History of Indian civilization visualized as in the past suggests that women enjoyed better position in terms of social freedom and respect, education, and other rights than present. But as civilization evolved, their condition is gradually deteriorating. The Vedic period is said to be of complete liberty for women. In the Vedic period, women had the right to education; they had gradually lost this right in the feudal era. But now today’s women encounter many new problems which need to raise their highest level of self-development, self-expression and self-esteem. The supreme sole reason which can exceedingly perk up these levels in any society is education. According to Vivekananda, the right type of education is the only tool for women towards greater gender equality and especially for their emancipation. He debated passionately in favour of education and complete liberation of women. The origin of his thinking on education is ‘Applied Vedanta’. He applied Vedanta theory to eradicate superstition, ignorance and illiteracy among women.

Objectives of the Study:

Every investigation is being investigated in the purpose to fulfil some objectives. This study tries to achieve the objectives which are as follows –

1. To understand the perspectives that inspired Swamiji to think on women’s life.

2. To identify the thoughts, ideas, aims and philosophy of Vivekananda into the area of women education.

3. To portray the activities of Vivekananda in uplifting the women’s status and position in the Indian society.

4. To evaluate the relevance of his thought on women education in present day.

Methodology:

The methodology followed in this study is analytical and evaluative. The study has analyzed vivekananda’s philosophy and thought on women education. Also the study has evaluated the relevance of his ideals in today’s context.

Women Education:

Swamiji said “A nation is advanced in proportion as education and intelligence is spread among the masses. The chief causes of India’s ruin have been the monopolizing of the whole education and intelligence of the land under handful of men. If we are to rise again, we shall have to do it by spreading education among masses” (C.W. vol. 4: pp.415). The supreme resource which can exceedingly uplift the status of women in any society is education. Swamiji believed that the main reason behind the various problems of the women of our country was due to lack of proper education. Now the need is the way out to save and elevate Indian women. Education was the way. They (women) have many grave problems, but none that are not to be solved by the magic word ‘education’ (C.W. vol. 5: pp. 231).

He defined education as ‘the manifestation of the perfection already in man’ (C.W. vol. 4: pp.358). In his thought, ‘manifestation’ is a spontaneous growth where all the impediments are removed. The term ‘perfection’ is the goal of actualizing the highest human potential. For Vivekananda, perfection means achieving the stage where one stands on one’s legs, well-equipped to win the struggles of life with a spirit of philanthropy and the courage of a lion. Swami Prabhananda interpreted ‘Perfection’ that is mentioned in Swamiji’s definition of education as the human beings’ potential which has three aspects. The first is capacity which means the acquisition of a specific characteristic or competence that makes the learning possible. The second is propensity of doing something when the opportunity comes in implying the development of learning. And the third aspect is capability which associates the competence of working towards an intended outcome with the strength of getting rid of obstacles to learning (Sanyal, 2012, pp. 416-423). It implies self-development for self-emancipation. In the spiritual sense, education is the process of discovering the capacity, propensity and capability of a human being to realize his/ her own soul’s ever-perfection. In the secular sense, education is the process in making a human being’s capacity, the propensity and the capability of self-development and self-emancipation in order to be self-reliant. The main essence of his philosophy of life is to become fearless and serve the humanity with peace. When a woman becomes fearless, she can face all the challenges bodily and confidently without any suppression.

True education builds character and develops personality. Therefore, swamiji viewed that, “women should be taught sciences and other things which would benefit, not only to them but to others as well, and knowing this they would easily learn these things and feel pleasure” (C.W. vol.5: pp. 342-343). Swami Vivekananda presented a comprehensive, curriculum for women. Regarding the curriculum he said that other matters such as sewing, culinary art, rules of domestic work, and upbringing of children will also be taught. Education is the lifelong process towards the fullest development of human personality, self discovery, self perfection, self awareness and self-manifestation for their overall emancipation. Education is a tool to open an individual from darkness and ignorance, and the knowledge will shine out dazzlingly.

Women Emancipation:

Today the most meaningful and longest social movement still continuing is the emancipation of women. Though the concept of women’s emancipation is strongly been used for Indian women by Indian spiritual reformers, simultaneously this concept is carrying the synonyms of the concept, empowerment. Empowerment movement are fairly Western phenomenon, emancipation of women in India cannot be escaped from their influence.

Women have to emancipate their self from darkness, disrespect, dishonour, injustice and any kind of subjugation. A woman can only emancipate herself through support of organizations where women belong in their day to day surroundings and government’s gender justice policies. Women are emancipated when they become aware of the unfair power relations whom they face and are capable to take the challenge to overcome inequality. Emancipation enables women to take control over their lives and builds self-confidence and self- reliance. In order to build self-confidence, education is the only medium where a strong voice can build up against any injustice.

True emancipation begins in woman's soul. History repeats always that every oppressed class gained true liberation from its masters through its own efforts. Woman should learn that lesson so that she realizes that her freedom will reach as far as her power to achieve her freedom reaches. Vivekananda believed that total freedom and independence is the symbol of total womanhood (Basu, 1978).

Vivekananda agreed with the paradox of Manu’s dictum, that “the Gods are pleased when the women are held high in esteem” and about the reality of women’s position he says that “we are horrible sinners, and our degradation is due to our calling women ‘despicable worms’, ‘gateways to hell’ and so forth” (C.W.Vol.6: pp.252-53). Swami Vivekananda had a very great respect for Sita of the Ramayana and he was never tired of indicating her as the very ideal of Indian woman. Modern girls may think this ideal of Indian woman, rather old fashioned and unsuitable for the modern age. But really Sita was a very modern girl, i.e., firm, courageous, self-dependent and yet she was a typical Indian woman. All the Indian ideals of perfect woman have grown out of that i.e., one life of Sita. Swami Vivekananda was of the opinion that every Indian women should strive hard to be a Sita in the truest sense of the term (C.W. Vol. 3: pp. 255-56).

Vivekananda knew full well that total liberation means physical, mental, social and spiritual freedom. Unless a person, man or woman, learns to cultivate a sense of freedom from the biological demands of the body, the thousand cravings of the mind, and an unobstructed feeling of the essential divinity within, there is no freedom for an individual. He wanted to combine the breadth born of American freedom and the depth and intensity of Indian spirituality for the women of India tomorrow, who would be women of towering spirituality and outstanding achievements, combining the finest and noblest of the old and the new (Reminiscences of Swami Vivekananda, 1964, pp. 202-04).

In the process of emancipation, women are to be free in developing their potential according to their ability, which was denied to them in the past just because of their gender. Vivekananda believed that following these new ideals of education, a race of 'Supermen' and 'Superwomen' would merge in future who could combine perfect freedom with perfect authority (C.W. Vol. 8: pp. 274). He states very clearly that women must be put in a position to solve their own problems in their own ways and our Indian women are capable of doing so as anyone in the world. Sometimes he questioned that in matters concerning women, who are you? Who are you to solve women's problems? Are you the lord God that you should rule every widow and every woman? Hands off! They can solve their own problems” (C.W. Vol.5: pp.159).

Education and women emancipation (Reflections of Swami Vivekananda):

“Women are a power, only now it is for evil because man oppresses woman; she is the fox, but when she is no longer oppressed, she will become the lion.” (CW. Vol.5: pp.22). Only education would help in building their strength of character, imbibing a spirit of philanthropy and the courage of a lioness. If you do not give opportunities to one to become a lion, no wonder, that he will become a cunning fox. Women are Shakti or power but that Shakti is being used for bad purposes alone. The reason for that is that men are oppressing them. So, they are like vixen only. But when there will not be any more oppression, then, they will surely become lioness (Vivekananda, 1957, pp. 99). Swami Vivekananda saw lack of education as the fundamental cause of the downfall of women from the high Vedic tradition. Education will give strength and it must include the development of an ideal character (C.V. vol. 6: pp. 81).

In respect of the secular values, Swamiji continues that ‘education is not the amount of information that is put into your brain and runs riot there, undigested, all your life. We must have life-building, man-making, character-making assimilation of ideas’ (C.W. vol. 3:pp. 302). Then he goes on to say that ‘the training by which the current and expression of will are brought under control and become fruitful is called education’ (C.W. vol. 4:pp.490). According to Vedanta, he thought ‘Brahmacharya (celibacy)’ as guiding motto, and also Sraddha (respect) and faith in one’s own self. He pleaded that ‘Brahmacharinis (woman social workers)’ of the education and character should take up the task of teaching. Because, through such devour preaches of character, there will be the real spread of female education in the country. He desired brahmacharinis who would work consistently, unselfishly, in full spirit with the doctrine of Karma. Vivekananda considered that regeneration of Indian women depends upon proper education. Women’s education should be in the hands of women.

Swamiji observed that to make a beginning in women’s education, our Hindu women easily understand what chastity means, because it is their heritage. Now, first of all, it is to intensify that ideal within them above everything else, so that they may develop a strong character by the force of which, in every stage of life, they will not be in the least afraid even to give up their lives rather than flinch an inch from their chastity. In the education of women, Vivekananda laid stress of chastity and fearlessness. Vivekananda wanted men and women to develop qualities according to their particular sex and their role in society. Vivekananda considered that such a moral and religious education will develop self confidence among young men and women. Self confidence also means confidence in humanity, for Vivekananda religion is humanistic in sprit. According to swami Vivekananda, moral and religious education will develop self confidence among men and women. Self confidence is the real religion. A person having self confidence sees self everywhere. Self confidence means confidence in humanity. It leads to world of brotherhood and love of humanity.

Swamiji found education as the best and only device to solve all problems of women and thereby emancipate them. According to him, for women problems can be many but none that cannot be solved by that magic word ‘education’. Vivekananda says that “we want that education by which character is formed, strength of mind is increased, the intellect is expanded and by which one can stand on one’s own feet” (C.W. vol. 5: pp.342). Therefore he prescribed an education that would create “great fearless women – women worthy to continue the traditions of Sanghamitra, Lila, Ahalya Bai, and Mira Bai - women fit to be the mothers of heroes” (C.W. vol.5: pp. 229).

He asserts that there is no hope for that family or country where there is no estimation of women, where they live in sadness. For this reason they have to be raised first. (C.W. vol.7:pp.215). He put the blame of the low status of Indian women partly on the barbarous invaders and partly on the people of India themselves. They have all the time been trained in helplessness, servile, dependent on others, and so they are good only to weep their eyes out at the slightest approach of a mishap or a danger. Along with other things they should acquire the spirit of valour and heroism. In the present day it has become necessary for them also to learn self-defense. As illustration he told as how grand the queen of Jhansi was! (C.W. vol.5: pp.342).

“Educate your women first and leave them to themselves; then they will tell you what reforms are necessary for them. In matters concerning them who are you? Liberty is the first condition of growth (C.W. vol.5: pp. 229-230). “The liberty, the dynamism and efficiency, and even the purity of Holy Mother Sri Sarada Devi overwhelmed him. At the same time, the undying historic images of Sita, Savitri, Damayanti, Ahalyabai and Padmini fascinated him even more” (C.W. vol.6:pp.494).

Vivekananda wanted to use education to inject the notions of freedom and self-esteem among woman to make them as a gracious and benevolent mother. For this, ‘Dhormo’ should be the centre of women education. This ‘Dhormo’ was not the institutionalised form of customs and rituals. It is the excellence of Indian ethics and value and its uniqueness. The distinctive conception of motherhood is the basis of women education. His desire to establish ‘Streemath’ was to acknowledge the rich Indian tradition and to attempt to nourish the ‘higher womanship’ like Gargi or Maitry. This ‘Streemath’ will work as training centre for Indian women to make them self-confident, self-defensive and overall progressive. First, these training centres will be for Brahamcharnis or dedicated women workers who will live the lives of self-sacrificing nuns and serve all. Secondly, these will also serve as schools for girls, who will be taught the secular and spiritual matters by these dedicated women workers. Then they can, will leave the Math or stay back (Majumdar, 1963, pp. 409).

Swami Vivekananda in Today’s relevance:

Vivekananda’s ideals have a strong commitment to the emancipation of women and he had great concern with the oppression of women in the contemporary Indian society. Following the footsteps of Sarada Devi and Sister Nivedita, hundreds of women all over the world are coming forward with a combination of 'the mother's heart and the hero's will,' a combination of the purity of holy mother and the dynamism of Rani of Jhansi or Joan of Arc (Jitatmananda, 1998).

Women are emancipated when they become aware of the unfair power relations they face and are able to take the challenge to overcome inequality through making themselves as self-confident. Emancipation as well as empowerment enables women to take control over their lives and builds self-confidence and self- reliance. He tried to raise awareness, develop and emancipate women not only through education but also by enlightening them through the philosophy of Indian spiritualism which might be considered as an effective system of approach in the process of emancipating women. The educating women will gain courage, confidence and self-respect and will liberate them from the sense of dependency and a life of subservience.

Vivekananda’s two primary ideals of education are: a) Individualistic internalisation of education, and b) Searching for and awakening of active enlightenment. This attempt is to search for the power and strength inherent in oneself. And his thoughts and activities regarding the awakening of empowered women force and education of women were always prompted by his firm conviction in this potentiality of education of stimulating the self-reliant self and kindling a kind of conscious enthusiasm. Women must find strength from within. Vivekananda realized that right type of education is very important for females in our country because once they get right type of education; they will be in a position to solve their own problems. He was against the contemporary education system which turned man into slaves, and capable of slavery. Self- development, fulfilment of Swadharma, freedom of growth and character formation is the aim of education. Therefore, thinking the different social status and works of women he arranged a separate curriculum which includes -1.moral value 2.literature and Sanskrit 3.grammer 4.craft and cooking 5.home science along with Yopa, worship, meditation. Then, they can develop high character, courage and confidence. The modern period just revised this curriculum and subjects became modified such as introduction of home-science, work-education, physical education and other vocational courses in school syllabus. In order to involve women efficiently in the modern Indian economy, self-employment and skill-training initiatives are needed. Emphasizing yoga according to Swamiji’s recommendation, the modern school of yoga and meditation have got importance through the United Nations General Assembly’s declaration of 21^st of June as an International Yoga Day on 11^th of December in 2014, accepting the present Prime Minister Narendra Modi’s proposal. Without perfect Brahmacharya, an individual cannot have substantial spiritual progress. There is no half measure in the spiritual path. Women have to control the body first, and then purify thoughts through prayer, Japa, yoga and meditation.

Emphasizing Vivekananda’s goal towards women emancipation, women’s education got a prime importance after the country got independence in 1947 and the government had taken various measures to provide education to all Indian women. As a result, literacy rate in India have risen sharply from 16.7% in 1951 to 74.04% in 2011 in which enrolment of women in education have also risen sharply 7.3% to 65.46%.

Literacy Rate in India

*Year*	*Persons*	*Female*
1951	16.7	7.3
1961	24.0	13.0
1971	29.5	18.7
1981	36.2	24.8
1991	52.1	39.2
2001	65.38	54.0
2011	74.04	65.46

Source: Census of India 1951, 1961,1971,1981,1991, 2001 and 2011

After independence, India’s national government introduced some committees and commissions for the development of women education in India, i.e. Radhakrishnan Commission or University education Commission (1948) Smt. Durgabai Deshmukh committee (1959), Smt. Hansa Mehta Committee (1962), M. Bhaktvatsalam Committee to look into the causes of Public Support particularly in rural area for girls’ education and to public corporation, Kothari Commission (1964-64), Resolution on the National policy on education (1968), Report of the Committee on the status of women in India (1974),Challenge of Education (1985), National policy on Education(1986), Programme of Action(1986) and (1992) etc. On the other hand, to develop the primary education and to achieve the aim of universalisation of primary education up to age level 6-14 years, some schemes or programmes like, OBB, DPEP, SSA, NLM, National Programme of Nutritional Support of Primary Education (NPNSPE) or (Mid-Day Meals), Right To Education Act 2009 and Knowledge Commission etc. were introduced to achieve the national goal i.e., hundred percent literacy.

The university Education commission (1948) first emphasized the importance of women’s education, both in home and general. The National Policy on Education (NPE) had been launched in 1986 and had been revised in 1992. The NPE was a landmark in the field of policy on women’s education in that it recognized the need to redress traditional gender imbalances in accessing women education and its achievement. New guidelines for policy makers and educationists were charted. The Programme of Action (POA, 1992) translated the guidelines into an action strategy, in the section “Education for Women’s Equality (Chapter-XII, pages - 105- 107), focused on empowerment of women as the critical precondition for their participation in the education process.

To reach education at every corner of the household, The Mahila Samakhya Programme (Education for Women’s Equality) as a pilot project initiated in 1989 to translate the goals of NPE and POA into a concrete programme for the education and empowerment of women in rural areas, particularly of women from socially and economically marginalized groups. According to the Human Development Report (1993) education is a person’s first step in learning and knowledge building. So literacy indictors are essential for any measurement of human development. The District Primary Education Programme (DPEP) started in 1994 as a holistic approach in reducing gender and social disparities and universalising access, retention and achievement. Enrolment of girls has shown significant upward trend in DPEP districts as compared to non-DPEP districts. The 86th Constitutional Amendment made free and compulsory education as a fundamental right for all children in the 6-14 age groups which increased the enrolment of girls in schools that is 64.1% in 1980-81 to 85.2% in 1999-2000.

The Government of India has declared 2001 as Women’s Empowerment year. The national policy on empowerment of women has set certain clear-cut goals and objectives. The policy aims at upliftment, development and empowerment in socio-economic and politico- cultural aspects, by creating the awareness among women on various issues on human rights, fundamental freedom, providing access to health care, quality education at all levels, career building, vocational guidance, employment, equal remuneration, occupational opportunities, health, safety, social security and public life etc. in relation to their empowerment. The Sarva Shiksha Abhiyan (SSA - Education for All), which was launched in 2001-02, is the national umbrella programme that is spearheading the universalisation of elementary education through a community-owned approach, with a specific focus on the provision of quality education. Vivekananda believed that education should spread to every corner of household in the country. To bring every student in the school system, the ICDS, SSK, MSK have been set up at every corner of the country. Every child in these schemes must be attended the school system with the active involvement of appointed social workers (Sikshabandhu) working in the most grass root level.

The National Commission for Women was set up by an Act of Parliament in 1990 to safeguard the right and legal entitlements of women. India’s National Policy for the Empowerment of Women, 2001 perceived the need for increased space for women in decision-making, economic and social policies, enhanced opportunities and gender equality in the fields of education, health, etc. and prescribed to achieve the goal by 2010. The specific goals of the Policy stress the need to attain equal participation in decision-making in social and economic life, to enable women to identify their full potential, equal access to quality education, career-guidance, employment, health and safety and changing societal attitudes and community practices. But the goals specified by the National Policy are yet to be achieved. Because, the 2011 census report indicates the literacy among women as only 65.46 percent, it is virtually disheartening to observe that the literacy rate of women India is even much lower to national average i.e. 74.04.

The Saakshar Bharat Mission was launched on 8th September, 2009. It aims to promote and strengthen adult education, specially of women, by extending educational options to those adults who have lost the opportunity of formal education and now need the learning of any type, including, literacy, basic education, vocational education (skill development), physical and emotional development, practical arts, applied science, sports, and recreation. Swamiji also had framed of some curriculum on women education such as-house-keeping, sewing and meditation, domestic arts, history etc.

One of the challenges accepted during the 12th Plan (2012-17) was establishment of more Women’s Universities in the goal of attending them at higher education, so that all women from every remotest corner may arrive at higher education. On 22^nd January, 2015, the NDA Government has launched ‘Beti Bachao, Beti Padhao’(Save your daughter, educate your daughter) scheme which aims at making girls independent both socially as well as financially and which will help in generating awareness and improving the efficiency of delivery of welfare services meant for women. As part of this scheme, the Sukanya Samridhi Yojana (Girl Child Prosperity Scheme) is another welcome step from Govt of India. It meets the requirement of higher education expenses of girl child, when she has attended 18 years of age. Through opening of Sukanya Samriddhi Account, Govt. is trying to give a social message that marriage as well as education of girl child is not the financial burden. Parents of a girl child may protect their future through proper financial planning for ensuring their education and empowerment.

Department of Women Development (DWD) and Social Welfare (SW), Government of West Bengal has launched the ‘Kanyashree Prakalpa’ in 2013. This is a conditional cash transfer scheme for the girls between the age of 12 and 18 (class eight to class twelve) with the aim of improving the status and well being of the girl child in West Bengal by incentivizing schooling of all teenage girls and delaying their marriages until the age of 18, the legal age of marriage. A onetime grant of Rs. 25,000 is provided to the girl once she reaches the age of 18, to pursue higher studies. Every year, 14 August is observed as ‘Kanyashree Divas’ in West Bengal. The project has received national and international recognition. The UNICEF have partnered with the state for its implementation. The project had been highly applauded and acknowledged as one of the ‘Best Practices’ by Department for International Development (DFID) and was selected for a presentation at the ‘Girl Summit, 2014’, held at London. It has received the first prize in Manthan South Asia and Asia Pacific Awards in e-Governance. After implementation of the Scheme, the school dropout rate among girls has decreased significantly. According to the National Sample Survey (NSS) 2014, the rate of school drop out of girl child in Bengal is 1.28%, while in 2009 it was 2.34%.

CONCLUSION:

Women’s emancipation should be a prerequisite to national regeneration and an index of national achievement in the connected discourse of civilization, progress, and modernity. Vivekananda’s mission and vision is to initiate the progress of women for the progress of entire nation. That is why he calls everybody as ‘Arise, awake and stop not till the goal is reached’. His goal is to reawaken women with self-confidence and to re-establish their dignified position in society through emancipate them from their overall subjugation. In the Indian social, cultural and economic context, women’s empowerment and emancipation cannot be achieved within a short span of time. As formal agency, the government of India implemented different schemes to improve the living conditions of women at different times. The women have to utilize the chances given to them. They need to be proactive in the process lifelong learning.

Despite these government efforts to the education, still women are lagging behind than men. Women’s literacy rate has grown, but still there is the above 15% gap in the female literacy rate in comparison to male literacy rate, according to 2011 census. The better picture is of a gargantuan gap between fact and paper fiction, policies and ground-level realities. Government, NGOs, Women's groups and new feminists still have to go a long path and have to formulate strategies to sharpen this education as emancipating and empowering tool. They have to figure out what is appropriate education for the girl child; what kind of learning will critically shape the consciousness of millions of girls across the country. All the official body consisting of representatives of the government and voluntary association have to function as a coordinating agency. Emancipation well as empowerment of women is a necessity for the sustainable development of a nation. So, development practitioners should be women friendly in its various schemes. Surely, the women's movement needs to take a hard look at the gaps on the ground, if the women of tomorrow are to find the 'international women's day' as anything more than a meaningless farce.

REFERENCES:

1. Abhedananda, Swami. India and Her People: A Study in The Social, Political, Educational, Cultural and Religious Conditions of India, Ramakrishna Vedanta Math, Calcutta, 2000; pp. 143.

2. Basu, Sankari Prasad. Vivekananda o Samakalin Bharatvarsha (Bengali book), Volume III, 1978; pp.279.

3. His Eastern and Western Admirers. Reminiscences of Swami Vivekananda, Advaita Ashrama, Mayavati, 1964; pp. 202-04.

4. Jitatmananda, Swami. Swami Vivekananda Prophet and Pathfinder, Sri Ramakrishna Ashrama, Rajkot, 1998; pp. 254.

5. Kanyasree Prakalpa. 2013. Available from wbkanyashree.gov.in/

6. National Sample Survey (NSS). The Directorate of National Sample Survey, National Sample Survey Office (NSSO), 2014. Available from iced.cag.gov.in

7. Majumdar, Ramesh Chandra. Swami Vivekananda Centenary Memorial Volume, Calcutta: Swami Vivekananda Centenary, 1963; pp. 409.

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9. Vivekananda, Swami. Bharatiya Nari, Advaita Ashrama, Calcutta, 1957; pp. 99.

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Received on 11.05.2016 Modified on 10.06.2016

Int. J. Ad. Social Sciences 4(2): April- June, 2016; Page 122-128