Vedic Education System – Sanatan Dharma

In the series of articles on Sanatan Dharma, another article on the value-based Vedic education system is posted herewith which envisions to make better citizens.  
 
The Vedic education system was prevalent in ancient Bharat which aimed at developing character, physical, ethical, intellectual and spiritual powers of the students. It dedicated the first stage of life for education. The acquisition of education and the holistic development of student followed the principles of simple living and living together with the teacher in Gurukuls. Unlike modern education bought at hefty fees and other expenses, Gurukul education system was based on teacher-disciple system without any fee; where rich and poor, royal and pauper studied together. Shree Rama in treta studied in the ashram of Rishi Vashistha with Nishadraj (King of Fishermen) who was from other backward caste and Shree Krishna educated in the ashram of Rishi Sandipani with Sudama who was born into a poor Brahmin family.
Unfortunately, the modern system of education brought to India in the year 1835 by Lord Macauley was commercial in nature; developed competition among students rather than personality development, laid less stress on personality development & creation of moral conscience. It was aimed at making students job-oriented which gradually wiped-out various professional skills.
Guru in Vedic Education:
Guru is Gu and Ru; Gu is darkness and Ru is remover. Guru dispels darkness, sin, and ignorance. Once Guru purifies himself both externally and internally and assumes the body of the deity he worships and propitiates, the body of the Guru is the same as the deity; his disciple receives a bit of the effulgence from the grace of the Guru. Guru is Brahma, Vishnu and Siva all rolled into one.
In Vedic education system, teacher disciple relationship was ideal.   There are three levels at which learning takes place. There are subjective knowledge, objective knowledge and meta-knowledge. Subjective knowledge teaches one about self, it is useful as it promotes wellness and peace in an individual, makes them better leaders and affords them with better social organization skills.
A few verses are mentioned as under: -

1. गुरुर्ब्रह्मा ग्रुरुर्विष्णुः गुरुर्देवो महेश्वरः। गुरुः साक्षात् परं ब्रह्म तस्मै श्री गुरवे नमः ॥

Meaning: Guru is Brahma, Guru is Vishnu, Guru is Shankar, Guru is true Supreme Brahman. I bow down to such a Guru.

1. विद्यां ददाति विनयं विनयाद् याति पात्रताम्। पात्रत्वात् धनमाप्नोति धनात् धर्मं ततः सुखम्॥

Meaning: Education gives us humility; Merit comes from humility and we get money from merits and with this money, we do the work of codes of conduct and remain happy.

1.  न चोरहार्य न राजहार्य न भ्रतृभाज्यं न च भारकारि !व्यये कृते वर्धति एव नित्यं विद्याधनं सर्वधनप्रधानम्।।

Meaning: Which neither the thief can steal, nor the king can take away, nor it is difficult to handle, nor it can be divided among brothers, it is the wealth that is filled by spending is the knowledge that is the best.
 
First stage of life dedicated for Education:
In ancient India an ideal life was considered to pass through four stages, and Brahmacharya, the first stage of life is considered as the period of education. The rules and conduct of a Brahmachari are given in Manusmṛti, Chapter 2. The four stages in life are – first ashram i.e., Brahmacharya (upto 25 years), second ashram i.e.   Grahastha (25-50 years), third ashram i.e., Vanaprastha (50-75), fourth ashram i.e., Sannyasa.
A few verses are mentioned as under: -

1. प्रथमेनार्जिता विद्या द्वितीयेनार्जितं धनं। तृतीयेनार्जितः कीर्तिः चतुर्थे किं करिष्यति ॥

Meaning: If one who has not acquired knowledge in the first ashram, has not earned money in the second ashram, has not earned fame in the third ashram and then what will he do in the fourth ashram.

1. प्रथमेनार्जिता विद्या | द्वितीयेनार्जितं धनं। तृतीयेनार्जितः कीर्तिः (पुण्य कमाना) | चतुर्थे किं करिष्यति।।

Meaning: In first stage (Brahmacharya), if knowledge is not acquired; in second stage (Grihastha), if money is not earned; in third stage (Vanaprastha) if fame is not earned; what will he do in the fourth ashram (Sannyasa)?
 
Gurukul System of education:
The basic principle of Vedic Sanatan Dharma transmission from one generation to the next is the gurukul education, the parampara (lineage) of Guru – disciple relationship. Gurukul is a Sanskrit compound consisting of the terms guru and kula (कुल). Gurukul refers to “centres of learning around great teachers (Guru)” and forms part of the ancient Indian education system, which aimed at both the inner and the outer dimension of a person.
 
Gurukul system was a comprehensive and all-encompassing system of education viz. Mathematics, Science, Astronomy, Languages, Early Medicine etc. This system of Education aimed at overall personality development and character formation.
The Vedic school of thought prescribes the gurukul (sacred rite of passage) to all individuals before the age of 8 at least by 12. From initiation until the age of 25 all individuals are prescribed to be students and to remain unmarried, a celibate. Students were divided into three categories:

1. Vasu – Those who get education till the age of 24 years.
2. Rudra – Those who get education till the age of 36 years.
3. Aditya – Those who get education till the age of 48 years.

No differentiation of rich and poor was made for the study in the Gurukuls.
The fee of the Guru or Acharya was called ‘Guru Dakshina’. Begging was an important part of the celibacy fast thus being compulsory for all to follow. This helped the Guru run the Kul. Also, subsidies from the kings and the government, along with generous donations from the people around helped the financial administration of the Gurukul. 
अभिषेचनोपवास ब्रह्मचर्यगुरुकुलवासवानप्रस्थ यज्ञदान प्रोक्षणदिङ्नक्षत्रमन्त्रकालनियमाश्चादृष्टाय ॥ ६.२.२ ॥
Meaning: Ablution, fast, brahmacharya, residence in the family of the preceptor, life of retirement in the forest, sacrifice, gift, oblation, directions, constellations, seasons, and religious observances conduce to invisible fruit. (Vaiseṣika sutra 6.2.2)