GIJUBHAI BADHEKA

1. INTRODUCTION

Gijubhai Badheka (15 November 1885 – 23 June 1939) was an educator who helped to
introduce Montessori education methods to India. [He is referred to as "Moochhali Maa"
("mother with whiskers"). Badheka was a high court lawyer, however, following the birth of his
son in 1923, he developed an interest in childhood development and education. In 1920,
Badheka founded the "Bal Mandir" pre-primary school. Badheka published a number of works
in the field of education including Divaswapna ("Daydreams").

2. EARLY LIFE

Girjashanker Badheka, known as Gijubhai was born on November 15, 1835. He grew up in
Bhavnagar, a city in the state of Gujarat. He had his early education at a primary school at Vala
and later passed matriculation from Bhavnagar around 1905. He joined Shamlal's College but
did not complete his studies. To earn a living he went to East Africa in 1907. On his return in
1910 he studied law in Bombay. He started his practice in 1911 as a District Pleader and in 1912
he enrolled himself as a High Court Pleader. Gijubhai ’s maternal uncle HarGovind Pandya had a
major influence in Moulding his personality. He also came under the influence of S. P. Stevens,
a solicitor for whom Gijubhai worked in East Africa. Stevens instilled in him respect for the
values of self-help and reliance.

In 1913, on 27 February, a son was born in Gijubhai. The advent of Narendra (Bachu Bhai)
triggered the spark that was to launch Gijubhai into a new role which became his life’s mission.

The young parents Gijubhai and Jadiben were familiar with the kind of educational environment
that the local schools of the day offered. They were apprehensive about putting their son Bachu
into such a system when the time came for him to start school. They started to read and explore
possible alternatives. Then serendipity stepped in.

3. CAREER AND ACHIEVEMENS

Gijubhai Badheka authored more than 200 books. Since he gave an emphasis to the effortless
ways by which children could be educated without stress, he used ‘travel’ and ‘humor’ to
appeal to their teachers and parents. His views were expressed through short stories, rhymes,
songs, plays, books, pamphlets and newspaper articles. His writing style was unique in nature
and used the narrative medium in a way as if he were speaking to them. Most of his books were
written in the in the Gujarati language and a few were written in Hindi. • His influential works,
including "Diva Swapna" (Daydreams) and "Matru Bharti" (Motherland), reflected his deep
understanding of child psychology and innovative teaching methodologies. • The book is
broadly divided into four main parts, these being: • The Experiment Begins • The Progress of
Experiment • At the End of the Term • The Last Gathering • The book introduced new concepts
and experiments. The challenges in introducing new concepts and experiments and the results
of the experiments have also been narrated in detail. Initially Gijubhai experimented with these
concepts and methods with his son and later tried the same with fourth grade children.

In 1937 he was felicitated in Ahmedabad with an award of Rs.12,000/-. Gijubhai said that this
was a symbol of honor for the children of Gujarat and donated the amount to child welfare
activities.

4. PERSONAL LIFE

Gijubhai completed his matriculation from Bhavnagar and entered college.

In the meanwhile, his mother passed away. Though himself in his teens, Gijubhai felt a sense of
responsibility for his three younger brothers and widowed father. He would return to Vala for all the
holidays and vacations.

Gijubhai had been married at an incredibly immature age to Hariben. Hariben herself, just a girl then,
had stayed in her maternal home. Now she moved to her marital home and took over the care of her
father-in-law and Gijubhai’s young brothers. Gijubhai was entranced by her simple, warm and loving
nature. Sadly, after just a couple of years of being together, Hariben passed away. Her passing left a
deep void in his heart.

Gijubhai continued with his education, but it was difficult to meet the expenses of the fees. In an age
when young people were expected to be strongly bound by, and adhere to, conventions, large family
expectations, and social mores, Gijubhai was confronted with dilemmas and decisions about how to
respect the ties and responsibilities, while also finding his own space and path.

His uncle Motabhai had a friend called Bhai Shankar Dhanji Dave. They were both followers of Nathuram
Sharma and used to meet often at his ashram in Bilkha. On one visit Gijubhai accompanied his uncle to
the ashram. Bhaishankarbhai was very taken with the young man and proposed that his daughter
Jadiben be married to him. In an era when it was rare for girls to study, Jadiben was educated. With her
delicate build, love for cleanliness, maturity and affectionate nature, she won over everyone.

Gijubhai and Jadiben were married in 1906. Jadiben took over the care of her new family.

Gijubhai completed his first year of college. But due to the family’s economic situation it seemed difficult
for him to be able to complete the 3-year course. He tried a few jobs in Bombay, but his life took a
different turn. While considering what to do, he wrote to his childhood friend Harishankar Trivedi who
was in East Africa at the time. His friend replied “Do come here. Come at once!”

5. CHALLENGES AND SETBACKS

In 1907, Gijubhai embarked on a journey to Africa with his friend Labhshankar Bhatt. This
young, newly married man left behind the familiar for the unknown, marking a challenge and
an adventure. His experiences and reflections during this voyage were captured in his diary,
"Africani Safar" (African Journey) and "Rojnishi" (Voyage to Africa Diary).

Despite his slight build, Gijubhai possessed strength of heart and mind. His openness to learning
and curiosity about diverse cultures made his stay in East Africa enriching. After trying various
jobs, he worked with solicitor J. P. Stevenson in Nairobi. Stevenson's advice to "use your brain"
became a guiding principle for Gijubhai, possibly influencing his later approach to education.

Gijubhai easily formed lasting friendships, even starting a literature club in East Africa, fostering
activities such as reading, writing, talks, and discussions in English. His love for travel and
geography found expression through outings, safaris, and visits, vividly and humorously
described in "Africa Sambhariyun" (Africa Remembered).

Despite the potential to continue living and working in Africa, Gijubhai felt a pull back to India,
driven by familial responsibilities and an inner urge. Discussions with his mentor, Mama
Hargovindbhai, led to a stint working for businessperson Sheth Gordhandas Bhimji in Bombay.
Uncomfortable with the chaotic work environment, Gijubhai returned home in 1909.

Further discussions on his future career leaned towards law, considering his father's profession
as a pleader and his experience with a solicitor in East Africa. There were even tales of a South
Indian "head reader" predicting his future legal greatness during his time in Bhavnagar. Gijubhai
saw law as an opportunity to help people, contribute to the country, and earn a respectable
income.

Once the decision was made, Gijubhai swiftly acted on it. Despite having completed only the
first year of college, he couldn't afford the time for a full BA degree before pursuing LLB. So, he
opted to become a District Pleader. Gijubhai moved to Bombay to study law, supporting
household expenses by teaching in a Mumbai school. Room No. 63 in Maganbag in Parel
became a meeting place for friends like Ramnarayan Pathak, Mahadevbhai Desai, and Kalaguru
Ravibhai Raval. Balancing his legal studies with his passion for literature, Gijubhai highlighted
his characteristic decisiveness that stayed a hallmark of his life.

In December 1910, Hargovindbhai and his associate Gurubandhu Nrusinprasad Kalidas Bhatt
(later known as Nanabhai Bhatt) set up a hostel in Bhavnagar for students from nearby towns
and villages. The hostel, named Dakshinamurti Vidyarthi Bhawan, aimed not only to provide
accommodation for students but also to instill dharmic sanskar (moral values) in them. With the
blessings of their guru Nathuran Sharma, the hostel started in Takhatsinhji Dharamshala and
later moved to Sagar Kutir at the foot of the Takhteshwar temple hill.
Nanabhai, who was initially teaching at Shamaldas College, realized the need for full-time
dedication to the institution's growth. Three years after its founding, he left his teaching job
and focused entirely on Dakshinamurti. Under Nanabhai's leadership, the institution expanded,
buying land and constructing new buildings. As the institution grew, the need for formalized
structures and systems arose.

To draft the constitution, Gijubhai, Hargovind mama's young nephew practicing law in
Vadhwan, was called upon. Gijubhai successfully framed the constitution on September 13,
1915, becoming the institution's legal advisor. Meanwhile, Nanabhai found himself
overwhelmed with administrative responsibilities, leading Hargovind mama to suggest that
Gijubhai relocate to Bhavnagar and aid Nanabhai.

This suggestion marked a turning point in Gijubhai's life and the landscape of children's
education. At 32, Gijubhai abandoned his legal practice and joined Dakshinamurti on November
13, 1916, as Assistant Warden. Gijubhai brought a unique set of skills and perspectives to his
new role, including a scientific experimental approach, a penchant for innovation, the vision to
revitalize the stagnant educational system, and unwavering faith. His solid foundation,
influenced by his uncle's values and inspired by the writings of Madame Montessori, provided a
robust platform to chart a new course in education.
Challenges met by Gijubhai Badekha

Though Gijubhai Badekha introduced a novel method of teaching through experiment, he had to face many
challenges. Some of these are analysed in the section that follows.
Conventional Teaching Methods
Pupils were exposed to learning alphabets, numbers, and tables as a routine process. In this process of learning there
was no zeal, interest or love towards learning.
Mechanical Memorization
Teachers insist that students memorise lessons rather than understand the concepts. Memorisation often breaks the
flow of learning. Badekha had divergent opinions on memorisation. He felt that it killed children’s creativity.
Punishment
The general belief is that fear of punishment makes students learn. Punishment was part of the teaching process in
schools. Badekha opposed the idea of punishment and believed that learning must be an enjoyable experience. He
strongly opposed the system of ranks and rewards. According to him, one should have an inner sense of
satisfaction after learning. Thus, there is no room for sanctions or punishments in his method of education.
Personal Cleanliness and Physical Fitness
Personal cleanliness and physical fitness were given least preference in educational practice. Badekha strongly
advocated personal cleanliness and said that physical fitness must be at the basis of a good learning process. He
believed that adherence to personal hygiene would bring about social discipline.

6. PHILOSPHY AND BELIEFS

I believe there is no one more foolish than the one who wishes for a long life. To ask to live a hundred years and
then to do only ten years’ worth of work is not what I would wish. Rather I would wish that in a lifetime of fifty
years, I could do a hundred years of work ... to not look here and there while working, and then not to look back at
all day one stops working, that is my philosophy.

Educational Philosophy of Gijubhai Badekha

Badheka’s philosophy of education is unique. He gave utmost importance to a child’s happiness, health, pleasure and
peace rather than mechanical learning using ‘heaven’ as a base. Badheka outlined his ideas in the following manner:

1. Heaven is in the happiness of children

2. Heaven is the health of children
3. Heaven is a pleasure
4. Heaven is the playful innocence of children
5. Heaven lies in the songs and playful humming of child

Gijubhai basically adopted a humanistic approach. Humanism is mainly rooted in the self-concept of a child.
According to him, a child should feel good about himself/herself first. If a child has a positive understanding of self,
it will certainly improve its abilities. A child also tries to understand its weaknesses and try to improve. He advocated
that learning is not an end by itself; it is a means to achieve the zenith of self-development. This concept is called
‘self-actualization’.

According to Gijubhai Badekha, intrinsic rewards are more powerful and effective than extrinsic rewards. A child
should feel the need for education. The child should be self-motivated rather than being lured by prizes, medals,
stars, ranks or positions.

7. CONTRIBUTIONS TO SOCIETY

Gijubhai Badekha evolved a few key strategies to translate his visions into action. He systematically altered
the entire scheme of colonial education and advocated an educational model suited to Indian environment
and culture. The strategies which he advocated are shown below:

· Setting up Adhyapak Mandir

· Bringing out Shikshan Patrika

· Formulation of Nutan Blasikshan Sangh

· Creating literature for children

· Inclusion of marginalised groups in the institutions which he set up.

Adhyapak Mandir: We have already seen that Gijubhai Badheka had given importance to teachers engaged
with children in their formative years of learning. In the colonial system of education teachers did not
place stress on teacher training. To orient teachers to the ways of creative education, Gijubhai Badheka
started the Adhyapak Mandir in Dakshinamurti in 1925. Later in 1936 Gijubhai Badheka left Daksinamurti
due to differences of opinion and started an Adhayapak Mandir at Rajkot.

Shikshan Patrika: It was a Gujarati monthly started in 1925 by Gijubhai Badheka, particularly focusing
attention on the existing system of education. He used to author critical articles which had created a
‘sensation in the whole of Gujarat’. This institution had specially created a great deal of awareness in
parents, and others in general, of the need for a holistic education for children. In this endeavour he
received a great deal of support from Tarabai Modak, known as the ‘Montessori Mother’. Through this
monthly magazine, Gijubhai Badekha advocated a new system of child education and explained the
advantages that would gain to children. To strengthen the system of education he was advocating and
attract educationists, teachers, parents and the public, in 1925 a conference was organised at Bhavnagar.
After three years, i.e., in 1928, a conference of a similar nature was organised at Ahmedabad.

Children’ s Literature: Besides these writings, Gijubhai Badekha also concentrated his attention on
children’s literature such as short stories, nursery rhymes, and adventure travel tales. Though his work
focused mainly on education of children, Badheka also concentrated on adult education. He started an
Adult Education Campaign in 1930.

Gijubhai Badheka authored more than 200 books. Since he gave an emphasis to the effortless ways by
which children could be educated without stress, he used ‘travel’ and ‘humor’ to appeal to their teachers
and parents. His views were expressed through short stories, rhymes, songs, plays, books, pamphlets and
newspaper articles. His writing style was unique in nature and used the narrative medium in a way as if he
was speaking to them. Most of his books were written in the in the Gujarati language and a few were
written in Hindi.

Nutan Bal Shikshan Sangh: In 1926 along with Tarabai Modak, Gijubhai Badheka formed Nutan Bal
Shikshan Sangh. They also introduced various low-cost educational aids and apparatuses for children
because they believed that knowledge could be gained more effectively through games and other co-
curricular activities. They extensively propagated their model of children’s education throughout India,
especially in the states of Gujarat, Madhya Pradesh, Rajasthan, Maharashtra and in the Saurashtra region.

Badekha was of the view that teachers alone are not responsible for educating children, but it should be
a participatory process including parents, educationists, guardians and teachers.

Vanarsena: Inspired by the cultural history of India, Gijubhai Badekha formed a group which he called
‘Vanarsena’. This was a battalion of child satyagrahis. Under the leadership of Gijubhai, Nanabhai Bhatt
and Harbhai Trivedi the Dakshinamurti institution appeared as a training school for dedicated freedom
fighters.

Dakshinamurti Bal mandir: As the name itself suggests the nursery section at the Dakshinamurti institution
was called Bal mandir. In 1915 Gijubhai Badheka assisted in drafting the constitution of Dakshinamurti. He
also started a hostel at Bhavnagar. In 1916 he decided to leave the legal profession and joined
Dakshinamurti as Assistant Superintendent and later went on to become the principal (Acharya) of this
institution.

Gijubhai initially trained his son by using the techniques of Montessori education. It was only when he was
convinced that it was stress free and gave the learners the freedom to explore that he decided to adopt it
in the larger school settings. As a result, Dakshinamurti Balamandir, a pre-primary school, came into being
in August 1920. Later Nanabhai Bhat, Haribhai Trivedi and Gijubhai Badheka built the Shree Dakshinamurti
Vinay Mandir School in Bhavnagar.

8. LEGACY

Gijubhai Badheka's legacy is significant, particularly in the field of education and child
development in India. His contributions have left a lasting impact on pedagogy and the
understanding of childhood education. Here are some aspects of Gijubhai Badheka's legacy:

1. Innovative Educational Methods:

Gijubhai was a pioneer in introducing innovative and child-centric educational methods. He

was influenced by the teachings of Maria Montessori and incorporated progressive ideas into
his approach to education. He emphasized learning through practical experiences, encouraging
children to think and use their brains rather than rote memorization.

2. Bal Mandir Movement:

Gijubhai played a crucial role in the Bal Mandir movement, which aimed to create a nurturing
and stimulating environment for young children. Bal Mandirs, or children's schools, under his
guidance, focused on holistic development, creativity, and a stress-free learning atmosphere.

3. Author and Educational Philosopher:

Gijubhai was not only an educator but also an influential author and educational philosopher.
His writings, including books like "Divaswapna" (Daydreams) and "Shikshan Nu Bhartiyakaran"
(Indianization of Education), reflect his deep thoughts on education, culture, and the
psychological aspects of teaching.

4. Literary Contributions:

Apart from his work in education, Gijubhai was a literary figure. He wrote extensively, sharing
his experiences, thoughts, and insights. His literary works contribute to the understanding of his
philosophy and vision for education.
5. Impact on Teacher Training:

Gijubhai's ideas have influenced teacher training programs in India. His emphasis on the
importance of a teacher's role in shaping young minds and fostering creativity has been
integrated into various educational training modules.

6. Legacy in Gujarat:

Gijubhai's impact is particularly significant in Gujarat, where his educational reforms and
philosophy have left an enduring legacy. Many educational institutions in Gujarat and beyond
have been inspired by his ideas and principles.

7. Recognition and Honors: While specific details about awards or honors might vary, Gijubhai
is widely recognized for his contributions to education. His work has been acknowledged by
educators, policymakers, and institutions focused on child development.

8. Continued Influence:

Even after his time, Gijubhai's ideas continue to shape discussions on education and child
psychology. His legacy lives on through the institutions and individuals who have been inspired
by his teachings.

In summary, Gijubhai Badheka's legacy is marked by his groundbreaking work in education, his
emphasis on child-centric approaches, and his lasting influence on the philosophy of teaching
and learning in India. His ideas continue to inspire educators and contribute to ongoing
discussions about the best ways to nurture young minds.

Gijubhai Badheka, a prominent educator and innovator in the field of education in India, left a
legacy with his profound influence on future generations and his significant contributions to the
field. Here are some aspects of Gijubhai Badheka's legacy:

1. Innovative Teaching Methods:

Gijubhai was known for his innovative and child-centric teaching methods. He emphasized the
importance of experiential learning, encouraging students to use their brains rather than simply
memorizing information. His approach was rooted in creating situations that fostered critical
thinking and problem-solving skills among students.

2. Educational Philosophy:

Gijubhai's educational philosophy was influenced by his experiences and observations. He

believed in the holistic development of students, focusing not only on academic knowledge but
also on values and character building. His teachings were deeply rooted in the cultural and
ethical values he inherited from his family and mentors.
3. Literary Contributions:

Gijubhai documented his experiences and educational philosophy in various literary works.
His writings, including "Africani Safar" (African Journey) and "Africa Sambhariyun" (Africa
Remembered), provide insights into his time in Africa and the educational principles he
espoused. These writings continue to inspire educators and individuals interested in innovative
teaching methodologies.

4. Establishment of Dakshinamurti Vidyarthi Bhawan:

Gijubhai played a pivotal role in the establishment and growth of Dakshinamurti Vidyarthi
Bhawan, a residential institution for students. Under his visionary leadership, the institution
expanded, buying land and constructing new buildings. This institution continues to stand as a
testament to Gijubhai's commitment to providing quality education.

5. Legal Contributions:

Before venturing into education, Gijubhai briefly worked in the legal profession. His
experience in law, coupled with his later endeavors in education, highlights his diverse skills and
interests. His ability to frame the constitution for Dakshinamurti Vidyarthi Bhawan highlights his
legal acumen.

6. Friendships and Connections:

Gijubhai's ability to make friends easily and keep lifelong connections played a crucial role in
shaping his life. His interactions with like-minded individuals, both in Africa and India,
contributed to the exchange of ideas and the formation of intellectual circles that furthered
educational discourse.

7. Advocacy for Social Change:

Gijubhai's decision to leave Africa and return to India was driven by a sense of responsibility
towards his family and an inner urge to contribute to his homeland. His advocacy for social
change and his belief in education as a tool for societal transformation are clear in his life
choices and contributions.

Gijubhai Badheka's legacy extends beyond his lifetime, influencing educators, institutions, and
policymakers who continue to draw inspiration from his ideas and methodologies. His emphasis
on child-centric education, experiential learning, and holistic development stays relevant in
contemporary discussions on educational reform and innovation.

9. QUOTES AND ANECDOTES

While specific quotes or anecdotes directly from Gijubhai Badheka may not be readily available,
there are descriptions and reflections by others that provide insights into his character,
personality, and significant moments in his life. Here are a few:

1. On Gijubhai's Open-mindedness and Curiosity:

Gijubhai was described as a person with an open mind and a deep curiosity about diverse
cultures and ways of living. His willingness to learn and explore new things made his stay in East
Africa rich in experience and understanding.

2. Learning from J.P. Stevenson in Nairobi:

During his time working with J.P. Stevenson in Nairobi, Gijubhai would ask questions about
what to do with certain papers, to which Stevenson responded, "use your brain." This
experience may have influenced Gijubhai's later approach to education, focusing on
encouraging students to think critically rather than memorize.

3. Quick Decision-Making:

Gijubhai was known for his quick decision-making. When the decision was made to pursue a
career in law, he promptly acted on it, highlighting a quality that persisted throughout his life.

4. Gijubhai's Return to India

Gijubhai's decision to return to India from Africa, leaving behind the potential for a settled
life, was driven by a sense of responsibility towards his family and an inner urge to contribute
to his homeland. This decision reveals his commitment to social and familial values.

5. Literary Contributions:

Gijubhai's literary works, such as "Africani Safar" and "Africa Sambhariyun," provide
anecdotes and reflections on his experiences, offering readers a glimpse into his thoughts,
observations, and the humor with which he often approached life.

6. Friendships and Intellectual Circles:

Gijubhai's ability to form lasting friendships, both in Africa and India, played a crucial role in
his life. His interactions with like-minded individuals, including Ramnarayan Pathak,
Mahadevbhai Desai, and Kalaguru Ravibhai Raval, contributed to the exchange of ideas and the
formation of intellectual circles.

While direct quotes from Gijubhai may not be readily available, these reflections and
descriptions from his life provide a window into his character, decision-making process, and the
principles that guided his contributions to education and society.
 10. CONCLUSION

Education is a lifelong process. However, formative education is the foundation for further
learning and lifelong learning. Freedom in the learning space is the point that Badheka stressed.
He criticised conventional methods of education which were constricted by bureaucratic hurdles.
He rejected a system of education that did not give freedom to children to learn in a ‘free’ and
‘natural’ environment, especially in the formative years. He was impressed by the Montessori
system of education and took the bold step of experimentation with alternate ways of knowledge
transmission.

Through the special institutions he created Badheka carried forward his initiatives, overcoming
resistance from educational administration and colleges.

Badheka’s writings both in Gujarati and Hindi had his views which were simple, practical and
straight forward. The entire focus of his learning process was on experimentation which involved
games, stories and other cultural activities as the means of transmitting knowledge. Opposing the
system of deciding abilities by ranks and examinations, Badheka emphasized creating an
environment in the classroom that encouraged students to ‘explore’ rather than meekly following
what the teacher said. Gijubhai’s book Divaswapna had the tenets of his approaches to education
and even today stands as a testimony to alternate paradigms in educational theory and practice.

Gijubhai Badheka's journey as an educator and visionary in the field of child education spanned
two decades, leaving an indelible mark on Gujarat and beyond. In 1936, after twenty years of
dedicated service at Dakshinamurti, Gijubhai decided to step down from his post. During his
tenure, several individuals who had trained under him at Adhyapan Mandir had set up their
own Balmandirs in various parts of Gujarat, a testament to the influence and impact of
Gijubhai's teachings.

Despite battling asthma, Gijubhai continued to provide unwavering support and

encouragement to these emerging educators through letters. With newfound freedom from his
responsibilities at Dakshinamurti, he was eager to see firsthand how his ideas had taken root
across the region. This led him to Kutch, where he was invited by the Kutch Lohana Kelavni
Mandal to aid in shaping the curriculum and systems for fifty schools under their umbrella.

Undeterred by the arduous travel and demanding work, Gijubhai's zeal remained undiminished.
He returned to Kutch for a teacher training program, closing a significant circle by revisiting the
place and the man, Motibhai Amin, where his journey into children's education had begun in
1915. His commitment to the cause led him to Vaso for another month-long training program at
the invitation of Motibhai Amin.
In 1936, Gijubhai extended his influence on Hyderabad in Sindh, interacting with teachers and
sharing his thoughts and experiences. His reputation as an inspiring figure reached Karachi,
where he chaired the Bal Mela, captivating children with his stories and activities while
encouraging teachers to adopt innovative approaches to child education.

His dedication to the cause of education was further clear when he insisted on attending the
inauguration of a Harijan Balmandir in Porbandar, staying with colleagues in the Harijan
ashram. In 1937, Gijubhai was honored in Ahmedabad with an award of Rs.12,000, which he
considered a symbol of honor for the children of Gujarat. In a selfless gesture, he donated the
entire amount to child welfare activities.

Responding to the urging of his old friend Barrister Popatlal Chudgar in 1938, Gijubhai
established an Adhyapan Mandir in Rajkot, marking the concluding chapter in his illustrious
career as an educator. However, his health began to deteriorate rapidly, prompting plans for a
change of air to Panchgani and Devlali. Unfortunately, en route, he had to be admitted to
Mumbai's Harkisandas Hospital, where he passed away on June 23, 1939, at the age of 54.

Gijubhai's remarkable journey as an educator began at the age of 32. In just two decades, he
made substantial contributions as a thinker, educationist, institution builder, writer, and
storyteller. His tireless work and prolific writing reflected a sense of urgency, as if he had a
premonition of the size of his mission and the limited time to carry out it. In the face of failing
health, he once told Nanabhai, who urged him to rest, that he had much to carry out in a brief
time, exemplifying his unyielding commitment to the cause of child education until his last
breath.