concept of education based on vedic culture and tradition
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School system in vedic period was known as ASHRAMA SYSTEM
From age of 0 to 25 they should go to gurukul for studies.
From age of 25 to 50 they should settle with thier family and house holds.
From age of 50 to 75 they should keep on wandering to gain knowledge.
From age of 75 to 100 they give knowledge to other people and meditate.
From age of 0 to 25 they should go to gurukul for studies.
From age of 25 to 50 they should settle with thier family and house holds.
From age of 50 to 75 they should keep on wandering to gain knowledge.
From age of 75 to 100 they give knowledge to other people and meditate.
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Vedic Concept Of Education
By Swami Sunishthananda, October 20051Chapter :Courtesy Prabuddha Bharata
Introduction
The Vedas, like any other scripture, are eternal inspires. They inspire us to lead higher lives. Even if we were to suppose that they may not create an urge towards a greater, nobler life, just the fact that their words have come up from the depths of man’s own nature enables them to furnish a channel, a framework, in which idealism can become operative for the welfare of humanity. Hence this attempts to interpret various aspects of education based on the teachings of the Vedas.
Educational Philosophy of the Vedas
A teacher should have faith in the inherent potentialities of each and every student, for the Atman (Self) is lodged in the heart of every creature:
At the same time, he should be able to recognize the differences in their capacity of assimilation owing to diverse backgrounds, as has been aptly pointed out:
‘Though all men have the same eye and ears, yet they are unequal in their intellectual capacities.’2
Accordingly, a teacher should be able to act as a resource person for all students by catering to the students’ diverse needs. This is possible if the teacher has love for knowledge. A teacher should read new books, acquire new dimension of knowledge, become enriched with new ideas. And this capacity to acquire knowledge must be combined with the capacity to communicate knowledge to others. In the words of the Vedas:
‘Do not forsake learning and teaching.’3
An ideal teacher is supposed to be a friend, philosopher and guide. His intellectual egotism does not lead him to reject or discourage students’ opinions altogether. Rather, his loving attitude towards students motivates him to be interactive in the classroom. He questions his students and encourages them to express their opinions. Questions serve an important purpose. They stimulate the student’s to think, and thus serve as an effective way of animating their minds. In turn, the viewpoints of the students can stimulate new lines of thought in the teacher and offer him new insights. To teach is to learn. Hence, the ideal teaching-learning process is not a one-way traffic. It is intended for the welfare of both teacher and student. The following Vedic invocation is aimed at making the teaching learning process fruitful, by being an effective means to nurture the intellect of both the teacher and the student, so that they may succeed in their joint venture to explore the sublime and wider horizons of their mental and spiritual faculties:
‘Om. May [He] protect us both. May [Brahman] bestow upon us both the fruit of knowledge. May we both obtain energy to acquire knowledge. May what we both study reveal the truth. May we cherish no evil feeling towards each other. Om Peace! Peace! Peace!’4
In an ideal educational process, a teacher is supposed to be a father figure, a role model. In the Vedic times, the teacher was usually a guru, who was no ordinary person, but a rishi, a seer. Knowledge flourished in him more through his inner vision than through outer experience, though the latter process was considered in no way inferior to the former. A student was supposed to live in the company of those heroes who sublimated life and conquered death, because it is life that kindles life. There is a Vedic injunction:
‘Live with the enlightened sage who ennoble life. Live the life of an enlightened man, die not. Live with the spirit of elevated souls; come not into the clutches of death.’5 L
Lethargy and complacency are the greatest hindrances in the process o learning. There is no end to learning. As Sri Ramakrishna used to say, ‘ As long I live, so long do I learn.’ He who seeks new knowledge exalts himself. It is the duty of man to move ahead in quest of knowledge:
‘To ascend and march ahead is the path of process’ (5.30.7)
‘Awakening is life, slumbering is death.’6
Being not contented with the existing position, a person should put forth efforts to lift himself higher and higher. Hence the Vedas inspire us:
‘ O man, rise from the present position; do not fall down.’7
By Swami Sunishthananda, October 20051Chapter :Courtesy Prabuddha Bharata
Introduction
The Vedas, like any other scripture, are eternal inspires. They inspire us to lead higher lives. Even if we were to suppose that they may not create an urge towards a greater, nobler life, just the fact that their words have come up from the depths of man’s own nature enables them to furnish a channel, a framework, in which idealism can become operative for the welfare of humanity. Hence this attempts to interpret various aspects of education based on the teachings of the Vedas.
Educational Philosophy of the Vedas
A teacher should have faith in the inherent potentialities of each and every student, for the Atman (Self) is lodged in the heart of every creature:
At the same time, he should be able to recognize the differences in their capacity of assimilation owing to diverse backgrounds, as has been aptly pointed out:
‘Though all men have the same eye and ears, yet they are unequal in their intellectual capacities.’2
Accordingly, a teacher should be able to act as a resource person for all students by catering to the students’ diverse needs. This is possible if the teacher has love for knowledge. A teacher should read new books, acquire new dimension of knowledge, become enriched with new ideas. And this capacity to acquire knowledge must be combined with the capacity to communicate knowledge to others. In the words of the Vedas:
‘Do not forsake learning and teaching.’3
An ideal teacher is supposed to be a friend, philosopher and guide. His intellectual egotism does not lead him to reject or discourage students’ opinions altogether. Rather, his loving attitude towards students motivates him to be interactive in the classroom. He questions his students and encourages them to express their opinions. Questions serve an important purpose. They stimulate the student’s to think, and thus serve as an effective way of animating their minds. In turn, the viewpoints of the students can stimulate new lines of thought in the teacher and offer him new insights. To teach is to learn. Hence, the ideal teaching-learning process is not a one-way traffic. It is intended for the welfare of both teacher and student. The following Vedic invocation is aimed at making the teaching learning process fruitful, by being an effective means to nurture the intellect of both the teacher and the student, so that they may succeed in their joint venture to explore the sublime and wider horizons of their mental and spiritual faculties:
‘Om. May [He] protect us both. May [Brahman] bestow upon us both the fruit of knowledge. May we both obtain energy to acquire knowledge. May what we both study reveal the truth. May we cherish no evil feeling towards each other. Om Peace! Peace! Peace!’4
In an ideal educational process, a teacher is supposed to be a father figure, a role model. In the Vedic times, the teacher was usually a guru, who was no ordinary person, but a rishi, a seer. Knowledge flourished in him more through his inner vision than through outer experience, though the latter process was considered in no way inferior to the former. A student was supposed to live in the company of those heroes who sublimated life and conquered death, because it is life that kindles life. There is a Vedic injunction:
‘Live with the enlightened sage who ennoble life. Live the life of an enlightened man, die not. Live with the spirit of elevated souls; come not into the clutches of death.’5 L
Lethargy and complacency are the greatest hindrances in the process o learning. There is no end to learning. As Sri Ramakrishna used to say, ‘ As long I live, so long do I learn.’ He who seeks new knowledge exalts himself. It is the duty of man to move ahead in quest of knowledge:
‘To ascend and march ahead is the path of process’ (5.30.7)
‘Awakening is life, slumbering is death.’6
Being not contented with the existing position, a person should put forth efforts to lift himself higher and higher. Hence the Vedas inspire us:
‘ O man, rise from the present position; do not fall down.’7
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