My Original Write Up
Markendeya Yeddanapudi
The Alternative and Parallel Education
With your eyes you can see only 00.0035% of the totality. Even what you see with your eyes are 3D shapes which are not completely true. Suppose there are two chairs in front of you. Suppose you can see with your eyes everything-atoms,particles,particles forming into atoms, atoms into molecules, then due to various processes even the atoms just becoming ‘nothings’…
You cannot see the Chairs, but diverse processes. You cannot find yourself also, and experience your own participation in those processes. You cannot find definite subjects, verb contexts and predications subject to the verb contexts. Nature becomes one single subject, with verb contexts changing continuously and diverse predications overlapping each other. In that participation, understanding will not be based on connecting paradigms, as the paradigms change continuously.
Understanding becomes experiencing discoveries and brilliant revelations from nature that shatter one to the core. There the mechanical manipulations glorified as inventions become adulterations. In the education that continuously flashes discoveries and revelations and enlightenments, making life simply bliss, every aspect of nature becomes vital and nature becomes God and sacred. In the free nature every organism feels the flow of Theism, as part of geography.
Today we repudiate our own basic limbhood of nature, and as part of the anatomy of nature. We want scientific explanation or the Cartesian or mechanical explanation with mathematical proofs. We ignore the basic fact that nature is in ferment, with every component from nano on is in the ever changing processes which we have to designate as the processes of consciousness. Mathematical equations and formulae can be true only for a passing nano second.
Education must be participation in the growing and changing nature. Actually the TOEs-Strings, the M Theories, Loops etc, must be explanations of the ever changing processes of consciousness and not addition to and subservient to cartesianism. The TOEs need freedom from the mechanical paradigm. They must take one to the Universe as diverse processes of consciousness.
The taboo against Consciousness or simply the taboo against you as an entity of consciousness, in the cartesianed sciences must end.
Every University must start a ‘Free Nature Park’ without any tampering so that the continuing atrocity against nature with its economics subjected courses which create graduate for economic occupations, or the total destruction of nature, may be partially atoned.
In the free nature park there will be the alternative education based on the total freedom to nature, so that a student feels his/her limbhood of nature, and actually changes education from the present economic subjugation.
YM Sarma
Rajaram Krishnamurthy
PARALLEL EDUCATION VIDYA IN SANATANA
IF WE SAY TAKE THE PATTERN OF EDUCATION OF 7000 BCE WILL ANY ONE INCLUDING THE MEMEBERS WILL ACCEPT? Vidyā (विद्या, “gnosis”) or Jnana (doctrine) refers to one of the four categories of the subject-matter of the Āgamas, according to Alexis Sanderson in his 2006 article on the Lākulas (before presenting the vratas in the ninth chapter of the caryā pāda of the Matanga Parameswara).—The Śaivas have conventionally divided the means of liberation taught in the Āgamas, that is to say their subject matter, into the four categories, ritual (kriya), doctrine or gnosis (jnana, Vidyā), meditation (yoga), and ascetic observance and other rules governing the conduct of the various classes and kinds of initiate (caryā). BAGAVAD GITA TEACHES ONLY THAT; BUT EVEN AMONG THE 3% COMMUNITY THIS CONCEPT FLUTTERS WITHOUT RECOGNITION AS WE HAVE NOT DEVICED OUR STANDARD EDUCATION; AND WE CANNOT DO IT BECAUSE OF POLITICS; AND POLITICS WAS BASED ON CASTE, @JATI INVENTED BY THE VARIANTS.
WHAT IS KNOWLEDGE? The term ‘knowledge,’ ‘vidyā,’ stands for that by means of which all things are known; i.e., the reading of the text as well as the grasping of the meaning. The meaning is that he who does not bring any benefit should not be taught the text of the Veda, nor should the explanation of the meaning of Vedic texts be expounded to him. (see the Manubhāṣya, II.112) .So unless there is a response proper, criticism or appreciation, condemnation and concentration, among the public ,only can advance towards the accurate spectrum of vidya the education; but 99.99% are silent spectators, in spite of Nasthikas making fun of them or , Āstika punching them, cannot awaken the dead souls, so, aspirations for new change, would fail absolutely. Vidyā (विद्या, “valid knowledge ”) refers to one of two types of Buddhi (cognition) according to Praśasta-pāda in the Vaiśeṣika-darśanam with Praśasta-pāda-bhāṣya.—According to Praśasta-pāda, buddhi is divided into two kinds:—vidyā (valid knowledge) and avidyā (invalid knowledge). Valid knowledge has four kinds–perception, inference, recollection and supernormal occult perception. Invalid knowledge has also four kinds–doubt, illusion, indefinite knowledge and dream. Vidyā (विद्या) refers to the “degree of education” (of a citizen—which forms a defining characteristic of social gatherings).—Accordingly [while describing the technicalities of a goṣṭhī—social gatherings]: “When men of the same age, disposition and talents, fond of the same diversions and with the same degree of education (Vidyā), [vā samāna Vidyā buddhi śīla vittavayasāṃ saha] sit together in company with public women, or in an assembly of citizens, or at the abode of one among themselves, and engage in agreeable discourse with each other, such is called a Sitting in company or a social gathering. [...]”.
Vidyā (विद्या).—[vid-kyap] 1) Knowledge, learning, lore, science; (tāṃ) विद्याम भ्यसनेनेव प्रसादयि तुमर्हसि (vidyām abhyasaneneva prasādayi tumarhasi) R.1.88; विद्या नाम नरस्य रूपमधिकं प्रच्छन्नगुप्तं धनम् (vidyā nāma narasya rūpa madhikaṃ pracchanna guptaṃ dhanam) &c. Bhartṛhari 2.2. (According to some Vidyās are four :-ānvīkṣikī trayī vārtā daṇḍanītiśca śīśvatī Kāmandaka); चतसृष्वपि ते विवेकिनी नृप विद्यासु निरूढिमागता (catasṛṣvapi te vivekinī nṛpa vidyāsu nirūḍhimāgatā) Kirātārjunīya 2.6; to these four Manu adds a fifth आत्मविद्या (ātmavidyā); त्रैविद्येभ्यस्त्रयीं विद्यां दण्डनीतिं च शाश्वतीम् । आन्वीक्षिकीं चात्मविद्यां वार्तारम्भांश्च लोकतः (traividye bhyastrayīṃ vidyāṃ daṇḍanītiṃ ca śāśvatīm | ānvīkṣikīṃ cātma vidyāṃ vārtārambhāṃ śca lokataḥ) || Manusmṛti 7.43. But the usual number of Vidyās is stated to be fourteen, i. e. the four Vedas, the six Aṅgas, Dharma, Mimāṃsā, Tarka or Nyāya and the Purāṇas; see चतुर्दशविद्या (caturdaśavidyā) under चतुर् (catur); and N.1.4. In N.1.5 the number is spoken of as being eighteen by including Medicine, Military Art, Music and Polity; अगाहताष्टादशतां जिगीषया (agāhatāṣ ṭādaśatāṃ jigīṣayā).)2) Right knowledge, spiritual knowledge; विद्याकल्पेन मरुता मेघानां भूयसामपि (vidyākalpena marutā meghānāṃ bhūyasāmapi) (kvāpi pravilayaḥ kṛtaḥ) Uttararāmacarita 6.6; cf. अविद्या (avidyā). Vidya primarily means "correct knowledge" in any field of science, learning, philosophy, or any factual knowledge that cannot be disputed or refuted.
The Upanishads teach that the knowledge of difference is avidyā or ignorance, and the knowledge of identity is true knowledge or vidyā or valid knowledge, which leads to life eternal. For the Cārvākas, perception is the only means of valid knowledge (pramana). Vadi Deva Suri of the Jaina school defines valid knowledge as determinate cognition which apprehends itself and an object and which is capable of prompting activity which attains a desirable object or rejects an undesirable object; the result of valid knowledge is cessation of ignorance. Vaisheshikas recognized four kinds of valid knowledge – Perception, Inference, Recollection and Intuition. The Mimamsa schools introduced the concept of intrinsic validity of knowledge (svatahpramanya) and extrinsic validity of knowledge (parastah-apramana) but agreed that the validity of knowledge cannot be determined by the knowledge of any special excellence in its cause or the knowledge of its harmony with the real nature of its object or the knowledge of a fruitful action. Sankara accepted perception, inference, scriptural testimony, comparison, presumption and non-apprehension as the six sources of knowledge and concluded that the knowledge which corresponds with the real nature of its object is valid. The Atman is the reality in the empirical self as the ever-present foundational subject-objectless universal consciousness which sustains the empirical self.
The Sanskrit word, Vidya, is seen prominently in Vedas and all texts pertaining to Indian philosophy. It means science, learning, knowledge and scholarship. The root word is Vid which means - to reason upon, knower, finding, knowing, acquiring or understanding. Vidya is not mere intellectual knowledge, for the Vedas demand understanding. In Hinduism education is an important means to achieve the four aims of human life, namely dharma (virtue), artha (wealth), kama (pleasure) and moksha (liberation). Also, it is vital to the preservation and propagation of Dharma. Vidya or education is the means by which an individual can gain right knowledge, control his desires and learn to perform his obligatory duties with a sense of detachment and devotion to God, so that he can overcome egoism, attachment and delusion and achieve liberation.
In Hindu tradition, an illiterate person is considered to be equal to an animal (pasu),*** because without education he will not be able to rise above his physical self. Hence the belief that a person who is initiated into education is twice born, first time physically and second time spiritually. Central to the traditional educational system of Hinduism is the concept of guru or teacher as a remover of darkness. A teacher is a god in human form. The Upanishads describe two types of knowledge: the lower knowledge of the rituals, sacrifices, obligatory duties, occupational knowledge and the like, and the higher knowledge of the Self (Atman) and the Supreme Self. The former is often equated with ignorance (avidya) and the latter with true knowledge (vidya). The Upanishads also state that both types of knowledge are important. From the lower knowledge comes the discipline and the ability to practice the higher and realize the highest. The glory of Vidya (a term which encompasses both spiritual and secular education) is extolled in many places in the Vedas. There is an interesting episode in Yajur veda to illustrate that knowledge is really an ocean. A great rishi Bharadvaaja with the power of his tapas (austerities and deep meditation) was able to learn from Lord Indra knowledge in different fields that made him swell with pride and ego. His fellow rishis still felt that he had not learnt enough. Unconvinced by their opinion, Rishi Bharadvaaja again performed austerities to invoke the presence of Lord Indra again, narrated to him all that he learnt and asked him to provide a verdict on the opinion of other rishis. Indra then took a handful of sand from the earth and requested the rishi to state the number of grains in them. The rishi was at his wits end to come up with a figure for the number of grains. Lord Indra then pointed to the rishi to several hills in sight and said that what he has learnt is just equal to the handful of sand. Just like the handful of sand is miniscule compared to the several hills, so is the knowledge he has acquired. This is one of the Artha Vada (equivalent to a moral lesson) in Yajur Veda. Bhartṛhari is a Sanskrit writer / Poet, of 5th century CE, to whom are normally ascribed two influential Sanskrit texts: a) Poet Birthuhari explains Vidya as follows:
केयूराणि न भूषयन्ति पुरुषं हारा न चन्द्रोज्ज्वला
न स्नानं न विलेपनं न कुसुमं नालङ्कृता मूर्धजाः ।
वाण्येका समलङ्करोति पुरुषं या संस्कृता धार्यते
क्षीयन्ते खलु भूषणानि सततं वाग्भूषणं भूषणम् ॥
Armlets, garlands shining like moon, bathing, perfume, fragrant flowers on the hair – these do not adorn a man. It is good education that gives the man an identity. All these ornaments are of decaying nature, while the power of good speech is the eternal ornament.
Vidyā nāma narasya rūpamadhikaṃ pracchannaguptaṃ dhanaṃ
Vidyā bhogakarī yaśassukhakarī vidyā gurūṇāṃ guruḥ |
Vidyā bandhujano videśagamane vidyā parā devatā
Vidyā rājasu pūjitā na tu dhanaṃ vidyāvihīnaḥ paśuḥ ||***
Education enhances a man’s name and appearance. It gives inexhaustible qualities and wealth. It gives indestructible fame and comfort. It is the guide of the guides. It enjoys hospitality in far flung lands just like we get from near and dear ones. It is the supreme deity. It gets adoration from kings. Not so with wealth. Hence a man without education is looked upon as an animal. ***
As far as Rig Veda is concerned vidya (intelligence or knowledge) is synonymous with Veda. The Upanayana ceremony, where the word literally means (taking one near – a teacher for learning Vedas) is performed for the truths in the veda getting ingrained in thoughts and deeds of the student for whom upanayana is performed, whenever he starts learning it. Therefore, the most important ritual in this ceremony is for manifestation of this divine knowledge.
In the Rig Veda they call this manifestation of divine knowledge as Medha Vilasam. Veda contains divine knowledge that has come down to us directly from God. One part of Veda teaches us about moral codes of conduct (dharma shastras) and the rituals to be performed to acquire a state of mind that will enable us to lead a life according to the inunctions in dharma. Shastras. The other part of the Vedas (called Vedanta) is concerned purely with Gnana (knowledge of highest/ultimate truth). Ordinarily knowledge and understanding comes from experience but the knowledge contained in Vedanta teaches us knowledge which cannot be gained from sensory experiences. Since Vedas talk about the origin and destination of all souls in the universe, they enjoy the status of being called a revealed text not composed by any human (Apaurusheya). In fact, one can verily say that the basis of all branches of knowledge such as Science, Mathematics and Medicine is enunciated in the Vedas. Knowledge contained in the Vedas is so vast that asking whether the knowledge of a particular topic is contained in the Vedas is equivalent to asking a person with million dollars whether he/she is in possession of 100 dollars.
In fact, Srimad Bhagavatam, one of the great puranas says that only after learning the truths from the Vedas, Lord Brahma himself was able to create the world. It says “tene brahma hṛdā ya ādi-kavaye”. The message from this is that vidya is essential from the creator to ordinary persons like us.. The secular knowledge in several fields are contained in the body of knowledge called upa vedas (adjunct texts to vedas). In Ramayana, to show the level of knowledge that existed at that time, Bharata the brother of Lord Rama, is quoted as saying the following from the vedas- the problem of parched earth can be addressed by bringing water, the problem of hot open spaces can be addressed by planting trees etc. Thus, there is no substitute for vedic knowledge. The science of phonetics in the vedas deals with the effect of proper pronunciation. A treatise called Rik Vidhaanam in Rig Veda shows the power of proper pronunciation of different mantras to produce the desired effects. There is also evidence that some of the chants in the veda can produce benign effects on entire humanity. Again, in Rig Veda there is a vedic chant called Aikamathya Sooktham. It has been scientifically proven that some of the sounds occurring in the words (such as “Sam”) and verses of this Sooktham have been found to produce beneficial vibrations which can bring about a state of peace among the people exposed to it. T hus, we see that the knowledge of the vedas can bring about benefit to all aspects of life of a human being.
The Aikyamatya Suktam (Hymn of Unity) is a powerful Vedic prayer from the Rigveda (Mandala 10, Suktam 191). Containing four sacred verses, it seeks to align human thoughts, resolve conflicts, and establish collective harmony, shared purpose, and mutual understanding among individuals, families, and communities.
The Suktam is dedicated to the Samjnana Devata (Deity of Harmony).
(ऋग्वेदे अन्तिमं सूक्तं)
(ṛgvēdē antimaṃ sūktaṃ)
ॐ संस॒मिद्युवसे वृष॒न्नग्ने॒ विश्वा᳚न्य॒र्य आ ।
इ॒लस्प॒दे समि॑ध्यसे॒ स नो॒ वसू॒न्याभर ॥
ōṃ saṃsa̠midyuvasē vṛṣa̠nnagnē̠ viśvā̎nya̠rya ā ।
i̠ḻaspa̠dē sami̍dhyasē̠ sa nō̠ vasū̠nyābhara ॥
सङ्ग॑च्छध्वं॒ संवँदध्वं॒ सं-वोँ॒ मनां᳚सि जानताम् ।
दे॒वा भा॒गं-यँथा॒ पूर्वे᳚ सञ्जाना॒ना उ॒पासते ॥
saṅga̍chChadhva̠ṃ saṃvadadhva̠ṃ saṃ vō̠ manā̎msi jānatām ।
dē̠vā bhā̠gaṃ yathā̠ pūrvē̎ sañjānā̠nā u̠pāsatē ॥
स॒मा॒नो मन्त्र॒-स्समिति-स्समा॒नी समा॒न-म्मन॑स्स॒ह चि॒त्तमे᳚षाम् ।
स॒मा॒न-म्मन्त्रम॒भिम᳚न्त्रये व-स्समा॒नेन वो ह॒विषा᳚ जुहोमि ॥
sa̠mā̠nō mantra̠-ssamiti-ssamā̠nī samā̠na-mmana̍ssa̠ha chi̠ttamē̎ṣām ।
sa̠mā̠na-mmantrama̠bhima̎mtrayē va-ssamā̠nēna vō ha̠viṣā̎ juhōmi ॥
स॒मा॒नी व॒ आकू᳚ति-स्समा॒ना हृदयानि वः ।
स॒मा॒नम॑स्तु वो॒ मनो॒ यथा᳚ व॒-स्सुस॒हासति ॥
sa̠mā̠nī va̠ ākū̎ti-ssamā̠nā hṛdayāni vaḥ ।
sa̠mā̠nama̍stu vō̠ manō̠ yathā̎ va̠-ssusa̠hāsati ॥
ॐ शान्ति॒-श्शन्ति॒-श्शान्तिः॑ ॥
ōṃ śānti̠-śśanti̠-śśānti̍ḥ ॥
Verse 1: Meaning: Come together, speak in harmony, and let your minds be of one accord. Just as the ancient deities shared their portions of the offering with mutual consent, act with shared understanding.
Verse 2: Meaning: May your counsel be common, your assembly united, and your minds be in harmony. I offer this common prayer and oblation so that you may act with a unified consciousness.
Verse 3: Meaning: United be your intentions, and one be your hearts. May your minds be in complete agreement, so that you may live together in happy harmony.
Parallel education is nothing but revival and going back in History but where SWARNA secretary is transferred and kumara guruparan inducted, because DMK,VCK and communists threatened the brahmin minister and the secretary is going up, in front of our eyes, parallel education is remote without control. K RAJARAM IRS 24526
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