Creative Innovations & Innovative Creations, 1, 2009
E.G. Boldysheva
The development of moral education in India
Today the widespread concern for the erosion of
morality and increasing cynicism of the modern society
is no more alien to us. That is another reason for the State
to enter and keep up the dialogue with the leaders of the
main religious confessions in our country. But the coun-
try, and our region especially, presents a heterogeneous
composite culture, shared by various national, linguistic,
religious, social and other groups. Students from differ-
ent national republics and with different economic and
cultural background come to study in the same class-
rooms and auditoria. Therefore, Indias efforts to solve
similar problems in a multinational and multiconfession-
al country might be both interesting and instructive.
India is an ancient civilization and carries with its
development the message of peace, non-violence, human
brotherhood and such other positive values to the world
at large.
The history of moral education may be traced back
from the Vedic Age. The Vedic Age primarily constitutes
the period from 4000 B.C. to 1000 B.C. During it, educa-
tion was imparted in residential schools differently known
as Hermits, Rishikulas, Gurukulas, Charans, Vedic Schools.
In those educational institutions education was imparted
by priests, sages, seers, religious teachers. Sometimes the
role of a teacher played an educated parent, teaching his
neighbors children along with his own. The main task of
the teacher in India during the Vedic Age was mainly to
promote moral awareness of the children. Besides, chil-
dren were trained to lead disciplined and spiritual life.
During Vedic period teachers in India were to train stu-
dents in morality, mental growth, disciplined life and spiri-
tual knowledge, to cultivate memorization of sacred texts,
to be autonomous and enjoy academic freedom [1].
During ancient days great stress was placed upon
moral values of life. Teachers were respected persons of the
then society. In this regard Research Bulletin of the National
Institute of Educational Research, Japan (1981) points out:
In ancient India religion exercised a very potent
influence upon the lives of the people. During the ancient
period teachers were mostly drawn from the Brahmin
community. They enjoyed great social status since in ab-
sence of written texts they were the most powerful source
of knowledge. During the Brahminic period there was no
distinction made between secular, moral and religious edu-
cation. Education was primarily considered as a process
of understanding the moral values of life and attending
spiritual emancipation under the guidance of a Guru [2].
Educational progress and developing value ori-
entation of the students seemed impossible without the
guidance of the Guru. In this connection Encyclopedia
Britannica (1985) states:
The principal duties of the students are: study of
the Vedas, service to the Guru and Chastity. The teacher
transmits orally sacred texts and truths. In this learning
situation, certain concentrated, pithy and sometimes even
cryptic combinations of words have been devised to com-
press a maximum of meaning within a minimum of words.
The crowning example of this is the sacred syllable om
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which is understood to contain a world of meaning. The
students assimilate what the Guru has communicated and
through meditation ideally realize the profound truths.
Study is aided or accompanied with the performance of
certain prescribed rites under the guidance of the Guru.
The teacher is served in a variety of ways in keeping with
dignity and importance of his position [3].
In the Vedic Age, almost emphasis was laid on the
character building of the students in addition to inculca-
tion of compassion and religiousness. Expert in Ancient
India A. Altekar has rightly observed:
The formation of character by the proper de-
velopment of the moral feeling was the second aim of
education. The ancient Indians insisted that while a man
was being educated, his regard for morality ought to be
developed, his feeling of good will towards human be-
ings ought to be nourished, and his control over his mind
ought to be strengthened, so that he can follow the bea-
con light of his conscience [4].
Ancient Indians stressed the right conduct of the
students. Right conduct in its totality represents morality. It
is otherwise known as righteousness. Righteousness means
that which is pleasing and refers to what is a real value of
life. Students were taught to lead their lives governed by
moral values in order to obtain most precious things in-
cluding name, fame and prosperity. The pupils were taught
to form good character. They practiced good manners in
their daily life. They properly behaved with their teachers,
parents, seniors, equals and inferiors in pleasing manners.
Students during those days learnt to obey discipline and
paid proper homage by glorifying national heroes.
The education stressed civic and social duties of the
children. The Vedic schools made due account of the neces-
sity to develop their students civic responsibility. It is a well
known fact that without knowing the civic quality of life one
cannot be able to play his role efficiently for the betterment of
the society. However, training was needed in the promotion
of social efficiency and happiness of the individual child.
In this period, education brought remarkable
changes in the behaviour of the students. The students
were asked to reflect good conduct in their daily life. Re-
ligion also paved the way for good conduct and influ-
enced the spiritual and physical life of the individual. In
this connection, Mathur also states:
Education during Vedic age was influencing the
spiritual and physical life of the individual. The relationship
between religions and education may be expressed when
we find that education seeking inspiration from religious
ideals, values and goals brings about changes in human be-
haviour. Religion provided the norms of conduct [5].
Another characteristic of this period was the system
of Gurukula Ashram, the residential system of education at
the home of the teacher. The boys used to go to Gurukulas
and gained religious and vocational knowledge living with
the Guru for many years. After gathering knowledge and
wisdom the pupils went back home obtaining Gurus bless-
ing and showing their gratitude. In order to get rid of narrow
ideas the pupils learnt to cultivate and promote love by giv-
 Pedagogical Studies, Innovative Techniques and Methods of Teaching
ing and forgiving instead of getting and forgetting.
Gradually, the Vedic education system believed
in the propagation of eternal values like the truth, non-
violence and emphasised on mental happiness of every
individual. In ancient India education was imparted for
promotion of moral and spiritual virtues and stress was
given to a disciplined way of life.
On August 15, 1947 India became an independent
land. After Independence, there has all along been made
a research for moral values necessary for the system of
education. The constitution of India makes emphasis upon
secularism and is in favour of moral education which is the
fundamental principles of all religions. For sound moral
order in the educational institutions the following rules are
framed in Indian Constitution for equal justice.
Article 28
No religious instruction shall be provided in any ed-
ucational institution wholly maintained out of State funds.
Article 30
All minorities whether based on religion or lan-
guages, shall have the right to establish and administer
educational institution of their choice.
The State shall not, in granting aid to educational
institutions, discriminate against any educational institu-
tion on the ground that it is under the management of a
minority, whether based on religion or language [6].
From the above cited relevant clauses of the con-
stitution of free India there is no scope for developing
irreligious or anti-religious attitude of the citizens. It re-
gards the liberty of thought, expression, faith and wor-
ship in accordance with individuals choice which paves
path for unity and integrity of the Nation.
The various commissions and committees on educa-
tion have strongly recommended the inculcation of values
through education. In the year 1948 the University Educa-
tion Commission popularly known as Radhakrishnan Com-
mission was set up for promoting improved education in
India. This Commission reviewed the historical perspective
of religious education imparted during Ancient, Buddhist,
Medieval, British and modern periods of India. It consid-
ered the constitutional position and the practices prevail-
ing in other secular countries like America and Australia. It
gave due importance to the ideology of Mahatma Gandhi,
the builder of India, who thought upon indigenous system
of education based on pragmatic lines. It felt the need and
importance of religious instruction in educational centres of
India. It gave suggestions for practical measures for imple-
mentation of moral education in the schools and colleges
of India. The commission observing the need of religious
instruction reported that cultivation of good virtues like loy-
alty, courage, discipline and self-sacrifice and the like is es-
sential in human life. The fundamental truth of religion such
as morality may serve for the citizens, as members of a wel-
fare state, guiding principles for better living. In addition to
moral life, spiritual practices in the educational centres may
transmit the cultural heritage of India. The whole histori-
cal development of India is based upon religiousness since
Vedic age till today. On the other hand, morality in a wider
sense is regarded as spiritual training without which worries
and troubles may come in the stead of peace in different
walks of life. Cultivation of great virtues can only be used
for good ends by leading spiritual and moral way of live.
The constitutional provision of India also gives emphasis
upon religiousness but in a wider sense of humanistic and
secular and spiritual feeling. In this connection the Univer-
sity Education Commission (1948) aptly observed:
The fundamental principles of our constitution call
for spiritual training. There is no State religion. The State
must not be partial to any one religion. All the different forms
are given equal place, provided they do not lead to corrupt
practices. Each one is at liberty to approach the unseen as it
suits this capacity and inclination. If this is the basis of our
secular State, to be secular is not to be religiously illiterate. It
is to be deeply spiritual and not narrowly religious [7].
The University Education Commission 1948-49
suggested for practicing silent meditation in the schools
before the class-work starts. Promotion of moral and
spiritual quality of man is essential. In the words of the
University Education Commission (1948):
A short period of silent worship or meditation
every morning before the class work starts may well be-
come an integral part of college life. For a few moments
we may free the mind from the distractions of daily liv-
ing and attend to the forces which determine the meaning
and value of life. The individual is a soul and the purpose
of education is to awaken the pupil to this fact, enable
him to find the spirit within and mould his life and action
in the light and power of the inner spirit.
If religion means anything, it is that man is essentially
a spiritual being. No one can be made moral or spiritual, un-
less these qualities are native to and inherent in man [7].
The Education Commission 1948-49 made empha-
sis upon study of great books for moral awareness of the
students. Moral and religious attitude of students through
such textbooks cannot be strengthened in spite of pure
heart. The students should be given suggestion and inspira-
tion for moral development. The life in order to be sublime
the influence of lives of great men who are example of great
thoughts and noble emotions is more than the books on
moral lesson. The experience of human society regarding
the great realities gives more hope to be ideal rather than
becoming mechanically moral. Study of moral and reli-
gious textbooks to give moral impact is a childish affair.
The study of great texts of literature which purify the hu-
man heart giving more aspiration and to become ideal per-
son and sublimate should be studied during leisure hours.
The commission also emphasizes the study of reli-
gious scripture as they play a vital role in the character forma-
tion of students. It recommends the basic truth of all main re-
ligions of the world to be studies to foster harmony in a multi-
religious country like India. The comparative study on all re-
ligions must be taught to remove religious fanaticism and to
improve religious tolerance and inter religious relationship.
While imparting religious education the Commission
emphasizes the need to maintain absolute religious neutrality
of the State and to maintain the unity of all religions.
The Ministry of Education, the Government of India
appointed a Committee on Religions and Moral Instruction
in 1959. This was exclusively a committee to examine the
nature of religious and moral education and to suggest the
means and measures for adopting a suitable scheme on mor-
al education. The Committee was headed by Shri Prakasa.
The need for the teaching of moral and spiritual
values to the young people was examined by the Com-
mittee while laying special stress on the teaching of mor-
al and spiritual values. The Committee on Religious and
Moral Instruction states:
Moral values particularly refer to the conduct of
man towards man in the various situations in which human
beings come together in the home, in social and economic
Creative Innovations & Innovative Creations, 1, 2009
fields and in the life of the outside world generally. It is
essential that from the earliest childhood, moral values
should be inculcated in us. We have to influence the home
first. We fear that our homes are not what they ought to be.
Habits, both of mind and body, formed in the early years at
home, persist, and influence our life afterwards [8].
The Committee points out: Good manners are a
very important part of moral education. It is not unusual
that when a people attain freedom suddenly after long
years of bondage, they are inclined to become self-willed,
arrogant and inconsiderate. In such situations good man-
ners are easily set aside and young people tend to express
the first flush of freedom in license and rowdyism [8].
This Committee recommended that the teaching
of moral and spiritual values in educational institutions
was desirable and specific provision for doing so was
feasible within certain limitations and the inculcation of
good manners, social service and true patriotism should
be continuously stressed at all stages.
The Committee stressed the importance of silent
meditation and some sort of prayer which need not be ad-
dressed to any deity or ask for any favour, but which may
be in the nature of an exhortation for self-discipline and
devotion to some ideal. Occasionally in these Assembly
Meetings inspiring passages from great literature, reli-
gious as well as secular, and pertaining to all important
religions and cultures of the world, could be read with
profit. Community singing of inspiring songs and hymns
can be most effective at the school stage [8].
The Committee stressed that suitable books should
be prepared for stages from primary to universitywhich
should describe briefly in a comparative and sympathetic
manner the basic ideas of all religions as well as the essence
of the lives and teachings of the great religious leaders, saints,
mystics and philosophers. These books should be suitable to
the various age groups in different classes of schools and col-
leges, and should be a common subject of study for all. Col-
lections of poems and selected passages from Sanskrit, Per-
sian, English and the regional languages should be made for
the use of young people. Suitable books should be prepared
for different stages of education, which would help in the in-
culcations of patriotism and social service. These should par-
ticularly concentrate on deeds of heroism and self-sacrifice
in the cause of the country and in the service of others.
Indian Education Commission popularly known as
Kothari Commission, is the bible of Indian Education. It was
headed by Dr. D.S. Kothari. With regard to moral education
the Committee has pointed out that a serious defect in the
school curriculum is the absence of provision for education in
social, moral and spiritual values. In the life of the majority of
Indians, religion is a great motivating force and is intimately
bound up with the formation of character and the inculca-
tion of ethical values. A national system of education that is
related to life needs and aspirations of the people cannot af-
ford to ignore this purposeful force. Therefore, conscious and
organized attempts should be made for imparting education
in social, moral and spiritual values with the help, wherever
possible, of the ethical teachings of great religions.
In the year 1973 NCERT published an important
document about value-oriented School Education. In it
the following situational dimensions of the value-orient-
ed education are enumerated:
1. To understand the rights and duties of citizen-
ship as envisaged in the Indian Constitution.
2. To realize the importance of morality, which is
86
essential for the stability and progress of society. It in-
cludes the norms of conduct as: (a) respect and obedience,
(b) affection and consideration for others, (c) discipline
and civic sense, (d) honesty in work and dealing with oth-
ers, (e) cooperation and observance of proper manners.
3. To understand the criteria which make an action
moral (related to the social aspect).
4. To practice values such as courage, truth, uni-
versal love, dignity of manual labour, service, cleanli-
ness, purity, courtesy, peace and joy [9: 69-70].
Suggestive activities are: (1) community prayer pro-
grammes, (2) health and cleanliness activities, (3) classroom
teaching, (4) productive manual work-oriented activities,
(5) activities for training in citizenship and other cultural
and recreational activities ad social service activities.
In 1986 the Government of India decided to adopt
a uniform policy on education throughout the country.
Thus the National Policy of Education 1986 came into
light. The National Policy of Education has given the fol-
lowing justification for value education.
1. The growing concern over the erosion of es-
sential values and an increasing cynicism in society has
brought to focus the need for a readjustment in curricu-
lum in order to make education a forceful tool for the
cultivation of social and moral values.
2. In our culturally plural society, education
should foster universal and eternal values, oriented to-
wards the unity and integration of our people. Such value
education should help eliminate obscurantism, religious,
fanaticism, violence, superstition and fatalism.
3.Apart from this combative role, value education
has a profound positive content based on our heritage,
national goals and universal perceptions. It should lay
primary emphasis on this aspect [9: 72]
The present system of education is more concerned
with the transmission of the knowledge. Education should
develop a sound value system. A system that respects the in-
dividuality inherent in a man, honours others views, respects
human rights, and facilitates others to live a quality life. True
education should enable the individual to understand and
judiciously utilize the environment including physical, bio-
logical, social and cultural environment for harmonious re-
lationship between nature and man. This is important for the
happy, prosperous and peaceful living of the mankind.
Works Cited
1. Buch, M.B. (Ed.). Third Survey of Research in Education
1978-83. New Delhi: National Council of Educational Re-
search and Training, 1987.
2. Research Bulletin of the National Institute of Educational
Research. Tokio, 1981.
3. Benton (Pub.) Encyclopaedia of Britannica, Vol. 28. Lon-
don, Chicago, Encyclopaedia of Britannica Ltd.
4. Altekar, A.S. Education in Ancient India. Banaras: Nanda
Kishore and Brothers, 1951.
5. Mathur, S.S. A Sociological Approach to Indian Education.
Agra: Vinod Pustak Mandir, 1985.
6. Goyal, B.R. (Ed.) Documents on social, moral and spiritual
values in education. New Delhi: National Council of Edu-
cational Research and Training, 1979.
7. Government of India, Report of the University Education Com-
mission 1948-49. New Delhi: Ministry of Education, 1962.
8. Government of India, Report of the Committee on Reli-
gious, Moral and Spiritual Instruction. New Delhi: Ministry
of Education, 1959.
9. Sharma, Y.K., Katoch, K.S. Education for values, environ-
ment and human rights. New Delhi: Deep & Deep Publica-
tions PVT.LTD., 2007.