An introspection
The buzz word in education today
appears to be “Happiness curriculum”. It is quite likely to be a good marketing
tool and strategy for the education entrepreneurs to package whatever resources
they have in this new cover, as it is likely to have a great market value in a
society which is deeply distressed and a school system which is under severe
attack for the ‘stress’ it imparts to its prime clientele. Therefore, anyone
who has not understood the real pathway to happiness, would find several of
these tools as ‘fast food’ for their hunger. The nutrient value of the
‘curricula’ so designed needs to be examined on valid intellectual parameters
as there is no guarantee that this is going to be the ‘elixir-de-life’ for the
existing mal-nutrition in the system.
Before examining the possibility
of the design of such a curriculum, it is important to analyse several facets
of the word happiness and its interpretations so that this word qualifies as
the correct adjective in such an expression. The moment we examine this
combination of two words “Happiness curriculum” we have Suo-moto distanced
happiness from the word curriculum, giving a clear signal that curriculum is
neither a source of happiness nor has any inputs that would offer happiness. Thus,
happiness becomes an “add-on” to the word curriculum. Possibly such a thought
process has come into play, because the various objectives and inputs to the
curriculum of the present day is devoid of those resources which would infuse a
sense of happiness in the learner or trigger such attitudes and practices that
would let the learner pursue happiness as one’s personal choice.
The early approaches to education
in the Indian continent had objectives which were broad, encompassing a
universal approach leading to co-existence nurtured by unconditional love and
self-less service rather than utilitarian concerns.
सा विद्या या विमुक्तये “Sa vidya ya vimukthaye” – said the early scriptures.
“
Knowledge is that which
liberates” – The word ‘liberation’ has to be seen in a larger perspective, as
an exercise to free the individual from all compulsions, all desires and
consumerist attitudes. This would be possible only when the learner is able to
discriminate the real from the unreal, the truth from untruth, the universal
from the temporal. It leads to a dispossessive nature with an equanimity of
mind. The elements of happiness are thus seeded in this exercise of seeking
clarity of vision for the existence of life.
Further the process and the
objectives of education were clarified through the following verse:
विद्यां ददाति विनयं,
विनयाद् याति पात्रताम्।
पात्रत्वात् धनमाप्नोति,
धनात् धर्मं ततः सुखम्॥
(Vidya Dadati Vinayam, Vinaya Dadati Paatrataam। Paatratva Dhanamaapnoti, Dhanaat dharmaha
thathah sukam)
Meaning ‘education begets humility, the humility
begets character, wealth is assimilated through good character, and the use of
wealth for righteous action gives happiness.
The pathway to happiness has been so beautifully
clarified through this verse. It really differentiates the happiness that
arises out of sensory receptions and those arising out of non-intellectual
pursuits leading to greed.
The gurukula system had these lofty objectives and
the learners were allowed to pursue knowledge largely by their own choice in a
manner they would choose. There was neither pressure nor compulsions either by
the institutions of learning or by the social architects as the focus was on
developing citizens with righteous conduct who sought social harmony. The
learners were not forced to learn at a specified speed.
Says Naradhapurana
शनैः विद्यां
शनैः अर्थान् शनैः पर्वतः आरोहणान् !
Meaning “learning has to be slow, assimilation of
wealth has to be slow, climbing the hill has to be slow”
The focus was on moderation of approaches, letting
people to set their own goals and pursue their goals at a speed they would
decide. The volatility of the life of the end-products achieved by short cuts
was well understood by the community and the focus was on happiness in the
process rather than in the product.
The quantum of learning or the validation of
learning through testing was never a concern of the community, but the ability
of the learner to be wise enough to show empathy, compassion and unconditional
love to the members of the community was defined as the ultimate happiness.
Kabir said:
पोथी पढ़ि पढ़ि
जग मुआ, पंडित भया न कोय, ढाई आखर प्रेम का, पढ़े सो पंडित होय।
Happiness was linked to the power of giving. And
the objective of the curricula was to empower the learner with these qualities
of Head, Heart and Hand so that he contributes to the community with
confidence, comfort and conviction.
Thus, it is clear that the Indian mind had a clear
understanding of what happiness was. But over the years, the design of the
social constructs was greatly influenced distancing the individual from one’s
own self. Hence the idea of happiness moved from an inward resourcing to
outward resourcing.
Let us see what have been the different perceptions
of Happiness over the last few centuries, before we land up with a considered
view on what should go into the so called “Happiness Curriculum”
Keep Reading…
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