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The Vedic education system focused on developing physical, moral, and intellectual powers, promoting salvation, and was free and exemplary. Education was citta-vrtti - nirodha, controlling the mind, driving it to its deeper layers, its subterranean depths not ruffled by the ripples of the surface, the infinite distractions of the material world by which the mind wears itself out in fatigue. It sought to address the complete growth of the student since intellectual knowledge alone was not accepted as being sufficient for self-fulfillment and spiritual enlightenment. The system helped the development of personality by cultivating self-respect, self-reliance and self-restraint.

Learning environments, Learning and teaching methods, curriculum and teacher-student relationships are factors that determine the outcome of education. Ashrams, Gurukuls and universities were excessively residential, inducing community skills. Also students in the ancient ashram schools performed menial chores and shared responsibility for the upkeep of the school premises. These institutions were mostly self-sustainable.

The curriculum was more inclusive than what we would expect an ancient Vedic education system to have. The curriculum encompassed a rich tapestry of knowledge, comprising the four Vedas, six Vedangas, Upnishads, Darshanas, Puranas, and Tarka Shastra. The six Vedangas—Shiksha, Chhandas, Vyakarana, Nirukta, Jyotisha, and Kalpa—coexisted with the Darshanas—Nyaya, Baiseshika, Yoga, Vedanta, Sankhya, and Mimasa. Algebra, Geometry, and grammar assumed significant roles, with luminaries like Panini leaving an indelible mark on the domain of grammar.

Brihaddranyaka Upanishad clearly states that education in the highest knowledge depends upon the three processes following one another, viz. (1) Sravana, (2) Manana, and (3) Nididhyasana.

Sravana is to listen. Six phases constitute Sravana.
a. Upakarma - A formal ceremony performed before reading.
b. Abhyasa - Constant practice or recitation of the texts taught.
c. Apilrvata - Immediate apprehension of the meaning.
d. Phala - Comprehension of results.
e. Arthavdda - Studying the explanatory texts.
f. Upapatti - Attainment of Conclusions.

Manana is meditation, intellectual apprehension of truth. Nidhidhyasana is the realization of the knowledge.” In Vedic education, meaningless outward knowledge has been condemned and a person having meaningless outward knowledge has been compared with a donkey loaded with ‘Chandan wood’.

Hence, the realization of knowledge is important in the learning process.
Additionally, Kautilya too enumerates the following steps of Vedic study:
(1) Susrusha (eagerness to listen to the words of the teacher as they fall from his lips)
(2) Sravanam (grasping by the ear the lessons of the teacher)
(3) Grahanam (apprehension of the teacher's words)
(4) Dharanam (retention)
(5) Ohapoha (discussion)
(6) Vijnana (full knowledge of the meaning conveyed by the teacher's words or lessons)
(7) Tattvabhinivesha (comprehension of the underlying truths of the teacher's lessons).

A low teacher/student ratio was necessary within the ancient Indian concept of education. Along with a remarkable teacher/student ratio, Sastrarthas or learned debates were constantly held in colleges where students of literature, poetics, philosophy, and logic were called upon to defend their own propositions and attack those of their opponents. The use of parables was often made in expounding obscure principles, as would appear from the plot of the Hitopadesa and the Panchatantra, where principles of politics are taught under the guise of telling stories about animals. The conference method for the promotion and diffusion of learning, the method of discussion in seminars and academies, was first evolved in India, as evidenced by the Rigveda.

The Vedic education system advocates a holistic approach to learning. It focuses on the development of the physical, intellectual, moral, and spiritual aspects of life. It emphasizes self-realization, community living, and intellectual rigor through an all-inclusive and profound curriculum. Although very ancient, the principles are yet very applicable for modern education as well in defining what character, curiosity, as well as critical thinking with academic knowledge entail.

Spurthi P
Intern, CESS RV University, Bengaluru

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