logo
Prez confers honorary doctorate on visually impaired educationist Bijay Rath

Prez confers honorary doctorate on visually impaired educationist Bijay Rath

Hans India6 days ago
Bhubaneswar: 'Mukam Karoti Vachalam, Pangum Langhayate Girim; Yat Krupa Tamaham Vande Paramananda Madhavam.' This Sanskrit verse aptly describes the life of eminent educationist Bijay Kumar Rath from Berhampur, who despite being visually impaired, has dedicated his entire life to the cause of education for the blind. In recognition of his exceptional contribution to the field of education for the visually challenged, President Droupadi Murmu on Tuesday conferred on him an honorary doctorate at the 13th Convocation of Ravenshaw University in Cuttack.
Even though visually impaired, Bijay Kumar Rath has been a guiding light for blind students in Odisha. Defying all odds, he emerged as a remarkable personality, inspired by the ideals of his father, Brundaban Rath, who was himself a freedom fighter. His unwavering commitment and sense of duty since his student days have earned him immense respect in society.
During his childhood, there were no schools for the blind in Odisha. Determined to study, Bijay enrolled himself in Behala Blind School, Kolkata, in 1957-58 with his father's permission. After a few years, he returned to Odisha. On September 1, 1960, a school for the blind was established in Bhubaneswar on nearly 10 acres of land through the efforts of then Governor Yeshwantrao Narayan Sukthankar, with Dr N Ratna of Mysore as its first head. Initially, it had classes only up to the 5th standard, leaving students without opportunities for higher studies.
When the government decided to close the school due to various reasons, Bijay personally met the then President V V Giri and then Union Social Welfare Minister R Jagannath Rao at Berhampur Circuit House, urging them to reopen the school. Taking note of his plea, the President directed the Odisha government to keep the school functional. Eventually, classes were extended up to the 11th standard, and the first batch of six students successfully passed their examinations.
Later, under Bijay's leadership, blind students petitioned the Governor to allow them to pursue higher education in colleges. Acting upon this request, Governor's advisor K T Satarawala issued orders permitting blind students to study in four colleges —Khallikote, Ravenshaw, BJB and Kendrapara.
After completing higher education at BJB and Khallikote College, Bijay played a pivotal role in the establishment of a Blind School in Berhampur, where he initially served as the only teacher. He travelled to England and other countries to study global education systems for the visually impaired and introduced similar frameworks in Odisha.
He played a key role in establishing a school for the deaf and mute at Ambapua, alongside the blind school. His lifelong mission was to ensure that blind individuals did not resort to begging but instead became part of mainstream society. At Ambapua in Berhampur, he also set up a vocational training centre where visually impaired persons learned to make chairs, ropes, candles and other handicrafts.
Due to his relentless efforts, Odisha's first Braille Press was established in Berhampur on November 19, 1986. It supplies books to 35 schools and institutions across Odisha and also prints Braille calendars, science magazine Bigyana Diganta and dummy ballot papers for blind voters during Assembly and Lok Sabha elections.
Bijay founded the Odisha Blind Foundation and the Odia Blind Association (OBA) in Bhubaneswar to further the welfare of the visually impaired. His brothers, senior journalist Rabi Rath and Braille Press Director Prakash Narayan Rath, have been his perennial associates in this mission. Under his guidance, many blind students from Odisha now hold significant positions across India.
For his lifelong dedication and humanitarian service, Ravenshaw University, at its 13th Convocation, honoured Bijay Kumar Rath with an Honorary Doctorate, conferred by President Droupadi Murmu. The visually impaired community of Odisha, along with various institutions and intellectual circles, have congratulated Bijay.
Orange background

Try Our AI Features

Explore what Daily8 AI can do for you:

Comments

No comments yet...

Related Articles

Sanskrit, French as optional languages; teaching in Punjabi in early grades: Union ministry lists Punjab's initiatives under NEP
Sanskrit, French as optional languages; teaching in Punjabi in early grades: Union ministry lists Punjab's initiatives under NEP

Indian Express

timea day ago

  • Indian Express

Sanskrit, French as optional languages; teaching in Punjabi in early grades: Union ministry lists Punjab's initiatives under NEP

From introducing pre-primary classes in all schools to the introduction of Sanskrit and French as optional languages to teaching in mother tongue in early grades — the Union Ministry of Education Monday listed several initiatives that have been undertaken by the Punjab government in sync with the National Education Policy (NEP), 2020. Responding to a question by Jalandhar MP Charanjit Singh Channi, Union Minister of State (MoS) in the Ministry of Education Jayant Chaudhary replied that Punjab has taken several initiatives in alignment of NEP. 'As informed by the state of Punjab, following initiatives aligned with the NEP 2020 are being actively implemented, under the umbrella of centrally sponsored schemes of Samagra Shiksha and PM SHRI, with continued financial and technical support from the Department of School Education & Literacy, Ministry of Education, Government of India: 1. Implementation of pre-primary classes in all primary schools of Punjab including rural areas 2. Foundational Literacy and Numeracy: The NIPUN Bharat Mission is being implemented with focus on achieving FLN by grade early childhood education activities are being promoted in all primary schools,' Chaudhary said. The reply said on multilingualism and mother tongue instruction, Punjab schools are teaching in the mother tongue Punjabi in early grades. 'In context to multilingualism, the state has already taken the following initiatives: Sanskrit, French, German and Urdu languages are also implemented as an optional subject at senior secondary level. Most of the time classroom instructions are given bilingually and students have the option to choose one medium from Punjabi, English and Hindi. Teaching-learning materials and resources have been developed and disseminated in Hindi, Punjabi, and English, catering to regional language needs,' the MoS said. Chaudhary added that training modules and digital content have also been translated into these languages. He also said in Punjab, Teacher Professional Development is being carried out under the NISHTHA training modules aligned with NEP goals. 'In the category of digital and tech-based education, the state has adopted initiatives like DIKSHA. The state has also approved 5 TV channels under PM e-Vidya. In the assessment reforms, learning outcomes-based assessments are being promoted. Punjab participated in PARAKH-led national assessments like NAS and is incorporating competency-based evaluation in line with NEP directives,' he added. Furthermore, the PM-SHRI scheme has been implemented in 347 schools of Punjab.

It is a wonder that only Hindu Traditions face scrutiny
It is a wonder that only Hindu Traditions face scrutiny

Hans India

timea day ago

  • Hans India

It is a wonder that only Hindu Traditions face scrutiny

Hindutva, coined by Chandranath Basu in 1892, embodies the eternal essence of Sanatana Dharma, serving as its authentic indigenous name. This article rejects 'Hinduism,' a colonial construct of Sanskrit and English, in favour of Hindutva, while disavowing its politicisation by Savarkar in 1923 for nationalist ends. Here, Hindutva stands synonymous with Sanatana Dharma. Unlike Judaism, Christianity and Islam, which are based on prophetic monotheism and singular sacred texts, Hindutva weaves a vibrant tapestry of diverse practices and philosophies that resist rigid categorisation. Yet, Hindu traditions face a unique challenge: an expectation to justify their rituals through science, a burden rarely imposed on other faiths. This scrutiny, rooted in colonial legacies and an internalised sense of inferiority, stems from a historical compulsion to rationalise sacred practices. By affirming Hindu as a religion, not a mere 'way-of-life,' Hindus can safeguard its sanctity, resolve the tension between science and faith, and reclaim its unapologetic religious identity. This article explores the historical origins of this scrutiny, its modern manifestations, and a path forward to preserve Hindutva's heritage with confidence. Sanatana Dharma- Not a way of Life: The claim that Sanatana Dharma (Hindutva), is a way of life rather than a religion self-defeating undermining its spiritual depth. Hindu is unequivocally a religion, rich with sacred texts, rituals, and philosophies. While its flexible, non-dogmatic framework differs from the rigid prescriptions of Christianity or Islam, this distinction does not diminish its religious character. In fact, Abrahamic faiths, with their strict doctrines, are more rigid ways of life. Labelling Hindutva a way of life invites misinterpretation, exposing its practices to unwarranted scepticism. For example, claiming puja enhances mental clarity shifts its devotional purpose to a scientific claim, inviting critique it was never meant to face. This urge to rationalise stems from a historical inferiority complex, forged over centuries of marginalisation under Muslim and British rule. Embracing Hindutva as a religion, equal in legitimacy to others, is essential to end this cycle of external judgment. The word 'religion' has no equivalent in Indian languages, just as there is no English equivalent for 'Dharma.' A profound Sanskrit non-translatable, Dharma's meaning varies contextually, yet in spiritual contexts, it undeniably means religion. Many Hindus, hesitant to embrace Dharma as religion, fall into the trap of rationalising Hindu traditions with scientific justifications. This compulsion to align sacred practices with rationality inflicts self-imposed wounds, diluting the spiritual depth of Hindu traditions and exposing them to unwarranted scrutiny. By recognising Dharma as equivalent to religion in spiritual contexts, Hindus can liberate their traditions from the need for external validation. Colonial narratives and cultural defensiveness: The unique scrutiny faced by Hindu traditions traces back to colonialism, which portrayed them as exotic, superstitious, or backward to justify colonial rule as a 'civilising mission.' Orientalists like William Jones depicted Hindutva as chaotic, while accounts of the Kumbh Mela focused on crowds rather than its spiritual significance as a pilgrimage for purification. These narratives conflated social issues, like caste, with religious theology, painting Hindutva as flawed. Hindu reformers, internalising this critique, sought to align their traditions with Abrahamic frameworks. Dayananda Saraswati's Arya Samaj, for instance, promoted monotheism, rejected Hindu texts except the Vedas, and condemned murti puja, mimicking Christianity and Islam. This was not a reform but an 'Abrahamisation' of Hindutva. Similarly, at the 1893 Parliament of the World's Religions, Vivekananda presented yoga and Vedanta as rational and scientific, downplaying their spiritual essence to gain Western approval. Colonial education further drove intellectuals like Sarvepalli Radhakrishnan to re-interpret Hindu texts as scientific, a trend that persists in modern Hindu apologetics. Post-independence, anglicised Gurus and organisations like the sangh parivar have continued this rationalisation, notably claiming during International Yoga Day since 2015 that yoga is neither Hindu nor spiritual. Centuries of foreign rule fostered a defensive mindset, compelling Hindus to justify their practices empirically, unlike Christian and Muslim rituals, which rest on faith alone. This historical pressure explains why Hindutva faces demands for rational validation that no religion, Hindutva included, was designed to meet. Rationalising the sacred in modern manifestations: Today, Hindus' tendency to justify sacred practices with scientific claims undermines their spiritual essence and invites scepticism. Three examples illustrate this trap: • Fasting in Festivals: Practices like Navratri and Ekadashi fasts, rooted in devotion, are often recast as health trends, such as detoxification. This overshadows their sacred purpose, unlike Christian Lent or Muslim Ramzan, where fasting is embraced as an act of faith without scientific justification. • Cow Reverence: The cow's sanctity is diluted by dubious claims, like cow urine curing cancer, which invite ridicule. In contrast, Islam's doctrinal aversion to pigs avoids debate by asserting divine will, not empirical proof. • Vedic Chanting and Homa: These rituals, meant for spiritual transcendence, falter under scientific scrutiny they were never intended to face. Christian carols or the Muslim azan face no such demand for validation, as they make no scientific claims. By tying sacred practices to science, Hindus expose them to standards they cannot meet, fuelling external critique and diminishing their spiritual depth. Unlike Christianity and Islam, which rest on belief alone, Hindus' compulsive obsession with rationalising their sacred practices invites a self-inflicted vulnerability Reclaiming these practices as acts of faith, beyond empirical validation, is crucial to preserving their sanctity. The science-faith divide-A fundamental distinction: The root of this issue lies in a misunderstanding of science-faith separation. Science relies on empirical experiments, data, and testable hypotheses to uncover physical truths, while religion uses rituals and scriptures to address questions of meaning and transcendence. Judging faith by scientific standards does not align with its spiritual purpose, just as judging scientific theories by religious principles stifles inquiry. Hindu discourse often overlooks this distinction, driven by a colonial legacy that demands empirical justification. Christianity and Islam avoid this trap by grounding their rituals belief, not science. For example, no one questions the validity of Islamic salat or Christian communion with demands for scientific proof. By recognising this divide, Hindus can liberate their traditions from unwarranted scrutiny, allowing rituals to stand as expressions of faith, not scientific hypotheses. Reclaiming Hindutva's religious identity: To navigate this science-faith dilemma, Hindus must reject the compulsion to rationalise their practices and affirm Hindu as a religion, not a way-of-life, rooted in faith and tradition. Three strategies can guide this path: • Affirm Hindutva as a Faith-Based Tradition: By framing Hindu as a religion like other faiths, Hindus can present practices like puja and festivals as acts of devotion, not scientific tools, deflecting demands for rational validation. For instance, puja fosters mindfulness and gratitude, akin to Christian prayer or Islamic salat. This approach counters the historical pressure to prove Hindutva's validity. • Reclaim Narrative Control: Hindus must assert that their traditions are religious practices, not requiring scientific validation. While yoga's health benefits are documented, its spiritual goal of self-realisation should remain paramount. Rejecting claims like 'homa purifies air' preserves the sacred purpose of rituals and breaks the cycle of self-inflicted critique rooted in colonial pressures. • Educate the NextGeneration: Hindu gurus, parents, and educators should foster pride in Hindutva's traditions without resorting to rationalisations. Cultural workshops, temple progr ams, and school curricula can teach youth the spiritual significance of Hindu festivals and traditions, building confidence in their heritage. These steps counter the historical pressure to rationalise Hindu traditions and practices, allowing its rituals to stand as acts of faith, not subjects of scientific debate. By distinguishing religion from science, Hindus can honour their traditions' timeless wisdom without the burden of external validation. Conclusion Hindutva (Sanatana Dharma) stands as a unique religion, defined by its diverse practices and rich spiritual heritage. Yet, it faces unparalleled scrutiny, driven by colonial narratives and a compulsive tendency among modern Hindus to justify its rituals through science. From Christian British portrayals of Hindu practices as backward to reformers' attempts to align them with rational or Abrahamic frameworks, this scrutiny has persisted, intensified by modern rationalisations like claiming health benefits for fasting or cosmic effects for Vedic chanting. These efforts invite skepticism and erode spiritual depth, creating a science-faith dilemma. By affirming Hindu traditions as religious beliefs, rejecting empirical justifications, and educating future generations, Hindus can preserve the sanctity of their approach liberates Hindu traditions from the colonial legacy of validation, allowing it to navigate modernity with confidence and fostering a deeper appreciation for its traditions among Hindus and observers alike. (The author is a retired IPS officer and former Director, CBI. Views are personal)

Our missing links to progress
Our missing links to progress

New Indian Express

timea day ago

  • New Indian Express

Our missing links to progress

Once again, English finds itself at the heart of a national conversation. Several important questions are being raised. Some ask: Why shouldn't India use English as a national link language? The counterview is: Why should English continue to dominate our lives in every sphere? Why do some people equate aspiration with English as a link language in a country so rich in its languages? India's civilisational history demonstrates our linguistic diversity never hindered cultural and social unity. In ancient times, languages used in different parts of our country flourished alongside pan-Indian languages like Sanskrit, Prakrit, and Pali. These languages enabled spreading of knowledge, spirituality and governance across the nation without displacing local languages. Trade routes, universities like Nalanda and Takshashila, and Bhakti and Jain movements thrived in a multilingual environment. India never needed a foreign language to stay intellectually or culturally united. English became dominant in India, not by natural choice. It was imposed. The British deliberately positioned English as a marker of prestige and power. The arguments that English should be a link language remind us that we have yet to decolonise fully. Mahatma Gandhi's opposition to English was grounded in linguistic self-respect, national unity, and decolonisation principles. He wrote in Young India in 1921: To give millions a knowledge of English is to enslave them… The foundation that Macaulay laid of education has enslaved us. There is no doubt that sole reliance on English as a national link language has the detrimental potential to reinforce social hierarchies and widen the divide between the privileged and the rest.' The framers of the Constitution envisioned English as a transitional necessity—not a permanent feature. The Eighth Schedule recognises 22 Indian languages as vital to India's identity and governance. The decision to uphold linguistic plurality was a defining feature of our constitutional settlement. The framers of our Constitution resisted the temptation to impose a singular language identity. To demand English as the central link is to dilute that foundational commitment to linguistic justice.

DOWNLOAD THE APP

Get Started Now: Download the App

Ready to dive into a world of global content with local flavor? Download Daily8 app today from your preferred app store and start exploring.
app-storeplay-store