The Concept of Vedic Education At a Glance

The Goal of V edic Culture is to B ring the Individual to the Plat fo rm o f K Ša Consciousness
V edic Education is an Integr al P a r t o f This Scheme

-The goal of Vedic Culture is self realization.

-A Culture is made up of individuals.
-The ideals of the culture must be effectively transmitted to the individual by reshaping his values and activities.
-These ideals give rise to Vedic Education as an integral part of Vedic culture.
-Vedic culture would offer the best facility for the development of the individual.
-Once trained, the individual has his place in the culture; but to be trained he must be removed from his conditional
environment and be placed in a situation in which, under the guidance of the teacher, he can more objectively
understand his position.
-This situation is ideally away from material / urban surroundings.
-It should be in the shelter of the teachers €rama.
-Education must aid developing KŠa Consciousness in the individual.
-Highly learned means -”when a person is highly educated and acts strictly on moral principles, he is called highly
learned
(NOD Ch.21).
-The thrust of education therefore must be to develop character and philosophical realization; external knowledge and
expertise are in a supportive role.

The N e ed of Individualiz ed and Pe rsonal Di r e ction Unde r an Expe r t T e a che r

-Education must be individualized as each person has his own nature, abilities and problems of conditioning.
-To effect change in the students’ outlook, habits and behavior - the teacher must give them personal attention,
guidance and shelter.
-The relationship between student and teacher must be that of firm friendship based on natural, not artificial, respect.
-The child must come under the shelter of the teacher at the earliest age possible, so the relationship between them has
developed before the child attains puberty with all its subsequent difficulties.

Quali fi c ation and T esting of a Student

-The student must have suitable behavior and intellect for training.
-There is a testing period in which the prospective student may be evaluated.

The Duties of the B r ahmac€ r…

-The importance of s€dhana, service attitude and menial service.

-The usefulness of the upanayanam saˆsk€ra as a limb of pañcar€tra and a preparation for spiritual initiation.
-helps establish the student firmly in the mode of goodness.
-gives adhik€ra to perform homas and home Deity worship, thus cultivating attitudes of cleanliness, responsibility
and devotion.
-Purasc€rya vidhi - preparation for spiritual initiation.
-chanting Hare KŠa and serving pras€d to the devotees.
-worshipping the Deity, offering oblations and performing fire sacrifices.

The Concept of V edic A c ademic T r aining and its Basis on the Fourteen Books of V edic K nowledge

-Knowledge must be realized and applied in one’s life.

-Knowledge must be gained from Authority.
-The concept of par€(superior) and apar€(inferior) knowledge.
-Vedanta as par€ and other Vedic subjects as apar€.
-®r…mad Bh€gavatam as the culmination of par€ vidy€.
 The Concept of Vedic Education - Page 2

-Vedic education is based on the 14 branches of knowledge

-The 4 Vedas, the 6 Vedangas (Sanskt; Astronomy and rules of worship), and the 4 Upangas
(Vedanta, .Dharma, Logic and Pur€Ša).
-Upa Pur€Ša (the 4 Upavedas - Ayurveda, fine arts, architecture, and economics - ant the 64 arts and sciences)
as a supplement to the Pur€Šas.
-misc. useful knowledge
-aspects of Vocational training
-For those whose main training is philosophy, all other subjects become supportive of that thrust.
-The Gaudiya Tradition keeps ®r…mad Bh€gavatam as the central feature of education
-All knowledge both theoretical and practical must be brought into line with the goal of Bhakti --
the principle of Bhaktivedanta.

The Gurukula T r aining of K Ša and Bala r €ma Unde r the Ca r e of Sandipani Muni, Pe r f e ctly
Exemplifies V edic Educ ation

-Living in the €rama of Sandipani Muni

-KŠa and Balar€ma’s performance of s€dhana and menial service
-After being satisfied by Their attitude, Sandipani Muni then instructed them in:
-The 14 branches of Vedic knowledge
-Vocational training
-The 64 arts and sciences

Conclusion:

The Bhaktivedanta Academy is based on the persuance of the above principles of KŠa and Balar€ma’s training
and ®r…la Prabhup€da’s instructions to train qualified students as potential preachers of ®r…mad Bh€gavatam.
 The Concept of Vedic Education - Page 3

V edic Culture ’s Goal is Bringing the Individual to the Plat form of K Ša Consciousness;
and V edic Education a s Being an Integral P a r t o f This S cheme

The purpose of Vedic culture is for solving the problems of birth, death, old age and disease. This perspective of
life necessitates the development of a clear understanding between the nature of matter and spirit. Thus the individual’s
prime duty is to free himself from the bondage of this material world and understand his relationship with KŠa.
The chief concern of Vedic society was to offer the best scope for the development of the individual. The ideals of
the culture must be clearly reflected in the mind of the individual. This can only be achieved through a course of
training that reshapes the individual’s values and activities.
Once trained, the individual naturally has their place in the context of social life. But for the individual to be able to
view his own nature objectively he must be out of his usual home environment in which his conditioned responses and
1
emotions make his vision cloudy . He must be able to observe and develop the understanding of the different levels of
consciousness2 and go beyond his material attachments, misconceptions and material identifications.
®r…la R™pa Gosw€m… describes the meaning of highly learned (NOD Ch.21) “when a person is highly educated and
acts strictly on moral principles he is called highly learned. A person conversant in different departments of knowledge
is called educated, and because he acts on moral principles, he is called morally stout. Together, these two factors
constitute learning 3.
This definition of knowledge naturally gives rise to the system of Vedic education as an integral part of the scheme
of Vedic life, thought and values. Education must aid in the development of self realization, and not merely in the
acquisition of material knowledge. More concern is for the internal development of the individual, than the external.
Knowledge is gained by approaching the source of knowledge (KŠa) as opposed to independently studying the
individual objects of the universe.
The method of education, therefore, is yoga–to stop the individuals concern with the mundane plane and to
redirect one’s attention to the Absolute Truth, KŠa.

1
The father may be learned, but he entrusts the care of his child to the teacher, as the father-son relationship is such that there is the
risk of the son being given too much freedom. The father is likely to spoil the child with his excessive fondness. The son, because of the
freedom of home, will live without being fully disciplined and without a sense of humility. Of what use is knowledge without
humility?
Vasi˜ha Saˆhita ch.8 states, “A student should not be a stay-at-home.”

2
The levels of consciousness are :
Annamaya - The platform of sense gratification and sensual knowledge (the arts and sciences)
sense perception: body - (1) gathering of information by the knowledge acquiring senses
mind - (2) accumulation of feelings
(3) reduction of the information to what is presently required
(4) accepting and rejecting
intelligence - (5) reasoning (what will be best for my sense pleasure)

Pr€Šamaya - The platform of extended sense enjoyment : knowledge above sensual but without
knowledge of the next life, moral codes, political sciences, economics, justice, etc.

Mano maya - The platform of ethics / religiosity: -occupational duties - varŠ€rama

-world religions - fear of God, but no actual development of a relationship
-speculative philosophies

Vi j ñ€na maya - The platform of intellectual discrimination between body and soul

šnanda maya - The platform of Absolute Knowledge - our relationship with KŠa, KŠa Consciousness.

3
One’s moral character determines one’s varŠa. A br€hmaŠa is known for his character. If he only has knowledge but not character, he
cannot be accepted as a br€hmaŠa.
Vidy€-vinaya-sampanne ...”The humble sages, by virtue of true knowledge, sees with equal vision ...”(Bg.5.18) [Development of
knowledge is gained in the progression of the €ramas. One first studies the Vedic literatures as a brahmac€ri, and then applies this
knowledge in his life, knowledge that matures into the full realization of the Absolute Truth at the final stage, the sanny€sa €rama.]
 The Concept of Vedic Education - Page 4

The N e ed of Individualiz ed and Pe rsonal Di r e ction Unde r an Expe r t T e a che r

As the individual is the chief concern of education, education is necessarily individual. A common scheme may
economize effort and expense, but it will not make for maturity of the self which depends on the uniqueness of
personal attention and freedom of choice -factors which are ignored in a common scheme.
The molding of the student depends on the human factor. It depends on the individual attention and treatment to
be given by the teacher. Here the personal touch, the living relationship between the pupil and teacher, make
education. 4
This concept of education shapes its external forms. The pupil must find the teacher. He must live with him like a
family member and is treated by him as a son. The school is a natural formation not artificially constituted. It is the
place of the teacher, it is a hermitage, amid natural surroundings, away from the distractions of urban life, functioning
in solitude.
The constant and intimate association between the teacher and the taught is vital to education as conceived in this
system. The pupil is to imbibe the inward method of the teacher, the spirit of his life and work, these things being too
5
subtle to be taught. Living with the teacher produces a constant stimulus to the ideals to which the student is
6
dedicated , while it also operates as a protective sheath, shutting out unwholesome influences7. It operates as a
restraining force.8

The Quali fi c ation and T esting of a Student

The Vedic teacher imposed exacting moral and mental tests for admission of pupils; he refused to work with
9
unsuitable material. The pupil’s own efforts along with those of the teacher are both factors in education. 10 The

4
The teacher must be capable to inculcate humility in the student. The teacher’s life must be such that he naturally earns the respect
of the student. The student should feel that submission to his teacher will result in his own well-being, nothing will be lost.
That the bond between teacher and student should remain strong and constant without diminishing, is the invocatory prayer at the
beginning of the lessons:
oˆ saha n€vavatu / saha nau bhunaktu / saha v…ryankarav€vahai /
tejasvi n€vadh…tamastu m€vidvi € vahai /

“May the Lord protect us both (teacher and student) together, may He nourish us both, may we work together with great energy. May
our study be enlightening and fruitful. May there be no dispute or hatred. Let there be peace.”

5
In the PraŠa Upaniad Pippal€da’s character of humility, honesty and sincerity is exemplified when he was approached and
questioned on a subject by six other sages, when he said: “I will answer to the extent I can. I will tell you all I know.”

6
Three qualifications of the teacher: 1. €cinoti hi sastrarth€n - he must be well versed in philosophy
2. svayam €carate - he must apply what he knows in his life
3. acare sth€payatyapi - he must make his students the same

7
Patañjali comments on Panini sutras (4:4:62) “The pupil is known as chatra because the preceptor is like an umbrella sheltering the
pupil or covering his defects.”

8
At the age of early teens the student’s mind is awakened to new feelings and urges. It is a time the student would like to be free
like a bull and roam at will. So when the student performs menial service and other prescribed activities during this time under the
guidance of a teacher who is affectionate and of good behavior then the student’s senses will be held in check and he will acquire Brahma
tejas -- the effulgence of the Brahmac€ri.
But to impose the gurukula life and discipline on the student at the very time his urges manifest themselves is to invite unfortunate
circumstances. When you try to raise the banks of a river at the time of a rising flood, the riverbanks as well as the men trying to raise
them will be swept away. That is why the €stras enjoin that the student must be sent to the gurukula at 5-8 years old, before their lust
disturbs the mind.

9
The Manu Saˆhita II 113-115 mention : “Ever in the absence of a means of lively hood, it is better for a preceptor of the Vedas to
die with his knowledge than to impart it to an unworthy student.” The goddess of learning approaches a br€hmaŠa and says, : “I am a
great treasure you have received. You must safeguard me in the same way as you safeguard a treasure. Spend it with care and distribute it
among the deserving. You must impart me (knowledge) to a student who is chaste in body and mind, has subdued his senses and
studies with diligence. And you must make sure that he too will preserve and value me (knowledge) as a treasure.”
 The Concept of Vedic Education - Page 5

MuŠaka Upaniad (1:2:13) states that “spiritual truths can be imparted only to the pupil who approaches the teacher
with proper respect, whose thoughts are not deflected by desire and are completely composed.”

Yaska in his Nirukti points out these features necessary for education:
-The home of the spiritual master as the school where the pupil had to live and be fed by him (the teacher).
-The admission of the pupil on the ground of his moral fitness.
-The discipline of brahmacarya imposed upon the student.
-The duty to honor the teacher like his mother and father by word thought and deed.
-The expulsion of the pupil who does not observe this duty.

The tests for admission and the regulations governing the life of the student after admission to the school were
determined by the ideals and aims of Vedic education. The development of the inner nature or character of the student
is one of the essential objects of education. As stated by Manu (Manu Samhita 2:97) “Neither the study of the Veda nor
liberality nor sacrifices nor any self imposed restraint nor austerity can ever procure the attainment of rewards to a man
whose heart is contaminated by sensuality.” Thus, the part of education that deals with the life of the student fills a
larger place in the Vedic educational scheme than the part that deals with the mere intellect. Therefore the strict and
rigid rules governing the daily life of the student know no relaxation or interruption; the course of moral training
provided for no holidays (as in academic training). Daily the student must maintain his s€dhana and menial service
around the €rama. It may thus appear that the menial service would interfere with the student’s studies but we must
bear in mind that the observance of these rules according to Apastamba (1:2:5:9) “ is in the interest of the students own
welfare.” The growth of the whole nature of the boy, and not just his intellect, is the object of this education.

The Duties of the B r ahmac€ ri

The relationship between the teacher and student was inaugurated by the saˆsk€ra of upanayanam 11. The student
was then known as Dvija, twice born 12. The education thus begun is called by the significant term Brahmac€rya,
indicating that it is a mode of life, a system of practices.
In S.B. (7.12.1,2,3,5,6,13) N€rada Muni describes to Yudhi˜hira Maharaja the attitude and practices of the
brahmac€ri. N€rada Muni said: “A student should practice completely controlling his senses. He should be submissive
and should have an attitude of firm friendship for the spiritual master. With a great vow, the brahmac€ri should live at
the gurukula, only for the benefit of the spiritual master.

“This confidential knowledge may never be explained to those who are not austere, or devoted or engaged in devotional service, nor
to one who is envious of Me.” (Bg. 18.67)
Manu Smti states: “That student should not be taught who is neither attentive nor devoted and who misuses his knowledge.” All
Dharma €stras warn that one who teaches a student for money without bothering for his upliftment will go to hell.
The Niti €stra explains:
r€j€nam r€s traktam p€pam, r€ja p€pam purohi ta m
bharat€nam s tr i k tam p€pa m, s i  ya p€pam guru m vrajet

“The s i n s of t he ci t izens i s s uffered by t he k i n g, t he k i n g’ s s i n s b y t h e R€ja Guru, t he wife’s s i n s b y t he

h u s band and the s t u den t’s s i n s by t he teacher.”
According to the €stras, subjects of great importance should not be taught without keeping the student in the gurukula for at least
one year and without being satisfied about his character and conduct. It is only after making sure about this that the teacher nurtures his
intellect and knowledge. There is nothing more dangerous for a man than to possess intelligence without character, as only improper
action will follow.

10
Bg. 4.34 purp. “... Therefore when the student is submissive and is always ready to render service, the reciprocation of knowledge
and inquiries becomes perfect.”

11
Upa(near) nayana(leading): Leading near the teacher. The teacher is the ‘vidy€bh€sa’ guru or one who has knowledge and teaches the
scriptures. He helps bring one closer to the sadguru, the eternal father, who knows and leads us to the Absolute Truth, KŠa.

12
The student is known as ‘antevasi’, or one who lives with the teacher. Technically, ante means within - within the mind. The
teacher harbors the student within his mind by affection and training thus giving him a new birth, Dvija.
 The Concept of Vedic Education - Page 6

“At both junctions of the day and night, namely in the morning and in the evening, he should be fully absorbed in
thoughts of the spiritual master, fire, the sun-god and Lord ViŠu and by chanting the G€yatr… mantra he should
worship them 13.
“Being called by the spiritual master, the student should study the Vedic mantras regularly. Everyday, before
beginning his studies and at the end of his studies, the disciple should respectfully offer obeisances unto the spiritual
master.
“The brahmac€ri should go out morning and evening to collect alms, and he should offer all that he collects to the
spiritual master. He should eat only if ordered to take food by the spiritual master; otherwise, if the spiritual master
does not give this order, he may sometimes have to fast.
“A brahmac€ri should be quite well behaved and gentle and should not eat or collect more than necessary. He must
always be active and expert, fully believing in the instructions of the spiritual master and the €stra. Fully controlling
his senses, he should associate only as much as necessary with women or those controlled by women.
“According to the rules and regulations mentioned above, one who is twice born, namely a br€hmaŠa, katriya or
vaiya, should reside in the gurukula under the care of the of the spiritual master. There he should study and learn all
the Vedic literatures along with their supplements and the Upaniads, according to his ability and power to study.”
The Upaniads mention pupils approaching their teacher with sacrificial wood in hand as a token signifying their
readiness to serve the teacher and tend the sacred fire. The Satapatha Br€maŠa (10.5.4.5) explains that the brahmac€ri
puts wood on the sacred fire to kindle the mind with fire - transcendental understanding.” This daily worship of the
Lord in fire assists in firmly establishing the student on the platform of goodness, so essential for study, Deity worship
and br€miŠical life.
The importance of elevating oneself to the br€hmiŠical platform is explained by ®r…la Prabhup€da in the KŠa
Book chapter eighty ‘The Br€hmaŠa Sud€m€ Benedicted by Lord KŠa.’ “Lord KŠa, the Supreme Personality of
Godhead, the Supersoul of all living entities, knows very well everyone’s heart. He is especially inclined to the
br€hmaŠa devotees. Lord KŠa is also called brahmaŠyadeva, which means he is worshipped by the br€hmaŠas.
Therefore it is understood that a devotee who is fully surrendered unto the Supreme Personality of Godhead has
already acquired the position of a br€hmaŠa. Without becoming a br€hmaŠa, one cannot approach the Supreme
Brahman, Lord KŠa... The vivid example is Sud€m€ Vipra. He was a qualified br€hmaŠa, unattached to all sorts of
material sense enjoyment, and at the same time a great devotee of Lord KŠa. Lord KŠa, the enjoyer of all sacrifices
and penances, is very fond of a br€hmaŠa like Sud€m€ Vipra, and we have seen by the actual behavior of Lord KŠa
how much he adores such a br€hmaŠa. Therefore, the ideal stage of human perfection is to become a br€hmaŠa-
vaiŠava like Sud€m€ Vipra.”
The pupil’s next duty was to tend the teachers €rama and cows. Tending the house was training the pupil in self-
help, dignity of labor, of menial service to guru, KŠa and the VaiŠavas, and of student brotherhood. Tending the
cows, the pupil received a valuable training in the love of the cow, with the advantages it gave of out door life and
physical exercise.
Another duty of the brahmac€ri was to go out begging, it was not begging for himself, but for the support of the
school. Its educative value is explained in the Satapatha Br€hmaŠa (11.3.3.5) as producing in the pupil “a spirit of
humility and renunciation.”14 An acquaintance of worldly life and its problems — through begging — helps him to
realize more vividly the futility of material life and the security of spiritual life and training.

13
In the Cc. Madhya 15.108 purp., ®r…la Prabhup€da explains, quoting from San€tana Gosw€m…, about the purificatory activities to be
performed in preparation for spiritual initiation (as opposed to upanayanam) called purascary€ vidhi “In the morning, after noon and
evening, one should worship the Deity, chant the Hare KŠa mantra, after oblations, perform a fire sacrifice, and feed the br€hmaŠas.
These five activities constitute purascary€. To obtain full success when taking initiation from the spiritual master, one should first
perform these purascarya processes.”
14
At the end of the upanayanam saˆsk€ra, after the student has performed bhiks€c€rya (begging alms), the boy’s father says
“bhiks€c€rya cara” which in effect means, “Give the alms you have collected to your teacher and learn to observe the rule of subsisting on
the share he gives you.”
The purpose of bhiks€c€rya and menial service is to help the student reap the fruits of education by instilling humility in him and to
prevent him from nursing the feeling of vidy€ garva, pride in one’s learning.
In the Atharva Veda (6:133:3) there is a statement, “Having made himself poor, as it were, and become devoid of shame, he begs
alms.”
 The Concept of Vedic Education - Page 7

The Concept of V edic A c ademic T r aining and its Basis on the Fourteen Books of V edic K nowledge

In the Vedic scheme of education, mere study occupied only the preliminary place in learning, as true learning was
not just book knowledge, but realization and application.
The Bhad€raŠyaka Upaniad (2.4.5) mentions three stages of education called:
1)  r avana - hearing knowledge from the teacher.
2) manana (jñ€na) - gaining an intellectual understanding through practice and reflection on what is learned.
3) nidhidhyasana (vijñ€na) - a consciouss developement and application of personal values in one’s life, due to
realization of what has been learned.

The MuŠaka Upaniad (2.2.24) Points out that “A mere intellectual apprehension of the truth -a reasoned
conviction is not sufficient, though it is necessary as the first stage as a sort of mark at which to shoot.”
Realization of the truth is described as Darsana, or perception of Truth. Knowledge must be seen. Because we see
the material world, we believe in it. Thus the knowledge of the scriptures must also be seen. Then alone will the
conditioned result of material perception be removed and replaced by seeing through the eyes of scripture.
®r…la Prabhup€da comments in this regard in the Nectar of Devotion (Ch. 21.20): “A person who acts exactly
according to the tenets of scripture is called €stra-cakus. ®€stra-cakus means one who sees through the eyes of the
authorized scriptures. Actually, any man of knowledge and experience should see through these books. For example,
with our naked eye we perceive the sun globe simply as some glaring substance, but when we see through authorized
books of science and other literature, we can understand how much greater the sun globe is than this earth and how
powerful it is. So seeing through the naked eye is not actually seeing. Seeing things through the authorized books or
authorized teachers is the correct way to see.”
®r…hara in his Sanskt poetical work, The Naisadam -- the story of Mah€r€ja Nala from the Mah€bh€rata --
mentions in passage 1:4 about Nala’s learning of the fourteen branches of Vedic wisdom and the four stages of
learning. He cleverly gives a double meaning to the word caturdasa, to show the different aspects of study:

adh…ti -bodh€ca r ana -p r a c € r anai r daascat as r aƒ p r anayannup€dhibhiƒ

c aturdaatvam ktavan kutaƒ svayam vedmi vidy€su c aturdaasvayam

c atur (4 ) + daa (10) = 14; The 14 branches of Vedic knowledge

(1-4) The 4 V edas; ¬k, Yajus, S€ma and Atharva
(5-10) The 6 V ed€ngas
- ®ik€ - proper pronunciation & memorization of the Vedic texts
- Chanda (prosidy) - Sanskt poetic meters
- Vy€ka r ana - Sanskt grammar
- N i rukta - Sanskt Vocabulary
- K a lpa - procedures of worship
- Jyotisa - Astronomy & Astrology
(11-14) The 4 Up€ngas
- V edanta - philosophy
- Logic and Argument
- Dha rma ®€st r a and Niti - social codes of conduct
- Pur €Šas and Ithih€sas - history, geography & natural science

c atur (4 ) + dasa (sta ges) = The 4 stages of learning

1) Adh…ti - to learn a subject thoroughly
2) Bodha - to gain insight and proficiency in one’s learning
3) š c a r ana - realizing the purpose of, and living according to, our learning
4) P r a c € r ana - giving this knowledge to others

From the conversation of N€rada Muni and Sanat Kumar in the Chandogya Upaniad (7:1) we also get an
understanding of the Vedic subjects and methods of study. N€rada Muni states: “I have studied subjects like the Veda
Traya ( the ¬g, Yajus and S€ma Vedas), Atharva Veda as the fourth, and the Pur€Šas and Ithih€sas as the fifth. Also
 The Concept of Vedic Education - Page 8

grammar, the movement of the living entities, arithmetic, logic and argument, Niti €stra, vocabulary, the six limbs of
the Veda, and other subjects like military science, medical science and other arts.
N€rada Muni continues: “I have studied all these subjects, therefore I know the scriptures (mantra-vit), yet I do not
yet understand the ultimate purpose (€tma-vit).”
Sanat Kumar replies: “What ever you have studied is just words. Now you must realize the purpose and source of
knowledge, KŠa.”
Besides these branches of knowledge, arts and sciences, the Upaniads speak of the supreme knowledge known as
par€ vidy€, as distinguished from all other Vedic knowledge termed as apar€ vidy€. All knowledge par€ and apar€ are
opposed to ignorance or avidy€. However par€ vidy€ is described in the MuŠaka Upaniad (1:1:2,3) as “sarva-vidy€-
prati˜ha”, the foundation of all arts and sciences15; the science of sciences where in lies the knowledge of everything.”
The Upaniad further explains this knowledge as “Vedanta, the final and highest stage of wisdom.”
In the purport to Bg. 10.32, ®r…la Prabhup€da says: “For advanced education there are various kinds of books of
knowledge, such as the four Vedas, their six supplements, the Vedanta S™tra, books of logic, books of religiosity and
the Pur€Šas. So all together there are fourteen divisions of books of education. Of these, the book which represents
adhy€tma-vidy€, spiritual knowledge - in particular, the Vedanta S™tra - represents KŠa.”
In the Cc. Madhya (19:17 purp.) ®r…la Prabhup€da states: “®r…la Bhaktisiddh€nta Sarasvati µh€kura gives the
following commentary on the words ‘Bhagavata vic€ra’. As confirmed in the MuŠaka Upaniad (1.1.4,5) there are
two kinds of educational systems:

dve vidye veditavya iti, ha sma yad br ahma -vido vadanti - pa r € c aiv€pa r € c a
tat r apa r € g -vedo yajur -vedaƒ s€ma -vedo ‘tha rva -vedaƒ siks€ kalpo vy€ka r aŠaˆ
niruktaˆ chando jyotiam iti , atha pa r € yay€ tad- aka r am adhigamyate

“There are two k i n d s of educat i o na l s y s te m s. One deal s w i t h tran scendenta l k n ow ledge (par€-vi d y€) and t he
o t her wi t h ma ter ial k n o wledge (apar€-vi d y€). All t he Vedas - ¬ g Veda, Yajur Veda, S€ma Veda, At harva Veda an d
t he ir coro l lar ies kn own  i k sa, kalpa, vy€karaŠa, n ir u k ta, chanda and j y o t i a - belo n g t o t he i nferi or s y s te m of
ma ter ial k n ow ledge (apar€-v i d y€). B y par€ v i d y€, one can un ders tand t he akara, Brah man or t he Abs o l u te Tru t h.
As far as Ved ic l i terature is concerned, Vedan ta-s ™ tra i s accepted as t he par€-vi d y€. ®r… mad B h€g avatam i s an
exp lanat i o n of t hat par€-v i d y€. Tho se who asp ir e for l i berat i o n ( m u k t i or m o k a) and i n tr o d uce t hem se l ves a s
vai d€n t i ka are al s o equal t o t h o se gr ou p s as p ir i n g t o i m pr o ve rel i g i o n ( dhar ma), econo m ic devel o p men t (ar tha),
and sense grat if icat i o n (k€ ma). Dhar ma, artha, k€ma and m o k a are cal led catur-varga. They are wi t h i n t he s y s te m
of i nfer ior mater ial k n ow ledge. Any l i terature g i v i n g i nf or mat i o n abo u t t he s p ir i t ua l wor l d, s p ir i t ua l l ife,
s p ir i t ua l i den t i t y and t h e sp ir i t s o u l i s cal led par€-v i d y€. ®r… mad B h€gavatam d oes n o t have any t h i n g t o d o w i t h
t he ma ter ial i s t ic way of l ife; i t g i ves tran scenden t al i nf or mat i o n t o educate peop le i n t he su per i or sy s te m of par€-
v i d y€.”

The T r aining of K Ša and Bala r €ma Under the Ca r e of S€nd…pani Muni Pe r f e ctly Exemplifies Vedic
Education

15
Vidy€ in Vedic times was rooted in the Veda. Every art and science had its connection with the Vedas, with one or other of the
fourteen branches of knowledge. The purpose of this was to lead a life in conformity with the Vedas.
Vedic education was not exclusively theoretical and academic, but was related to vocational training and practical service. The highest
education was quite consistent with application of knowledge into one’s life as a self-culture, and in training to deal with objects of the
physical environment.
The br€hmaŠa was known as sa-karma-nirata, those observing six occupational duties. ®r…la Prabhup€da explains in SB. 5:17:11
purp.: “ Br€hmaŠas are supposed to acquire six kinds of auspicious qualifications: They become learned scholars (pa˜hana) and they teach
others how to execute this worship (y€jana); they qualify themselves as bona-fide persons to receive alms from others (pratigraha), and
they distribute the wealth in charity (d€na).”
Katriyas and vaiyas should study (pa˜hana), worship the Lord (y€jana) and give in charity (d€na). Besides these three activities the
katriyas should protect their citizens and the vaiyas develop commerce etc.
For those whose main training is in philosophy, all other subjects become supportive of that thrust. The Gaudiya tradition of
education keeps ®r…mad Bh€gavatam as the central feature - all other knowledge both theoretical or practical must be in line with the goal
of Bhakti - the principle of Bhaktivedanta.
Manu Saˆhita (II.168) states:”A br€hmaŠa who not having studied the Vedas, tries to acquire other forms of mundane knowledge,
is degraded to the status of a ™dra, with all his progeny ever in his life-time.
 The Concept of Vedic Education - Page 9

“I hope my dear friend, that you remember all those days of our school life when you and I were living together at
the boarding house. Actually, whatever knowledge you and I received in life was accumulated in our student life.
“If a man is sufficiently educated in student life under the guidance of a proper teacher, his life becomes successful
in the future. He can very easily cross over the ocean of nescience, and he is not subject to the influence of illusory
energy.” (Meeting of KŠa and Sud€m€ Br€hmaŠa - KB. Ch.79)
“It is customary, after being initiated in the G€yatr… Mantra, for one to live away from home for some time, under
the care of the €c€rya, to be trained in spiritual life. During this period, one has to work under the spiritual master as an
ordinary menial servant. There are many rules and regulations for a brahmac€ri living under the care of an €c€rya, and
both Lord KŠa and Balar€ma strictly followed those regulative principles under the instruction of their spiritual
master, S€nd…pani Muni, in his place in northern India.
“Thus they satisfied Their spiritual master, who instructed Them in all the intricacies of Vedic wisdom and in the
supplementary literatures such as the Upaniads.
“Because KŠa and Balar€ma happened to be katriyas, they were specifically trained in military science, politics
and ethics . . .
“After hearing only once from Their teacher, KŠa and Balar€ma learned all the arts and sciences. In sixty-four
days and sixty-four nights, They learned all the necessary arts and sciences required in human society . . .”
(KŠa Recovers the Son of His Teacher, KB. Ch. 44)
“The Caranas ... pray to KŠa as follows: “My Lord Govinda, the goddess of learning is decorated with fourteen
kinds of educational ornaments, her intelligence is all pervading within the four departments of the Vedas, her attention
is always on the lawbooks given by the great sages like Manu, and she is appareled in six kinds of expert knowledge -
namely Vedic evidence, grammar, astrology, rhetoric, vocabulary and logic. Her constant friends are the supplements
of the Vedas, the Pur€Šas, and she is decorated with the final conclusion of all education. And now she has acquired an
opportunity to sit with You as a class friend in school, and she is now engaged in Your service.” (NOD, Ch.21.11)

Conclusion: In Pe rsuance of T r aining Quali fied Students to Become Potential P r e a che rs of ® r…mad
Bh€gavatam – The Bhaktivedanta A c ademy is Based on the Above P rinciples

c atur va rŠyaˆ may€ s  ˜am

guŠa-ka rma -vibh€gaaƒ

“Accord i n g t o t he t hree m o des of ma ter ial nat ure and t he wor k ass ociated wi t h t he m, t he four d i v i s i o n s of h u ma n
s oc iet y are created by Me.” B g. 4.13

Training in Vedic Culture means to be trained according to one’s nature in the occupational duties of varŠa and
€rama. This training is not aimed at sense gratification (karma) or mental speculation (jñ€na), but at worship of the
Lord under the protection of His varŠ€rama system. This is the path of perfection; it is called Daivi-varŠ€rama
Dharma.

yataƒ pravtti r bh™t€n€m

yena sa rvam idam tata m
sva-ka rmaŠa t am abhya r cya
siddhim vidati m€navaƒ

“By wor s h i p of t he Lord, Who i s t he s o urce of all bei n g s and Who i s al l- pervad i n g, a man can at t ain perfect i o n
t hr o u g h perfor m i n g h i s own wor k.” B g. 18.46

®r…la Prabhup€da mentions in the Cc. šdi 10:50 purp. “As stated in the ®r…mad Bh€gavatam, everyone should
execute his occupationial duty, and thus he should satisfy the Supreme Personality of Godhead. That is the perfection
of life. This system is called Daiva-varŠ€rama.”
“But as far as we are concerned, we are trying to establish daiva-varŠ€rama, as it is instructed by the Gosw€m…s, by
Hari-Bhakti-Vil€sa, by our spiritual master. May not be perfect, but we are trying our best to introduce this Daiva-
VarŠ€rama .” (PL. Bg. 7:3 1971 Bom.)
“So this KŠa consciousness movement is trying to re-establish daiva-varŠ€rama. Where br€hmaŠa, katriya,
vaiya, udra, everybody. Systematic. We are, therefore proposing to start a college, varŠ€rama college. It is proposed
 The Concept of Vedic Education - Page 10

... we are trying so many things but this is also one of the programs that the people of the world. They should be
educated according to the quality and work.” (PL Bg. 7:1 1977 Bhuv.)
®r…la Prabhup€da laid particular stress on the training of Br€hmaŠas over and above the other classes of VarŠ€rama
Society.
“Satyam, saucam, tapo. The beginning is satyam. The asuric life is no satya, no truth, and the first class life in
human society, the br€hmaŠas, is satyam, saucam, tapo and titiksa arjavaƒ astikyam jñ€nam vijñ€nam. This is first class
life. So our KŠa consciousness movement is to create a class of men ideal, first class men with satyam saucam tapo
samaƒ damaƒ titika. This is godly civilization.” (PL General 1975 Bom.- cornerstone laying for the Bombay
Temple)
“The br€hmaŠa class means the first class ideal men, so that by seeing their character, their behavior, others will try
to follow. Yad yad €carati sri˜haƒ. So this KŠa Conscious movement means we are trying to create some first class
men. This is KŠa Consciousness.” (PL SB. 6th Canto 1975 Mel.)
Based on the structure of KŠa and Balar€ma’s gurukula education and the instructions and mood of ®r…la
Prabhup€da, we desire to:
1) train qualified brahmac€ris as first class men according to the system of daiva-varŠ€rama
2) inculcate in these brahmac€ris knowledge and moral character so that they may worship the Lord and obtain
perfection through the performance of their duty.
3) create a class of preachers of ®r…mad Bh€gavatam who are fixed in their duty of studying and teaching para
vidya. Thus they will be well established in their roles as devotees of the Lord.

This is KŠa’s own definition of “piety” in terms of daivi-varŠ€rama; “sin” is defined as neglect of one’s
devotional duties. One who is not well established in his daiva-varŠ€rama role will find it difficult if not impossible to
subdue his sinful propensities.
sve sve ‘dhika r e y€ ni˜h€
sa guŠaƒ pa rikirtitaƒ
karmaŠ€m jaty-auddh€n€m
anena niyamaƒ ktaƒ
guŠa-dosa -vidh€nena
sang€n€m tyajanec chay€

“It i s f ir m l y declared t hat t he s teady adherence of transcenden ta l i s t s t o t he ir respect i ve s p ir i t ua l p o s i t i o n s

cons t i t u te s real p ie t y and t hat s i n occurs when a tran scenden tal i s t neg lect s h i s prescr ibed d u t y. One who ado p t s
t h i s s tan dard of p ie t y and s i n, s i ncerely des ir i n g t o g i ve u p al l pas t as s ocia t i o n w i t h sense grat if i cat i o n, i s ab le
t o s u b d ue mater ial i s t ic act i v i t ie s, wh ich are by nat ure i m p ure.”
( SB . 11:20:26)