom to the child for the exercise of his imagination

Creative Self Expression

Tagore believed that our education must provide for creative self - expression which should be creative in nature. This is the only reason why Tagore has given arts, crafts, music, drawing, dramatics, and a prominent place in his scheme of education. The practical training imparted in different crafts to the students will make them skilled artisans in their field.

Role of Teacher and Teaching Methods

Tagore gave higher status to the teacher in his educational institutions .Tagore in fact, sketched the character of the school teacher in his play Mukta Dhara. Tagores conception of an Ideal teacher is fully relevant in the contemporary times. The teacher must have sympathy for the child. Special arrangements for the higher education of
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teachers, to improve their teaching methods according to the needs of students and teaching should be made.

Women Education
Tagore stressed on Women Education. He advocated that women should acquire pure knowledge for becoming a mature human being, and utilitarian knowledge for becoming true women and the result is that in recent years, women education has gained momentum both in public and private sectors.

Youth Participation
Tagore provided many opportunities to the young students to solve their own problems and the problems of others. His views are totally relevant in the modern times. In the Second Five Year Plan (1956-61), youth participation in National and International activities are encouraged. The N.P.E (1986) stressed Tagores views and provided opportunities for youth to participate in various activities.

Delinking Degrees from Jobs

Tagore was of the view that the educational system should not be based upon issuing degrees and diplomas. The National policy on education (1986) agrees with Tagores viewpoint and proposed as one of the cardinal principles of the educational policy of the country to delink degrees from the jobs in selected areas.

Mother tongue
Tagore advocated that the mother tongue should be the medium of instruction. He showed great respect and courage for the mother tongue because it is an effective way of learning. Janardhan Reddy committee (1992) also supported the idea that the instructions should be provided in mother tongue.

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Tagores Spiritualism and Idealism

Tagores Spiritualism and Idealism made him a cult figure among the educationists of the times. He strongly advocated that moral and spiritual education is more important than bookish knowledge for an integral development of human personality

Physical and yoga education

Tagore was in favour of introducing physical education. Tagore was of the view that Yoga is important for the physical, mental and spiritual development of the human being. A Committee on National College of Physical Education and Recreation (1952) recommended that there should be usual activities in a physical institute, indigenous exercises including Yogic exercises, could be encouraged. Tagore was of the view that Yoga is important for the physical, mental and spiritual development of a human being. So that is why in our modern schools also, yoga classes are started. Tagore laid stress on physical education as an integral part of the learning process and it should receive special education.

Relevance of Tagores ideas in the modern world

Education is worthwhile which enables a human being to have Mukti or frredom from all vices. India had visualized a socialistic democratic pattern of society in its constitution. The modern philosophy of Education builds up with development of critical thinking and reasoning. The Twentieth century thinkers of India developed the philosophy of Humanism, equality, brotherhood, world economy, and world government. Among leading Educators of India, Tagore has done much to shape the future course of educational practice at home and abroad. Tagore is known as the benefactor of humanity and expressed his faith in God and advocated spiritual, humanistic and character development.

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National Core Curriculum

According to Tagore, our modern educational curriculum should be based on to the policy of the nation. It should be simplified, purified and should consist balanced activities of the society. Such an approach emphasized the innovations that had been made in integrating individuals of diverse backgrounds into a larger framework, and in devising the economic policies which emphasized social justice and narrowed the gap between rich and poor.

Multisided Education for Harmonious Development

Rabindranath Tagore laid emphasis on physical, mental, moral, religious and spiritual aspects of education. His educational plan has been based on activity-oriented aspect and aims to develop on all round human personality.

Child Centered Approach

Child centered Education today exists in various forms in schools all over the world. In such approach, an activity based and child centered process of learning should be adopted at primary stage. Tagore legacy in the form of child centered education has given vent to the creative self expression of child. He emerges out to be a pioneer who strived to create non- authoritarian learning systems appropriate to their respective surroundings.

Value Education
The dawn of the new Millennium was in a state of shock on account of the dismissal picture of values in mans world. Materialism has engulfed human soul. The problem of value crisis can be solved by following Tagores ideas about Value Education. Tagore laid stress upon Value education and these should be inculcated in the hearts of younger generation must be the major objective of education.

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Concept of an Ideal Teacher

A Teacher is a nation builder and a social engineer. Tagores conception of an Ideal teacher is fully relevant in the contemporary times. The teacher must have sympathy for the child. He has to be considerate and must understand the child thoroughly. Still today, a student depends upon his teacher for the academic success even as he depends upon his parents for this.

Women Education
Tagore stressed on Women Education. He advocated that women should acquire pure knowledge for becoming a mature human being, and utilitarian knowledge for becoming true women and the result is that in recent years, women education has gained momentum both in public and private sectors.

Rural Upliftment
Tagore favoured the ideal of rural upliftment. India is a country of villages. He laid stress upon the importance of dignity of labour and manual skills. At present the establishments of village panchayat have given more powers in villages. Ninth Five Year plan (19972002) suggested for promotion and development of participatory institutions like Panchayati Raj Institutions, co-operatives and self help groups. In rural areas employment oppurtunities are provided.

Education for International Understanding

Tagore was an internationalist who critiqued the narrowly defined concepts of nationalism and patriotism. He wanted all human beings to be treated equally regardless of the country or nation to which they belonged. He also did not want barriers between people even within the same nationthe barriers of caste, race, and religion

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Discipline, Freedom and Punishment

In modern educational theory, Freedom occupies central place. Tagore emerges out to be a pioneer who strived to create non- authoritarian learning systems appropriate to their respective surroundings. He was strictly against the corporal punishment. He never wanted that the child should be suppressed by an authority.

Realistic Approach to Education

Another significant aspect of his ideas was a realistic approach to education. Just as the curriculum envisaged by him was to reflect the customs , traditions, social ideals, conditions and problems of everyday life of the pupil, so also the method was to be based on real life situations and social life. Tagores realistic approach was psychological. His The Activity principle and Teaching while walking are still used in many educational institutions. He advocated the necessity of a broad based curriculum. A simplified, balanced curriculum based on the policy of nation was remarkable contribution to education. Rabindranath Tagore was a leading spokesman for compassionate humanism, nationalism, internationalism and culture in India. Tagore's Contribution to education is highly relevant in the modern scenario and many of his innovations have now become part of general educational practices. The country is indebted to him for leaving an immense heritage in the form of educational experiment.

Suggestions for Further Research

The following studies can be taken up by the other research workers: A study of Vishwa Bharati An Educational Experimentation in the modern education system.

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Concept of Child Centered Education in the philosophy of Rabindranath Tagore and its relevance in the modern Education system.

Importance of Naturalism in the philosophy of Rabindranath Tagore and its relevance in the present scenario.

Concept of Humanism in the philosophy of Rabindranath Tagore and its relevance in the modern world.

A study of new innovations in the field of education by Rabindranath Tagore.

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