Swami Vigyananand
Dying traditional knowledge systems and steps to reintroduce, maintain, and preserve traditional knowledge system. Steps to learn, popularize, and spread the traditional knowledge.
Hindu civilization has the longest history with continuity, and the oldest amongst the great civilizations of the world. Traditional knowledge systems are a body of knowledge, which is very ancient and deep rooted. They have the origins in the remote past. From the very beginning of our civilization, all knowledge was in the oral tradition. There was no written text in those days. It was handed over generation to generation through oral tradition based on memorizing hymns, verses and poetry, therefore it was called Shruti. Later on, the Vedas and Vedic literature were written down in prevalent scripts of those days. Subsequently these Vedas, and allied Vedic literature, Shramanic Jain and Boudha, Shaiva, Shakta, and Vaishnav etc, agama based traditions; language, literature, philosophy and the knowledge system were organized in methodical way.
At that stage we can divide traditional knowledge system in two sections – one written thus organized, and the other oral and unorganized. This unorganized traditional knowledge system and technology that also incorporated the wisdom distilled through millennia of experimentation of trial and error. This traditional knowledge systems which are essentially the indigenous (Desi) tradition of Indian science, are oral, unsystematic, undocumented. It contained vast treasure house of knowledge in simple poetry on agriculture, horticulture, soil science, climate, meteorology, mines, minerals, astronomy, hydrology, mathematics, plants and herbs, ayurveda, sports and games, ethics and principles, etc. This undocumented body of knowledge is also a part of great heritage of humankind, which is under imminent danger of getting lost with the onslaught of western-oriented modern education. This body of knowledge needs to be preserved and documented and used for benefit of the possessors of such knowledge, their region and humanity at large.
Let us focus on the vastness of organized section of Vedic and Shramanic literature. I am quoting from Vyakaran, Mahabashya, authored by Rishi Patanjali:
“Mahan hi Sabdasyah prayog vishayah, Saptadweepa vasumati, Trayolokah Chatwaro vedah, Sanga Sarahasya Bahudha vibhinnah, Eksatam adhvaryu Sakhah.
Sahasra vartma samvedah Ek vinshatidha Bahva Richyam, Navdha Atharvano Vedah, Vako vakyam Ithihasah, puranam vaidyakam iti Etavat Sabdasya prayog Vishayah.”
i.e. The usage of word is spread in seven continents (Saptadweepa) of the Earth and three lokas (Akash, Prithvi and Paathal i.e. everywhere), four Vedas together with Vedang, Brahman, Aranyaka and Upanishads. They are many in types and number. These Vedas are again spread in several and different Shakha, such as Yajurveda has 101 Shakha, Samved has one thousand Shakha, Voluminous Rig Veda has 21 Shakha and Atharva Veda has 9 Shakha, Itihasa, Purana (history), and Ayurveda, etc that the usage of word is so vastly spread.
This ocean of organized traditional knowledge system is divided in Ashtaadash Vidya (Eighteen Vidyas – Knowledge System):
“Angani Vedah Chatvaro Mimansa Nyaya Vistarah Dharma Saastram Puranam cha Vidya hi Eta Chaturdash. Ayurvedo, Dhanurvedo, Gandharvaveda Cha iti. Arthasastram Chaturthayantu Vidya Ashtadash Smrita”
Angani i.e. Six Vedang – Shiksha, Vyakaran, Nirukta, Kalpa Shastra, Chhanda, and Jyotish
Shiksha – Science and technique of correct pronunciation: The popular Shiksha was by Rishi Panini, which is lost in practice. Several other Shikshas are in use. Therefore we find corruption in pronunciation.
Vyakarana – Sanskrit Grammar: starts from Indra Vyakaran of 1 lakh shlokas authored by Indra (which is completely lost.) Saktayana Vyakaran and several other school of Vyakaran also followed Indra grammar are lost. At the last Indra Grammar School was followed by famous Rishi Panini as in Ashtadhyayi. This Vyakaran is big ocean itself. The scholarship in this school is dying in this independent India.
Nirukta – Vyutpativad of Vedic words (etymological interpretation or explanation of a word; name of a commentary on the Nighantu by Rishi Yaska): The real scholars of Nirukta are really very difficult to find in Bharat.
Kalpa Shastra – Practicable; feasible; proper; fit; a correct precept; law; rule; ordinance prescribed by the Vedas, such as Katyayan Sraut Sutra, etc: This Kalpa Shastra system is very vast. Sulba sutra is part of Kalpa shastra, the origin of mathematics. Learning and practicing tradition of this Kalpa Shastras are dying.
Chhanda Sastra – Metrical science of Veda Mantra: Authored by Rishi Pingal Jyotish – Surya Sidhantha (Astronomy & Mathematics). Aryabhat, Bhaskaracharya, Brahmagupta were great teachers of this school. This is again spread in several types of mathematics and astronomical school of Joytisha Shastra.
The Vedas – Four: Rigveda, Yajurveda, Samveda and Atharvaveda (Every Veda has one Upaveda also)
| Vedas | Total Shakha | Lost | Available | State of Scholarship |
| Rig Veda | 21 | 18 | 3 | Very few |
| Yajurveda | 101 | 93 | 8 | Sharply declining |
| Samaveda | 1000 | 995 | 5 | Rare |
| Atharvaveda | 9 | 4 | 5 | Dying |
Rig Veda – Ayur Veda: Ayurvedic surgery and famed plastic surgery of Aryurvedic School in Bharat is completely lost. Briksha Ayurveda (Botany), Go Ayurveda (Veterinary Science) is lost. Books on the above subject are also not available in Bharat. Some books are known to be available in foreign libraries.
Yajurveda – Dhanur Veda: Shastra which created experts like Bhagwan Parasuram, Bhagwan Ram, Laxman, Bhishma Pitamaha, Dronacharya, Karna and the famous Arjuna is completely lost today. Even it is very difficult to find it in the archives.
Samveda – Gandharva Veda (Nritya and Sangeet Shastra): As a Veda, Gandharva veda is lost. Bharat Muni Natya Shastra is popular.
Atharva Veda – Artha Veda as a Veda is no more available. Arthshastra of Kautilya (Chanakya) is available. The Silpa shastra is part of Arthveda. The knowledge system of this Silpa shastra is spread in several complete knowledge system like architecture, civil engineering, mechanical engineering, metallurgy and mining, etc.
The construction of Raja Rajeshwara temple at Tanjavore is a mystery. No one knows how such heavy stone reached on top of the temple. No one knows what type of engineering and instruments were used in those days. It is completely lost. Only few sculptors and Sompura families are surviving. Our Rishis were aware of the full consequence of using big and heavy technology and instruments. Therefore they controlled the use of heavy technology by minimizing to the maximum level.
“Sarvakareshu Adhikari Mahayantra pravartanam
Himshaoushadhinam strayajeevoabhicharo Mulkarama cha”
This quote from the Manu Smriti means – do not use the big technology, it creates exploitation of human being and environment along with unemployment. Use of heavy machine is very harmful for society and nation. In 1950 when Pt. Bhagwaddatt while translating the above shloka commented that “the western world is enjoying by using heavy engineering and technology, the disastrous consequence would be known very shortly to the western world”. Now we are watching the consequence. A small portion is shown in a movie Inconvenient Truth produced by Mr Al Gore, former Vice President of USA.
Serious Scholarship in Brahmanas and Aranyaka are no longer available. Here is a list of the old, new and lost Brahmana and Aranyakas.
Brahmanas – Old and New (which are available in Granthalayas i.e. libraries)
Brahmanas of the Rigveda:Aitareya Brahmana, Kaushitaki Brahmana, Samkhayana Brahmana.
Brahmanas of the Yajurveda: Madhyandia Satapatha Brahmana, Kanva Satapatha Brahmana, Taittiriya Brahmana of the Krishna Yajurveda.
Brahmanas of the Samaveda:Tamdya Brahmana, Shadvimsa Brahmana, Mantra Brahmana = Chhandogya Brahmana, Daivata or Devatadhyaya Brahmana, Arsheya Brahmana, Samavidhana Brahmana, Samhitopanishad Brahmana, Vamsa Brahmana, Jaiminiya Brahmana, Jaiminiya Arsheya Brahmana, Jaiminiyopanishad Brahmana
Brahmana of Atharvaveda:Gopatha Brahmana
The Lost Brahmanas –
Brahmanas of the Rigveda:Paimgi, Paimgya, Paimgayani Brahmana, Bahvricha Brahmana, Asvalayana Brahmana, Galava Brahmana
Brahmanas of the Yajurveda: Charaka Brahmana, Svetasvatara Brahmana, Kathaka Brahmana, Maitrayani Brahmana, Jabala Brahmana, Khandikeya Brahmana, Aukheya Brahmana, Haridravika Brahmana, Tumburu Brahmana, Ahvaraka Brahmana, Kankati Brahmana, Chhagaleya Brahmana.
Brahmanas of the Samaveda: Bhallavi Brahmana, Kalabavi Brahmana, Rauruki Brahmana, Satyayana Brahmana, Talavakara Brahmana
Miscellaneous Brahmanas: Aruneya Brahmana, Saulabha Brahmana, Sailali Brahmana, Parasara Brahmana, Mahasaravi Brahmana, Kapeya Brahmana, Rashasyamnaya Brahmana, Nirukta Brahmana, Anvakhyana Brahmana, Bashkala Brahmana and Mandukeya Brahmana, Trikharva and Karadvisha Brahmanas.
Aranyakas of the Rigveda: Aitareya Aranyaka, Kaushitaki Aranyaka, Samkhayana Aranyaka
Aranyakas of the Yajurveda: Brihadaranyaka (Madhyandina), Brihadaranyaka (Kanva), Taittiriya Aranyaka, Maitrayaniya or Brihad Aranyaka of Charaka Recension
Aranyaka of the Samveda: Talavakara Aranyaka or Jaiminiya Upanishad Brahmana
Compilation of Aranyakas: Saunaka, Asvalayana, Katyayana, Yaska, Panini, Pinmgala, Vyadi, Kausta.
Upanishad: 108 Upanishads out of which 20 are major.
Dharma Sastra – Aapastambha Dharma Sutra, Gautam Dharma Sutra etc. This is widely spread up sastra.
Smriti – Code of conduct (Manu Smriti etc). There are several Smritis.
Itihas & Purana – Ramayana, Mahabharat, 18 major Puran and 18 Uppa Purana etc.
Mimansa & Nyaya which include – Sankya – Yoga, Nyaya – Vaisheshika, Purva Mimansa – Uttar Mimansa. Four School of Buddhist Philosophy, Jain School of Philosophy, Shaiva Vaishnava, Shakta all comes under these schools of Philosophy. These are all traditional vidyas.
Volume of Documented Organized Traditional Knowledge System:
For a long time, perhaps for more than a hundred years, the scholars of Indology have been trying to compile the available catalogues and lists of known Indian manuscripts in various languages. After their long and tedious search, they have recently come to the conclusion that there exist probably two thousand catalogues of Indian manuscripts in Sanskrit, Pali, Tamil, Prakrit, etc. These two thousand catalogues are from perhaps seven or eight hundred different locations and about one third of these locations may be outside India. Each of these catalogues lists a hundred or two hundred manuscripts. The scholars thus have a listing of two to four lakh Indian manuscripts.
We do not know how many of the manuscripts listed actually survive today, and of those, which survive, how many are in a condition fit enough to be opened and read, or even microfilmed. This vast available literature comes just only under 50 word roots (Dhatu) of the Sanskrit Grammar whereas we have studied about 2800 word roots. Usages of 2750 roots are completely lost now. We can only imagine the vastness of the literature and the lost knowledge.
In a somewhat similar exercise of scholarly thoroughness, some eminent scholars of India keep mentioning that there are some fifty crore (500 Million) Indian manuscripts in various Indian languages – Bangla, Oriya, Kannada, Telugu, Tamil, Malayalam, Assamees, Gujarati, Marathi, Hindi, Punjabi, Bhojpuri, etc which have survived till today.
These huge amounts of organized systems of great literature and philosophy have created self-respect and pride in Hindu society. This self-respect and pride had ignited the Hindu society to resist the onslaught of Greek, Bactrian, Partho-scythian, Kushan, Saka and Barbarian Hun and finally defeated them. Same spirit continued in Hindu society and from 7th century onward Hindu society resisted Arab, Turk and Mongol and defended the civilization for thousands of years. The society also resisted Portuguese, Dutch, French and British.
With these entire onslaughts, we are the only surviving civilization with continuity of dharmic, cultural, social and spiritual ethos whereas other civilizations of world like Roman and Greek of Europe, Egyptian of Africa, Mesopotamian, Assyrian Persian of Middle-east and Gulf, Incas, Maya and Aztec of South America were wiped out and become part of archaeological museum. Credit for survival of Hindu Society also goes to the traditional knowledge system, which created self respect and pride in Hindu Society. This pride inspired them in resisting the foreign invasion.
State of Sanskrit learning in India:
How many in India today have any fluency in Sanskrit? Now-a-days, one can even get a doctorate in Sanskrit without seriously learning the language. One can write a thesis in English and obtain a Ph. D. degree for Sanskrit literature from most Indian Universities. There may be a thousand or so of the traditional Pandits who still retain a certain level of competence in the language. Among the families traditionally associated with Indian learning, there may still be four or five lakh individuals who can read and understand Sanskrit, though small number would be fluent enough to converse in it. That is about all the talent we have in the language.
Gandhian scholar Shri Dharampal recorded in his memoirs that “South India has had a long tradition of Sanskrit learning. Some time ago, I happened to meet Sri Sivaraman, the scholarly former editor of the Tamil daily Dinamani. I asked him about his estimate of the number of people in South India who might still be fluent in the language, and who might feel comfortable reading, writing and speaking in Sanskrit. His answer was that there was probably not a single such individual in South India. There might be, he later said, about a thousand scholars, definitely not any more, who would have some level of competence in Sanskrit, but even they were unlikely to be fluent in the language.”
The All India Radio, Akashvani, has been broadcasting an early morning news-bulletin in Sanskrit for many years. But there are probably not many who listen to this bulletin.
This is the state of Sanskrit learning in the country. We have to accept the condition to which we have been reduced, and we must start building up from there. RSS and VHP supported organizations – Sanskrit Bharati and Bharat Sanskrit Parishad are trying hard to popularize simple and spoken Sanskrit. Their efforts in this regard need our encouragement and support.
Institute of Sanskrit learning in India:
We have a large number of Institutes founded with the specific mandate of studying the various texts of Indian literature. Many high scholars have spent long years investigating various parts of the Indian corpus. But, these institutes and the scholars, it seems, have been looking at Indian literature from the perspective of modernity and from the eye of Colonel Joseph Boden Will. Indology, by its very definition, is the science of comprehending India from a non-Indian perspective, and practically all Indian scholars and Indian institutions engaged in the study of Indian literature fall within the discipline of Indology.
All the institutions, colleges and universities of Indian learning of 19 century were conceived along the lines laid down by western scholarship. Their organization had no relation to the traditional organization of learning in India. They were in fact structured on the pattern of the corresponding western institutions, especially those in London. And, their main objective was to enter into the various streams of modern western scholarship. Various institutes such as Bhandarkar Institute at Pune, Sanskrit colleges in big cities were founded during that time.
The Sanskrit University at Varanasi is one classical example of the institutions of Indian learning that came up in India during 19th century. An institution known as the Queen’s College had been functioning in Varanasi from the times of Warren Hastings. Later the same college was named as Sampurnananda Sanskrit University. Today this University is counted amongst the most important institutions of Indian learning in the country. Most of the other Indian institutions engaged in the study of Indian literature have similar antecedents and inspirations behind them. And more of the same type is being established even today.
To gauge how deeply modernity has insinuated itself into the work of Indian scholars, it is enough to have a look at Sri Sripad Damodar Satawalekar’s translation of Purusha Sukta, and his commentary on it. Sri Satawalekar reads the Purusha Sukta to mean that from the sacred effort, Tapas of Brahma there arose, at the beginning of the Universe, a modern government with its varied departments. And, he goes on to name some twenty departments, which the Purusha Sukta supposedly defines. From Sri Satwalekar’s commentary it seems as if the content of the Purusha Sukta is merely a concise prescription for the establishment of a government on the pattern of modern departmental bureaucracy. Sri Satwalekar was recognized and respected in India. His intellect, his commitment to the Indian thought, and the intensity of his effort were indeed very high. But even he got so carried away by the unrelenting sweep of modernity that he began to see a prescience of the modern governmental organization in the Purusha Sukta. Much of the work done by the Indian scholars on Indian literature is similarly tainted by the touch of modernity and influenced by westerners.
Motive behind colonial approach to Sanskrit learning:
The Founder of Boden Chair of Oxford University and Endowment in Professorship in Sanskrit language Col. Joseph Boden’s will dated 19th November 1811 in Lisbon is presented here. Extracted from the Principal Registry of the probate divorce and admiralty division of the High Court of Justice –
“In the name of God Amen, – I Joseph Boden Late a Lieutenant Colonel in the Honorable East India Company’s service and now about to depart to the Island of Madeira being of sound and disposing mind memory and understanding (praised be Almighty God for the same) do the day and year hereunder written make and ordain this my last Will and Testament in manner and form following ——
I do hereby give and bequeath all and singular, my said residuary estate and effects, with the accumulations thereof if any and the stocks funds and securities whereon the same shall have been laid out and invested unto the University of Oxford to be by that Body appropriated in and towards the erection and endowment of a Professorship in the Sanskrit Language at or in any or either of the colleges in the said university being of opinion that a more general and critical knowledge of that language will be a means of enabling my countrymen to proceed in the conversion of the natives of India to the Christian religion by disseminating a knowledge of the sacred scriptures amongst them more effectually than all other means whatsoever.”
The First Boden Professor of Sanskrit in Oxford University was H.H. Wilson. Then it was Monier Williams and he was followed by Max Muller. Personal letters of Mr Max Muller gives a true picture of the writer’s inner mind. Such letters are very helpful in estimating his real nature and character. In a letter to his wife in 1886 A.D. Max Muller wrote:
“This edition of mine and the translation of the Veda will hereafter tell to a great extent on the fate of India … It is the root of their religion and to show them what the root is, I feel sure, is the only way of uprooting all that has sprung from it during the last three thousand years.”
In a letter on 16th December 1868 A.D he writes to Duke of Argyll, the Minister for India:
“The ancient religion of India is doomed and if Christianity does not step in, whose fault will it be?”
You can understand how bias was colonial scholarship of Sanskrit learning. Max Muller’s bias is now an open secret. The strange factor is that Max Muller does not understand simple Sanskrit and he cannot write and translate. Then what about his Vedic knowledge?
Disastrous consequence in not knowing proper Sanskrit Grammar and Literature:
Mr Max Muller was doubly blind. One because of his bias and prejudice against Hindu knowledge system and second he was totally ignorant in Sanskrit language and literature that led to disastrous translation of Rig Veda. It was more than once that Max Muller admitted his shortcomings as a scholar of Vedic Sanskrit. He freely owned that while he was busy with the work of translating the Rig Veda he took help from Sayanacharya.
Following is a quote from his book “My Autobiography” –
“Over and over again I was stopped by some short enigmatical reference to Panini’s grammar or Yaska’s glossary, which I could not identify…. How often I was in perfect despair, because there was some allusion in Sayana which I could not make out, and which no other Sanskrit scholar, not even Bournouf or Wilson could help me to clear up. It often took me whole days, nay weeks, before I saw light.”
In a letter which Max Muller wrote (September 28, 1898) to Pandit Chavilal of Kathmandu (Nepal) only about two years before his death he frankly admitted the inadequacy of his knowledge of Sanskrit. Since this letter had been kept out of Max Muller’s first biography (The Life and Letters) and found no space in the 2nd biography “Scholar Extraordinary” by Nirad C. Choudhary. Full text of the letter is produced here.
“7 Norham Gards, Oxford,
28th September, 1898,
Pandit Chhavilal,
Dear Sir, accept my best thanks for your Natakas, Sundara Charita and Kushalavodaya, the Vritalankara, and the Sanskrit verses addressed to me. As soon as I find time I hope to read your two plays, but I am getting so old (75) and have still so much to do, that I have but little leisure left to me. I am surprised at your familiarity with Sanskrit. We, in Europe, shall never be able to rival you in that. We have to read but never to write Sanskrit. To you it seems as easy as English or Latin is to us. You see, we chiefly want to know what INDIA is and has been – we care for its literature, its philosophy, etc and that takes up so much time, that we never think of practicing composition, that we can admire all the more because we cannot rival, and I certainly was filled with admiration when I read but a few pages of your Sundara Charita. And now a question. Mr Bahramji Malabari is publishing at Bombay (India Spectator) translation of my Hebert Lectures in Marathi, Bengali, Gujarati, Tamil, etc. He is very anxious to find a scholar to translate them into Sanskrit. One translation was made, but it was too imperfect. Would you undertake that work? Of course, you would be paid for your trouble”
That means Max Muller himself was unable to translate his own English lecture to Sanskrit. It was perhaps the first time that Max Muller had so candidly confessed to anyone that he was no scholar of Sanskrit and much less of Vedic Sanskrit. Very plainly he had admitted that he was not capable of writing flawless Sanskrit. What he could do was only to read (perhaps that too incorrectly) what some others had written and that too in all probability without being sure whether all that he was reading had been correct or incorrect. Yet, Max Muller is put into worldwide circulation as the greatest and as an extra ordinary scholar of Vedic Sanskrit like a counterfeit coin.
Schopenhauer had said regarding German and Western Scholar of Sanskrit
“I add to this the impression which the translation of Sanskrit words by European Scholars, with very few exceptions, produce on my mind. I cannot resist a certain suspicion that our Sanskrit Scholars do not understand their text much better than the higher class of school boys their Greek and Latin”
Danger of not knowing ancient Sanskrit Grammar, Literature and Language properly:
Just a small example “Aja Yastabyam” – Literal meaning in modern Sanskrit is Aja means Goat – Yastabyam – Perform Yaaga (Sacrifice). In ancient Sanskrit Aja means which cannot reproduce. Again the Sastra explains Aja means Sapta Varshansi Brihaya – means 7 year old paddy (dhan – rice covered with husk) i.e. seven-year-old paddy cannot produce (germinate) another paddy. The seven-year-old paddy is used in performing Yaaga.
Early Efforts to Preserve and Popularize this Organized Body of Traditional Knowledge System:
During the Hindu Renaissance of 19th century, the last quarter of the century Swami Dayananand Saraswati challenged the western indologist and their Sanskrit scholarship. In the beginning of 20th century Swami Shradhananand, the follower of Swami Dayananand made a beginning to preserve and popularize and produce quality scholars in the Vedic knowledge system in a true Hindu perspective system for defending Hindu society. He founded Gurukul Kangadi at Haridwar, which created a great enthusiasm and hope. British colonial system was dead against such efforts. They did not recognize the Degree of Gurukul Kangadi. In spite of this denial of recognition, there was a deep commitment, which kept them going. In the early phase they produced good scholars and these scholars did great work also. Inspired by the great work of Gurukul Kangadi, a number of Gurukul institutions have come up in northern Bharat. These Gurukul also produced good scholars and did great work for the preservation of Vedic knowledge system in their own limited way without any British India Government support. Though they had survived and flourished during British rule but irony is that they started diminishing in independent India. Most of them are closed or are the verge of closure.
In the beginning of same century Sanatan Dharma Sabha also started some Sanskrit Vidyalaya such as Rishikul. They did little but failed miserably. Maharshi Mahesh Yogi did great work in popularizing Vedic patha parampara during 1980s onward. Because of mismanagement this sacred efforts also failed. RSS & VHP supported organization – Sanskrit Bharati and Bharat Sanskrit Parishad started popularizing simple spoken Sanskrit. This is not enough. They also started Ved Pathashala to preserve ved paatha parampara. To my knowledge this is also not going to work. The Gurukul and pathasala started by these organizations is not enough to preserve the traditional Vedic knowledge.
Bitter Truth of Indian Sanskrit Learning:
During the Independence struggle of 19th and 20th century, there were traditional Gurukul and Pathasala. Except few none of these Gurukul and Pathasala produced any great revolutionary or revolutionaries or national leader. The truth is that most of the revolutionaries and national leaders were product of English schools & colleges run by Britishers or DAV College and Schools run by Arya Samaj or national school/colleges run by independent foundation or society.
Drawbacks of the Gurukul and Pathasala System in the Modern time:
The Gurukul and Pathasala system of teaching focuses only on teaching Sanskrit language and literature to get a degree. They are not taught of modern science, mathematics, history, geography, sociology, etc. Because of that they don’t get proper knowledge or exposure of the society and happening in the world. They suffer deep inferiority complex not only in knowledge but also in dress and sports along with lack of confidence. Once they get degree from colleges/university, the only option as a career before them is to become a teacher or priest in temple. They cannot become doctors, engineers, scientists, professionals, businessmen and administrators. They are unable to face the students educated in modern university/colleges. Therefore they never encourage their children also of other children to join the Pathasala or Gurukul. Thus this system does not get intelligent students to study the traditional knowledge system. If you do not get good student you cannot produce good scholar and teacher. When you do not have good student and teacher coming in the system, the system may suffer loss. This is happening in the case of Sanskrit learning in independent India.
Reintroducing the Traditional Knowledge Systems in Gurukul and Pathasala:
First we have to bring back confidence in the students of Gurukul and Pathasala by introducing the latest syllabus system of science, technology, mathematics, history, sociology, etc. together with blending the traditional knowledge system. After education, the students of such Gurukul and Pathasala should be able to pursue any career like doctor, engineer, scientist, professional, businessman or administrator. They should be proud of their Gurukul or Pathasala education system. On the same time they will be able to tell the modern university/college educated students with guts and confidence that gentlemen what you know is also known to me but what I know, you do not know. That will make the difference.
How to Popularize the Traditional Knowledge System:
We have to create another renaissance in the traditional learning system:
- i. Some Hindu corporate houses have to create big foundations and invest good amount of money,
- ii. Group of dedicated individuals should get together and create a foundation with lot of money and,
- iii. We have to identify / locatededicated traditional scholars scattered here and there.
We have to establish two types of Institutions:
• i. Institutions for Serious Studies of Traditional Knowledge System
Our focus on this institution should be on serious study of organized traditional knowledge system of Vedic, Shramanic Sanskrit language and literature along with modern science, technology, mathematics, etc. Those students who want to leave these institutions in course of their study may join the modern education system in college or university for their professional career. They should have free choice but at the same time they should not regret of the time they have wasted in serious study. Those who want to continue and devote time in this serious study will continue. This will produce serious scholars who would again revive the whole traditional knowledge system.
• ii. General Study
We have to establish new model of boarding school focusing on the teaching of modern science, technology, mathematics, history, sociology, etc. together blending with organized traditional knowledge system of Vedic and Sanskrit language and literature with Hindu values. Those students during their course of study get motivated and want to devote time for serious study of Vedic and Sanskrit language and literature can also join serious study institution. Otherwise they can continue their course and join in any professional career. Once they go to the society after finishing their studies, where they will meet and interact with other group of professionals and students educated in modern university and college. The students of model school should be able to tell the modern university/college educated students with guts and confidence that gentlemen what you know is also known to me but what I know, you do not know. That will make the difference. Then the society will realize the importance of traditional knowledge system and will then start in participating and popularizing the traditional knowledge system.
When the above happens, the memory of our Hindu society will be restored and begin to form appreciation of geography and history of Hindu civilization whereby the real task of building strong Hindu nation and society will begin in real sense and spirit.
Email: vigyananand@yahoo.com
About the Author:
Swami Vigyananand, a Bachelor in Technology from IIT, Kharagpur, India. A Vidyavaridhi (Similar to Ph.D) in Oriental Philosophy which includes six school of Hindu Philosophy (Upang) along with Buddhist, Jain, Atheist Philosophy and other Hindu school of Philosophy and Vachaspathi (Similar to D.Lit) Brahmana and Vedic Samhita. He has also published several books including the Bibliography of Sanskrit Grammer; (Sanskrit Research Book). Currently he is the Coordinator for Asia and Pacific Zones of Vishwa Hindu Parishad (World Hindu Council).
