Role of Azad in Modernizing Education System in India

Abstract1

This paper will critically examine the role of Azad’s contribution towards modernizing the

education system in India. This paper would also study how Azad was distinct from other

intellectuals to promote the notion of education in India. Azad has a remarkable place in the

history of modern India because he challenged the earlier assumptions of political thought of

Aligarh school in early twenties. He played a major role in keeping the movement of education

alive in the country and insisted the students and all Muslims of India to learn Devangri and

Hindi scripts. He believed that for independent India, proper education policy is more important

than the industrial policy. Being the first education minister of independent India, his focus of

attention was to reinforce and democratize the educational system. The motive behind

democratizing of education was to universalize the achievement vis-à-vis to break the

dominating structures of hegemonic hierarchy of caste and class. He wanted the Muslims to

imbibe a reformist attitude. He was opposed to the separatism and sectarian nationalism which

was being preached by the Muslim league. He was not only one of the great scholars of the

Koran in modern times but due to his command over Arabic and Persian he was held in high

esteem as a Koranic interpreter in the countries of the Middle East and Africa.

He travelled throughout India to promote Gandhian notion of education. Adding

importance to the education, he believed that wealth of a nation is not concentrated in country’s

banks but in primary schools. In fact, he was the first person who raised the issue of National

System of Education which is today the bed-rock of National Policy on Education (1986). The

policy was reviewed in 1992, according to which the children up to a given level, irrespective of

caste, creed, location or sex have access to education of a comparable quality. There are two

fundamental points on which he makes no compromises. The first was the unity of India and

1 Muzafar Ahmad Dar, Research Candidate at Centre for Gandhian Thought and Peace Studies, School of Social

Sciences, Central University of Gujarat, Gandhinagar-382030, Email: zafarmuzafar99@gmail.com, Mobile:

07567057318.

1 Inam Ul Haq, Research Candidate at Centre for Gandhian Thought and Peace Studies, School of Social Sciences,

Central University of Gujarat, Gandhinagar- 382030, Email: mantooinam72@gmail.com, Mobile: 07567038519

second one is the education of the people. The major reason for standing united India is that he

knows that any kind of development is then possible when the country is politically,

economically and socially united. This paper will focus on his vision of modernity in these two

perspectives particularly in the area of education.

Keywords: Democratize, Modernity, Devangri, Hegemonic, Middle East, Interpretation

Introduction

Azad was one of the main leaders both in pre and post-independent India. As a prominent

Muslim leader, he always fought for the cause of Hindu-Muslim unity and opposed the partition

of India both on political and communal bases. Though he was not much educated, still he gains

skill in several languages including Urdu, Hindi, Arabic and Persian. Not only this he was also

trained in Mathematics, World History, Philosophy and Science by some teachers selected for

him by his father. From his early age, he showed a keen interest in literature and edited a weekly

called Al-Misbah and also started a monthly journal known as Lissan-us-Sidq. He also learned

English through serious personal study and became well versed in history, contemporary politics

and western philosophy. Azad is by any estimation, a key figure in the Indian history of the

twentieth century. His learning and training in the traditional Islamic sciences and his strong

intellect put him on a high platform even among the towering contemporaries. He began his life

career as a journalist with a notable understanding eye on a large number of issues. Among these

issues one of the issues was education. He laid emphasis on scientific and technical education,

which he felt was essential for the development of a country colonized and exploited for

hundreds of years.

Regarding his family particularly about his father, Azad says, “My father was a man who

believed in the old ways of life. He had no faith in Western education and never thought of

giving me an education of the modern type. He held that modern education would destroy

religious faith and arranged for my education in the old traditional manner” (Kalam, 1988, p: 2).

Later on he got familiar about the writings of Sir Sayed and was impressed by them. In his own

words, “it was soon after this that I first came across the writings of Sir Sayed Ahmad Khan. I

was greatly impressed by his views on modern education. I realized that a man could not be truly

educated in modern world unless he studied modern science, philosophy and literature”

(Engineer, 1988, p: 2633).

Azad grew as a highly skilled man having knowledge of religion. He had a respect for it;

however, he was not satisfied with the old and traditional approach. He was ardent supporter of

rational thinking (a major element of modernity). His thought was that the processes of

enlightenment will liberate people from old and superstitious thinking. The major reason for his

firm belief in modernity was that the scientific knowledge and rationality is beneficial and

developmental to remove so many evils in a country like India which is unity in diversity. It was

felt that with the advent of science all the problems will be solved on rational basis.

Besides Sir Sayed there were various historians whose influence was on Azad. One of the

major early influences on him was Ibn Khaldun, who was a 15th

century Moroccan philosopher,

traveler and historian, who encouraged Azad to question the old or traditional method of

teaching. He was particularly impressed by the French philosopher Jean Jacques Rousseau and

was in agreement with him in the natural or inherent goodness of man. That is why Azad wrote

in Al-Hilal about Rousseau one who revolutionized the whole academic and social life of his age.

The influence and impression of all these modern historians and philosophers drew Azad

towards modern scientific approach, modern education and western approach of education. This

later on after independence results in his full fledged support for modern education. As a first

education minister of independent India he tried to fulfill all these dreams.

Problems and Challenges

Azad wanted to revolutionize the education system in India. He was ardent supporter of

emancipation process. He saw so many intricate flaws because of the orthodoxy prevailed major

parts in the country. There is an opinion among scholars that Azad had personally nothing much

to do with education, and it was Nehru who handed over this task to him. It is fact that he

accepted the responsibility on the insistence of Nehru and Gandhi. However, this is also fact that

he was the best person available for the job. They were aware of the fact that Azad was keenly

committed to education, culture and scientific and technical progress. If there were some

mistakes and limitations in his work Nehru always came forward positively to take care of them.

Though Azad was not a professional educationist like Tagore and Gandhi yet his impact on

education was vast. There was a need of a person who had an immense vision and character and

who may be able to judge the situation correctly and implement the sound educational policies

which would help in mental understanding and balance to national life and inspire the right

values in it (Habib, 2010).

As above mentioned, both Nehru and Gandhi were in favor of Azad. However, V. N.

Dutta in his biography of Azad mentioned, that it seems Gandhiji was not in favor of his

selection as education minister. Azad categorically asserted that Gandhiji suggested that

education would be the most appropriate subject for me and also in the true national interest. He

said that for free India pattern of future education was a basic question. So, it was perhaps not

Gandhi but others like Sardar. V. Patel, who did not wish Azad to join the interim ministry

(Qaiser, 2011).

Azad hat to face other challenges being an Education Minister, first as per provisions of

the Government of India Act 1935, education was not in the list of Central Subjects. It was

clearly mentioned that this subject would be within the purview of the state subjects. So, taking

these things into consideration Azad as Head of Ministry of Education had responsibility to

initiate the policies and programs according to the Act. Second, it was necessary to understand

the subject with outmost sensitivity, while laying down policies, buildings and institutions (ibid).

Objectives of Azad’s Educational Policy

After Independence of India in 1947, when he took over the Ministry of Education, which

included science and culture, he presided over this ministry for a decade. The credit goes to

Jawaharlal Nehru, who had invited Azad to take over the education portfolio because of his

seniority. Education for Azad mean nothing less than man’s being and becoming, derived from

both religion and humanism. In his own words, while talking about education he says,

“Education, science and culture have a unique role to play in making the new India of our

dreams, with its rich composite culture, its precious unity in the midst of valuable diversities, its

overall national integrity, its abiding values of truth, justice and tolerance, and its unique

capacity to synthesis the cultures of the East and the West into a new and creative blend that

preserves the best of the part, along with the eager pursuit of new paths of progress to enrich the

quality of our lives. Let us all work together to eradicate illiteracy and ignorance, laziness and

poverty, so that our country can take an equitable place in the comity of nations” (Kirpal, 1990,

p, 184).

Following are some main objectives of Azad’s modern education policy.

1. Making of Man: Character-building: Moral and Cultural Values: Education must be

contributed in generating the potential of an individual. The influence of home and

religion, the role of a teacher, at all levels the substances and programs of education

should aim at the building of character and practice of moral and cultural values. A sense

of understanding must be to change the right from wrong through co-operation between

the home and the school, guided by teachers and mentors. Through togetherness and

friendship, students must learn unity and co-operation (ibid).

2. Education for Democracy: Mass Education: “Educating our Masters”: Azad understand

that the introduction of Adult Franchise for a national program of education should stress

the rights and duties of citizenship and the ability to participate in national development.

There should be a difference between the citizens of independent India and the colonial

subjects of foreign rule. This change can be only possible through program of mass

education. Establishment of a section of social education was one of his first measures as

minister of education. For producing an education mind and a sense of citizenship he

promotes five main principles:

a. Meaning of citizenship and how democracy functions, it should be known by every

citizen.

b. Social education must train people in clean and healthy living and personal health.

c. Social education should provide such information to the people which enable them to

effect some improvement in their living status.

d. There should be a proper training and tend of emotions.

e. There should be an element of universal ethic in social education with special

insistence on the necessity of democratic toleration (Sharma, 2010).

3. Education for Development: Contribution to Economic Growth: Science and

Technology: Azad increased the role of education in national development and inspired

the growth of science and technology. At the time of an opening address at the Indian

Institute of Technology (IIT) Kharagpur in August 1951, he said, “One of the first

decisions I took on assuming charge as minister was that we must so improve the

facilities for higher technical education in the country that we would ourselves meet most

of our needs. The large number of our young men who have been going abroad for higher

training could have received such training in the country itself. Indeed I looked and still

look forward to the day when the facilities of technical education in India will be of such

level that people from abroad will come to India for higher scientific and technical

training” (ibid, p: 98 ).

4. Education for National Integration: Composite Culture Secularism: Both as minister and

as political leader he gave full support to promote national unity on the basis of a rich

diversity of cultures and beliefs which is the main objective of education. He especially

stressed on those textbooks and reading material which would promote nationalism and

the idea of unity (Kirpal, 1990).

5. Internationalism: Towards a new world order and university: Azad had a clear vision of

the role of education in promoting world citizenship and world unity. He expressed these

things at the Indian National Commission for Co-operation with UNESCO in 1951, he

said, “Education is basic to the creation of an atmosphere in which human beings can

meet one another on the basis of friendship and equality. Men and women of the present

generation have been brought up in an atmosphere of such national exclusiveness that

they cannot easily be expected to achieve world unity and world citizenship. They have

been trained to think along lines which make it difficult to transcend the limitations of

race, class or nationality. If therefore, we are to achieve world unity and all agree that

without unity the future of man is dark, all our efforts must be concentrated on educating

the future generations of world citizenship” (ibid, p: 188).

Azad and his views on Science and Technology

The life span of Azad covers three phases in the development of science and technology.

Colonial Phase: In the first phase which was represented by industrial capitalism and the growth

of science and technology fed by the brutal exploitation by the European nations of the natural

resources and then people of Asia, Africa and American Countries. Science was considered as a

European phenomenon or subject and was imposed on India in opposition to traditional learning.

(Rahman, 1990)

The Logical Positivist Phase: This phase continued until the beginning of the Second World War

and was marked by a logical positivist outlook towards science. The things which could not be

explained within the framework of the then existing knowledge, was considered non-scientific

and irrational. It was felt that with the development of science all the problems will be solved on

rational basis. This phase of science in India was a period of appearance of the national

movement of freedom. So, there was a firm reaction against westernization and science itself

because it was considered materialistic and against the spiritual and religious traditions of our

country. This period witnessed the creation of some infrastructure of science, with the opening of

several educational and research institutions. Though these centers were initially established and

run by British teachers and scientists however, with the passage of time slowly and gradually

Indians took over them. During this phase socialist vision emerged in order to promote science

and technology to end economic backwardness (ibid).

The Phase of Scientific Technological Euphoria: The last phase started with the end of Second

World War and political liberation of India. In this phase there was vast expansion of science and

technology. There were several achievements in the field of nuclear science, radar and

antibiotics. In India development of science and technology became a major instrument of policy

under the leadership of Nehru. In this phase, Azad became the first education Minister of India.

While talking about education system introduced by British, he argued that though the purpose

was to create in India men who in training, outlook and loyalties would be devoted to the

interests of British, the system opened a new world of science and technology. He supported

every movement which would broaden people’s mind (ibid).

Emphasis on Women Education

Azad gave special stress on the education of women. In 1949, in the Central Assembly he

emphasized on the importance of imparting instruction in modern sciences and knowledge and

also observed that “no program of national education can be appropriate if it does not give full

consideration to the education and advancement of one-half of the society that is women”

(Chatterjee, 2011, p: 9). Further talking about women education most of whom had been

marginal. He says that women education is important in two ways; first, they need education as

citizens of free India. Second, their education makes the task of educating the younger generation

easy. In 1949, he raised this issue in constituent assembly as well asking for multiplying the

educational opportunities for women (Habib, 2011).

He accepted that the ultimate success of any educational program depends up on the proper

education of women. Further he says that more than half of the world’s problems would be

solved if women would be given education because educated mothers meant literate children. It

was he who acknowledged that education of women is more important than education of men

because it could generate a new awareness and a new life in the whole nation (Sharma, 2010).

Azad as an Education Minister

As a first minister of education Azad made an unique contribution and stressed on the necessity

of starting programs and policies for the speedy, all round and inclusive development of

educational facilities in the country. In the meeting of Central Advisory Board of Education in

January 1949, he states that, “The first and foremost task of the national government is the

provision of free and compulsory basic education for all (Chatterjee, 2011, p, 4).

He thought that two tasks are of very important. First was the creation of nation-wide system of

Basic Education for all children of school going age. Second, the provision of facilities of the

highest type of education in the technical field (ibid). On 15 March 1952, while addressing the

meeting of the Central Advisory Board of Education, he emphasized the fivefold program for the

expansion of education in the country which are as below mentioned:

1. Universal compulsory basic education for all children of school age.

2. Social education for our adult illiterates.

3. Measures for improvement in the quality and expansion of facilities for secondary and

higher education.

4. Technical and scientific education on a scale adequate to the nation’s needs.

5. Measures for the enrichment of the cultural life of the community by encouraging the arts

and providing facilities for recreation and other amenities (ibid, pp: 7-8).

After joining the interim government in January 1947, he performed important services for

Indian education by establishing various institutions and organizations. He appointed both the

University Education Commission in 1948 and the Secondary Education Commission in 1952.

He recognized All-India Council for Technical Education, established the University Grants

Commission in 1953, The Indian Institute of Science and to strengthen cultural relations between

India and other countries, The Indian Council for Cultural Relations was established (Minault

and Troll (ed.)1988).

Azad gave firm support to the establishment of various other institutions for the service and

progress of modern education. These various institutions are co-ordinate by the Central Advisory

Board of Education. To provide the advanced training and to conduct research a National

Institute of Basic Education was established. To review the progress in the field of secondary

education An All-India Council for Secondary Education was entrusted. A Central Bureau of

Textbook Research was established. To promote research and training programs A Central

Bureau of Educational and Vocational Guidance was established. In 1956, A National Council

for Rural Higher Education was set up in 1956. To upgrade the teacher training programs, The

Central Institute of Education was established. For various areas library services were extended.

For the purpose of promoting of social welfare activities, The Central Social Welfare Board was

established. Central Film Library and National Board of Audio-Visual Education were set up to

prepare and distribute educational materials. For the purpose of compiling dictionaries of

scientific terms in Hindi, A Board of Scientific Terminology was set up in 1950. To advice

government on the matters relating to the promotion and development of Hindi, A Central

Advisory body called as Hindi Shiksha Samiti was set up (Kirpal, 1990).

Three national academics namely, the Sangeet Natak Academy dealing with dance, drama and

music, The Sahitya Academy, dealing with literature and The Lalit Kala Akademi for art were

established in the field of culture. Apart from this The National Gallery of Modern Art was

opened in 1954 and a National Art Treasures Fund set up. To promote the study of Sanskrit and

facilities for research A Sanskrit Commission was appointed. In his ministry departments like

Anthropology and Archaeology got special attention. The National Archives of India and the

National Library in Calcutta were developed. Indian National Commission for UNESCO was

established in 1949 (ibid).

Field of physical education also received special attention under his Ministry, A Central

Advisory Board of Physical Education and Recreation was set up. All India Council of Sports

having presidents from various sports federations and other bodies of an all-India character

advised the government on the development of sports (ibid).

Hindu-Muslim unity

Azad was aware that in a country like India any kind of development whether it will be political,

economic, social or educational is only possible when the two main communities viz. Hindu and

Muslim will remain united. As a quality of Indian culture and heritage Azad always consider

Hindu-Muslim unity and brotherhood as a main source of contribution from very beginning. He

is known as champion of Hindu-Muslim unity. His contribution in Hindu-Muslim unity was one

of the main efforts during freedom struggle to liberate India from the British rule. In the present

scenario as we have seen the communal riots and violence between Hindus and Muslims

happening in most Indian states which is a main hurdle in the way of development and progress

of a country, so in these circumstances Hindu-Muslim unity can play an important role to make

progress and development in the country (Muzzammil 1988).

There were two fundamental points on which he never compromise to anyone. The first and

foremost was the unity of India and second one is the education of the people. His firm belief in

Hindu-Muslim unity is expressed in his speech to a special session of the INC in 1923, “If an

angel were to descend from the clouds today and settle on Delhi’s Qutub Minar and proclaim

that India can win Swaraj within two hours provided that India renounces Hindu-Muslim unity,

then I would renounce Swaraj and not unity, because if Swaraj is delayed that is a loss to India,

however, if unity is lost that is a loss to humanity” (Faruqi, 1957, pp, 10-11).

Interpretation of Religious Texts

The writings of Azad were serving as whiplash to the Muslim community and caused remarkable

awakening among them. It created potent feeling on his contemporaries. Nehru says that Azad

addressed the Muslims of India in a new language through his journal Al-Hilal. His ideas,

viewpoint was inventive and his style was unique and influential. One of his colleagues

Fazluddin wrote, “The greatest achievement of Al-Hilal, which will be an everlasting part of

Indian history, is the permanent religious revolution in Muslim community that his call to truth

generated….Muslim scholars and divines who never looked out of their secluded comers were

brought out in the field of struggle” (Bhutani, 2006, p, 65). After going through the religious

texts of Azad, one can understand that how he tried to interpret the religion Islam. He tried to

present the true content of faith and practice in Islam, which in his view taught good behavior

and morals, rightness of conscience, good relationship among the people, regard for one’s

neighbors, kindness to the poor and needy, liberty, equality and fraternity of man irrespective of

differences of color, creed and race, opposed discrimination and exploitation in every form and

fostered justice and fairplay, both at the individual and social levels (Mohiuddin, 1991).

Azad’s life and thought was all anchored in Islam. Some scholars are of the view that Azad like

Gandhi brought religion into politics and thus weakened, rather than strengthened the secular

trend. After publishing the weekly Al-Hilal a reader had written a letter objecting the mix of

religion and politics in its contents. In reply Azad wrote that in my view every aspect of human

activity has to be seen in accordance of religion. Our only advantage is Quran and we know

nothing beyond it, we have only one symbol of hope, gifted by Quran, and if that is removed we

shall be sand blind (Bhutani 2006).

He had claimed, “I have learnt my political ideas from religion. My ideas do not have merely a

coloring of religion but are borne of it. Islam brought with it a complete and comprehensive

system of rules and there is no human argument for which it does not have a mandate. It is proud

of its monotheism and does not like those owing duty to it should turn to any other direction. It

carries within it a comprehensive system for all aspects of the life of Muslims whether moral or

intellectual, political or social, religious or worldly, as rulers or subjects” (ibid, pp, 36-37).

In Azad’s religious texts from one side there is stress on God, Quran, Prophet, morality and all

other things, on the other side there is focus on unity, freedom, nationalism etc. that is why he

says that if struggle for freedom for Hindus is a patriotic demand, however for Muslims, it is a

Jihad in the way of God, a religious obligation. It is the duty of Muslims to fight for God, for that

they had to made every attempt for restoration of truth and justice and breaking the bonds of

slavery. His concept of unity of God leads to other two unities. The Unity of all Religions in the

faith in God and Unity of Mankind (Mohiuddin1991).

While talking about nationalism Azad says that a society must pass through the stage of

nationalism before it reaches the religious universalism and humanism. Thus according to him

both sociological and religious evolution of society indicates the necessity and desirability of

nationalism (ibid). Having confidence on religion he states that original religious recognition can

awake the consciousness of humanity. He wrote, “The most effectual process for the service of

humanity and self religion, keeping in view the aim of gaining impetus and giving counsel. If we

get religion the cause of conflict in between socio-politico life, that it occurs by the fault of the

followers of religion and by the faulty ascertainment” (Kumar, 1991, p, 83).

Interpretation of Secular Texts

Azad, who was among the Muslim scholars of the first half of the 20th

century, was also a

freedom fighter of outstanding figure and distinction. Memories of his contribution in the fields

like religion and politics are still fresh in the hearts of his countless admires. Azad hold to a

universal view of Islam. For him it was religion that essentially stood for a moral and spiritual

vision of life. As soon as one entered its fold, one automatically broke away from all narrow-

minded bonds of color, race and region. He struck a balance between the orthodox Ulama and

the modern romantics. He was a staunch nationalist and firm patriot in politics, devoting his life

to the parallel goals of India’s freedom and Hindu-Muslim Unity (Javed, 1990).

There is not vast difference in the interpretation of Azad’s religious texts and secular texts. As he

mentioned in his religious texts the importance of Islam and respect of other religions, same he

mentioned in his secular. He says that, “It is not enough that one should respect his own religion

but one should have equal respect for others religion also” (Pande, 1991, p, 213). He realized that

in the Indian context secularism does not mean lack of religion, however equal respect for all

religions (Sarva Dharma Sambhav). The deep study of Quran also led him same conclusion. In

his monumental work on the Quran he has forcefully argued this point that the Quran is very

ardent that no compulsion should be exercised in matters of religion (ibid).

Abid Husain has Testified that, “Maulana’s translation broadened the circle of people who turn

to benefit from the Holy Book in the context of modern intellectual developments in the

world….The explanatory notes in the translation indicate that he was well conversant with the

contemporary writings on philosophy, history sociology and, to a certain extent, even natural

sciences; also that he was endowed with the qualities of rational thinking, enlightened approach,

broad-mindedness and tolerance that are necessary for the understanding of the Quran, in the

contemporary perspective” (Bhutani, 2006, p, 28).

The spirit of Quran that Azad presents in his Tarjuman is the foundation of his religious

awareness and the basis of his approach to social life where reunion of different communities

following different faiths, mutual harmony and unity, represent the absolute value (ibid).

While concluding this I came to the conclusion that either in the religious texts like Tarjuman-

Al-Quran which had received international appreciation, Al-Hilal or Al-Balagh or other modern

or secular texts there are some points on which both types of texts throws light. His main focus

in these texts is on Hindu-Muslim unity, freedom of India, participation of Muslims in the

freedom struggle like Hindus against British rule, religious and educational awakening among

Muslims of India, and social, political, economical and cultural development of India, last but

not least he was staunch opponent of partition.

Conclusion and Suggestions

While concluding this paper I came to the point that Azad occupies a key position in the

educational, cultural and scientific development of modern India. At the crucial time he

institutionalized the sectors like education and culture and laid the foundation of a future network

of scientific and technological institutions. How one can judge a man such as Azad. At the time

of his death Jawaharlal Nehru said, “It was the strange and unique mixture of the good qualities

of past, the graciousness and deep learning and toleration, with the urges of today that made

Maulana Azad what he was” (Rahman, 1990, p, 232).

From the following some points one can actually understand what Azad’s contribution is:

A scholar who had crossed the boundaries of different cultures, and while rooted in the

past, who wished to create a new order based on humanism, tolerance and non-violence.

A classicist who knew many languages, but was not bound by traditional interpretations

and sought to provide new meaning in the light of a new knowledge.

A deeply religious person, a devotee Muslim, who fought against narrow-mindedness and

fanaticism, who appreciated the essence of other religions and respected them in the true

spirit of humanism, and who did not think that truth was a monopoly of any religion.

An Indian who integrated in himself the values of Islamic and Indian cultures and valued

both, and strove for the future development of Indian culture by incorporating the

knowledge and values of modern industrial culture.

A nationalist who knew of the injustices and exploitations perpetrated by the British, but

was ready to acknowledge what they had contributed to Indian education, knowledge,

society and culture.

A true patriot who abhorred narrowness, pettiness and chauvinism and rejected ossified

traditions, rituals and degenerate customs.

An Indian who aimed and worked for human equality, peace and non-violence.

A scholar who was an aesthete, full of grace (ibid: 232-233).

Every one of Azad’s speeches and writings, his actions in daily life, reflected the unique cultural,

intellectual and spiritual amalgam.

Our country, even more than 60 years after independence still has the largest number of

illiterates in the world, inspite of our many achievements in various fields like science,

technology and other fields. Still here is a wide gap between the opportunities available to rich,

educated and urban centered people and the poor, illiterate or semi-illiterate rural and other

disadvantageously placed, and between men and women. Here is not only an unacceptable large

proportion of illiterate population, but a major unfulfilled demand for quality public education at

every level of learning and research. Socio-economic development is bypassing a main section of

our population today, as they do not have access to quality education relevant to their

requirements (Chatterjee, 2011).

An important challenge facing us is to bridge the urban-rural divide in educational investment

and opportunities. In the present scenario, it is also necessary to take urgent measures to ensure

gender-parity in education by educating communities and families regarding the benefits of girl

education by imparting incentives to enroll and retain the girls in schools. What we needs is a

national commitment to achieve what Azad as our first education minister of independent India

had started towards glide completion; we must make all efforts to reach that goal. Let us all take

a pledge to complete the task which he laid down for the country progress and which still

remains to be fully achieved.

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