A teacher’s purpose is not to create students in his own image, but to develop students who can create their own image.

“He who is possessed of supreme knowledge by concentration of mind, must have his senses under control, like spirited steeds controlled by a charioteer.”
says the Katha Upanishad (iii, 6). From the Vedic age downwards the central conception of education of the Indians has been that it is a source of illumination giving us a correct lead in the various spheres of life. Knowledge, says one thinker, is the third eye of man, which gives him insight into all affairs and teaches him how to act. (Subhishitaratnasandhoha p. 194).
Learning in India through the ages had been prized and pursued not for its own sake, if we may so put it, but for the sake, and as a part, of religion. It was sought as the means of self-realization, as the means to the highest end of life. viz. Mukti or Emancipation. Ancient Indian education is also to be understood as being ultimately the outcome of the Indian theory of knowledge as part of the corresponding scheme of life and values. This gives a particular angle of vision, a sense of perspective and proportion in which the material and the moral, the physical and spiritual, the perishable and permanent interests and values of life are clearly defined and strictly differentiated. The individual’s supreme duty is thus to achieve his expansion into the Absolute, his self-fulfillment, for he is a potential God, a spark of the Divine. Education must aid in this self-fulfillment, and not in the acquisition of mere objective knowledge.
As the individual is the chief concern and center of this education, education also is necessarily individual. It is an intimate relationship between the teacher and the pupil. The relationship is inaugurated by a religious ceremony called Upanayana. By Upanayana, the teacher, “holding the pupil within him as in a womb, impregnates him with his spirit, and delivers him in a new birth.” The pupil is then known as Dvija, “born afresh” in a new existence, “twice born” (Satapatha Brahmana). The education that is thus begun is called by the significant term Brahmacharya, indicating that it is a mode of life, a system of practices.
The above can be traced back in the finest example of Eklavya in Mahabharata.  He made an idol of “Dronacharya” out of the mud and considering it his instructor began to practice archery after being rejected by Dronacharya. He worshiped it as his teacher each day, dawn and dusk, this disciple put flower and natural perfumes in front of this icon and took self-lessons in the art of bow and arrow .In time he became a excellent archer. He credited his accomplishment to his teacher “Dronacharya”.  Dronacharya was astonished, seeing the perfection of Eklavya and asked him to a pay a heavy fee of cutting his right thumb and presenting it to him. The foliage and ambiance around stood tranquil for a minute.
“Eklavya” had no such remorse. Unperturbed and with due modesty, gladly and without remonstration, he cut his right thumb and placed at the feet of his teacher “Dronacharya”. Gods in the heaven silently praised the greatness of “Eklavya’s” sacrifice. Later on “Arjuna” the favorite disciple of ” Dronacharya” became the Hero in “Mahabaharat” epic.
This conception of education molds its external form. The pupil must find the teacher. He must live with him as in member of his family. The institute is a natural formation, not artificially constituted. It is the home of the teacher.
The constant and intimate association between teacher and taught is vital to education as conceived in this system. The pupil imbibes the inward method of the teacher, the secrets of his efficiency, the spirit of his life and work, and these things are too subtle to be taught. It seems in the early Vedic or Upanishadic times education was esoteric. The word Upanishad itself suggests that it is learning got by sitting at the feet of the master. The knowledge was to be obtained, as the Bhagavad Gita says, by obeisance, by questioning and serving the teacher.
Upholding the above ancient tradition of Guru Shishya, Resonance works on the same lines where the aim of education is at the manifestation of the divinity in pupil, it touches the highest point of knowledge. In order to attain the goal the whole educational method is based on plain living and high thinking. Every iota of hard work of faculty members is turned into a fruitful endeavor as students are nurtured and brought up in such a way that the students begin to worship studies and make every possible attempt to excel in it by religiously following the guidelines of the faculty members.
Therefore, it is truly said that genius is 10% of inspiration (meaning born talent) and 90% of perspiration. Nothing beats hard work and persistence. This is one of the greatest secrets of success which is also the strong belief of Resonance.

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