Hindu educational system

1. 1. ANCIENT CONCEPTS OF EDUCATION Hind u

2. 2. In Ancient India the child follow the occupation of his father. Religious Professional
House
3. 3. Two Educational System VEDIC BUDDHIST
4. 4. Medium of Instruction VEDIC BUDDHIST Sanskr it PALI
5. 5. Uniqueness of Ancient Indian Education: • The State and the society did not in any
way interfered with the curriculum of studies or regulating the payment of fees or hours
of instructions.
6. 6. Uniqueness of Ancient Indian Education: • It was fully and compulsorily
residential.The student had to live in the house of his teacher for the whole duration of
his studies and learn from him not only what was taught but also observe how his
teacher responded to different situation arising in daily life and learn from it.
7. 7. Uniqueness of Ancient Indian Education: • Stress was laid on having a personal
relation between the teacher and the taught. Each student used to meet the teacher
separately and learn from him through separate instruction and guidance.
8. 8. Uniqueness of Ancient Indian Education: • Education was absolute free and the
teacher looked after the primary needs of the students including food and clothing.
9. 9. Uniqueness of Ancient Indian Education: • Upheld the dignity of labour. Hence even a
student aiming at the highest philosophical knowledge was duty bound to do some
manual labour daily such as collecting fuel, tending cattle, etc.
10. 10. Uniqueness of Ancient Indian Education: • Education in ancient India was more of
seminar type where students used to learn through discussions and debates.
11. 11. Aims of Education The aims of education were to provide good training to young
men and women in the performance of their social, economic and religious duties. Also
preservation and enrichment of culture, character and personality development and
cultivation of noble ideals.
12. 12. Commencement of Education In the Vedic system, education of a child commenced
with the ceremony called VIDYARAMBHA. It was marked by learning the alphabets for
the first time and offering worship to Goddess Saraswathi.
13. 13. The Hindu goddess of knowledge, music, arts, wisdom and learning. SARASWATHI
14. 14. Commencement of Education In the Vedic system, education of a child commenced
with the ceremony called UPANAYANA. Child used to leave his parent’s home and go to
stay in the house of his teacher to commence his study. He was now called
Brahmacharin.
15. 15. Upanayana ceremony was conducted by Brahmin. Specialized as priests, teachers
(acharya) and protectors of sacred learning across generations. Indian texts suggest that
Brahmins were often agriculturalists and warriors in ancient and medieval India
16. 16. Commencement of Education In the Vedic system, education of a child commenced
with the ceremony called KSHATRIYA. To protect society by fighting in wartime and
governing in peacetime.
17. 17. Commencement of Education In the Vedic system, education of a child commenced
with the ceremony called Vaishya. Vaishyas are landowners, traders and money-
lenders.
18. 18. Commencement of Education In the Vedic system, education Bramachari after
finishing his education was eligible to become a Grihasta or householder.
19. 19. Commencement of Education In the Buddhist system of education, a child
commenced his education at the age of eight after an initiation ceremony called
Prabrajya or Pabbajja. After the initiation ceremony the child left his home to live in a
monastery under the guidance and supervision of his preceptor (monk). He was now
 called Sramana (seeker, one who performs acts of austerity, ascetic) used to wear a
yellow robe
20. 20. Education of Women In the Vedic system, education women were trained in the art
of housekeeping, music and dancing.
21. 21. who prosecuted studies till their marriages ClassesofEducated Women
Sadyodwahas Bramhavadinis who did not marry and pursued their studies though out
their lives
22. 22.  Women were also taught the Vedas and Vedangas, but the extent of their study
was restricted only to those hymns which were necessary for the Yajna (sacrifice) or
other ritualistic operations.  Women sages were called Rishikas.  The Rigveda
mentions the name of some of some of the famous women seers like Ghosha, Apala,
Lopamudra, Visvavara, Indrani, etc. who composed hymns.
23. 23. During the Upanishad period we find scholarly women like Maitreyi and Gargi taking
part in public debates and discussions with philosophers and sages.
24. 24. Subject of Study The main subjects of study in theVedic system of education were
the: • fourVedas • sixVedangas (phonetics, ritualistic knowledge, grammar, exegetics,
metrics and astronomy), • the Upanishads • the six darshanas (nyaya, vaiseshika,
samkya, yoga, mimamsa, andVedanta) • puranas (history), • tarka shastra (logic)
25. 25. Subject of Study In the Buddhist system : • three Pitakas (sutta, vinaya and
abhidhamma) • the works of all the eighteen schools of Buddhism • hetu-vidya • sabda-
vidya • chikitsa-vidya
26. 26. Vocational Education Sixty-four arts which include weaving dyeing spinning art of
tanning leather manufacture of boats chariotsthe art of training elephants and horses art
of making jewels implements and equipm art of dance music agriculture building houses
sculpture medical science veterinary sciencethe professionof a chemist manufacture of
perfumes
27. 27. Methods of Learning Memorization Critical Analysis Introspection Story Telling
Seminar Question and Answer Hands - on
28. 28. Period of Study It was 12 years, 24 years, 36 years or 48 years. It took 12 years to
master one Veda. Hence, depending upon the wish of the student to learn as many
subjects, the period of study varied. A graduate was called Snataka and the graduation
ceremony was called Samavartana.
29. 29. Type of Teachers • Charakas or wandering scholars toured the country in quest of
higher knowledge. Thought not normally competent as teachers they were regarded as
possible source of knowledge by Satapatha Brahmana. • Acharya was a type of teacher
who taught his pupilVedas without charging fee from the pupils. • Upadhyaya was the
one who adopted teaching as a profession to earn his livelihood and taught only a
portion of theVeda or Vedangas.
30. 30. Type of Teachers • Sikshaka was a teacher who gave instruction in arts like dancing.
• Guru was the one who used to lead a gruhasta life and earn his livelihood after
imparting education to his disciples and maintain his family. • Yaujanasatika were
teachers famous for their profound scholarship that students from distant places, as far
as from a distance of hundreds of miles would come to seek their guidance.
31. 31. Educational Institution • Gurukul was the house of the teacher who was a settled
house-holder. After the initiation ceremony a child would leave his natural parents and
reside in the house of his preceptor or Guru till the end of his studies.
32. 32. Educational Institution • Parishads or Academies where the students of advanced
learning gathered and enriched themselves through discussions and discourses. Being
seat of learning they were originally conducted by three Brahmins. But the number
gradually increased till it was settled that a Parishad ought to consist of 21 Brahmins well
versed in philosophy, theology and law. During first century A.D. association of literati
 were convened at regular intervals inTamilnadu which was known as Sangam. The
purpose of these gathering of scholars was to adjudge the literary excellence of works
submitted for criticism and to set the standard inTamil style. These gathering were
patronized by kings.
33. 33. Educational Institution • Goshti or Conferences was a national gathering or Congress
summoned by a great king in which representatives of various schools were invited to
meet and exchange their views. In one such conference called by king Janaka of
Videha, the great scholarYajnavalkya won a special prize of 1000 cows with horns hung
with gold.
34. 34. Educational Institution • Ashramas or hermitages were another center where
students from distant and different parts of the country flocked together for learning
around famous sages and saints.
35. 35. Educational Institution • Vidyapeeta was an institution for spiritual learning founded
by the great acharya, Sri Shankara in places like Sringeri, Kanchi, Dwarka, Puri and
Badri.The Vidyapeeta had a teacher whose influence extended to thousand villages
round about and was presided by a Jagadguru.
36. 36. Educational Institution • Ghathikas was an institution of highest learning where both
the teachers and the taught met and discussed and where by the clash and contact of
cultured scholars the highest knowledge could be obtained in religious literature.
37. 37. Educational Institution Agraharas were settlements of Brahmins in villages where
they used to teach.
38. 38. Educational Institution • Mathas was a place where pupils used to reside and
received instructions both religious and secular.  These mathas belonged to both
Shaiva and Vaishnava sects and were normally attached to some temples or had some
temples attached to them.
39. 39. Educational Institution • Brahmapuri was a settlement of learned Brahmins in parts of
towns and cities or in any selected area where education was imparted.
40. 40. Educational Institution • Vihara was a Buddhist monastery where all subjects
concerned with Buddhism and its philosophy was taught.
41. 41. Famous Institution
42. 42. Illiterate Person considered as because without education he will not be able to rise
above his physical self. PASU
43. 43. 3 GOLDEN RULE Who is HELPING you, Don’t FORGET them.
44. 44. 3 GOLDEN RULE Who is LOVING you, Don’t HATE them.
45. 45. 3 GOLDEN RULE Who is TRUSTING you, Don’t CHEAT them.
46. 46. LIFE AFTER DEATH UNIVERSAL LAW OF CAUSE AND EFFECT
47. 47. Thank you!

Hindu educational ethos and practices as a possible source for local pedagogy

Bal Krishna Sharma*

The term ‘local’ is problematic for several reasons since there is no clear boundary
between local and non-local (or global) knowledge and pedagogies. We need to be
careful when making a distinction between local and global knowledge and practices
because what we say is local is not untouched by another form of culture or
knowledge. Nor is it waiting to be discovered. In addition, what we say is global is
often another, albeit more dominant, form of some local culture. Keep in mind that
the so called global knowledge is somebody’s local knowledge. In the context of
Nepal, we have several local traditions although they have undergone changes
according to time and space. We have religious traditions as well as oral literacy
traditions in Nepal. Taking the case of Hindiuism as a philosophy and practice of
education, I want to make two points in this essay with regard to local pedagogies
(1) Hinduism urges us to understand the meaning of education and pedagogy in a
different way compared to many educational practices, (2) Review of Hindu
educational ethos shows that some of what have been regarded as the standard
practices and innovations in language pedagogy in the Western world today,
especially in Anglo-American educational contexts, were in existence in the
traditional Hindu educational ethos found in the Vedic and Upanishadic periods in
the South Asian sub-continent.

When we make a historical overview of Hindu educational ideals and practices in

the Indian subcontinent, we take account of educational thoughts manifested in
different scriptures and variety of ways in learning and teaching them. Ancient
Hindu literature is divided into two elements: shruti and smriti. Shruti, meaning
‘listening’ or ‘hearing’, consists of sacred texts and scripts like the Vedas and
the Upanishads that are traditionally understood as divine revelation. They are
principally oral texts and can best be transmitted as such. Smritis, which means
‘that are remembered’, are sacred writings that originated from human authors and
comprise codes of conduct for human life. Examples include the Mahabharata,
the Ramayana, the Manusmriti, etc.

Hinduism conceives the entire course of human life as consisting of

four Ashramas or successive stages of life though only a small number of males
would pass through all the phases. The stage of studentship is called Brahmacharya
Ashrama and it was spent in the Vedic schools. The second stage as Grihasthas or
householders began when people entered family life. The third state
of Vanaprasthan started when they left homes for the forest to become hermits.
And in the final stage of Sanyasashram, they become homeless wanderers with all
earthly ties broken. The chief aim of education was to achieve emancipation or
liberation by detaching oneself from worldly matters and activities. Emancipation
was achieved through sravana, manana and nididhyasana. Sarvana means listening
to the words or texts from the teacher or Guru; manana means deliberation or
reflection on the topic and nididhyasana means meditation through which truth is to
be realized. The ultimate goal of education in Hindu philosophy is to achieve
revelation or Brahman.

Learning in Hinduism

Hinduism argues that true empowerment emerges through an understanding of the

sources of knowledge, not just its components, which in turn leads to unity with the
universe. Thus, Hindu view of learning does not limit itself in learning of facts and
figures, but emphasizes in developing wisdom by forming a connection between
mind, body and spirit. This is different from dominant Western view of learning
which seeks cause-and-effect relationships with the worldly phenomena and
believes in learning components as part of a whole.

When we survey learning from more formal and pedagogical perspective, it requires
us to uncover methods of learning about the outer world by studying scriptures
under the supervision of gurus. Memorization constituted one of the major
techniques of learning. This has recently received scholarly attention. This form of
learning by memorization seemingly has parallels with behaviorist principles of
repetition, practice, memorization and habit formation. However, I argue that we
need to go beyond such accounts at least for two reasons. First, this practice has to
be interpreted within the socio-historical context of the region. Given the oral
tradition of literacy and knowledge-making, memorization and rote learning could
enhance the archiving of knowledge in the form of songs, chants or poems which
would be available for the future generations. No wonder these elements were
partly reflected in the educational practices of that time. Second, it is to be noted
that learning by heart without understanding the meaning of Vedic hymns, and
without reflection was condemned. This kind of learning is not based on rote
learning, but much deeper comprehension involving reflection, questioning and
exercising judgments. Under the modern system, the three processes of teaching,
learning and evaluation seem to be treated as working almost independently in the
context of South Asia, and hardly any integration or synchronization exists among
them. In ancient times, all three processes were integrated well.

Methods of Teaching

The Gurukul system of education in ancient Indian sub-continent provides us

insights on methods of teaching during that time and helps us make comparisons
with popular pedagogical models today. The Upanayana ceremony, meaning taking
charge of a student, was considered as the foundational state in starting
the Gurukul or the Vedic education. Students would live with their guru as members
of a single family. The system of teaching was communal though there were ample
occasions when the teacher explained something to the individual pupils. In
addition to teacher-fronted, product-oriented guru-shisya system, teaching was
substantially based on practice-based apprenticeship system. Students engaged in
a process of collective learning in a shared domain of human endeavor. As the
pupils interacted regularly, more experienced members helped the new members
acquire the community norms and the Vedic educational ethos through their mutual
engagement in learning activities. The learning system was notably non-formal,
blurring the differences between philosophical and technical knowledge, facts and
skills, and knowledge and life. This process was more inductive and process-
oriented, and teaching methods were diverse depending on learner, context and
subject matter.

Teachers exercised total autonomy in curriculum and organization in Gurukuls.

Pupils also enjoyed some degree of autonomy in choosing institutions or teachers;
they, for example, could move from one Gurukul to another for better knowledge.
Sometimes even the teacher could advise the students to go to another teacher to
satisfy their queries. Also the Gurukul system did not rule out the possibility of self-
study and learning.

Methods of debate, discussion, speculation and argument were salient features of

education in the Gurukul system of education. Discussions and debates would take
the form of intellectual challenges between the guru and the students or among the
students themselves. Typical of present day symposiums, many learned persons
from far off places used to assemble and participate in the debates and discussions
that regularly took place at the Vedic education centers. Such use of discussion as a
method of teaching later led to the development of logic
called Vakovakyam or Tarkashastra or the science of disputation. Such a tradition
of arguments can be substantially exemplified from dialogues between Krishna and
Arjuna in the Bhagavat Gita – a small section of the epic the Mahabharata. This
method of argument shares some similarities to the art of Socratic dialogs in
ancient Greek tradition. Based on the idea of promoting democratic values and
fostering student-centered learning, such a discussion-based teaching is a major
pedagogic technique today, supposedly originated from the Western philosophical
traditions.

Student-teacher Relationships
In ancient Hindu system of education, education was highly individualized. There
would be only few selected students enrolled, and teachers knew individual
students very closely. Teachers and students were vegetarian and lived a simple life
close to nature. Teachers loved students as if they were their own children, and
were fully aware what had been learned by each student including areas of
weakness. In fact, the Vedic students are regarded as twice-born: first birth from
their mother and second from their guru at the start of the Vedic education. A
teacher was to possess the highest moral and spiritual qualifications and to be well
versed in the sacred lore and dwelling in the Brahman or the Brahmanishtha.
Similar was true in higher educational institutions.

This may seem to suggest a stereotypical ‘traditional’ ‘hierarchical’ teacher-student

relationship and a supposedly ‘authoritarian’ role of the teacher in Vedic education
practices. Of course, at any period, educational practitioners in South Asia as in any
other location may misuse a teacher’s power for non-pedagogical purposes.
However, the topic of student-teacher relationships has to be understood and
interpreted with reference to the socio-historical context of pedagogical practices of
that time, in contrast to their use in pedagogies of modern times. Traditional Hindu
education system has given more responsibility to teachers beyond classroom
teaching. Reverence has been given to the teachers for their position in social and
moral hierarchy. Teachers while clearly occupying such a higher social status were
expected to mutually participate with students in the classroom, on the
playgrounds, and in activities related to the management of the school. Of course,
it cannot be said that the teacher and the students enjoyed an equal relationship.
However, it should be noted that the teaching and relationship was not solely
controlled by the teacher and the students could initiate questions and topics for
discussion and debate.

Good teachers were considered to be role models in their virtues and morality, live
exemplary lives and change human society toward wellbeing. The literal translation
of the Sanskrit word ‘guru’ as ‘teacher’ carries with it deep reverence for the
teacher. Reverence is different from respect: ‘Reverence calls for respect only when
respect is really the right attitude’. In contexts where problems of classroom
management and student discipline frequently cause ‘professional vulnerability’ of
the teachers, requiring sometimes to protect themselves from personal dangers in
professional lives, reverence can be a strong tool for creating conducive teaching
environment. If students lack certain level of obedience to the authority in
classroom, there is a risk that teaching and learning become counterproductive.
Ancient Hindu educational practices did not ignore agency and voice of the
students. As mentioned in the Dharmasutra, teacher should not restrain the
students for his own advantage in such a way that hinders their studies. Teachers
were not given power to refuse instruction to students unless they found a defect in
them. In addition, teachers did not appear to have encouraged blind obedience
from the pupils. Dharmasutra clearly mentions that students can confidentially draw
the attention of the teacher to any transgression of religious injunctions that he
may commit deliberately or inadvertently. Students can forcibly restrain the teacher
from wrong-doing either by themselves or with the help of their parents. The
teacher not imparting knowledge did not indeed deserve the designation of teacher.
Although teachers enjoyed certain degree of authority and reverence, they did not
compromise learning potential and agency of the students.

Final Words

Presenting the survey in three themes – teaching, learning, and student-teacher

relationships – I have presented arguments and historical evidence to show that
some supposedly Western educational standards and practices occupied important
space in ancient Hindu educational traditions. This observation resembles made by
some researchers who argue that that Western knowledge and educational
practices are relatively recent phenomena first spread to other parts of the world
through colonization and through globalization of culture, education, and economy.
Within the seemingly dominant practices of teacher-frontedness, learning by heart,
transmission model of education in Hindu ethos of learning and teaching, there
indeed were agendas and practices of more student-centered, practice-based,
approaches and methods that fostered learning, teaching and autonomy. Revisiting
our own educational histories and ancient ethos, we can com

The great centers for learning were aranasi (-

a s i ) a n d T a % s h a s i l a a ( T a i l a ) . Cities li%e 4ataliputra idisa and -
ancheepuram were called
@Ghati%asthlaas@,c e n t e r s c a p a ! l e o f m e a s u r i n g s c h o l a r s h i p o f t h e s a
v a n t s . S u c h c e n t e r s h a d provision for getting training up to M !ranches of learning.
These includedsu!;ects useful to all the castes from which the students could choose.
Studentswere free to ac*uire a deep %nowledge of their religion without any hindrance
fromt h e f o l l o w e r s o f o t h e r r e l i g i o n s . S o m e t i m e s , H i n d u s u n d e r w e n t t r a i n i n
g u n d e r $uddhist $hi%shus.Ta%shasilaa (2 $.C.), i%ramasilaa (A.0. M ) and
&alanda (5 A.0.) were thefamous 8niversities in +ndia in the past which had
attained phenomenal growthand fame. These universities had several <ahaapaathasaalas
(colleges). 'ach oneo f t h e m h a d s e v e r a l l e c t u r e h a l l s . T h e r e w e r e h u g e l i ! r a r i e s
a t t a c h e d t o t h e s e universities with invalua!le manuscripts. <uslim invaders !urnt these
li!raries anddestroyed most of the valua!le ancient manuscripts %eeping the history
guessinga n d d e p e n d e n t o n p o s t u l a t i o n s . & a l a n d a 8 n i v e r s i t y h a d i n i t s
campus
medicalc o l l e g e s a s w e l l a s v e t e r i n a r y c o l l e g e s . T h e v e t e r i n a r y c o l l e
g e s w e r e v e r y speciali ed for Horses, Cows and 'lephants (Asvaayurveda,
Gavaayurveda
andH a s t y a a y u r v e d a ) . < e d i c a l c o l l e g e s a l s o t a u g h t h i g h l y s % i l l e d s u r g e r y i
n m a n y fields. These colleges had also hospitals within the campus where student could
gettraining and could practice in their speciali ed
fields. A d m i s s i o n t e s t w e r e v e r y s t r i c t a n d o n l y a r o u n d / N o f t h e a
s p i r a n t s c o u l d succeed in getting admissionO

&alanda 8niversity had M3 students taught !y 3 teachers with at least lecture

s delivered per day. &agaar;una, asu!andhu and 0innaaga were some ofthe famous
professors who were world renowned. Students from foreign countriesli%e China, Dapan, -
orea, Tur%estan, $urma, Gaandhaara (Afghanistan), Sumatraand 4ersia attended these
colleges. 'ducation was mostly residential and free, !utstudents with resources were made
to pay. Among residential students $uddhistnuns were also there. According to
Huien"Tsang (5 "552 A.0.) and +"Tsang (513"6 A.0.) not even a single instance of
misconduct had !een noticed or
discoveredt h a n % s t o t h e h i g h d e g r e e o f m o r a l d i s c i p l i n e %
e p t ! y t h e t e a c h e r s a n d administrators, and also !ecause of the high respect
commanded !y the teachers.Apart from $uddhist 8niversities, we learn from -autilya
(1 $.C.) and othersthat there were vocational and industrial institutions too
imparting s%ills in many !ranches.
0$timate ,oa$ o+ Education in Hindu Tradition
The students who after completion of study, enter house"hold duties
(भभभभभभ)
or enterto the life of a renunciation (
भभभभभभभभ
)
, the ultimate goal of human life is same in thistradition. Creation means gradual
transformation from the lower to higher. <an
inh i s t u r n m a i n t a i n s h i s i n d i v i d u a l i t y a n d a l s o s a c r i f i c e s h i
m s e l f t o o t h e r s consciously or unconsciously as will !e seen in the relationship
of hus!and andwife, master and servant, etc. His duties to himself and to others are
all !ased
ont h i s s e l f a s s e r t i o n a n d s e l f s a c r i f i c e , a n d n a t u r a l c o " o p e r a t i o n .
T h i s i d e a i s comprised in the si duties assigned to man. They are# Sacrifice, causing
others tosacrifice, gift, earning, study and teaching. 7ishis or gurus thus held that impartingof
%nowledge to others free is the highest duty of man, or the highest Ba;na (
भभभभ
)
(sacrifice). +t is this sacrificing principle of the ancient sages that gave the
worldtheir magnificent edifice of Lisdom, %nowledge, and Truth.For 4ara idya or
spiritual wisdom an earnest desire to learn and willingness toundergo Tapas were
re*uired. arna, Aasrama and age were not considerations forimparting Aparavidya. $ut only
@0vi;as@ (twice !orn) from the three upper castesand only !oys after 8panayanam were
imparted 4aravidya. Sudras did not study edas and did not undergo 8panayana
Sams%ara as the time passed on and alsog i r l s . + t m a y ! e o f i n t e r e s t t o n o t e
t h a t d u r i n g t h e m e d i e v a l p e r i o d s o m e o f t h e A hvaars (Tamil saints) who were
Sudras and even scheduled castes !y !irth wereauthorities in edas and many orthodo
aishnava $rahmins studied under them,including the great philosopher 7amanu;a.

Further, it should !e noted that education means not ;ust le

a r n i n g , i t i s a development, a holistic development of personality. The hierarchy of
needs given !y <aslow is wonderful, !ut the highest development of personality given
there islittle different from the highest state of self in Hindu tradition. +f
we compare fiveneeds given !y <aslow with five %osha (4ancha -osha) of Hindu
tradition,
wef i n d h u g e d i f f e r e n c e i n t h i n % i n g . + n H i d n u t r a d i t i o n , t h e r e i s a
c o n c e p t o f 4ancha%osha. The highest state is Anandamaya %osha and the -
oshaateet state is$rahma;nana, while in <aslow, the highest state is
self"actuali ation among fivet y p e s o f n e e d s . T h e f i f t h n e e d o f
s e l f " a c t u a l i a t i o n i n < a s l o w i s a c * u i r i n g a l l human potentials while
Anandamaya %osh is higher than that state. And
further,r e a l i i n g t h e r e a l n a t u r e o f s e l f , t h a t i s $ r a h m a n , i s m u c h
h i g h e r t h a n e v e n Anandamaya %osha. Thus, there is fundamental difference !etween the
three. Theideal of Hindu education is to achieve self reali ation or $rahman. The
ultimategoal of +ndian education is to reach to this state and not the least less than this.
!e+erences
. Taittariya 8panaishada/. Chhandogya 8panishada1. 0r. a%shmilal 0, Shi%sha %i
0arshani%a $humi,7a;asthan Hindi Granth A%adami, Daipur.2. Ancient education system,
S.<.7a%he, Shri Guru 4u!lications.

The Hindu Philosophy of Education By:

Reema Alpana
INTRODUCTION

“Hinduism stands like a huge banian tree spreading its far reaching branches over hundreds of sects, creed and

denomination and covering with innumerable leaves, all forms of worship, the dualistic, the qualified non-

dualistic and monistic worship of the one Supreme God, the worship, of the Incarnation of God and also hero

worship, saint worship, ancestor worship and the worship of the departed spirit. It is based on the grand idea

of universal receptivity. It receives everything” (By Swami Tattwananda). Hinduism is believed to be one of the

oldest religions in the world. During to Indenture Labourer System, Indian residents were forced as well as

lured to come and serve the missionaries and traders and work on the cane fields in Fiji. Despite the fact that

theses Indian labourers were oceans away form “home” they managed to retain most of what was their “true

cultural identity”. Fiji-Indian or most commonly known as “Indo-Fijians”, have preserved many aspect of the

Hindu culture they had brought with them centuries ago. This essay will elaborate on some of the principals
under which the Hindu culture is guided and operates as well as share the Hindu views and Philosophy
of Shiksha (Education). Furthermore, upon identifying the main educational ideas of Hinduism, it will then scale

out the significance of these ideas and concepts in the current educational context.

THE PRINCIPLES OF HINDUISUM

Hindu culture is scriptures under its strict principles call the Vedic Dharma. This strictly guided principles help

structure the Hindu society and acts as its backbone. It is every Hindus’ role to attain the four main aims of life

which includes; moksha (libration), karma (pleasure), artha (wealth) and dharama (virtue). It is a strong belief

that these aims of life can only be obtained through education since vidya (knowledge) is the only means by

which an individual is able to control his/her samajh (understanding) and make decisions that help the society

run smoothly. Moreover, the Hindu culture believes that human life runs in four stages called “ashrams”.

The first ashram is the Brahmacharya (student stage). This starts from womb till the age of 25 years. The
second stage which is called the Grihastha (household age) is when an individuals settles in life and has a

family of their own. While the third stage is the Vanaprastha (hermit stage) where by an individual duty as a

household comes to an end and the final stage is the Sannyasa (wandering ascetics) where the individual

devotes himself to god. These ashrams were specifically designed for males but females did have a role in each

of these stages. Thus, in ancient Hindu culture women did not play a vital role in Education. Nari (woman) had

to perform the roles of a daughter, a wife and a mother. The immigration from India to Fiji had brought

numerous changes to these traditional rules and regulations. The blending of the numerous Indian castes as

well as the exposure to different races (westerners and the natives of Fiji), the Hindu Vedic dharma underwent

numerous modifications. The blend of the various cultures arose the right for education for women as well

many uncountable changes that helps the Indo-Fijian community settle in its new “home”.

HINDU PHYLOSOPHY OF SHIKSHA (education) & VIDYA (knowledge)

Hindus focus on shiksha (education) as value based worthwhile learning (Chinta Mani Yogi). They believe that

through education, one can attain the skills essential for living/survival but vidya is attained for life.

Through shiksha, one can become successful but having vidya, is having the ability to attain wisdom. Thus not

all educated individuals are necessarily budhiman (wise).

Current usage of the term vidya includes the following;

1. To attain knowledge, as in vidya prapt karna (to learn about something in as specific field/area).
2. To provide knowledge, as in vidya pradaan karna (to teach).
3. To concentrate in studies, as in vidya par dhiyaan diya karo (be devoted towards studies).
4. The formal Education system, as in vidya pradaan karna bahoot zaruri hai (it is very important to attain
knowledge).

The person who provides vidya or gyaan to the novices or buddhihin is normally referred to as “acharye” which

means a knowledgeable person. An archarye is a person who can be a teacher, a village elder, a guide or an
instructor. This term is normally referred to people who are gyaani in a particular field. For Example, a person

specialised in mathematics will be called “Bhaskaracharya” meaning mathematician. Derived from the

term acharye is guru (teacher/educator).

PRASHIKSH (training)

The ability to master skills and carry them out practically is referred to as prashiksha. Like that of the Pacific

Island cultures, Hinduism also depends on the informal ways of teaching to pass on skills and knowledge from

generations to generations. Here the guru’s or elders of the community train the youth in skills such as

crafting, farming, cooking etc. The shikshaks (students) learn through dekhana aur jananna (watch and learn).

Some common usage of the tearm prashiksha is as follows;

1. To be a trainee, as in chiskta mai prashiksu (a trainee in medicine).

2. To learn through copying, as in nakal ke madhyam se prashiksha karna.
3. To need for training, as in adesa mem nipuna banne ke lie prasikshana avasyaka hai (training is important
in order to become skilful).

Prashikshak are parichayed (exposed/introduced) to the skills which the community feels is essential for their
everyday living.

PARIKSHA (assessment)

Normally in every formal education system, assessment is carried out in order to evaluate students’

performance. In the traditional context the form of assessment was not through examination but more

practical based. Pariksha was carried out by enabling the shikshaks to perform the tasks themselves while

the guru would monitor them. If an individual fails to perform the task taught to them, he would be grouped

with the women, children and aged members of the community. Thus, pariksha was the not only used in

evaluating but aslo ranking shikshaks’ performance.

Some common forms of pariksha are as follows;

1. To assess skills, as in kaushal ki pariksha.

2. To rank shikshaks performance, as in Nirdharita pariksha (test for braveness).
3. Preparation for pariksha, as in muliyakan ke liye achi tharah se tyari karna bahoot zarurri hai (it is essential
to be well prepared for assessment)

BHUDHIMANTA (wisdom)

The ability to analyse situations in the minimum possible time as well as the ability to understand and

rationalise things are some of the ideal qualities of a bhudhiman (wise) person. As Christianity claims that a
wise man is one who sees things from Gods point of view, similarly Hinduism has the same perception. A wise

man is one who follow gods path. Some qualities of a bhudhiman person are as such;
 1. Has understanding and knowledge and uses them to analyse situations
2. Good listener and observant
3. Hardworking
4. Obedient
5. Humble
6. Controls lips
7. Has religious views and understanding
8. Guided by the Vedic principles especially karma

A common belief of Hinduism is that “every action has an equal and opposite reaction”, i.e. one has to pay

according to his/her deeds (karma). (Chinta Mani Yogi) Moreover, it is also a belief that normally children tend

to pay for their parents wrong doings. Thus, bhudhiman people utilize their knowledge and understanding as

such that they tend to avoid such problems.

THE RELEVANCE OF THE HINDU EDUCATIONAL TERMONOLIEGES IN WORTHWHILE LEARNING

In the formal education system, teaching and learning takes place under a set curriculum and the educators

are qualified specialists of their fields. In comparison, the traditional teaching methods involved teaching and

learning in an informal context. Here, the need for being a shikshak was only emphasised for the males of the

community and females rights to education was out of the question.

Moreover, prashikshana (training) was only conducted for skills and vidya that played a vital role in shaping the

communal and tribal life as well as those that were necessary for survival. Unlike the modern education

system, it was context specific. However, the need for assessment has been seen as a common practice in

both the modern and traditional educational context. Parisksha (assessment) was carried out to evaluate

students’ performance as well as rank them. Unlike the current educational system, pariksha was skill centred

i.e. practical based. Moreover, it has been an Indian belief that wisdom arises when being closely connected

with god. Likewise modern education also teachers that wisdom does not arise by having education but having

the right conscience to perfectly fit in the society which is the key to attain wisdom.

However, the modern education system had brought numerous changes in the teaching and learning style of

the Indo-Fijian community. Highlighting the urgency of women’s rights to education had enabled Indo-Fijian

women to achieve what had never been possible in the traditional context. Additionally, despite the blending of

numerous cultures together and modifying of the teaching techniques, the educational terminologies tend to

express similar interest no matter which language it has been expressed in. This is a clear indication that

education (worthwhile learning) had been an imperative element in shaping communities and societies and still

serves the same purpose.

CONCLUSION

The importance of education has been seen in all cultures through out the Pacific and world but the cause of

this to appear veiled is simply because of issues such as communication gap as well as de-contextualization of
culture in schools. The inhibition of intercultural information exchange in schools makes teaching and learning

difficult for our Pacific students who are being taught in a foreign language (English). I believe that if our

curriculums are modified in a more culturally democratic way, multicultural island nations such as Fiji will

benefit a lot. As educators, it is our responsibility to understand our students’ cultural background and design

our lessons as such that it benefits as suits one and all.

REFRENCES
By Swami Tattwananda. Ancient Indian Culture At A Glance .

Chinta Mani Yogi. Hinduism and Education. Presentation for a two workshop on Hinduism and Buddhism

organized by DoFE at CDoE, Kendriya Campus Kritipur TU, (p. 23).

Google Translator. (n.d.). Retrieved August 23rd, 2011,

from http://translate.google.com/translate_t?js=n&prev=_t&hl=en&ie=UTF-