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