Madhuraashtakam By M.S.Subbulakshmi

TRUE EDUICATION

 True Education

  According to the Vedanta there are two types of education (vidya) viz para vidya (higher) and apara vidya (lower) as stated in the Mundaka Upanishad. Apara vidya is related to the knowledge of Rg-Veda, Yajur-Veda, Sama-Veda, Atharva-Veda, the science of pronunciation etc., the code of rituals, grammar, etymology, metre and astrology. The para vidya is higher knowledge by which is attained the Imperishable.  In other word apara vidya is related to worldly affairs and para vidya is related to spiritual affairs.  Apart from intellectual knowledge, apara vidya gives us relief as it is a source of earning livelihoods with name and fame in the society but it cannot put an end to the sufferings born out of cravings or uncontrollable desires and passions. However, those who are vexed with the worldly enjoyments and those who want attain spiritual enlightenments are naturally inclined to para vidya.  Para vidya leads to knowledge of Supreme (or by whatever it may be called viz Ishwar by a bhakta or Atman by a yogi or Brahman by a jnani or Selflessness by karmayogi) one attains freedom i.e. cessation of birth and death.

  However, Swami Vivekananda wanted to conjoin with the present educational system the attributes that are prerequisites for spiritual development viz. self confidence, manliness, sacrificing zeal for others and above all strength in character. Swamiji categorically stated, ‘Well, you consider a man as educated if only he can pass some examinations and deliver lectures. The education which does not help the common mass of people to equip themselves for the struggle for life, which does not bring out strength of character, a spirit of philanthropy, and the courage of a lion – is it worth the name? Real education is that which enables one to stand on his own legs. The education that you are receiving now in schools and colleges is only making you a race of dyspepties. You are working like machines merely, and living a jelly-fish existence. According to him,” education is the manifestation of the perfection already in man’. He also stated, “The true education is not yet conceived of amongst us. I never define anything, still it may be described as a development of faculty, not an accumulation of words, or as a training of individuals to will rightly and efficiently.” Thus, if our education system is evolved with this spirit of Swamiji, neither apara vidya will be neglected by spiritual-aspirants nor para vidya will be ridiculed by the educated-intellectuals. Thus a balanced growth of material prosperity and spiritual uplifting is possible and this is most desired goal of an ideal society for all-round development of humanity. In fact we are ushering in a new era when many educated people are motivated to imbibe spiritual values and many enlightened souls are coming forward to share social responsibilities.

CONCENTRATION AND EDUCATION

                                     Concentration and Education

Concentration of the powers of the mind is the only instrument for attaining success in education. Even in the case of spiritual realization it is the only instrument to help us realize God. Swami Vivekananda gave importance on concentration so much so that he said, ‘To me the very essence of education is concentration of mind, not the collecting of facts. If I had to do my education over again, and had any voice in the matter, I would not study facts at all, I would develop the power concentration and detachment, and then with a perfect instrument I could collect facts at will.” He also categorically advised, “Side by side, in the child, should be developed the power of concentration and detachment.”

In Vedanta philosophy, concentration of mind has been divided into four categories according to the intensity and depth of concentration while studying the scriptures and understanding or realizing its meaning. The four categories are: Shravana (hearing), Manana (reflection), Nididhyasana (meditation) and Samadhi (absorption).   

Shravana or hearing does not mean only hearing about the truth from the teacher or the scriptures. According to the Vedanta, the truth is that the Brahman alone is real and is one without a second. This is the subject-matter of Vedanta philosophy. Shravana is perfect when the subject-matter has been understood or ascertained through the six characteristics signs viz. the beginning and the conclusion, repetition, originality, result, eulogy and demonstration. It means that the subject-matter has been ascertained in the beginning and end of a chapter. Secondly, the subject-matter has been frequently repeated in a chapter. Thirdly, originality means the subject-matter i.e. Brahman, one without a second, is not available through any other source of knowledge except scripture (Srutis / Vedanta). Fourthly the result is the utility of the knowledge of one Brahman without a second. Fifthly, Eulogy means praising of the subject-matter in a chapter in different places. Sixthly, demonstration means reasoning or justifying in support of the subject-matter i.e. Brahman, the One without a second.

Manana or reflection means constant thinking of Brahman, the One without a second by arguments agreeable to the support of Vedanta.

Nididhyasana or meditation is a stream of ideas of the same kind as those of Brahman, the One without a second, to the exclusion of such foreign ideas as those of the body and mind. The flow of thoughts will be like pouring oil or water without interruption.

As religion is being and becoming, the next and highest level of concentration is Samadhi or absorption. It means absorption in Brahman with self- consciousness (Savikalpa Samadhi) or without self-consciousness (Nirvikalpa Samadhi). Savikalpa Samadhi is a state when knowledge of Brahman is manifested in spite of the consciousness of the relative. For example, when we know a clay-elephant, the knowledge of clay is also present. Nirvikalpa Samadhi means total mergence in Brahman without self-consciousness. Here the distinction of knower, knowledge and the object of knowledge is obliterated or vanished.

It does not matter whether the subject-matter is religious or secular. For right understanding the first three levels of concentration viz. hearing, reflection and meditation on subject-matter are required for brilliant success. Even in the case fundamental research-study, success does not come unless scientist is deeply absorbed in his object of research