Abstract
Humanity today is facing 4 E crises: Ethical, Economical, Emotional, and Ecological. However, the Ethical Crisis seems to be the underlying cause of all three crises. One of the causes for the crises seems to be value devoid education – lacking the guidance from Dharma-which has made most of humanity xenophobic and materialistic. Education today is the result of Industrial Revolution and Machine Age Thinking. This education has limited the understanding of who we are to hands that work and brain that thinks. Role of Heart and Consciousness, our interconnectedness with the soil and soul is missed out. To reimagine humanity’s way forward and education for future generations, we as Indians need to take a U-Turn and tap into the wisdom of our Rishis for Intent, Content, and Pedagogy of Education.
This paper will tap into education from Atharvaveda. According to Atharvaveda, one can be a competent teacher only when one has self-knowledge and is able to share the same with the learners. As pedagogy, this becomes Nature-centric learning leading to self-mastery and self-transcendence as one realizes the Macrocosm and Microcosm as One. Joyful learning, Student-centric learning, Question based, or Inquiry based learning as well as Nature or Forest learning are seen as recent modern learning pedagogy. However, as we delve deep into Suktas of Atharvaveda, we realize that all these were integral to education methods in Vedic times.
Atharvaveda also has clear intent of what is Education and outcome of Education. Creation of Medha or Higher Intelligence, realizing the role of Head and Heart and Dharma are some of the basic premises of Foundation of Education. This paper explores deeper into Medha as Right Temper, in contrast to the Western Scientific Temper which has impacted today’s education.
This becomes the guiding force for achieving life’s goals as one integrates Swabhava and Swadharma in pedagogy.
Introduction
The World Today – Challenges and Way Forward– 4 E crises that humanity is facing are Ethical, Economic, Emotional and Ecological. Economic crisis is registered immediately, as our life revolves around numbers. Ecological crisis was slower to be registered, and only recently climate change impact is taken seriously. Emotional crises are seen as increased mental health issues. The only answer to all these crises seems to be education. The right education. Education is not just information, but education that creates insights and intuition. In Bharat, we call it Vidya. Sa Vidya ya vimuktaye- one that liberates us from ignorance. Vidya is rooted in Dharma- the First Principles that help us understand the world view and self-view. And it is Dharma Vidya, that will address the Ethical crisis so that the other 3 crises do not even affect us.
Bharat has a special and specific role here. Every individual, as well as Nation has its own destiny to fulfill. As S. K. Chakraborty says, India has always existed for humanity and not for herself, and it is for humanity and not for herself that she must be great.[1] Our prayers have always been for the health and happiness of everyone- Sarve sukhinahsantu, sarvesantuniramaya. The Rishis recited shanti mantra for individual as well as global and cosmic peace. This was so because the interconnectedness of everything was understood by the Rishis. The Macrocosm and Microcosm are not just interconnected, they are the same- Yat pinde tat Brahmande. Hence, the Vedic chants were full of positive energy through harmony, inclusiveness, and higher aspirations. For this paper, the author has chosen some Suktas from Atharvaveda to illustrate how the ancient Indian education system is the same.
Significance of Atharvaveda– Atharvaveda, also known as Atma Veda, Brahma Veda, Bheshaj Veda, and Amrit Veda[2], deals with many aspects of life, including education. Knowing self, as Self- the Cosmic or Higher Self, was one of the main threads of Atharvaveda Suktas. R.C. Sharma says, “The Rig Veda, the Yagur Veda, the Sama Veda, bless us for the other world, but the Atharvaveda blesses us for the other as well as for this world.”[3] Atharvaveda Suktas relate to knowledge of Atma and Manas, body and health, Atma-bala and Indriya Jaya, warding off evil and enemies, creating su-sanskrut individuals that create Rashtra or Nation that is worth living by Devatas. How to create internal harmony along with external peace, if necessary, how to win over enemies or conquer them. The main focus of Atharvaveda is welfare of humanity. Living a healthy life requires keeping the body healthy and also the manas healthy. This basic foundation of health is very well established in many Suktas of Atharvaveda (AV). The health and wellbeing aspect, along with suktas on Manas, relationships in society and environment, are integrated in the suktas on education.
AV suktas were written by Rishis that were Atharvan or Angirasa. The Rishis that were upasaka of Agni were called ‘Atharvan’ in ancient times. As per the etymology, Atharva means one that is steadfast. Tharva means one that is distracted, fragmented, or in modern terms lacking mindfulness. Atharva means one who is mindful, focused, and rooted.[4] In AV suktas, mantras to achieve this state and description of this state is given by the Acharya to the learner. Along with Atharvan Rishis, there are Angirasa Rishis as well who have contributed to the Suktas. Angirasa means the Rasa or essence or juice that flows within us. Without this essence, the senses are not performing at their peak capabilities. The person is non engaged and lacks interest in life without the essence. When the rasa of anga or body-mind are lacking, the body or mind may experience paralysis or depression. There are many practices of Yoga like Pranayama and in Ayurveda uses of certain herbs or reciting of certain Mantras that can balance the rasa within us. The suktas written for the same are attributed to Angirasa Rishis.[5] Mantra, Mani or gems, and Aushadhi or herbs are described by these Rishis.
AV is not just important at individual level for long, healthy and meaningful life, AV is important at Rastra or Nation level as well. Two verses found in Atharva Parisishta very clearly specify the importance of Atharvan Rishis for the King and the Nation.[6]
यस्यराज्ञोजनपदेअथर्वाशान्तिपरगः।
निवसत्यपितद्राज्यंवर्ततेनिरुपद्रवम्॥
तस्माद्राजाविशेषेणअथर्वाणंजितेन्द्रियम्।
दानसम्मानसत्कारैर्नित्यंसमभिपूजयेत्॥
yasyarājñōjanapadēatharvāśāntiparagaḥ।
nivasatyapitadrājyaṃvartatēnirupadravam॥
tasmādrājāviśēṣēṇaatharvāṇaṃjitēndriyam।
dānasammānasatkārairnityaṃsamabhipūjayēt॥
The kingdom where the expertise of peace-loving Atharvan Rishis reside is bound to prosper without any disturbance or turbulence. Hence the King should honor and respect Atharvan Rishis who have mastery over their own senses and the manas. Such jitendriya Rishis were also the acharyas in the kingdom, hence their education is bound to create learners who also become jitendriya.
Education in Atharvaveda– There are 726 suktas and 5977 mantras divided into 20 Kanda in AV. Many of them are taken from Rig Veda. The first Kanda is about education. An insightful interconnectedness is built through these suktas. The Kanda is titled as Medha Janan- creation of Higher Intelligence. If we talk about this Kanda in modern educational constructs, this Kanda talks about Learning Outcome as Medha, higher intelligence in the learner. How is this Medha generated? This is where a very important aspect of education is described- The intent of education in teacher and learner, the Pedagogy of teaching-learning, the character of teacher and learner, content with which the learning begins and outcome of the Medha at individual and collective levels. The Why, How and What of Education is woven in these suktas.
Why Medha and not just any intelligence? Medha is not just IQ or even EQ in today’s language. Medha is much beyond. Plants and animals also have their intelligence. However, human beings are the ones who have the capability to transcend the lower intelligence needed for survival alone. Medha is that component of mental faculty, which is responsible for grasping, understanding, and retaining power.[7] This is also known as Dharanavati Buddhi- intelligence which is sustained in the memory, and one is able to use and apply it in various life situations. However, what makes Medha different from other intelligences, is that it is not created only by external ways of learning. Medha happens within the individual as a process of ‘deep learning’- from the Heart. Medha is wisdom and insights from the Heart, by Divine Grace and expanded Consciousness.[8] Heart has a special place in ancient Indian education. The ‘Heart’ is a gateway to deeper knowledge, one that expands consciousness and higher living possible. The Western Or modern education models have yet to rediscover the role of Heart and Higher entities in cultivating Intelligence.
Medha as intelligence is gained by Daiva. Medha is supposed to be ‘utsfoorta’–appearing within on its own with the Grace of Higher Devatas. As part of Upanayana, before starting formal education with the Guru, Medha invoking process is done for three days. Many devatas are invoked so that Medha janan happens. The role of the Heart in learning, knowledge creation and retention as well as the role of Higher entities like Devatas or Cosmic Forces in facilitating this process, needs much more detailed attention and a separate paper. Maa Sarasvati, the Devi of Knowledge, of course is invoked, however, many more Energies are invoked for Medha in our Heart.
Medha is needed not just to have knowledge of worldly affairs or get a job. Medha is needed to expand the xenophobic understanding of self to Universal Self- experiencing the Oneness and Interconnectedness of everything and everyone. For any individual or Nation to be successful, this kind of self-transcendence is essential. This creates a world-view and self-view that is essential not just for the peaceful existence of humanity, and its evolution, but also for deep ecology. Medha is sattvic buddhi. Sattva makes us selfless and wants to create social harmony. The world problems that we are witnessing today, as well as the 4E crisis of Ethical, Economical, Emotional and Environmental or Ecological, are the result of our limited intellect which is rooted in survivalist instincts and uprooted from Nature. Wars for power are the result of limited intellect. With Medha buddhi, individuals and societies will have inclusivity, harmony and peace. Two words that Pandit Satvalekar ji expand on in commentary on Medha Janan suktas are Ekta and Sangathan.
Pandit ji emphasizes that aspiration or self-actualization, as the modern psychologist Abraham Maslow describes, is an inner need of every living Being. However, when this aspiration is guided by the right intelligence, and Divine help, the aspiration takes everyone into consideration and doesn’t trample others for one’s own selfish goals. Lyle Spencer, one of the modern experts on Competencies says, Achievement Motivation has its own seed of destruction. This is true of individuals, organizations, society as well as Nations. However, he adds, Achievement Motivation needs to be infused with Dharma.
How will Medha be created in education?
The pedagogy aspect of Medha janan is deeply connected with the intent of the teacher and learner. This paper explores Kanda 1, Sukta 1, Mantra 1-4. This sukta alone has many shades of Pedagogy and even prerequisites before the pedagogy can be implemented. Pedagogy comes out of the intent of the teacher as well as the teacher. How and why am I teaching, how do I wish to learn are narrated in this sukta. The teacher is termed as Vachaspati and Vasoshpati.
येत्रि॑ष॒प्ताःप॑रि॒यन्ति॒विश्वा॑रू॒पाणि॒विप्र॑तः।वा॒चस्पति॒र्बलातेषा॑त॒न्वोअ॒द्यद॑धातुमे॥१॥
पुन॒रेहि॑वाचस्पतेदे॒वेन॒मन॑सास॒ह।वसो॑ष्पते॒निर॑मय॒मध्ये॒वास्तुमयि॑श्रुतम्॥२॥
इ॒हैवाभिवित॑नू॒भेआनी॑इव॒ज्यया॑।वा॒चस्पति॒र्नय॑च्छतु॒मध्ये॒वास्तु॒महि॑श्रु॒तम्॥३॥
उप॑हूतोवा॒चस्पति॒रुपा॒स्मान्वा॒चस्पति॑र्द्धयताम्।संश्रु॒तेन॑गमेमहिमाश्रुतेन॒विरोधिषि॥४॥
yatriṣaptāḥ pariyantiviśvārūpāṇiviprataḥ। vācaspatirbalāteṣātanvoadyadadhātume॥1॥
punarehivācaspate deve manasāsaha। vasoṣpateniramayamadhyevāstumayiśrutam॥2॥
ihaivābhivitanūbheānīivajyayā। vācaspatirnayacchatumadhyevāstumahiśrutam॥3॥
upahūtovācaspatirupāasmānvācaspatirddhayatām। saṃśrutenagamemahimāśrutenavirodhiṣi॥4॥
Pre-Pedagogy: Competency of the Acharya and the Intent of the Acharya-Deven manasa.
First and foremost are the words used to describe the teacher in this Sukta need to be understood well. Who is teaching, the Being of the Acharya, is very important in understanding how pedagogy evolves. The teacher is called Vachaspati and Vasoshpati. Also, in AV, each Mantra has its own Rishi, and Devata. The Rishi for Medha Janan Mantra is Atharva, and Devata is Vachaspati. The term used for the Acharya is also Vachaspati. The meaning of Vachaspati is one who is an expert in Vachas- Vani, speech. Here the Vani is at a much deeper level, or Higher level than the everyday language we use for communication. The latter is known as Vaikhari. However, Vachaspati as Devata or Acharya is one who is endowed with Para Vani, the highest level of communication. Para, which literally means ‘Beyond’ the ordinary, comes from Truth, Consciousness, Sat-Chit-Ananda. Such a Vani or language creates Medha in the learner. This is possible only when the Acharya is rooted in his own spiritual practices and is teaching with Deven Manasa– the manas of Acharya is also pure. Aligned with Higher aspirations. In Bhagavad Geeta, chapter 16, the characteristics of Nature which is Daivi and one that is Asuri is described well. Deven manasa for a teacher requires the Daivi Nature- one that is filled with Shubh Samkalpam and welfare of humanity, wellbeing of everyone and everything. While the Asuri nature teachers will create territories, division, greed, selfishness. The 4 E crisis of ethics, economics, emotions, and ecology mentioned in the beginning of the paper can be traced back to Asuri Nature of education. The paradigm shift to Deven Manasa is very critical today for humanity. Lyle Spencer, a modern expert of Management Competency Frameworks, who also has exposure and is aligned with Indian wisdom, very clearly stated in personal email conversations with the author that Achievement motivation has its own seeds of destruction, if not balanced with Dharma. Achievement motivation can be directed by Asuri Sampat as mentioned in Bhagavad Geeta. The shift is created by Daivi Sampat that is based on Dharma.
The other word used for Acharya in this Mantra is Vasoshpati. Pandit Satavalekar interprets it as vasuoka pati- one who is also able to teach the theory with practical know how, teach experientially.[9] Wisdom Library, a very good source of a variety of meanings of Sanskrit term, also has another interpretation of Vasoshpati. God of Prosperity or wealth is also known as Vasoshpati.[10] Vasu also means cows. Hence one can intuitively imagine a learning space with many cows. Wealth is not just in terms of material possessions, but wealth of manas that is living in Higher Consciousness and expanded consciousness experiencing abundance.
Pandit Satavalekar ji narrates another interesting shade of meaning with a slightly changed word order. In Atharvaveda Pippalada Samhita, the term is not Vasoshpati, but Asoshpati. Asu is Prana. One who has conquered his own Prana is Asoshpati. Hence the Acharya should be practicing Yoga and Indriya Jaya to be able to conquer the Prana.[11] There are many mantras in AV to create this kind of yogic state.
Only a Yogi, who is speaking from Para and has conquered Prana, will be able to Invoke Devatas for knowledge- this is an integral part of pedagogy in ancient Bharat which is totally missing in modern education. When Devatas are invoked, the Daivi Sampat in learners will happen. Without the higher aspirations of Daivi Sampat, education only will create Asuri Sampat and division in society. Kand 3, Sukta 8 has 2 mantras that are very interesting to integrate here. The Rishis understand human psychology well. The need to grow, expand, become better is a latent human need. However, the need can become limited to only materialistic growth and expansion. Hence, we need to invoke the Higher Energies to guide us in our growth and expansion.
हुवेसोमंसवितारंनमोभिःविश्वानादित्यांअहमुत्तरत्वे। (३/८/३)
huvesomaṃsavitāraṃnamobhiḥviśvānādityāṃahamuttaratve। (3/8/3)
In this mantra, Som- Moon, Savita-Sun, and all the Aditya in the Cosmos are invited to guide me in my desire for ‘Uttaratva’- expansion. The higher or better state of existence is called Uttaratva. We can connect this with Achievement Motivation, and even Self-actualization and Self-transcendence described by Abraham Maslow in his work. The Asuripath has created the 4 E crisis. Hence inviting Devatas to guide is very critical. Learners get the right intent and intelligence, right knowledge and way of life when they are guided by Devatas.
इहइत्असाथ, नपरोगमाथ। (मं. ४)
ihaitasātha, naparogamātha। (maṃ. 4)
Mantra 4 here says follow only this path, and not any other. Rissi knows that we all have the evolutionary animal survival instincts that can make us Asuri. Hence the caution to follow the path of Devata. This path will create Oneness of manas, action and Sankalpa. This will create unity and harmony as mentioned in mantra 5.
वःमनांसिसंवःव्रतानिसं,
वःआकूतीःसम्। (मं. ५)
vaḥmanāṃsisaṃvaḥvratānisaṃ,
vaḥākūtīḥsam। (maṃ. 5)
Pedagogy- Playful and Joyful
Ni-ramaya – Teaching Pedagogy has to bePlayful and Joy centered. Mantra 2 has a very profound aspect of pedagogy for learning. The learner is requesting the Acharya to be taught in a joyful way. Only recently has Education Psychology started using this way of learning. When learning is connected with Heart, and not just cognitive or Brain learning, when the whole person is involved and engaged, joyful learning can happen. AV mantras are like code. The only one-word Ni-ramay can be elaborated with modern neuroscience research in learning and how this creates long-term learning possible. AV Rishi does not expand on the code. And hence, when looking for ancient Indian pedagogy, one may miss this mantra entirely. However, the entire play of life is revealed in this one word. When the Acharya is Vachaspati, an expert communicator who is coming from Para Vani, teaching with Deven Manasa- very pure intent of transfer of knowledge and Medha creation, then there is no stress or burden of learning.
Self-discipline-Niyama
तद्वाचाश्रस्याविधयैद्ंपक्षंसंस्कर्ते !मनसैवग्रहासंस्करोति॥ (AitereyaBrh. ५।३३)[12]
tadvācāśrasyāvidhayaidṃpakṣaṃsaṃskarte !manasaivagrahāsaṃskaroti॥ (AitereyaBrh. 5।33)
The earlier three Vedas purify the Vani or language of an individual- making is susanskrit, however, in AV, the manas of an individual is purified and made susanskrit. Shuddha manas leads to indriya jaya. Mantra 3 in above sukta talks of Ni-yachchatu. The learner is requesting the Acharya, that he lives with self-discipline, and he helps us also live with the same. The relationship between Acharya and the learner is described as the string of a bow. The string is tied on the two edges of the bow and has to be tied well so that the arrow will be shot. The two edges and the string are Acharya and the learner. The bow is Knowledge, and the arrow is the outcome of knowledge. Without self-discipline, the Samskaar of manas is not possible. Also, the discipline of swadhyaya, Manan is essential to allow the knowledge to settle down within the learner. This mantra also expresses the desire of the learner to make the knowledge long lasting. May the knowledge be retained by me. Knowledge is for living a meaningful life, not for exams or getting a job. Today organizations are struggling for talent and have to bridge the gaps of knowing-doing.
Self-discipline will create Self-Mastery.
Today’s education campuses lack this aspect as well.
Learner centered; Question centered
Pedagogy here is learner centric. The learner says, in mantra 4, we ask questions to the Acharya, and the Acharya answers them. Unfortunately, we see this pedagogy coming back to us from Western education and have no idea that these pedagogies were our own gift to humanity and education psychology. The ability to ask questions comes only when the learner has done some pre-thinking, reflection- Manan, on the subjects. Asking questions is an art as well as a science. This pedagogy makes a learner self-responsible for knowledge and not a passive receiver of information. What questions to ask, in what order, how to connect the dots of information and how to integrate knowledge holistically requires great readiness on the part of the learner. Learning by asking questions makes the learner proactive. The knowledge is created by Acharya and learners together in the question-answer pedagogy.
What is the content that will create such a Medha? What knowledge is the learner seeking?
The first mantra of this sukta specifies what knowledge is the learner seeking. The learner is not here to know only the job-related knowledge. The learner has deep inquisitiveness. The learner wishes to know Cosmology – the knowledge of the Universe. The knowledge of Cosmos will create self-knowledge, Meta-Knowledge in learners. This is the readiness of the learner in AV times.
Trishaptam 3×7=21, there are 21 Padarth or Tattvas that create the cosmos. Acharya, teach us these Padartha so that the knowledge is sustained within us. Three are the energies of Sattva, Rajas and Tamas. Seven are the Pancha Mahabhoota, Tanmatra and Ahaṃkāra who are made up of the three energies. Together these 21 Tattvas create the Cosmos and us. Once I know this, the Meta-Knowledge, then every other knowledge will be manifesting in me. This will create Meta-Intelligence- Medha within me. As Yamuna Harshvardhan writes about the ancient Indian knowledge system, ‘Nurturing the student’s mind to look with awe at the magnitude of creation helped to churn the cells of creativity in the mind. These were ways to divert one’s mind from single-pointed fears overly centered around the individual to the magnificence and unfathomable qualities of creation of which the individual is an integral part.’[13]
Knowledge of Triguna and Pancha Mahabhoota helps the learner to understand one’s own Swabhava and Swadharma. This is not just theoretical Physics or Anatomy knowledge. But this helps the learner to expand one’s own understanding of self and the interconnectedness of everyone and everything in the Cosmos. One evolves out of a xenophobic life that takes us to Asuri Sampad, and facilitates Self-transcendence to Daivi Sampat.
Modern Application of Atharva Veda
Only with one Sukta of Kanda 1, and with 4 Mantras, we can create various research and application areas in modern education. The competency of the teacher or Acharya, the intent or manas of Acharya, the outcome of creating Meta-Intelligence or Medha, playful method, Joyful learning, Learner -Centered and Question-centered Pedagogy, and the initiation in Meta-knowledge are very powerful orientations for modern educators. The author has been using Knowledge of Pancha Mahabhoot with Triguna to create Acharyas who have better self-knowledge and are able to identify their own strengths as teachers. The next step is to apply the same knowledge to understand the learners and know their learning needs. Another paper is being written in the same. In the West, personality theories based on the works of Carl Jung, using MBTI for education psychology and faculty development programs is very popular. Pancha Mahabhootas for education psychology opens up unexplored area of research for us as Bharteeya.
Medha janan is the heart of meta-knowledge. As Sri Aurobindo says, “Our first necessity, if India is to survive and do her appointed work in the world, is that the youth of India should learn to think – to think on all subjects, to think independently, fruitfully, going to the heart of things, not stopped by their surface…”[14]
References
[1]Chakraborty, S. K. (2013). Education in India: A Tree Without Roots. Shastra Dharma Prachar Sabha. p.49.
[2]Singh, H. G. (1977). Psychotherapy in India. National Psychological Corporation. Page 9
[3]Sharma, R. C. (1928). Atharva Veda Samhita. Sayan Bhasya, Kand VI, Mathura
[4]सातवलेकर, श्रीपाददामोदर. (2008). अथर्ववेदमेधाजनन, संगठनऔरविजय – (भाग५). Swadhyaya Mandal (Vedic Research Centre), Pardi, Gujarat, India, Page 10
[5]ibid
[6]Rao, Ramachandra S. K., Tantra of Sri Chakra Bhavanopanishad, Sri Satguru Publications, A Division of Indian Books Center, New Delhi, India, 2008, page 23
[7]https://www.wisdomlib.org/definition/medha
[8]Bhagwat Sinh. (1986). Bhagavadgomandal. Pravin Prakashan, Gujarat, India, page 7357
[9] सातवलेकर, श्रीपाददामोदर. (2008). अथर्ववेदमेधाजनन, संगठनऔरविजय – (भाग५). Swadhyaya Mandal (Vedic Research Centre), Pardi, Gujarat, India, Page 10
[10]https://www.wisdomlib.org/definition/vasotpati
[11]सातवलेकर, श्रीपाददामोदर. (2008). अथर्ववेदमेधाजनन, संगठनऔरविजय – (भाग५). Swadhyaya Mandal (Vedic Research Centre), Pardi, Gujarat, India, Page 10
[12]Ibid, page 43
[13]Harshavardhana, Y. (2022). Vidyā. Garuda Prakashan PVT. LTD. p. 111
[14]Sri Aurobindo: “On Original Thinking” in The Harmony of Virtue (SABCL Vol. 3), p.112
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