Friday, May 14, 2021

Dr. Zakir Hussain's educational philosophy part - 1

Dr. Zakir Hussain's educational philosophy part - 1


A graceful stylist, a sensitive soul vibrant with deep emotions, practicing educationist of long standing, Dr. Hussain is by far one of the best representatives of a secular, free and civilized India. Known for his devotion and sacrifice to the educational cause he is one of the chief exponents of Basic Education. It is a great privilege for the people of our country that two of her most eminent educationists, Dr. Radhakrishnan and Dr. Zakir Hussain, have functioned as presidents of our country. By virtue of their office they have dignified the teaching profession and given a new leadership and direction in national practice.

A BRIEF LIFE HISTORY

Dr. Zakir Hussain was born on February 8, 1897 in Hyderabad. When he was hardly nine years old his father died and his family returned to his ancestral home in Qaimganj in Uttar Pradesh. After finishing his schooling in Etawa, he joined the Mohammedan Anglo-Indian College in Aligarh. While studying for M.

A. zakir Hussain responded to the clarion call of Gandhiji and left the college to join the Non-cooperation Movement with the British. Along with other students, he founded Jamia Milia Islamia (National Muslim University) in 1920 at Aligarh. To satiate his hunger for higher education, he went to Berlin University wherein he earned his Ph. D. degree in Economics. On returning to India in 1926, he took over as Vice Chancellor of Jamia Milia Islamia, Delhi, at the age of 29 only.

In 1948 he was made the Vice Chancellor of the Aligarh Muslim University. In 1952, he was nominated to the Rajyasabha. In 1957, he became the Governor of Bihar. In 1962, he was elected to the office of the Vice President of India. In 1967, he became the President of India and remained at this post till his death in 1969. On being elevated to the presidentship of India he said, ―My choice of this high office has mainly been made on account of my long association with the education of my people.

It is, indeed a great honour that the nation has bestowed on a mere teacher who some 47 years resolved to devote the best years of his life to national education.

 

DR. ZAKIR HUSSAIN‘S PHILOSOPHY

Dr. Hussain was an idealist. A clear evidence to this is his zeal to translate Plato‘s Republic in Urdu. ―Belief” to him was an essential prerequisite of character. He said, “Feeble beliefs must be replaced by healthier habits and irrelevant institutions by progressive institutions. Our will should get guidance not form the twilight of the intellect but from the broad daylight of true beliefs”. Secularist to the core, he was a humanist with a broad vision and never allowed his Islamic principles and his nationalism fall into narrow grooves but set them in the context where the East and West, the ancient and the modern, the Muslim and the Non-Muslim could find a happy meeting ground. In the words of Moraes, ―He loved India, he loved the world‖. He loved truth, justice and humanity.

He advocated humanistic education, the foundations of which are best laid in the early years of life. About reality he says that this universe is real. There are two worlds; the material world and the spiritual world. Material world is of senses and deals with things of the world. The spiritual world is of soul and  spirit.  Hence  pleasures  of  world  are  considered  secondary.  The spiritual world is to be realized by mind through its ideas.

He attaches the highest value to man in his educational philosophy and seeks to evolve man to the best of his potentialities. He had faith in ‘man‘ and it is clearly visible in his philosophy and educational ideas.

DR. HUSSAIN‘S VIEWS ON EDUCATION

According to Dr. Zakir Hussain education in this country is sadly handicapped. He considers education as the very life sustaining sap of a cultured society. The problems for this state of affairs are as follows:

• Sitting for long hours silently in the classroom receiving lessons in complete passivity in a manner, which is most un-child like conformity. This system kills the natural ardor the child once had and transforms him into a listless non-reaching entity.

• Scarcity of good teachers. What is available in the system are teachers with cruelty, harshness and strict regimentation.

• Another source of indiscriminate hardship is the heavy and meaningless curriculum.

• The existing educational system enables the democratic educator to dispose of the mistaken notion that education must be the shaping of the educand according to a given generic type, according to a ready-made educational ideal with a sharp delineated content. He believes that education is not the process of pressing into shape but a letting loose and setting free which respects the the unique and specific individuality of the educand. The success of Indian education depends on the ideas and principles and how its evolution helps in the growth and development of the democratic way of life, on how it provides for the full growth and development of individuality, on how it harnesses harmoniously developed individuality to social ends, and how it masters the mysteries of selflessness.

To him the basic principle of education in a democracy should be reverence to the individuality of the child, the child who is to grow into the citizen through his intelligent and willing participation in education. For democracy is nothing but the full discharge of duties to himself and to the society by every citizen. This is possible only if the competencies are discovered and developed to their fullest by education.

Regarding the process of education, he compares it with the growing development of human body, from its embryonic beginnings grows and develops to its full stature by means of agreeable, assimilable food, movement and exercise, in accordance with physical and chemical laws, so does the mind grow and develop from its original disposition to its full evolutionary cultivation by means of mental food and mental exercise according to the laws of mental growth. This development of individual human mind must start from infancy. He firmly believed that the process of education is a continuing one in which the journey is as important as the destination.

Dr. Hussain expresses his deep concern for the fact that more often than not the means become the ends in due course. It appears to him that schools are the creation of an evil mind; otherwise they could not have been what they actually are. He says, ‘Schooling is not equated with learning the three R‘s but it is on the other hand, a gradual initiation to life. He would like schools to be familiar with the society, family and individuals.

He believed in having and acquiring only that knowledge which is functional and in support of this he cites an English educator:- ―knowledge is idle in a community if it becomes the private possession of an esoteric coterie. He wanted education to provide effective leadership in a world of change. Dr. Hussain‘s primary objective is to provide leadership to community, which gives sustenance to its academic organ. His views on university education are very clear. He considers ‘work‘ as the main instrument of education. He wants education to be life long. It should be relevant and provide effective leadership to the community to which they belong to. This is possible only by learning to respect work‘ and treat it as an instrument of educating mind so that universities could repay their debt to the society. In this connection Ramaswamy Iiyer observes that the principal purpose of university education is to enable one to serve the country in its variegated scientific and technological necessities.

He dislikes the peculiar reaction to a problem by an Indian, which he says, is ‘evasion‘. No matter a university has to face it must never evade an issue but face it boldly and squarely. A true university should possess a passion for excellence. He has reservations on the people having patience especially with poverty, dirt, disease and incompetence. He says, unless patience is combined with diligence, it is a crime. If a university discharges its obligations well, there is no earthly reason why a new world of which Dr. Hussain so fervently and sincerely dreams of may not come to pass.

Dr. Hussain has his clear view on the long-standing controversy between ‘science‘ and ‘humanities‘. He believes that that the advance modern world has made in the recent past is entirely due to the application of scientific knowledge and its application to social and political problems that man is faced with. He laments that the specialization in each field of technology has reached to such an extent that the jargon of is hardly understood by those in the other field of specialization. This phenomenon is rightly described by C. P. Snow, “never was the exclusion of one branch of knowledge from another so pronounced, and neither was one faculty so developed at the expense of the other as we find today”. Dr. Hussain concludes that humanities and science are not something mutually contradictory but complimentary.

One should realize the fact that science is devoid of values especially moral and ethical values. He points out that science is a system of philosophy without ethics. Science devoid of ethical judgment becomes an ally of everyone – of the good as well as the bad- and is of service in changing the world into a paradise or reducing it to a veritable hell. Regarding the importance of education, he said in his speech after being sworn in  as the President  of India in the following words. “I maintain that education is a prime instrument of national purpose and that the quality of its education is inseparably involved in the quality of the nation”.

Dr. Hussain laid stress on the following aims of education:

1.       Education  should  develop  a  sense  of  common  national ethos.

2.       Education should develop higher values of life.

3.       Education should develop qualities of citizenship.

4.       Education should also derive inspiration from traditional knowledge and real work experience.

5.       Education should develop positive attitude.

6.       Education should develop a sense of social responsibility.

7.       Education should develop vocational efficiency.

His views on education and politics are that education is the master and politics is its servant. About education and morality he says it is necessary to combine power with morality as well as with science and technology. Regarding education, science and technology his views are very distinct. The scientists and technologists must keep in mind social welfare. Education thus should develop the totality of the child. He laments that Indian education is lacking in the following major drawbacks.

1.       Indian education has been like stagnant water for quite some time.

2.       Indian education ignores new ideas and fresh thinking in educational matters.

 

An application for school leaving certificate for classes 7th,8th,9th,10th

 Grammar

An application for school leaving certificate.



To

The Principal

Govt. HSS Sanasar,

Sanasar.


Sub: An application for school leaving certificate

Sir,

Respectfully, I beg to say that my father is a government servant. He has been transferred to Jammu. So, I cannot continue my study here.

I, therefore, request you to issue me a school leaving certificate so that I may join the new school there.

Thanking you,

Yours obediently,

Rakesh Kumar,

Class 7th

Roll no. 16

25th April, 2021


(Note: class and roll no. shall be written as is yours. And  in examination write XYZ in place of it. )

Tuesday, May 11, 2021

Vachan badlo class 6th

 एक वचन बहु वचन

कक्षा 6 


वचन किसे कहते हैं?


संज्ञा या सर्वनाम शब्द के जिस रूप से उसकी संख्या का पता चले, वह वचन कहलाता है।

वचन के भेद – वचन दो प्रकार के होते हैं।
CBSE Class 6 Hindi Grammar वचन

 

  1. एकवचन – संज्ञा या सर्वनाम के जिस रूप से किसी व्यक्ति या वस्तु के एक होने का बोध होता है, उसे एक वचन कहते हैं; जैसे-कपड़ा, स्त्री, बकरी, पुस्तक, कीड़ा, पत्ता, पंखा आदि।
  2. बहुवचन – संज्ञा या सर्वनाम के जिस रूप से किसी व्यक्ति या वस्तु के एक से अधिक होने का बोध होता है, उसे बहुवचन कहते हैं; जैसे-लड़के, घोड़े, साड़ियाँ, नदियाँ, सड़कें आदि।

वचन बदलने के कुछ नियम

1. आकारांत पुल्लिंग शब्दों के अंतिम ‘आ’ को ‘ए’ और ‘एँ’ में बदलने से बहुवचन बनता है; जैसे

पंखा
लोटा
केले
माता
सूचना
कथा
पंखे
लोटे
केले
माताएँ
सूचनाएँ
कथाएँ
पुस्तक
हरा
किताब
कक्षा
लता
बालिका
पुस्तकें
हरे
किताबें
कक्षाएँ
लताएँ
बालिकाएँ
घोड़ा
छोटा
बहन
कामना
पुस्तक
कन्या
घोडे
छोटे
बहनें
कामनाएँ
पुस्तिकाएँ
कन्याएँ

2. इकारांत तथा ईकारांत स्त्रीलिंग शब्दों के अंत में याँ जोड़ने तथा अंत के दीर्घ स्वर को ह्रस्व करने से बहुवचन हो जाता है; जैसे

स्त्री
पूरी
देवी
मछली
पत्ती
रोटी
स्त्रियाँ
पूरियाँ
देवियाँ
मछलियाँ
पत्तियाँ
रोटियाँ
मकड़ी
कमी
छुट्टी
गली
साड़ी
नदी
मकड़ियाँ
कमियाँ
छुट्टियाँ
गलियाँ
साड़ियाँ
नदियाँ
नारी
रानी
रीति
कुरसी
टोपी
लिपि
नारियाँ
रानियाँ
रीतियाँ
कुरसियाँ
टोपियाँ
लिपियाँ

3. उकारांत तथा ऊकारांत शब्दों के अंत में भी ‘एँ’ जोड़ने तथा शब्द के अंत के दीर्घ स्वर ‘ऊ’ को ‘उ’ करने से; जैसे

वस्तुवस्तुएँबहुबहुएँधेनुधेनुएँ

4. उकारांत, ऊकारांत तथा औकारांत शब्दों के अंत में ‘एँ’ जोड़कर भी बहुवचन बनाए जाते हैं।

वस्तु
गौ
वस्तुएँ
गौएँ
वधू
बहू
वधुएँ
बहुएँ
 धेनु
ऋतु
धेनुएँ
ऋतुएँ

5. ‘या’ शब्दांत वचन परिवर्तन के समय याँ हो जाता है। जैसे

गुड़िया
चुहिया
बछिया
गुड़ियाँ
चुहियाँ
बछियाँ
चिड़िया
बंदरिया
चिड़ियाँ
बंदरियाँ
बुढ़िया
खटिया
बुढ़ियाँ
खटियाँ

6. हिंदी भाषा में बहुत से बहुवचन, एकवचन के अंत में गण, वृंद, जन, वर्ग, दल, लोग आदि शब्द लगाकर भी बनाए जाते हैं। जैसे

कवि
विद्यार्थी
पक्षी
प्रिये
नर्तक
हम
कर्मचारी
कविगण
विद्यार्थीगण
पक्षीवृंद
प्रियजन
नर्तकदल
हमलोग
कर्मचारीगण
मुनि
पाठक
खग
मंत्री
अमीर
आप
मुनिगण
पाठकगण
खगवृंद
मंत्रीगण
अमीर लोग
आपलोग
शिक्षक
छात्र
गुरु
सैनिक
गरीब
मित्र
शिक्षकगण
छात्रगण
गुरुजन
सैनिक दल
गरीब लोग
मित्रगण

आदर प्रकट करने के लिए एकवचन संज्ञा के साथ बहुवचन क्रिया लगाई जाती है; जैसे-श्री राम पिता की आज्ञा से वन चले गए। बापू एक महान व्यक्ति थे। कुछ शब्द सदैव बहुवचन में प्रयुक्त होते हैं।
जैसे दर्शन–तुम्हारे दर्शन कब होंगे? लोग-लोग चले गए। कुछ शब्द सदैव एकवचन में प्रयुक्त होते हैं।
जैसे-जनता मैदान में खड़ी है। पानी-पानी बह रहा है।

विशेष – कुछ शब्द ऐसे भी हैं, जो एकवचन तथा बहुवचन में सदैव एक समान रहते हैं; जैसे—हाथी, घर, आज, कल, दूध, पानी, घी, तेल, चाय आदि।
अगर शब्द-युग्म (जोड़े) दिए गए हों तो उनके बहुवचन बनाते समय यह ध्यान देना जरूरी है कि दोनों शब्दों के वचन न बदलकर केवल अंतिम शब्द का ही वचन-परिवर्तन होगा। जैसे-भाई, बहन (भाई-बहनों) भेड़-बकरी (भेड़-बकरियाँ)।
इसी प्रकार अकारांत, तत्सम, आकारांत, इकारांत, उकारांत और ऊकारांत शब्द एकवचन और बहुवचन में समान रहते हैं;
जैसे-पर्वत, घर, कवि, मुनि, हाथी, साथी, भाई, साधु, चाँद, सूर्य, चंद्रमा, महात्मा, प्रभु, हार, डाकू आदि।
संबोधन कारक में जब किसी संज्ञा के साथ ने, को, से आदि परसर्ग लगे तो उनमें ‘ओ’ लगाकर बहुवचन बनाया जाता है। जैसे

बहनो एवं भाइयो, लड़के ने – लड़कों ने
देवियो एवं सज्जनो, नदी को – नदियों को वचन से – वचनों से।

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