In the textbooks for higher classes, which will outgrow the elementary teachings, stories, etc. of the early stages, the student may be introduced to the great heritage of India in the form of its deep culture. The spiritual-cum-temporal import of the hymns of the Vedas, such as the Purusha-Sukta, the Mandukya-Upanishad, the conversation between Yajnavalkya and Maitreyi in the Brihadaranyaka-Upanishad, the suggestiveness of the Creation theories of revelation like the Aitareya-Upanishad, the epics of the Ramayana and the Mahabharata and the basic gospel of the Bhagavadgita should find a proper place in the higher stages of education. An acquaintance of the student with the immortal heroes of India, like Rama and Krishna; sages like Nara-Narayana, Vasishtha, Vysa, Suka, Dattatreya, Jadabharata, Vamadeva, Uddalaka, Yajnavalkya, Parasara, etc; India's great rulers like Prithu, Marutta, Ambarisha, Mandhata, Sibi, Harischandra, Dilipa, Bhagiratha, Raghu, Aja, Dasaratha, Janaka, Rama, Yayati, Bharata, Yudhishthira, Vikramaditya, Asoka and the like, is essential at a particular stage. Short life sketches of teachers like Sankara, Ramanuja and Madhva, and saints like Gauranga, Nanak, Tukaram, Jnanesvar, Mirabai, Surdas, Tulasidas, Kabirdas, Purandaradas, etc., should be provided in suitable places. The contributions to India's cultural revival by Swami Vivekananda, Swami Ramatirtha, Swami Dayananda, Swami Sivananda, Annie Besant, Rabindranath Tagore, Aurobindo and Dr. S. Radhakrishnan should be brought home to the minds of students, particularly in the college level. To give a broader vision of culture in general and to point out the unity underlying human aspirations, a separate section may be devoted to the lives and teachings of Buddha, Mahavira, Christ, Mohammed, the Sufi saints and the Sikh Gurus.

Teachers should, at the background of their minds, keep behind education the fourfold aim of human existence - Righteousness in all its stages and forms (Dharma), economic independence (Artha), emotional satisfaction (Kama) and spiritual realisation (Moksha), as the principal incentive to all human activity. This view-point should be constantly maintained at the teaching level, so that the purpose of education may not be missed on the way to the achievement of tangible results. It is also necessary to remember that without some standard of self-control (Yama-Niyama), which has to be properly defined at any given situation, the curriculum of studies is not going to be flawless. This is a rule to be observed both by the teacher and the taught. The educational career is a holy pursuit. Its sacredness should never be profaned by indulgences of the subhuman urges. The intellectual, volitional, emotional and active sides of human nature should all receive adequate attention. No one side should be stressed at the expense of the others. Else, there is likely to be a revolt of the neglected aspects at some later stage. The relation between the inner and the outer realities, the psychical nature of man and the physical and social nature of the world, should be harmoniously maintained at every stage of teaching. Let not the teacher think that the student is an instrument that can be operated merely by external pressure. This would be a gross blunder. For the student is a living being, a human individual, with outer desires and inner aspirations not yet properly articulated. Ignorance of this fact has led to the grievous condition of the present-day educational institutions. The individual (Vyashti) and the universal (Samashti) are organically related and not mechanically dovetailed.

The mechanistic view of education held by Western educationists and imitated almost everywhere nowadays forgets the life element present in the bodily structure of man and his environment. Education has concern with life, mind and intellect and the theory that these are exudations from the bodily mechanism is the erroneous knowledge imported from Western psychologists. The individual, family, community, nation and the world at large are quantitative extensions of the set-up of the individual's bodily existence, but it is to be remembered that these outer forms have their inner being hidden from the physical eye but asserting themselves perennially as a universal spirit which speaks out in various languages of mind and intellect the same message of the integral value of the entire existence. The law of action and reaction, called Karma, the laws of physics, chemistry, biology, psychology and sociology, of the moral urge and of political history, are all different affirmations of this eternal truth. Holding this in view the ancient teachers in India instituted the order of the four classes of society (Varnas), to harness wisdom, power, material and labour into a single force of progressive human society. This institution had also the advantage of preventing class rivalry and competition, and substituting it with cooperation and mutual respect of values. The institution of the stages (Ashramas) of life revealed the ultimate purpose of all existence pressing itself forward in every stage of life - of the student, the man of the world, the mature philosopher and the one who has attained insight into universal life. The last stage is the culmination of human endeavour and its needs have to be reflected in everyone of the preceding steps. This is India's grand vision of perfection.

The Western yoke on India has left an impact which always insists that whatever modern science says alone is right. Unfortunately, this is not true, for the field of science is sensory, on which are founded experiment and logic, and today the boasts of science are slowly getting exploded as false and vainglorious. One is told that man comes from the ape, that one's ancestors were untutored tribes, that the past history of one's land is the story of animal-men roaming wildly in jungles, that life began with fungi which grew on earth millions of years ago, and that hunger and sex exhaust the psychic urges of humanity. Contrast with this the sublime wisdom of the masters who proclaimed that the world was originally involved in the universal being of God, that life, mind and reason are evolutes which spring back to God in a gradual self-realisation, that history also records the lives of mighty sovereigns and great sages whose personalities manifested the cosmic order of justice, truth and knowledge, that our life is a faint pointer to the latent potentialities for a vaster life in eternity and infinity and that our aspirations are indicators of what we are in ourselves essentially. There is no reason why spiritual intuitions should be mere fancies and only scientific findings be correct. We are already in an age where the very foundations on which science is based are being doubted and are regarded as questionable hypotheses. Sense, reason and intuition are three stages of knowledge, the succeeding one being more inclusive and nearer to reality than the preceding.

Care has, however, to be taken in ensuring that in our enthusiasm, the relative merits of the Eastern and Western cultures are not missed but duly recognised. Neither should a total abrogation of the foreign nor a lowering of the dignity of the indigenous culture be resorted to even by mistake. Cultures stand or fall in accordance with their ability to meet the needs of human nature in the changes of time. Physical education and instruction in the science is a necessity, especially in this century, and this knowledge should be imparted in the regular modern manner of educational discipline in the Institution, coupled with a touch of the personal element in teaching. This latter aspect is more important in the educational process than the way in which it is likely to be appreciated by many.

Teaching is a more difficult task than learning, for the student has mostly to imitate the teacher and do what he says, while the teacher has to take the original initiative and the trouble of understanding the mind of the student. But we should not imagine that the role of the student is one of mere submission, for the faculty of judgment is present in everyone, though it is incipient in the student. Teaching is a process in psychology and calls forth not only superhuman patience but also infinite understanding on the part of the teacher.

Apart from the curriculum of teaching in the arts and sciences, there should be provision for recreation, excursion, pleasant exercise and open-air living. Contact with Nature is as important as lessons in the classroom. A student should not, if possible, be allowed to mingle with persons who are likely to disturb the educational career. A screening away of the student from communal or political movements is essential. Hostel arrangements in the schools would help much in isolating students from undesirable contacts. A distinction may be drawn, if necessary, between residential scholars and day scholars, as it is done even now in certain Christian colleges. Residential education would come near the system of Gurukulavasa, where students are not allowed to contact even their parents and relatives during the period of education. All these things may be a little difficult where poverty is rampant and facilities for living are scanty, particularly in our country. It is here that the well-to-do should come forward and help the implementation of true education. The premises and the atmosphere of the school should be clean and attractive so that the mind receives a subtle impact of an elevated mood while one is in it. The dignity of the behaviour of the teachers, the restriction of their conduct purely to educational work, and their unselfishness of motive, add much to the perfection of the course of education. As far as possible, the school should be away from cities and not in the thick of the crowd, which may have an undesirable effect on the minds of students. They must have to breathe pure air, both physically and psychologically.

It is difficult to control the emotions of the younger generation. Regimen and discipline should be mollified by adequate entertainment. Educational and cultural film shows may form a part of occasional programmes. Music and dance of an elevated nature, as also familiarity with the arts of sculpture and painting exert a good influence on the emotion and give it a mild satisfaction. It is to be seen that the emotions are not allowed to grow wild either by too much restriction or by too much enjoyment. Emotions have to be canalised towards the culture of the spirit which seeks its manifestation in the form of life in the world. A satisfactory training in noble living cannot be given in a few years alone. The basement has to be laid at the first standard of education and the work of construction should continue at least upto the Higher Secondary School level, which would ensure training for about twelve years, the minimum period fixed in the tradition of Gurukulavasa. Charging the high fees from students may deter large sections of people from availing themselves of such benefit. Poverty is a great hindrance to progress everywhere. The richer classes should come forward and help the working of this system, for the country is not going to be freed from mental slavery and ignorance of culture by educating merely the sons and daughters of a few aristocrats in its different corners. To enable this method of education reach at least the majority, funds are obviously necessary, for the teachers have to be paid well to prevent them from falling into indifference and corruption. More important still is to find proper teachers. Much spadework has to be done in the beginning, and adequate funds invested for the purpose. It is a question of the blending of the intellectual, economic, moral and spiritual powers. All these have to be combined into a single force, as it was done in ancient India by a loving co-operation between the sages and rulers.

Summing up, certain features may be reiterated, which go to make for success in the educational process. Firstly, the building of the school or the college should be architecturally attractive and stately, catching one's spirits and elevating them spontaneously. Unclean, slovenly and ill-maintained sheds have a depressing effect on the mind, even without one's knowing it consciously. Secondly, the premises of the institution should be perfectly clean and one should be able to breathe an air of health when one steps into it. Thirdly, the institution should be away from the atmosphere of the city and be in natural surroundings, untouched by the busy, community life and also the communal and political atmosphere of urban areas. Fourthly, the authorities should manage to enshrine an atmosphere of seriousness, solemnity and sublimity in the premises of the institution. Fifthly, there should be a neatness of conduct between teachers or professors and students and a mutual sense of affection and trust between them has to be established, so that the whole institution becomes a fraternity dedicated to a common purpose. Sixthly, there should be a comprehensive and methodical layout of the curriculum of studies in the different classes. Seventhly, suitable textbooks have to be prepared embodying the subject of the curriculum. Eighthly, as obedience to the principals of the institution is compulsory in every case, it should be seen that he sets a practical example to others by his ideal personal demeanour, impartiality of treatment and devotion to the ideal of the institution. Ninthly, it should be a rule that trainees cannot go out of the premises of the institution during the 'spread-out' of the school or college hours, without permission of the concerned authority. Tenthly, attempt should be made to run as many residential schools as possible, so that the ancient system of Gurukulavasa may once again be revived, and students are not allowed to contact outsiders during the whole period of their educational career. Finally, the authorities of the institution should succeed in infusing confidence in the students as to the genuineness of the interest which they have in the welfare of the latter.

All this work is a difficult aim, but it can be achieved with effort.