– Sarath Edathil
Ranga Hari, the great visionary whose intellectual brilliance radiated in the conceptual and idealistic areas of Vidyabharati departed this world on 29 October 2023 at the age of 93. He was born in Kochi, very near to Kalady, the divine birthplace of Jagadguru Adi Shankara. During his childhood days, Ranga Hariji’s playmate was none other than Swami Sudheendra Theertha the great spiritual leader. In his youth, Ranga Hari enjoyed the patronage of Swami Agamanada of Sree Ramakrishna Mission, and thereupon started his spiritual voyage. In his long stint of life as a Pracharak, for seven decades, in Rashtriya Swayamsevak Sangh, he held the position of office bearer at national level. At the same time functioned as the Prabhari of Vidyabharati also. His relationship with the Sangh Pracharak deputed to Kerala from Maharashtra in 1946, Shri. Bhaskar Rao Kalambi, brought him to the fold of Rashtriya Swayamsevak Sangh. Thus, he was blessed to serve the great lineage of Doctor Hedgewar and the stream of nationalism envisaged by him under the auspices of Shri. Guruji Golwalkar and other veteran pracharaks.
An analysis of Ranga Hariji’s educational thoughts and philosophy depicts that he embodied the principles he preached. He lived by the educational principles he advocated for. The ideas he shared with others were reflected in his daily life through his actions. The fulfillment of the famous saying, “Culture is not to be taught, but imparted,” is the message he conveys through his life. One only has to look at Ranga Hariji’s style of imparting knowledge to understand his educational philosophy. A statesman by deed, he was also a great visionary, and a true devotee of the Nation. He effortlessly embodied all the formal jargons of modern education, such as experiential learning, story telling, collaborative learning, inquiry-based learning, etc., through his natural being. Thus, we can find an ideal Guru, a 24×7 teacher by nature, who is not bound by any shackles. In his travel to all the 22 nations, the purpose of the visit mentioned in his visa was “Lecturer in Hinduthva”. Ranga Hariji , the teacher, was one who made this description redundant.
Consistent observation, Self learning and Teaching Methodology
Ranga Hariji’s life showcased the fundamental qualities required for a teacher. Consistent observation was his nature. He always had open eyes, ears and brain with a receptive heart that complemented them. He believed that whatever knowledge he had acquired was incomplete and kept on craving for more and more. Even a small child had a lot to teach; we all know, but he followed. He maintained a close observational style, watching every small detail around him, until his final days even at the hospital. His thirst for knowledge was difficult to satiate.
Many modern teachers believe that to teach for an hour, one should prepare at least a day. His philosophy was different. Prepare each moment of your life, so that you can deliver when life demands. It is the biggest challenge for a teacher to create a mindset to be a lifelong learner. If this is possible, learning and teaching will be an effortless task. The teaching of a person who has adapted to this will be unique and different. This was Ranga Hariji’s view of the self learning process of teachers. This is denoted as Gyan Thapasya, which he followed in his life. He adhered to this philosophy wholeheartedly. He was the one who searched for bits of knowledge even in his spiritual observances. He found Vedanta philosophy and spiritual unity of Bharat, even in the village sporting, juvenile amusements and even in superstitious practices of, Kashmir to Kanyakumari and Kutch to Kamarup which was possible to him only by using his distinct observatory skills. He was a person who found and enjoyed depths of knowledge surpassing devotion and peace. Swadhyaya or Self learning was his penance. He continued this till his last conscious moment. Ranga Hariji, the teacher altered his days in ‘reading-writing or writing-reading’. He embodied a life, devoted to swadhyaya, where reading and writing were intertwined in a timeless, disciplined, and passionate pursuit. His daily routine was a testament to his pursuit of knowledge and self realisation. It unfolded like this – Morning prayers, recitation of Gita, writing in the morning, reading at noon, writing again in the evening, and reading at night again, which includes ancient Indian scriptures like Arthshasthra, Viduraniti etc which he termed as light reading! What better model could there be for a teacher seeking self-realisation?
Simple but Profound
We are now familiar with the steps of his quest. But we also need to know the mediums through which he quenched his thirst for knowledge. There are many scientists who constantly observe, experiment, learn and teach. But what makes Ranga Hariji different? He is distinct by the grace and humility through which he presents his wisdom. In 2009, during a discussion on the working of Vidya Bharati, he observed, “All training and reforms should be designed keeping in mind the beneficiaries for which it is framed”. He had a unique ability to connect with everyday people, adjusting his communication style to effectively share his expertise. He said “Preaching should not be an extension of our knowledge; we should think about how we can convey our ideas in such a way that even common people can understand easily. So, it shall be an extension for their knowledge. The syllabus and pedagogy be prepared keeping this view in mind”.
Simplicity was his keyword. For him simplicity was not an external virtue; but an internal value. He always thought of how to simplify every word, sentence, and concept in letter and spirit. This was reflected in the way he explained even the Vedas, Epics. etc. He drew from his own experiences and conveyed them in a remarkably simplified manner. The example of, half a piece of peanut is enough for him to put forth the concept of gender equality mentioned in the Brihadaranyaka Upanishad. Ranga Hariji was a teacher, who conveyed even the profound concepts to his listeners in simple and plain language, through simple examples and even simpler with his gentle smile and tone.
The blend of Arsha and Modern Academics
In an era where knowledge was fragmented into Eastern or Western and Scientific or superstitious, his focus remained on the underlying unity and rhythm of knowledge. Rang Hariji’s exceptional depth and breadth of knowledge made him a leading figure in this regard. He possessed a profound understanding of both Kalidasa’s masterpieces and Shakespeare’s iconic works. He delivered impassioned lectures on Khalil Gibran and Tagore alike. He studied Nehru’s attempt to discover India and Dharampal’s Indian philosophy with equal interest and enthusiasm. With equal
reverence, he approached Bharath’s ancient knowledge system and modern academic knowledge, acknowledging the richness of each. From all these, we can understand that Ranga Hariji was one of the prominent philosophers who started this process in the time when great efforts were made to academise ancient Indian Knowledge System.
Research Model in Literary Composition
We can find his research mindset in his literary writings. He wrote books on characters of Mahabharata. His masterpieces include seminal works on Ramayana, Prithvisukta, Jnaneshwari and Vedas. It is not the knowledge that his books communicate that we have to discuss, rather it’s about the style he adopted in these writings and his insightful interpretations. He emphasises that the foundation of IKS lies in its fundamental texts and that should be understood by delving deep into the philosophies propounded by sages like Valmiki, Vyasa and other Rishis, rather than superficially. Modern Indian literature and writers have drifted away from the Arsha tradition of knowledge dissemination. Due to the imaginative flair and western styles, they moved away from the core values and fundamental wisdom of dharma, where Rangahariji anchored his literary works. Ranga Hariji’s research embodies a pioneering approach, delving into ancient texts to unearth and illuminate the core reality of Indian literary knowledge. In the context of these works, Ranga Hariji, was an informal but a natural researcher. He isolated the essence of every drifted, diverted and interpolated concepts and philosophy discussed by the modern academia and corrected them by using its original texts and presented them all in simple and scientific manner. He has thus put forth a research model that can be emulated by the modern academic community. A survey of his books on Mahabharata and Ramayana will help us to understand this better, where he leaves a distinction worth noting. The Krishna described in the Bhagavata as one who is bearing the flute is very different from the Krishna in Vyasa’s Mahabharata who wears the sudarshana. Many writers spoke about the “Lakshmana Rekha” which is not found in Valmiki’s Ramayana. Additionally, it is a fact supported by evidence that when Duryodhana fell, Droupadi did not clap her hands and laugh. Ranga Hariji is one of the few Indian scholars who has shown the
courage in stating all such facts, making him a pioneer among Indian researchers and also a model for modern researchers.
Take away for Vidya Bharati
He would often say, Vidyabharati is an educational organisation not an institution. According to him, institutions are our inanimate assets, whereas teachers, students, parents and educators collectively form the animate assets and the spirit of Vidya Bharati pounds at the level of animate assets. Among these, it is the teachers who embody the spirit of creativity. He often quotes, ‘although Napoleon was defeated at Waterloo, the hands that worked to defeat Napoleon were in the Universities of England’. The enthusiasm that begins with the teacher community spreads to the other three groups- students, parents and educators. This process is the foundation of Vidya Bharati’s excellence.
Vidya Bharati is distinct from other like-minded organisations. The difference is not due to the size or pomp, but to the quality. Even though there are several reasons for this, the rural presence is the paramount reason. Teachers play a vital role in this endeavour. In olden days, the King was the lord of his subjects. Therefore, the coronation was enough to build a nation. But today is the age of democracy. So modern nation building requires individual character building and development. It requires the ‘coronation of the citizens. For this, we have to create good individuals. The school is the place where this happens and the teachers are the mentoring tools. Among these the teachers of Vidyabharati have not only a vision but also a mission.
The action of a teacher to ensure that the student studies well and passes the exam is called vision. There are many teachers in Bharath who work tirelessly for achieving this vision. But if a teacher continues to ponder even after the class “why did my student lie?” That’s what being truly mission driven means. The teachers of Vidyabharati are Missionaries too.
To achieve this, a strong sense of responsibility, a clear vision and a purpose driven lifestyle are essential. Our aim should be to work as teachers. Our basic attitude should be positivism. Never label a student as incapable. The perspective, I can never hate him, I have to love him, shows a teacher’s positive attitude to their students. There should be a positive approach and compatibility with the surrounding formal education methods and even the syllabus. We need a sense of purpose to think how we can impart the Bharatiya culture to a student from the available syllabus.
Samano Mantra Samiti Samai samanam mana sahachithmesham (समानो मन्त्र: समिति समानी समानं मन: सह चित्तमेषाम्) —the way to this is the unity and congruency that defines the mantra. The next line of this mantra is an instruction for teachers.
Samamasthu vo mano (समानमस्तु वो मनो यथा व: सुसहासति), the thoughts of being devoted to it together. These are the ways to inspire us with a sense of purpose and action.
A teacher should strike a balance between correcting errors and acknowledging strengths of his students. They are the sculptors who remove the vice from the stones and like the goldsmith who makes gold strong by blowing with fire and brings it closer to virtues. It is known as Doshaapanayana and Gunopanayana (दोषपनयना & गुणोपनयना). He reminds us that, “the simultaneous application of both these functions – Doshaapanayana and Gunopanayana- defines a true teacher.” The relationship with the child should be like a mother-child relationship. By quoting Yudhisthira’s response to Bheeshma’s question in the Mahabharata, that the mother is heavier than the Earth, he underlines that it is not a father-child relationship.
Finally, Ranga Hariji reminds us of the two verses in the Gita which should be understood not only by students, but also by teachers- श्रद्धावान लभते ज्ञानम्, प्रतिप्रश्नेन सेवया. He emphasises that good teachers who worships knowledge with attention and care are the cornerstones of an educational system. His simple lifestyle is a testimony of these philosophies.
(Original writings in Malayalam, translated in English by Smt. Poornima R Chandran working as principal in a school.)
Read More : श्री रंगाहरि जी का शैक्षिक प्रबोधन