A recent study conducted in Delhi sheds light on the contrasting mathematical abilities of children who work in markets versus those who attend school, raising questions about how educational systems can better address these disparities. The research, which involved over 200 children, compared the performances of children engaged in market work with those focused solely on their studies.

In the study, children were tasked with solving math problems under various conditions. Remarkably, 85 percent of children with market jobs were able to answer a complex market transaction problem correctly, while only 10 percent of their school-going counterparts succeeded in solving a similar question. However, when the same group was given simple division and subtraction problems, with pencil and paper for assistance, the results shifted. Fifty-nine percent of school kids solved the problems correctly, while only 45 percent of market-working children did.

The researchers also introduced a word problem involving a boy buying vegetables at the market. One-third of market-working children successfully solved the problem without any aid, whereas fewer than 1 percent of schoolchildren were able to do the same. This stark difference in performance highlights the potential benefits that practical, real-world experience in the marketplace can offer.

Why, then, do nonworking students seem to struggle more under market conditions?

“They learned an algorithm but didn’t understand it,” said researcher Abhijit Banerjee, explaining the phenomenon. On the other hand, market-working children appeared to have developed useful strategies for managing transactions. One notable example was their use of rounding to simplify calculations. For instance, when faced with multiplying 43 by 11, many market kids would round 43 to 40, multiply by 10, and then add 43 to get the correct result of 473—an intuitive trick that seemed to help them tackle problems more efficiently.

“The market kids are able to exploit base 10, so they do better on base 10 problems,” said Esther Duflo, co-author of the study. “The school kids have no idea. It makes no difference to them.” Conversely, the schoolchildren demonstrated a better understanding of formal written methods for division and subtraction.

The findings raise an important issue: while market-working children excel in solving real-world problems quickly, they may be missing out on the formal education necessary for long-term academic success. “It would likely be better for the long-term futures if they also did well in school and wound up with a high school degree or better,” Banerjee said.

The divide between the intuitive problem-solving skills of market kids and the formal methods taught in school suggests that a new approach could be beneficial in the classroom. Banerjee suspects that traditional teaching methods, which often prioritize a single, formal approach to solving problems, may be limiting. He advocates for encouraging students to reason their way toward an approximation of the correct answer, a method that aligns more closely with the informal strategies used by market-working children.

Despite these concerns, Duflo emphasized, “We don’t want to blame the teachers. It’s not their fault. They are given a strict curriculum to follow, and strict methods to follow.”

The question remains: how can schools adjust their teaching methods to better support students’ diverse problem-solving strategies? The research team is actively exploring new experiments to address this issue, with the goal of creating a more inclusive and effective educational system.

“These findings highlight the importance of educational curricula that bridge the gap between intuitive and formal mathematics,” the authors concluded.

The study was supported by the Abdul Latif Jameel Poverty Action Lab’s Post-Primary Education Initiative, the Foundation Blaise Pascal, and the AXA Research Fund.

At the 12th Convocation ceremony of Pandit Deendayal Energy University (PDEU) on January 28, 2025, Mukesh Ambani, the President of the university and India’s richest man, delivered a heartfelt address to the graduating class of 2024. Located in Gandhinagar, Gujarat, India, PDEU is India’s premier institution dedicated to energy education and research, making it the only energy-focused university in the country.

Ambani expressed his pride in the students’ achievements and took the opportunity to share five life lessons that have shaped his own journey. He began by congratulating the graduates and acknowledging their energy and accomplishments, praising their self-driven initiatives, and highlighting the university’s commitment to fostering self-reliant, motivated individuals.

Ambani emphasized the importance of gratitude in one’s personal and professional life. “Gratitude is an emotion that lessens our ego, ripens our personality, and enables us to achieve more in life,” he remarked, urging students to always remember the contributions of their parents, teachers, and mentors.

Ambani shared five guiding principles for the students as they step into the next phase of their lives:

1. Discover Your True Passion – Ambani stressed the importance of finding what ignites one’s soul. “When you dedicate your energy to something you love, work becomes joy,” he said.
2. Commit to Lifelong Learning – In an age of rapid technological change, Ambani highlighted that continuous learning is essential for survival and success. He encouraged the graduates to embrace curiosity.
3. Inculcate the Virtue of Sharing – Sharing knowledge and helping others rise, according to Ambani, creates a community of mutual growth.
4. Invest in Meaningful Relationships – Genuine, trust-based relationships are foundational to both personal and professional success, Ambani said.
5. Cherish and Nurture Your Family Bonds – Ambani reminded students of the crucial role that family plays in providing direction, purpose, and resilience in life.

Ambani concluded his address by emphasizing the boundless opportunities available to young, ambitious individuals in India. He encouraged the graduates to seize the golden age of India with courage, determination, and integrity, highlighting the significant role they can play in the country’s bright future.

The Indian Institute of Science (IISc), today a global leader in scientific research, and India’s top-ranked higher education institution, owes its origin to a confluence of visionary ideas and unwavering dedication to national progress. While the name of eminent industrialist Jamsetji Tata often stands at the forefront of the institute’s establishment, two lesser-known figures played pivotal roles in shaping its foundations: Swami Vivekananda, a revolutionary Indian spiritual leader the world has ever seen, and his most loyal disciple Sister Nivedita. Their influence not only propelled the institution’s creation but also laid the groundwork for India’s self-reliance in science and technology.

The Visionary Dialogue: Swami Vivekananda and Jamsetji Tata

In the summer of 1893, two individuals—both from vastly different walks of life—found themselves sharing a ship journey from Japan to Canada. One was Swami Vivekananda, a 30-year-old monk, unknown to the world but filled with boundless energy and deep wisdom; the other was Jamsetji Tata, a prominent industrialist with a forward-thinking vision for India’s economic future. Their discussions during this journey would have a profound impact on the future of Indian science.

Swami Vivekananda, a leader whose brilliance and eloquence were so exceptional that even a Western leader could not come close to him at that time, passionately spoke of India’s potential to transition from merely trading raw materials to manufacturing its own goods. He emphasized the need for scientific and technological education to fulfill the country’s needs and help it become self-sufficient. He envisioned India not just as a land of spirituality, but as a land of innovation, equipped to face the challenges of a rapidly modernizing world.

Tata, already an influential figure in India’s industrial landscape, was deeply moved by Vivekananda’s ideas. Although the monk’s vision was far-reaching and idealistic, Tata recognized its importance and resolved to act upon it. This was the beginning of Tata’s long-standing commitment to the advancement of science in India.

Tata sought Vivekananda’s guidance to create a place where India’s spiritual ascetics could devote themselves to the advancement of science and technology.

The Seed of an Institution: Tata’s Pledge and Vivekananda’s Guidance

In 1898, five years after their first meeting, Tata wrote to Swami Vivekananda, after the latter’s much-celebrated and adored foreign trips that rocked the West, recalling their conversation on the ship. In his letter, Tata spoke of his vision for a research institute that would combine scientific research with the development of India’s humanistic traditions. Tata committed a substantial sum—200,000 pounds sterling (about INR 30 lakh at the time)—to establish a research institute that would focus on solving problems related to tropical diseases, Indian history, and the nation’s neglected scientific fields. Tata sought Vivekananda’s guidance to create a place where India’s spiritual ascetics could devote themselves to the advancement of science and technology.

“I trust you remember me as a fellow-traveller on your voyage from Japan to Chicago. I very much recall at this moment your views on the growth of the ascetic spirit in India, and the duty, not of destroying, but of diverting it into useful channels.

I recall these ideas in connection with my scheme of a Research Institute of Science for India, of which you have doubtless heard or read. It seems to me that no better use can be made of the ascetic spirit than the establishment of monasteries or residential halls for men dominated by this spirit, where they should live with ordinary decency, and devote their lives to the cultivation of sciences – natural and humanistic. I am of opinion that if such a crusade in favour of an asceticism of this kind were undertaken by a competent leader, it would greatly help asceticism, science, and the good name of our common country; and I know not who would make a more fitting general of such a campaign than Vivekananda,” Tata wrote in the letter.

In his reply letter, Vivekananda said (which was published in the April 1899 issue of Prabuddha Bharata, a monthly magazine started by Vivekananda), “We are not aware if any project at once so opportune and so far-reaching in its beneficent effects was ever mooted in India, as that of the post-graduate research university of Mr. Tata. The scheme grasps the vital point of weakness in our national well-being with a clearness of vision and tightness of grip, the masterliness of which is only equalled by the munificence of the gift with which it is ushered to the public.

It is needless to go into the details of Mr. Tata’s scheme here. Every one of our readers must have read Mr. Padsha’s lucid exposition of them. We shall try to simply state here the underlying principle of it. If India is to live and prosper and if there is to be an Indian nation which will have its place in the ranks of the great nations of the world, the food question must be solved first of all. And in these days of keen competition, it can only be solved by letting the light of modern science penetrate every pore of the two giant feeders of mankind: agriculture and commerce.”

While Swami Vivekananda could not directly lead the initiative due to his responsibilities with his monastic order, he wholeheartedly supported Tata’s vision. He encouraged his disciples to take the project forward, though he could not dedicate his time to its realization.

Sister Nivedita: A Tireless Advocate for Science and Self-Reliance

Swami Vivekananda’s disciple, Sister Nivedita, emerged as a crucial figure in the realization of Tata’s vision. Nivedita, who was deeply committed to India’s intellectual and cultural revival, took it upon herself to champion the cause of the research institute. Her writings in various English-language newspapers were instrumental in rallying public support for the project. In 1899, Nivedita wrote:

“We are not aware if any project is at once so opportune and so far-reaching in its beneficent effects as that of the Post-Graduate Research University of Mr. Tata. The scheme grasps the vital point of weakness in our national well-being with a clearness of vision and tightness of grip.”

Her powerful advocacy helped keep the vision alive despite challenges from the British colonial administration. Nivedita’s activism, coupled with her close relationship with prominent international thinkers, played a significant role in generating support for Tata’s ambitious plan.

Resistance and Struggle: The British Roadblocks

Despite Tata’s substantial pledge and Nivedita’s advocacy, the British establishment was initially unsupportive of the idea. When Tata presented the idea to Lord Curzon, the Viceroy of India, Curzon dismissed it as unfeasible. He doubted that Indians had the capacity for scientific research and questioned whether an institute focused on both science and humanities could succeed. Even after Tata met the Viceroy’s skepticism with steadfast commitment, the project was stalled.

The British colonial officials’ resistance continued when Sir William Ramsay, a well-known scientist, was appointed to inquire into Tata’s proposal. Ramsay, though a Nobel laureate in Chemistry, failed to transcend colonial biases. He rejected the idea, citing the improbability of blending scientific research with humanities. Despite the setbacks, Sister Nivedita refused to let the vision fade. While in London, she lobbied influential figures such as William James, the renowned American philosopher, and Patrick Geddes, a Scottish intellectual. Their advocacy bolstered the project’s credibility, with James even emphasizing that the institution should be managed entirely on national lines, free from government control.

The Final Approval: The Indian Institute of Science

Tragedy struck when Jamsetji Tata passed away in 1904, two years after Swami Vivekananda’s death. However, Tata’s dream was eventually realized after his death, when Lord Minto, the Viceroy who succeeded Lord Curzon, finally approved the proposal in 1909. The institute was originally intended to be located in Bombay, but it was ultimately established in Bangalore, thanks to the generous gift of 370 acres from the Maharaja of Mysore, Krishnaraj Wadiyar, who had been a devoted disciple of Vivekananda. His father H.H. Chamaraja Wadiyar, had been a staunch follower of Vivekananda and was greatly involved in sending him to the West.

The institute went on to become the intellectual backbone for a host of specialized institutions in India, including the Tata Institute of Fundamental Research and the Indian Institutes of Technology.

Unrecognized Contributions: The Role of Swami Vivekananda and Sister Nivedita

While Jamsetji Tata’s name is forever associated with the IISc, the contributions of Swami Vivekananda and Sister Nivedita are often overlooked. Vivekananda’s ideas on channeling India’s spiritual energy towards practical, scientific advancement laid the ideological foundation for the institute. Sister Nivedita’s tireless advocacy ensured that Tata’s vision remained alive, even in the face of intense opposition.

Today, the IISc stands as a testament to the dreams of these extraordinary individuals—visionaries who understood the critical link between scientific progress and national self-reliance. While the world remembers Tata for his industrial foresight, it is important to recognize the role played by Vivekananda and Nivedita in laying the intellectual and spiritual groundwork for what would become India’s premier scientific institution. Their legacy continues to inspire generations of scientists, educators, and thinkers in India and beyond.

The ideas of Swami Vivekananda were clear and unwavering. Freedom and reason were their essence. That was reflected in the case of the IISc. He consistently taught the eternal principles of Dharma, and that was their core. In the verse “Yukthiyuktham vachograhhyam balaadapi shukaadapi, Ayukthamaapi na graahhyam saakshaadapi Brihaspathe”, lies the foundation of Indian epistemology. Rational matters can be accepted from anyone, even from a child or a parrot. However, irrational ideas, no matter how great the person who presents them, must not be accepted. This stands in opposition to all forms of blind belief. Therefore, a philosophy based on authoritarianism cannot claim to be the legacy of Swami Vivekananda. Neither can a dogmatic “Ism” rooted in a singular intellect be aligned with his vision. Swami believed that freedom is the soul of India and indeed, of humans. Its dependence is solely on itself.