HAPPINESS CURRICULUM – THE MYTH, THE REALITY AND THE ROAD AHEAD (6)

 The ancient Indian literature emphasized on developing the emotional intelligence and emotional quotient of the young learners. The ability of the individual to consider the pain and pleasure from equidistant perception and to let things go was the core of all preachings of the Gurus to their disciples. Considering the evolution of Man as not merely biological, but psycho-social, it was argued that the material production, both in terms of its quality and quantity, was only a means to a further end, and not an end in itself. Thus, the focus remained over a farther end, the realization of the reality, through a process of self-empowerment, self-introspection and self-analysis. In tune with the above understanding of the human pursuits, even western thinkers like Julian Huxley wrote in his book “ The evolution of life: its origin, History and Future” – “ In the light of our present knowledge of man’s most comprehensive aim is not as mere survival, not as numerical increase, not as increased complexity of organization or increased control over the environment, but as greater fulfilment – the fuller realization of more possibilities by the human species collectively and more its component members individually.”

No wonder, the teachers of yesteryears in the Gurukul engaged in participative learning as was evident from their prayers:

ॐ सह नाववतु ।

सह नौ भुनक्तु ।

सह वीर्यं करवावहै ।

तेजस्वि नावधीतमस्तु मा विद्विषावहै ।

ॐ शान्तिः शान्तिः शान्तिः ॥

Meaning:

1: Om, May God Protect us Both (the Teacher and the Student) (during the journey of awakening our Knowledge),

2: May God Nourish us Both (with that spring of Knowledge which nourishes life when awakened),

3: May we Work Together with Energy and Vigour (cleansing ourselves with that flow of energy for the Knowledge to manifest),

4: May our Study be Enlightening (taking us towards the true Essence underlying everything), and not giving rise to Hostility (by constricting the understanding of the Essence in a particular manifestation only),

5: Om, Peace, Peace, Peace

Further, the objective of the pursuit of knowledge, was detailed in the following statements rendered through every day activities.

ॐ असतो मा सद्गमय ।

तमसो मा ज्योतिर्गमय ।

मृत्योर्मा अमृतं गमय ।

ॐ शान्तिः शान्तिः शान्तिः ॥

Meaning:

1: Om, (O Lord) Keep me not in the Unreality (of the bondage of the Phenomenal World), but lead me towards the Reality (of the Eternal Self),

2: (O Lord) Keep me not in the Darkness (of Ignorance), but lead me towards the Light (of Spiritual Knowledge),

3: (O Lord) Keep me not in the (Fear of) Death (due to the bondage of the Mortal World), but lead me towards the Immortality (gained by the Knowledge of the Immortal Self beyond Death),

4: Om, (May there be) Peace, Peace, Peace

One could find absolute clarity in the curricular objectives of the past, where finding peace both within the being and in its relation with the external world, was the ultimate aim. The learner was mentored to move towards a direction which was secure, non-wavering and that which provided him comfort and confidence. The disciplines of learning were secondary, so long the objectives were attainable and clear. The process and the journey towards realization of the goals did provide happiness to the individual learner.

The practices to be adopted in the pursuit of truth were put briefly into two simple expressions:

सत्यं वद। घर्मं चर। meaning : Speak the Truth; Abide by the path of Dharma (righteousness) The practices suggested provided the learner with inner courage and the ability to look up to things a balanced approach. It prevented  him to succumb to temptations. It gave him the power to analyse facts and differentiate between the good and the bad; the right and the wrong. It gave him the conviction to stand firmly on the ethical path without compromise. It helped him to understand one’s uniqueness and thus not to be competitive in any cohort. It took him through arduous paths to uphold his values and thus tempered him to face the life conviction. All these helped the learner to become a “Sthithaprgna” (स्थितप्रज्ञ)– as one who resides in his consciousness always.

Detailing the qualities of a sthitha pragna, Viveka Choodamani explains :

निर्धनोऽपि सदा तुष्टोऽप्यसहायो महाबलः ।

नित्यतृप्तोऽप्यभुञ्जानोऽप्यसमः समदर्शनः ॥

Meaning:

Though without riches, yet ever content; though helpless, yet very powerful, though not enjoying the sense-objects, yet eternally satisfied; though without an exemplar, yet looking upon all with an eye of equality.

What better definition could one find for a learner to be a sthithapragna (स्थितप्रज्ञ). His emotional intelligence is of a very high order. He celebrates his equipoise and his existence. Rightly therefore, Swami Vivekananda, exhorted “Godliness is the fulfilment of manliness and not negation. Man must first achieve human happiness before running after divine happiness; otherwise, religion will be cheap and the happiness achieved through it will be a sham.”

Who can thus be a sthithaprgana and rest in the Being, thus celebrating the happiness of existence? In Bhagavad Gita, Krishna details these qualities to Arjuna:

दुःखेष्वद्विग्नमना: सुखेषु विगतस्पृह:।

वीतरागभयक्रोध स्थितधीक्षैनिरुच्यते ॥

Meaning:

One whose mind remains undisturbed amidst misery who does not crave for pleasure, and who is free from attachment, fear, and anger, is called a sage of steady wisdom.

How can a curriculum prepare the learners of today to achieve such an excellence of human mind so that he feels purposeful about his life and understands the glory of his existence? What are the tools and resources in our existing system that would help this goal? Is the modern psycho-social environment conducive to prepare the learners to this goal, if not, why? We have questions galore and we need to find answers.

(To be continued)