{"id":31467,"date":"2025-03-21T11:28:00","date_gmt":"2025-03-21T11:28:00","guid":{"rendered":"https:\/\/iskconeducation.org\/?post_type=article&p=31467"},"modified":"2025-05-10T08:05:44","modified_gmt":"2025-05-10T08:05:44","slug":"philosophy-of-educationof-the-sri-isopanisad-of-the-yajur-veda-with-references-to-bhagavad-gita","status":"publish","type":"article","link":"https:\/\/iskconeducation.org\/pt\/article\/philosophy-of-educationof-the-sri-isopanisad-of-the-yajur-veda-with-references-to-bhagavad-gita\/","title":{"rendered":"Philosophy of Education of the Sri Isopanisad of the Yajur Veda with references to Bhagavad-gita"},"content":{"rendered":"

by Urmila Devi dasi<\/em><\/strong><\/p>\n\n\n\n

Click here to download this article as pdf<\/a><\/p>\n\n\n\n

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Acknowledgements<\/h2>\n\n\n\n

This work is the fruit of a collaborative effort, mostly among members of the Education Team of the Krishna-Avanti School of the I-Foundation in the United Kingdom in 2006\u201307.<\/p>\n\n\n\n

Particular thanks for participating in the development of this paper, whether in the initial conception, details of the categories, or suggestions for editing and changes go to:<\/p>\n\n\n\n

S\u012bt\u0101 R\u0101ma D\u0101sa
R\u0101sama\u1e47\u1e0dala D\u0101sa
Gurucara\u1e47apadm\u0101 Dev\u012b D\u0101s\u012b
K\u1e5b\u1e63\u1e47a Vallabha Dev\u012b D\u0101s\u012b
Bhaktivij\u00f1\u0101na Goswami
Drutakarm\u0101 D\u0101sa
Tattvavit D\u0101sa
Pr\u0101\u1e47a D\u0101sa
\u0100nandav\u1e5bnd\u0101vane\u015bvar\u012b Dev\u012b D\u0101s\u012b
Jagaddh\u0101tr\u012b Dev\u012b D\u0101s\u012b<\/p>\n\n\n\n

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Introdu\u00e7\u00e3o<\/strong><\/p>\n\n\n\n

Defining \u201cphilosophy of education\u201d<\/strong>
A philosophy of education is a description of principles upon which learning and teaching rest. It delineates what education is, its purpose, the relationship between education and society, the definition of the learner\u2019s basic needs and identity, relationship between learners and teachers, and the process of learning.<\/p>\n\n\n\n

The purpose of articulating a philosophy of education<\/strong>
Every school\u2019s materials and activities imply a philosophy of education. An articulated and applied philosophy of education can create a clear learning culture and environment for staff, parents, students, and community. One feature of schools with high achievement is that teachers discuss pedagogy and make clear links between their practice and educational theory.<\/p>\n\n\n\n

However, for many schools, their philosophy is never openly recognized or examined. Furthermore, it is probably true in a large number of schools that various implied or stated philosophies of education, some in direct conflict with one another, underlie the differing learning strategies, discipline procedures, and resources the staff employ. In addition, the actions of leaders and teachers may bear little resemblance to stated philosophies. In summary, it is rare for a school to have a unified theoretical philosophical base for all facets of its operations, rarer still for that unified philosophy to be public, and exceedingly rare for a clearly stated theory of philosophy to be practically evident in nearly all aspects of that school.<\/p>\n\n\n\n

In order for a school to achieve its purpose, staff and parents must clearly know that purpose and how it can be achieved. Most importantly, school leaders who are most likely to accomplish their mission are those who frequently assess whether and to what extent the philosophy of education is evident in the materials, words, and behaviours of all school staff. The value of a school can be determined, at least in part, by how much it reflects on and lives its philosophy of education.<\/p>\n\n\n\n

These are the major aspects of a school which should be based on its philosophy of education:<\/strong><\/p>\n\n\n\n

    \n
  • Educational materials and resources<\/li>\n\n\n\n
  • Methods of teaching and learning<\/li>\n\n\n\n
  • Content of what is taught<\/li>\n\n\n\n
  • Goals and process of student discipline and training<\/li>\n\n\n\n
  • Methods and substance of teacher training<\/li>\n\n\n\n
  • Methods and substance of teacher and student assessment<\/li>\n\n\n\n
  • Relationships (student\/teacher, teacher\/parents, teacher\/administrator, staff\/government, etc.)<\/li>\n\n\n\n
  • Policies<\/li>\n<\/ul>\n\n\n\n
    \n\n\n\n

    Why this philosophy of education is based on the \u015ar\u012b \u012a\u015bopani\u1e63ad of the Yajur Veda, and upon the Bhagavad-g\u012bt\u0101 of the Mah\u0101bh\u0101rata<\/strong><\/p>\n\n\n\n

    Since \u012a\u015bopani\u1e63ad is \u015bruti, part of the Yajur Veda, the vast majority of those who consider themselves followers of Vedic religion\u00b9 accept the \u012a\u015bopani\u1e63ad as authoritative sacred literature. In his purports, A. C. Bhaktivedanta Swami Prabhup\u0101da relates many of the \u012a\u015bopani\u1e63ad\u2019s concepts to sections of the Bhagavad-g\u012bt\u0101, a scripture that is also widely accepted among Hindus. \u012a\u015bopani\u1e63ad contains preliminary and advanced spiritual concepts in a relatively short work, easily usable as a basis for training teachers and staff in the school\u2019s philosophy. Because the essential concepts are fairly simple, anyone can grasp them in a short amount of time. It covers most of the major concepts necessary to a philosophy of education and contains much specifically related to education.<\/p>\n\n\n\n

    \n\n\n\n

    How this document was created<\/strong><\/p>\n\n\n\n

    It might seem most reasonable to start with various aspects of education and then look in scripture to find support or condemnation. However, with such a process it is easy to be misled. It is possible to support almost any philosophy of education by using isolated sections of scripture. However, what appears to be supported in one place will again appear to be condemned in another. Also, what is ideal and \u201ccommon sense\u201d among educators changes radically with time. What was once accepted as standard educational practice is sometimes gradually considered abhorrent, only to have educators again discard current ideas and return to what they had rejected. Therefore, starting with an idea and then looking in scripture will only serve, in most cases, to make it appear that a philosophy currently in vogue represents scriptural tradition.<\/p>\n\n\n\n

    Nor would it be best practice to use only those parts of scripture that empirical research supports. Empirical research is flawed by definition\u00b2, and it is a rare study that has incontrovertible results. Even in such cases, generally various studies contradict one another, or have results that cannot be applied in a general way. While empiricism is useful as an adjunct to understanding, it cannot give us definitive truth.<\/p>\n\n\n\n

    So, rather than start with preconceptions, this project began with a thorough study of the \u015ar\u012b \u012a\u015bopani\u1e63ad, with a view to finding all references related to education in both the mantras and Bhaktivedanta purports to those mantras (with some reference to the purports of Baladeva Vidy\u0101bh\u016b\u1e63a\u1e47a). Relevant places where texts from the Bhagavad-g\u012bt\u0101 were cited in the purports were also noted. All the \u012a\u015bopani\u1e63ad references were then organized into categories normally dealt with in philosophies of education. A team of educators reviewed the work at several stages. By starting with scripture, it is hoped that this work comes closer to the original intent of the personified Vedas.\u00b3<\/p>\n\n\n\n

    Referencing the Bhaktivedanta purports in addition to \u012a\u015bopani\u1e63ad mantras allows this work to relate those mantras more clearly to education in general, and to how learning is understood at the time of this writing. There are, however, issues relevant to modern times that are not directly or indirectly addressed in \u012a\u015bopani\u1e63ad or Bhagavad-g\u012bt\u0101, but could be included when describing a philosophy of education\u2074. Because those issues need to be addressed through sometimes extensive extrapolation from scripture at best, it is best if they are handled separately as part of an individual school philosophy that is an explicitly changeable document subject to current teaching trends and government initiatives.<\/p>\n\n\n\n

    \n\n\n\n

    The Philosophy of Education<\/strong><\/p>\n\n\n\n

    The purposes of education: benefits for individual learners<\/strong><\/p>\n\n\n\n

    Education prepares an individual learner in relation to God, the material creation, other living beings, and oneself.<\/p>\n\n\n\n

    The foremost purpose of education<\/strong> is to become attached to the Absolute Truth. By such attachment, one can remember Him at the time of death\u2075, which is the perfection of life\u2076. In order to do this, one must practice during life\u2077. And, in order to practice remembrance of the Supreme, a learner must regularly engage in one or more of the processes of loving devotion, which are:<\/p>\n\n\n\n

      \n
    • hearing about God, K\u1e5b\u1e63\u1e47a,<\/li>\n\n\n\n
    • chanting His glories,<\/li>\n\n\n\n
    • remembering Him,<\/li>\n\n\n\n
    • serving His feet,<\/li>\n\n\n\n
    • worshipping Him,<\/li>\n\n\n\n
    • praying,<\/li>\n\n\n\n
    • becoming a servant of the Lord,<\/li>\n\n\n\n
    • being the friend of the Lord, and<\/li>\n\n\n\n
    • dedication of the self\u2078.<\/li>\n<\/ul>\n\n\n\n

      It is especially important to note that the Supreme Being is described in the \u012a\u015bopani\u1e63ad and Bhagavad-g\u012bt\u0101 as the best friend\u2079<\/strong>. Because remembrance of Him is the ultimate goal of life, Bhagav\u0101n is also the ultimate goal of knowledge\u00b9\u2070<\/strong>. Loving service to the Personality of Godhead is the central purpose of the process of knowledge<\/strong> described in both \u012a\u015bopani\u1e63ad\u2019s mantra ten and Bhagavad-g\u012bt\u0101 13.8\u201312\u00b9\u00b9. \u012a\u015bopani\u1e63ad clearly states in mantra sixteen that it is the form of the Supreme<\/strong> which is the top goal\u2014a form that includes the localized aspect of Param\u0101tm\u0101 and the pervading Brahman. Indeed, in mantra sixteen the request is made that the light of Brahman covering the Lord\u2019s form be removed. The supremacy of the form of Bhagav\u0101n K\u1e5b\u1e63\u1e47a over the Brahman effulgence<\/strong> is also confirmed in Bhagavad-g\u012bt\u0101\u00b9\u00b2. Attachment to the Supreme Lord includes attachment to His devotees, especially those who act as teachers, or gurus\u00b9\u00b3.<\/p>\n\n\n\n

      Attachment to the spiritual implies detachment from the material<\/strong>, the next goal of education. This detachment means using everything in the Lord\u2019s service, not inaction. Learners must, therefore, understand the definition of, and reaction to:<\/p>\n\n\n\n

        \n
      • action (karma),<\/li>\n\n\n\n
      • forbidden action (vikarma),<\/li>\n\n\n\n
      • and free action (akarma)\u00b9\u2074.<\/li>\n<\/ul>\n\n\n\n

        To accomplish this attachment and detachment, temporary material life and eternal spiritual life must be complementary subjects of education<\/strong>, pursued parallel to each other\u00b9\u2075. One must know all aspects of the material creation\u2014science, geography, and so forth\u2014alongside all details of the Supreme Being, learned in a way appropriate to the particular developmental stages of each learner\u00b9\u2076.<\/p>\n\n\n\n

        Education is not only for knowing the Supreme Lord and the nature of matter, but also for knowing oneself<\/strong>. Self-realization operates on three levels:<\/p>\n\n\n\n

          \n
        1. Learners come to know their individual identity as soul<\/strong>, of the same quality as the Lord, having a spiritual form as the Lord has a spiritual form\u00b9\u2077.<\/li>\n\n\n\n
        2. They identify themselves as part of a society of God-conscious persons<\/strong>, which may be understood broadly (inclusive of all who serve a Supreme Being) or more narrowly (those with similar practices and beliefs)\u00b9\u2078.<\/li>\n\n\n\n
        3. Education should help learners discover and develop their individual interests and aptitudes<\/strong> that make up their conditional, external identity\u00b9\u2079.<\/li>\n<\/ol>\n\n\n\n

          As learners mature, they require specific training for a livelihood\u00b2\u2070<\/strong> in accord with the individual bodily and mental proclivities that constitute their material identity. In addition, education should prepare learners to enter the various stages of \u0101\u015brama (such as marriage and retirement) with a view towards progressive spiritual development<\/strong>.<\/p>\n\n\n\n

          Mature knowledge of the Supreme Being, matter, and one\u2019s self will result in respect for all living beings<\/strong>, the inculcation of which is a prime purpose of education\u00b2\u00b9. Learners need both a deep, heart-felt respect towards all, as well as training in external etiquette<\/strong> to behave as \u201cladies and gentlemen\u201d\u00b2\u00b2. In order to have such respect, learners must refrain from violence towards others, including abstaining from eating meat, fish, and eggs<\/strong>. Education has to emphasize that all life forms are souls<\/strong>, equal in quality and value, inhabiting various bodies according to their desires and past deeds\u00b2\u00b3.<\/p>\n\n\n\n

          While love for God and all living beings<\/strong> certainly is the root of good character, separate values and behaviors<\/strong>\u2014whose presence indicate the fruit of education\u2014also need to be explicitly taught\u00b2\u2074. For example, satisfaction with what one achieves honestly<\/strong>\u00b2\u2075 eliminates cheating.<\/p>\n\n\n\n

          Learners need knowledge, practice, and values<\/strong> that enable them to keep healthy in all areas, such as emotional, mental, and physical\u00b2\u2076. Intellectual health<\/strong> involves practice in thinking critically and using logic appropriately\u00b2\u2077<\/strong>. Each learner should \u201cbecome a scientist or philosopher and conduct research into spiritual knowledge\u201d\u00b2\u2078<\/strong>.<\/p>\n\n\n\n

          \n\n\n\n

          The purposes of education: benefits for society<\/strong><\/p>\n\n\n\n

          Having rightly educated citizens benefits society. For example, students who are trained in the way the \u012a\u015bopani\u1e63ad directs will perform perfect social, political, communal, and altruistic activities<\/strong> by dovetailing them with service to K\u1e5b\u1e63\u1e47a\u00b2\u2079<\/strong>.<\/p>\n\n\n\n

          Those trained in the philosophy of \u012a\u015bopani\u1e63ad do not think in terms of personal rights<\/strong>, but of duty and responsibility<\/strong>, knowing that if everyone fulfills proper responsibility, then the rights of all will naturally be respected. Learners know that everything belongs to K\u1e5b\u1e63\u1e47a<\/strong>, the Supreme Person, and that each living being is given a quota of possessions and enjoyment<\/strong>. Each person should use his or her own quota in K\u1e5b\u1e63\u1e47a\u2019s service, while never encroaching on the quota of others\u00b3\u2070. Having this value includes the practice of eating only vegetarian food<\/strong>, and first offering that food to the Lord\u00b3\u00b9<\/strong>. The principle of acting out of duty, as an offering to God<\/strong>, is dominant in both the \u012a\u015bopani\u1e63ad and the Bhagavad-g\u012bt\u0101, and would form the basis of any educational program based on those scriptures.<\/p>\n\n\n\n

          Learners will live lives of ecological responsibility<\/strong> when they truly imbibe the realization that all belongs to K\u1e5b\u1e63\u1e47a, and must be used with respect in His service. According to the Bhagavad-g\u012bt\u0101, this life includes a close relationship with cows and bulls\u00b3\u00b2<\/strong>. Learners would, therefore, ideally have direct experiences with the land and cows<\/strong> as part of their education.<\/p>\n\n\n\n

          \u012a\u015bopani\u1e63ad teaches that a truly educated person sees the oneness of interest in all living beings<\/strong>\u2014to serve the Supreme\u00b3\u00b3. Thus, while various religions understand God in different features, or to different degrees, the essence of all religions is self-realization and realization of God<\/strong> in all His features\u00b3\u2074. While a very neophyte practitioner of religion thinks God is only in a sectarian place of worship and quarrels with other religions, education is meant to bring people at least to the second stage of spiritual understanding<\/strong>, where one develops friendship with all other theistic persons<\/strong>. The ideal result of education is elevating learners to saintliness<\/strong>, where even the general distinction between theist and atheist in terms of \u201cus\u201d and \u201cthem\u201d is absent\u2014there is only love for everyone\u00b3\u2075<\/strong>. In contrast, the type of religious identification, nationalism, and sectarianism that causes enmity and even war<\/strong> is simply the result of spiritual ignorance\u00b3\u2076<\/strong>. \u012a\u015bopani\u1e63ad rejects such ignorant \u201creligion,\u201d which is an anathema to genuine education.<\/p>\n\n\n\n

          An education that facilitates the individual and societal goals \u012a\u015bopani\u1e63ad suggests deserves the support of all people.<\/p>\n\n\n\n

          \n\n\n\n

          The constitutional nature of the learner<\/strong><\/p>\n\n\n\n

          Learners are each individual souls who are part and parcel of God\u00b3\u2077<\/strong>, and therefore, naturally all-good<\/strong>. Although the soul is never equal to God in quantity\u00b3\u2078, it is of the same spiritual nature\u00b3\u2079<\/strong>. Therefore, like the Lord, each soul is an individual entity and has free will\u2074\u2070<\/strong>. This individual nature ultimately manifests in the original, spiritual form<\/strong> of each living being that exists independently of the present material body and mind\u2074\u00b9. While the form of the Lord is always spiritual and never material, individual souls can misuse their free will to become embodied in matter<\/strong>, with a body and mind that are machines covering the spiritual self\u2074\u00b2<\/strong>. These coverings constitute a conditioned nature<\/strong> which inclines the pure soul to unnatural materialism\u2074\u00b3.<\/p>\n\n\n\n

          In summary, a learner is part of the Lord\u2019s marginal energy<\/strong>, and can live either in the spiritual or material nature. When under the shelter of the spiritual nature, a soul exhibits its natural, all-good qualities<\/strong>. When under the shelter of material nature, the soul appears to be inclined toward the dualities of self-centered desire and aversion<\/strong>.<\/p>\n\n\n\n

          \n\n\n\n

          Classroom management and discipline<\/strong><\/p>\n\n\n\n

          Discipline policy, education in values, classroom management, and any aspect of education which deals with the character and general behaviour of learners<\/strong> all need to take into account the dual nature of learners<\/strong>. (That is, learners are all-good by spiritual constitution yet behave as if naturally inclined toward evil in the conditioned state.) Rules, procedures, accountability, and consequences<\/strong> are all necessary to control learners\u2019 conditioned natures<\/strong>. Simultaneously, loving relationships<\/strong> e full nurture of spirituality<\/strong> are needed to awaken learners\u2019 innate genuine natures<\/strong>.<\/p>\n\n\n\n

          If teachers attempt only<\/strong> to redirect learners\u2019 conditioned natures without awakening the true godly self, the materialistic aspects<\/strong> of conditioned nature will reassert themselves at another time, or in another form\u2074\u2074. If teachers attempt only<\/strong> to nurture the spiritual without redirecting the conditioned nature, the process will most likely be slow and difficult<\/strong>.<\/p>\n\n\n\n

          On the side of redirecting conditioned nature, learners need training to restrict material sense enjoyment as far as possible\u2074\u2075<\/strong>. The goal is self-control<\/strong>. Particularly, learners should be trained to abstain from illicit sex, intoxication, gambling, and the eating of meat, fish, or eggs\u2074\u2076<\/strong>. Discipline has the goal of gradually and progressively freeing learners from passion and ignorance<\/strong>, elevating them to goodness<\/strong>, in which one is happy, enthusiastic, and automatically learns the science of God<\/strong>. Passion destroys detachment<\/strong>, and in ignorance one cannot know oneself and God\u2074\u2077. While the goal is having learners who have internalized good character and behaviour<\/strong>, external consequences<\/strong> are also part of God\u2019s universal plan\u2074\u2078.<\/p>\n\n\n\n

          There are attitudes and policies which have a dual effect<\/strong>, acting positively to revive learners\u2019 original spiritual nature<\/strong>, and simultaneously controlling conditioned nature<\/strong>. The essence is to give learners guidance, encouragement, and examples<\/strong> in order for them to deliberately apply their free will<\/strong> to act in ways pleasing to the Lord\u2074\u2079. Teachers who represent bona fide gurus relate to learners with great kindness<\/strong> to awaken the spiritual nature\u2075\u2070. At the same time, teachers should command formal respect<\/strong> from the learner\u2014not the casual friendship of equals\u2014in order to control conditioned nature\u2075\u00b9.<\/p>\n\n\n\n

          Educational and discipline policies that specifically target the nurturing of the innate godly self<\/strong> of learners joyfully\u2075\u00b2<\/strong> involve both teachers and learners in the processes of bhakti-yoga<\/strong>. These processes should be incorporated as fully as possible into the learning system, both as distinct activities<\/strong> e part of the regular course of study\u2075\u00b3<\/strong>. When learning cannot be directly connected with the nine processes of bhakti, it can still be God-centred<\/strong> and thus bring learners to an awakening of their real selves\u2075\u2074<\/strong>.<\/p>\n\n\n\n

          \n\n\n\n

          How learning takes place within the learner<\/strong><\/p>\n\n\n\n

          The \u012a\u015bopani\u1e63ad<\/strong> describes the general process of learning in several different ways, looking at the same phenomena from various angles of vision. \u012a\u015bopani\u1e63ad explains that learning is, in broad terms, both didactic and experiential<\/strong>. One must hear knowledge from authority\u2075\u2075<\/strong>, and must also practically experience<\/strong> the truth of what one has heard\u2075\u2076. Knowledge is ultimately revealed from within by the Lord<\/strong>, based on the degree of sincere effort of the learner\u2075\u2077.<\/p>\n\n\n\n

          Looking at the process empirically, one learns through the senses<\/strong>, evaluated by the mind<\/strong>, with directions from the intelligence<\/strong>, and desire from the soul\u2075\u2078<\/strong>. Guidance for this process comes from a teacher who is a bona fide guru\u2075\u2079<\/strong>, without which learners may gain false knowledge<\/strong>, more dangerous than ignorance\u2076\u2070. The principle of accepting a guru in order to gain genuine knowledge is at the core of Hindu educational philosophy\u2076\u00b9<\/strong>. Each bona fide guru is teaching the same truth, presented according to time, place, and circumstance<\/strong>, as well as reflecting the individuality<\/strong> of the particular teacher.<\/p>\n\n\n\n

          The learner needs to ask questions<\/strong> of the teacher in the spirit of inquisitiveness<\/strong> rather than challenge<\/strong>. The learner also needs to serve the teacher with all respect<\/strong>. A teacher who is a guru, or representing a guru, teaches through practical demonstration and personal example\u2076\u00b2<\/strong>.<\/p>\n\n\n\n

          It should be emphasized that learning is developmental<\/strong>, the stages of which can be described in several ways. Learners can progress from beginners, to intermediates, to full realization<\/strong> (kani\u1e63\u1e6dha, madhyama, and uttama\u2076\u00b3<\/em>). The stages can also be described as:
          beginning faith<\/strong>,
          association<\/strong> with a teacher and other sincere students,
          removal<\/strong> of misconceptions and bad habits,
          steadiness<\/strong>,
          enjoyment<\/strong>,
          attachment<\/strong>,
          ecstasy<\/strong>,
          and realization of love of God<\/strong> (\u0101dau \u015braddh\u0101 to prem\u0101\u2076\u2074<\/em>).<\/p>\n\n\n\n

          Realization of God may also progress from Brahman to Param\u0101tm\u0101 to Bhagav\u0101n\u2076\u2075<\/strong>, though it is preferable to develop a loving service attitude toward Bhagav\u0101n<\/strong> from the beginning\u2076\u2076. Bhakti-yoga can be achieved independently of other yoga processes, yet some learners may progress through the stages of:<\/p>\n\n\n\n

            \n
          • karma-yoga<\/strong> (work dedicated to God),<\/li>\n\n\n\n
          • j\u00f1\u0101na-yoga<\/strong> (philosophical search for God),<\/li>\n\n\n\n
          • dhy\u0101na-yoga<\/strong> (mystic success),<\/li>\n\n\n\n
          • to bhakti-yoga<\/strong> (love for God)\u2076\u2077.<\/li>\n<\/ul>\n\n\n\n
            \n\n\n\n

            A learner\u2019s qualifications for learning<\/strong><\/p>\n\n\n\n

            Sacred literature such as \u012a\u015bopani\u1e63ad<\/strong> e Bhagavad-g\u012bt\u0101<\/strong> explain that attributes such as intelligence, creativity, and critical thinking<\/strong> are not sufficient<\/strong> for gaining wisdom that benefits individuals and society\u2076\u2078. Good character is also essential.<\/strong> In fact, good character alone can lead to wisdom<\/strong>, whereas knowledge gained by those with bad character leads only to harm\u2076\u2079<\/strong>. Therefore, learners with special needs<\/strong> can also gain full wisdom through having good character alone<\/strong>.<\/p>\n\n\n\n

            Bhagavad-g\u012bt\u0101 13.8\u201312<\/strong> describes the attitudes and behaviours<\/strong> of one with good character. This list is termed the \u201cprocess of knowledge.\u201d<\/strong> In other words, a learner who possesses these traits will be able to correctly understand sensory perception<\/strong>, use logic clearly<\/strong>, and be receptive to instructions from a genuine teacher<\/strong>. Or, a learner with these traits who has disabilities that affect sensory perception and logic can attract the Lord\u2019s mercy so that knowledge is revealed<\/strong>. \u012a\u015bopani\u1e63ad mantra ten indirectly states the necessity of good character traits in referring to the \u201cculture of knowledge.\u201d<\/strong><\/p>\n\n\n\n

            These character traits can be organized into three areas:<\/p>\n\n\n\n

              \n
            • A learner\u2019s internal attitudes<\/strong><\/li>\n\n\n\n
            • A learner\u2019s dealings with others<\/strong><\/li>\n\n\n\n
            • A learner\u2019s relationship with God<\/strong><\/li>\n<\/ul>\n\n\n\n

              Internally<\/strong>, a qualified learner is concerned primarily with the spiritual over the material<\/strong>. Duties in relation to the body, family, and society are done to please God<\/strong>, and not for material enjoyment separate from the Lord\u2019s service. Such a learner is tolerant under provocation<\/strong>, neither overwhelmed by material happiness nor distress. There is a taste for a secluded, calm, and quiet place<\/strong>. These values are gained through realization of scripture<\/strong>.<\/p>\n\n\n\n

              A learner of good character relates to others without duplicity<\/strong>, giving no anxiety<\/strong> to others by the body, mind, or words, and serving teachers with respect and humility<\/strong>. Religious activities are done for practical action<\/strong> rather than for name and fame\u2077\u2070. Qualified learners seek to serve K\u1e5b\u1e63\u1e47a continuously with rapt attention<\/strong>, free from personal motive.<\/p>\n\n\n\n

              It should be noted that in the Bhagavad-g\u012bt\u0101\u2019s<\/strong> description of the necessary character to gain knowledge, humility is the first item\u2077\u00b9<\/strong>. One cannot learn<\/strong> when thinking one already knows<\/strong>. Nor can an arrogant learner form a respectful relationship with a teacher.<\/p>\n\n\n\n

              \n\n\n\n

              Qualifications of a teacher<\/strong><\/p>\n\n\n\n

              Teachers need the knowledge, skills, and values<\/strong> necessary to enable learners to achieve the individual and societal purposes of education. In this regard, the teaching of particular subjects often requires specific relevant qualifications<\/strong>, while rendering some general qualifications of lesser importance. However, teachers\u2019 character\u2014behaviour that indicates values\u2014affects learners for better or worse no matter what the subject<\/strong>.<\/p>\n\n\n\n

              Therefore, any school which follows the educational philosophy of the \u012a\u015bopani\u1e63ad<\/strong> e Bhagavad-g\u012bt\u0101<\/strong> needs to think holistically about teachers\u2019 values, character, and behaviour<\/strong>. Certainly many modern school policies state that it is only teachers\u2019 values as exhibited during learning time<\/strong> that affect learners. Yet in the Bhagavad-g\u012bt\u0101<\/strong>, K\u1e5b\u1e63\u1e47a explains that the mode of nature<\/strong> which dominates a person affects all areas of his or her life\u2077\u00b2<\/strong>. At least, teachers should be predominantly in goodness<\/strong>, striving toward pure goodness<\/strong>; the modes of passion and ignorance are not acceptable<\/strong> in a teacher.<\/p>\n\n\n\n

              According to \u012a\u015bopani\u1e63ad, all teachers should have the quality of dh\u012bra<\/strong>, or at least be striving to attain such a state\u2077\u00b3. A dh\u012bra<\/strong> has no material hankering, lamentation, or illusion<\/strong>. He or she has realized knowledge<\/strong>, and has been trained in disciplic succession<\/strong>. In other words, a teacher who is a dh\u012bra maintains the mood and practice of a learner<\/strong> with his or her own teacher\u2077\u2074.<\/p>\n\n\n\n

              Teachers should be honest<\/strong> about their own convictions and struggles, willing to appropriately air doubts<\/strong> and discuss parts of scripture that are difficult to understand or apply\u2077\u2075. Teachers who have a mood of honesty and inquiry are more likely to encourage that same mood among learners<\/strong>.<\/p>\n\n\n\n

              In summary, a teacher would need:<\/p>\n\n\n\n

                \n
              • Realized and practiced values<\/strong> of goodness<\/strong> or transcendence\u2077\u2076<\/strong><\/li>\n\n\n\n
              • Factual knowledge\u2077\u2077<\/strong><\/li>\n\n\n\n
              • Practical skills\u2077\u2078<\/strong><\/li>\n\n\n\n
              • Powers of discrimination\u2078\u2070<\/strong><\/li>\n\n\n\n
              • Love for all living entities<\/strong>, especially the students\u2078\u00b9<\/li>\n<\/ul>\n\n\n\n

                A school that uses \u012a\u015bopani\u1e63ad<\/strong> e Bhagavad-g\u012bt\u0101<\/strong> as the basis for its philosophy should, therefore, include consideration of teachers\u2019 personal lives<\/strong> when deciding on qualifications. A teacher would also need to be able to practice the teaching and learning strategies exemplified in the \u012a\u015bopani\u1e63ad itself.<\/strong><\/p>\n\n\n\n

                \n\n\n\n

                How teachers teach: values, attitude, approach, basis<\/strong><\/p>\n\n\n\n

                Every classroom teacher who is dh\u012bra<\/strong> is taking the role of a traditional guru\u2078\u00b2<\/strong>, or at least of assistant to a genuine guru<\/strong>. The relationship between learner and teacher is that of disciple and spiritual preceptor<\/strong>. A deep relationship of trust<\/strong> is the ideal learner-teacher relationship. Because \u201cboth blind following and absurd inquiries are condemned\u2078\u00b3,\u201d teachers seek to command rather than demand respect<\/strong>, and to encourage learners in making autonomous and thoughtful choices<\/strong>.<\/p>\n\n\n\n

                A teacher who is a bona fide guru knows that advancement in knowledge is generally gradual and progressive<\/strong>. Expert teachers understand a learner\u2019s current stage and instruct accordingly for natural progress to the next level<\/strong>. Both imitation by students of higher stages<\/strong>, and an artificial assumption by teachers that learners are at higher stages<\/strong> than their true understanding, hinder learning and lead only to hypocrisy and cheating\u2078\u2074<\/strong>. Learners\u2019 readiness needs to be determined in all areas of life\u2014intellectual, physical, mental, emotional, and spiritual<\/strong>.<\/p>\n\n\n\n

                Teachers who take the role of guru are acting as the external representative of the Lord within the heart of the learners<\/strong>. It is ultimately the Supreme Being who gives all knowledge, remembrance, and understanding\u2078\u2075<\/strong>, with the teacher acting as the facilitator of that natural process<\/strong>.<\/p>\n\n\n\n

                The mood and goal of teachers are not simply the transmission of information, skills, or theoretical values<\/strong>. Rather, the focus is on experiential knowledge and personal transformation<\/strong>, especially on the spiritual level\u2078\u2076<\/strong>.<\/p>\n\n\n\n

                Effective teachers strive to nurture the unique individual talents of each learner\u2078\u2077<\/strong>. Each learner is valued for his or her abilities<\/strong>, and guided to use those God-given propensities<\/strong> for both spiritual and material benefit<\/strong>. The teacher should also be absorbed in offering everything to K\u1e5b\u1e63\u1e47a<\/strong> in order to make all activities beneficial\u2078\u2078. When learning and gaining knowledge are fully beneficial for learner and teacher, they are also a joy<\/strong>. Teachers, therefore, aim to have learning be a source of pleasure<\/strong>.<\/p>\n\n\n\n

                Certainly, teachers can make learning fun through strategies such as games and various educational activities. But the essence of fun in learning<\/strong>, however, is to have K\u1e5b\u1e63\u1e47a at the centre<\/strong>. Otherwise, there will be pain and lamentation\u2078\u2079<\/strong>. For both teachers and learners to be happy and enthusiastic<\/strong>, teaching must be in the mode of goodness rather than passion and ignorance\u2079\u2070<\/strong>.<\/p>\n\n\n\n

                \n\n\n\n

                Learning strategies: skills and process by which teachers teach<\/strong><\/p>\n\n\n\n

                A core learning strategy<\/strong> is revealed when looking at Baladeva Vidy\u0101bh\u016b\u1e63a\u1e47a\u2019s<\/strong> commentary to \u012a\u015bopani\u1e63ad\u2019s mantra fifteen<\/strong>. The mantra itself is a prayer to see truth through revelation. In his purport, Baladeva refers to the strategy for learning detailed in the B\u1e5bhad-\u0101ra\u1e47yaka Upani\u1e63ad<\/strong>, which offers three broad categories<\/strong> of learning:<\/p>\n\n\n\n

                  \n
                1. \u015arava\u1e47a<\/strong> \u2013 hearing from a teacher<\/li>\n\n\n\n
                2. Manana<\/strong> \u2013 gaining intellectual insight or understanding by reflecting upon the subject<\/li>\n\n\n\n
                3. Nidhidhy\u0101sana<\/strong> \u2013 realization and application in life<\/li>\n<\/ol>\n\n\n\n

                  He then adds that one needs to pray to the Lord for His mercy<\/strong> in order to understand truth.<\/p>\n\n\n\n

                  These four aspects of learning<\/strong> (hearing, reflection, application, and prayer) are found throughout the \u012a\u015bopani\u1e63ad. One must:<\/p>\n\n\n\n

                    \n
                  • Hear knowledge from a realized source\u2079\u00b9<\/strong>,<\/li>\n\n\n\n
                  • Or experience learning directly under a teacher\u2019s guidance\u2079\u00b2<\/strong>,<\/li>\n\n\n\n
                  • Reflect on what one has heard so that it is understood\u2079\u00b3<\/strong>,<\/li>\n\n\n\n
                  • Apply the knowledge\u2079\u2074,<\/li>\n\n\n\n
                  • And pray for mercy and revelation of truth\u2079\u2075<\/strong>.<\/li>\n<\/ul>\n\n\n\n

                    Teachers who follow this four-part strategy first expose learners to knowledge<\/strong>, whether through didactic or experiential means, or a combination. They then guide learners to reflect on and assimilate that knowledge<\/strong>. Assimilated knowledge is applied to life situations<\/strong>. During all stages of learning, teachers and learners ask for, and rely on, the Lord\u2019s mercy<\/strong> to reveal knowledge and truth.<\/p>\n\n\n\n

                    \n\n\n\n

                    Examples of Learning Strategies in \u012a\u015bopani\u1e63ad<\/strong><\/p>\n\n\n\n

                    The \u012a\u015bopani\u1e63ad mantras themselves demonstrate<\/strong> various learning strategies that support this instructional core:<\/p>\n\n\n\n

                      \n
                    • Repetition of words and ideas<\/strong> is evident in mantras 9\u201311 and 12\u201314. For example, 9\u201311 deal with knowledge and ignorance<\/strong>, while 12\u201313 discuss the absolute and relative<\/strong>. Also, the invocation<\/strong> e mantra 17<\/strong> show clear repetition of specific terms\u2079\u2076<\/strong>.<\/li>\n\n\n\n
                    • Comparing and contrasting<\/strong> are used in mantras 4, 5, 9, 10, 12, and 13\u2079\u2077.<\/li>\n\n\n\n
                    • The structure<\/strong> of the work first entices learners with promises of mundane benefits<\/strong> like longevity and prosperity, then gradually moves them to spiritual desires for loving service to Bhagav\u0101n<\/strong>. (e.g., mantras 2 and 11 vs. mantras 15\u201318\u2079\u2078\u2079\u2079).<\/li>\n\n\n\n
                    • Application of knowledge<\/strong> is a central theme in mantras 1, 2, 6, and 7\u00b9\u2070\u2070.<\/li>\n\n\n\n
                    • High expectations<\/strong> are demonstrated in mantras 6, 17, and 18\u00b9\u2070\u00b9.<\/li>\n\n\n\n
                    • Summarizing<\/strong> occurs in mantras 4\u20137\u00b9\u2070\u00b2, with definition-style summaries<\/strong> in mantras 5 and 16\u00b9\u2070\u00b3, and problem\/solution summaries<\/strong> in mantras 1\u20133\u00b9\u2070\u2074.<\/li>\n\n\n\n
                    • Recognition of effort<\/strong> (rather than just results) is part of mantra 17\u00b9\u2070\u2075.<\/li>\n\n\n\n
                    • Homework and practice<\/strong> are implied in mantra 14\u00b9\u2070\u2076.<\/li>\n\n\n\n
                    • Classification<\/strong> appears in mantras 9\u201315\u00b9\u2070\u2077.<\/li>\n\n\n\n
                    • Clear objectives<\/strong> for learners are set in mantras 2, 7, 8, 10, 11, and 14\u00b9\u2070\u2078.<\/li>\n\n\n\n
                    • Analogies<\/strong> are evident in mantras 15 and 18\u00b9\u2070\u2079.<\/li>\n\n\n\n
                    • The entire \u012a\u015bopani\u1e63ad is logically sequenced<\/strong>, creating a coherent and structured presentation of knowledge.<\/li>\n<\/ul>\n\n\n\n
                      \n\n\n\n

                      Assessing learning<\/strong><\/p>\n\n\n\n

                      The \u012a\u015bopani\u1e63ad<\/strong> is clear on what should be assessed<\/strong> in learning.<\/p>\n\n\n\n

                      First, learners should be able to demonstrate recall of factual knowledge with understanding\u00b9\u00b9\u2070<\/strong>. While neither the \u012a\u015bopani\u1e63ad nor the Bhagavad-g\u012bt\u0101 give more than a very general description of what specific mundane informational content<\/strong> learners should know, the curricular requirements of most countries fit well within that general description<\/strong>. Moreover, \u012a\u015bopani\u1e63ad explains that learners need to be familiar with spiritual content<\/strong>.<\/p>\n\n\n\n

                      Second, in addition to content, learners should be able to demonstrate values and proper behaviours<\/strong>, which include an attitude of service<\/strong> e respectful social interaction\u00b9\u00b9\u00b9<\/strong>. A key value included in the assessment process is acknowledging the Lord as proprietor\u00b9\u00b9\u00b2<\/strong>.<\/p>\n\n\n\n

                      Learning must be properly applied<\/strong>\u2014or it is worse than ignorance. Therefore, assessment should include whether and how the learner is applying what is taught\u00b9\u00b9\u00b3<\/strong>. The ability to think critically and have proper discernment must be assessed\u00b9\u00b9\u2074<\/strong>. Learners\u2019 creative thinking<\/strong> should also be an integral part of what teachers are measuring\u00b9\u00b9\u2075. Effort<\/strong> should be assessed and acknowledged in addition to achievement, in all areas of instruction, and regardless of the kind of academic objective\u00b9\u00b9\u2076.<\/p>\n\n\n\n

                      Modern society often assesses learning through remote, often computer-graded exams<\/strong>, which are mostly only capable of measuring quantitative learning<\/strong>. School staff who truly follow the \u012a\u015bopani\u1e63ad\u2019s philosophy of education<\/strong> need to remember that what is assessed and how it is assessed tend to drive what is taught and how<\/strong>. It is essential, therefore, to go beyond secular forms of assessment<\/strong> in order to preserve \u012a\u015bopani\u1e63ad\u2019s emphasis on spiritual realisation, values, character, and behaviour<\/strong>.<\/p>\n\n\n\n

                      Modern educators may question the ethics of assessing students\u2019 values<\/strong>, just as modern schools generally consider teachers\u2019 lives outside the classroom as irrelevant<\/strong> to learning. But character in goodness is both an essential element to enable learning, and a prime indication that learning has taken place<\/strong>.<\/p>\n\n\n\n

                      \n\n\n\n

                      Regarding establishing assessment levels:<\/strong><\/p>\n\n\n\n

                      Although both the \u012a\u015bopani\u1e63ad<\/strong> e Bhagavad-g\u012bt\u0101<\/strong> give criteria for a standard level of achievement, especially in the spiritual domain<\/strong>, both those sacred literatures emphasise the gradual development of knowledge\u00b9\u00b9\u2077<\/strong>. Therefore, students should be assessed both:<\/p>\n\n\n\n

                        \n
                      • against a predetermined level of accomplishment<\/strong>, and<\/li>\n\n\n\n
                      • in terms of their individual growth<\/strong>.<\/li>\n<\/ul>\n\n\n\n

                        There is little indication in \u012a\u015bopani\u1e63ad of a precise method of assessment<\/strong>, though the teacher\u2019s attitude and relationship to the learner is crucial<\/strong>, as discussed in the section on teacher qualification. One could not, therefore, make a strong scriptural case to either prohibit or endorse various assessment methods<\/strong>.<\/p>\n\n\n\n

                        However, if the only assessment procedures<\/strong> used in a school measure merely factual knowledge divorced from application and character development<\/strong>, such a program would be condemned by \u012a\u015bopani\u1e63ad\u00b9\u00b9\u2078<\/strong>. Conversely, assessment policies that simultaneously take into account<\/strong>:<\/p>\n\n\n\n

                          \n
                        • mundane knowledge,<\/li>\n\n\n\n
                        • spiritual knowledge,<\/li>\n\n\n\n
                        • application,<\/li>\n\n\n\n
                        • values,<\/li>\n\n\n\n
                        • character, and<\/li>\n\n\n\n
                        • devotion to God<\/li>\n<\/ul>\n\n\n\n

                          would be most in keeping with the teaching and spirit of \u012a\u015bopani\u1e63ad<\/strong>.<\/p>\n\n\n\n

                          Some may argue that values cannot be assessed<\/strong>. Yet, values are exhibited in measurable behaviour<\/strong>, the aggregate over time composing one\u2019s character<\/strong>. Certainly, assessment needs to genuinely measure both the individual and societal purposes for education<\/strong>\u2014goals that take learners and teachers beyond the demands of a national curriculum.<\/p>\n\n\n\n

                          \n\n\n\n

                          Philosophy of Education: Summary & Brief Overview<\/strong><\/p>\n\n\n\n

                          This explanation of the Philosophy of Education, derived from \u015ar\u012b \u012a\u015bopani\u1e63ad<\/strong> e Bhagavad-g\u012bt\u0101<\/strong>, represents eternal and unchanging principles<\/strong>.<\/p>\n\n\n\n

                          \n\n\n\n

                          What should individual learners achieve?<\/strong><\/p>\n\n\n\n

                          In relation to God:<\/strong><\/p>\n\n\n\n

                            \n
                          • Love and attachment for the personal form of God, Bhagav\u0101n<\/strong>, and all His natural representatives, including those who teach about Him<\/li>\n\n\n\n
                          • Realized knowledge of God<\/li>\n\n\n\n
                          • Service to Bhagav\u0101n in nine-fold bhakti<\/strong><\/li>\n\n\n\n
                          • Mood of knowing that Bhagav\u0101n K\u1e5b\u1e63\u1e47a is the best friend<\/strong><\/li>\n<\/ul>\n\n\n\n

                            In relation to the World:<\/strong><\/p>\n\n\n\n

                              \n
                            • Discrimination between ordinary action<\/strong>, forbidden action<\/strong>, and free action<\/strong><\/li>\n\n\n\n
                            • Use of the world of matter in Bhagav\u0101n\u2019s service<\/strong>, without personal attachment<\/li>\n\n\n\n
                            • Knowledge of the details of the material creation<\/strong><\/li>\n<\/ul>\n\n\n\n

                              In relation to Others:<\/strong><\/p>\n\n\n\n

                                \n
                              • Respect and love for all living beings<\/strong>, in all species of life<\/li>\n<\/ul>\n\n\n\n

                                In relation to Self:<\/strong><\/p>\n\n\n\n

                                  \n
                                • Understand and experience oneself as the eternal soul<\/strong>, distinct from body and mind<\/li>\n\n\n\n
                                • Participate in the greater faith community<\/strong><\/li>\n\n\n\n
                                • Develop individual talents and inclinations<\/strong>, according to one\u2019s sva-dharma<\/strong>, to prepare for future occupations and family responsibilities<\/strong><\/li>\n<\/ul>\n\n\n\n
                                  \n\n\n\n

                                  How will educated people benefit society?<\/strong><\/p>\n\n\n\n

                                  Service:<\/strong><\/p>\n\n\n\n

                                    \n
                                  • Contribute through social, political, communal, and altruistic activities dovetailed with service to Bhagav\u0101n K\u1e5b\u1e63\u1e47a<\/strong><\/li>\n<\/ul>\n\n\n\n

                                    Non-violence:<\/strong><\/p>\n\n\n\n

                                      \n
                                    • Adhering to a diet of vegetarian food offered to K\u1e5b\u1e63\u1e47a<\/strong><\/li>\n<\/ul>\n\n\n\n

                                      Character:<\/strong><\/p>\n\n\n\n

                                        \n
                                      • Satisfaction with what one achieves honestly<\/strong><\/li>\n\n\n\n
                                      • Harmony with environment and animals<\/strong>, especially cows and bulls<\/strong><\/li>\n<\/ul>\n\n\n\n

                                        Peace and Harmony:<\/strong><\/p>\n\n\n\n

                                          \n
                                        • Vision of oneness of interests of all living beings<\/strong>, to be connected with the Supreme<\/li>\n\n\n\n
                                        • Appreciation for the essence of all religions<\/strong>: to love God<\/strong><\/li>\n<\/ul>\n\n\n\n
                                          \n\n\n\n

                                          How are learners disciplined?<\/strong><\/p>\n\n\n\n

                                          Learners are inherently all-good souls<\/strong>, part of K\u1e5b\u1e63\u1e47a, and this nature should be encouraged through:<\/p>\n\n\n\n

                                            \n
                                          • Loving relationships with teachers who demonstrate great kindness<\/strong><\/li>\n\n\n\n
                                          • Teachers and learners engaging in nine-fold bhakti<\/strong> as distinct activities and as part of all learning<\/li>\n\n\n\n
                                          • Using in K\u1e5b\u1e63\u1e47a\u2019s service any learning that cannot be directly connected with the nine-fold processes of bhakti<\/strong><\/li>\n<\/ul>\n\n\n\n

                                            Materially conditioned learners exhibit a strong tendency toward materialism and self-centeredness<\/strong>, and this nature should be controlled and re-directed<\/strong> through:<\/p>\n\n\n\n

                                              \n
                                            • Teachers commanding respect<\/strong><\/li>\n\n\n\n
                                            • Bringing learners progressively to the mode of goodness<\/strong><\/li>\n\n\n\n
                                            • Guiding learners to internalize self-control<\/strong><\/li>\n\n\n\n
                                            • Using appropriate external consequences<\/strong> to foster internal responsibility<\/strong><\/li>\n<\/ul>\n\n\n\n
                                              \n\n\n\n

                                              How do learners learn?<\/strong><\/p>\n\n\n\n

                                                \n
                                              • Hearing from authority<\/strong><\/li>\n\n\n\n
                                              • Examples<\/strong> of others<\/li>\n\n\n\n
                                              • Demonstration<\/strong><\/li>\n\n\n\n
                                              • Direct, practical experience<\/strong><\/li>\n\n\n\n
                                              • Progressively and developmentally<\/strong><\/li>\n\n\n\n
                                              • By developing good character<\/strong>, the most important basis of learning<\/li>\n<\/ul>\n\n\n\n
                                                \n\n\n\n

                                                What are teachers\u2019 qualifications?<\/strong><\/p>\n\n\n\n

                                                  \n
                                                • Factual knowledge and practical skills<\/strong> in the subjects taught<\/li>\n\n\n\n
                                                • Good powers of discrimination<\/strong><\/li>\n\n\n\n
                                                • Representative of bona fide guru<\/strong><\/li>\n\n\n\n
                                                • Love<\/strong> for all living beings, especially the learners<\/li>\n\n\n\n
                                                • Skill in teaching strategies<\/strong><\/li>\n\n\n\n
                                                • Skill in student character formation<\/strong><\/li>\n\n\n\n
                                                • Situated in or progressing toward the mode of goodness<\/strong><\/li>\n\n\n\n
                                                • Mood of honesty, inquiry, and introspection<\/strong><\/li>\n<\/ul>\n\n\n\n
                                                  \n\n\n\n

                                                  What are teachers\u2019 attitudes toward learning?<\/strong><\/p>\n\n\n\n

                                                    \n
                                                  • Develop a deep relationship of trust<\/strong> between student and teacher<\/li>\n\n\n\n
                                                  • Encourage learners\u2019 autonomous and thoughtful choices<\/strong><\/li>\n\n\n\n
                                                  • Command respect<\/strong><\/li>\n\n\n\n
                                                  • Teach appropriately for learners\u2019 developmental stage<\/strong> in all areas: intellectual, physical, mental, emotional, and spiritual<\/li>\n\n\n\n
                                                  • Focus on learners\u2019 experiential wisdom and spiritual transformation<\/strong><\/li>\n\n\n\n
                                                  • Maintain their self-concept as continuing learner<\/strong> from their own teacher<\/li>\n<\/ul>\n\n\n\n
                                                    \n\n\n\n

                                                    What learning strategies are used?<\/strong><\/p>\n\n\n\n

                                                    Four aspects<\/strong>, where students:<\/p>\n\n\n\n

                                                      \n
                                                    1. Receive learning from authority and\/or from direct experience<\/strong><\/li>\n\n\n\n
                                                    2. Reflect<\/strong> on the learning<\/li>\n\n\n\n
                                                    3. Apply and assimilate<\/strong> the learning<\/li>\n\n\n\n
                                                    4. Depend on K\u1e5b\u1e63\u1e47a\u2019s mercy<\/strong>, through prayer, for realization and proper use<\/strong> of the learning<\/li>\n<\/ol>\n\n\n\n

                                                      Other strategies that teachers use include:<\/strong><\/p>\n\n\n\n

                                                        \n
                                                      • Repetition<\/li>\n\n\n\n
                                                      • Comparing and contrasting<\/li>\n\n\n\n
                                                      • Going from immediate felt needs to deep needs<\/strong><\/li>\n\n\n\n
                                                      • Applying knowledge, skills, and values<\/li>\n\n\n\n
                                                      • Having high expectations<\/strong><\/li>\n\n\n\n
                                                      • Summarizing<\/strong><\/li>\n\n\n\n
                                                      • Recognizing effort<\/li>\n\n\n\n
                                                      • Homework and practice<\/strong><\/li>\n\n\n\n
                                                      • Setting clear objectives<\/strong> that learners understand<\/li>\n\n\n\n
                                                      • Use of analogies<\/strong><\/li>\n\n\n\n
                                                      • Presenting in a logical sequence<\/strong><\/li>\n<\/ul>\n\n\n\n
                                                        \n\n\n\n

                                                        How is learning assessed?<\/strong><\/p>\n\n\n\n

                                                          \n
                                                        • Against a predetermined level of achievement<\/strong>
                                                          And<\/strong><\/li>\n\n\n\n
                                                        • In terms of individual growth\/progress<\/strong><\/li>\n<\/ul>\n\n\n\n

                                                          With care that one is specifically assessing the desired learning<\/strong><\/p>\n\n\n\n

                                                          \n\n\n\n

                                                          What is assessed?<\/strong><\/p>\n\n\n\n

                                                            \n
                                                          • Factual knowledge<\/strong><\/li>\n\n\n\n
                                                          • Values and proper behaviours<\/strong><\/li>\n\n\n\n
                                                          • Respectful social interaction<\/strong><\/li>\n\n\n\n
                                                          • Attitude of service<\/strong><\/li>\n\n\n\n
                                                          • Application<\/strong> of learning<\/li>\n\n\n\n
                                                          • Critical thinking<\/strong><\/li>\n\n\n\n
                                                          • Creative thinking<\/strong><\/li>\n\n\n\n
                                                          • Proper discernment<\/strong><\/li>\n\n\n\n
                                                          • Effort<\/strong><\/li>\n<\/ul>","protected":false},"featured_media":31684,"template":"","meta":{"_acf_changed":false,"_et_pb_use_builder":"","_et_pb_old_content":"","_et_gb_content_width":"","_uag_custom_page_level_css":"","_links_to":"","_links_to_target":""},"article_category":[432],"class_list":["post-31467","article","type-article","status-publish","has-post-thumbnail","hentry","article_category-philosophy-of-education"],"acf":[],"uagb_featured_image_src":{"full":["https:\/\/iskconeducation.org\/wp-content\/uploads\/2025\/03\/SRI-ISOPANSAD-Srimad.jpeg",1852,1268,false],"thumbnail":["https:\/\/iskconeducation.org\/wp-content\/uploads\/2025\/03\/SRI-ISOPANSAD-Srimad-150x150.jpeg",150,150,true],"medium":["https:\/\/iskconeducation.org\/wp-content\/uploads\/2025\/03\/SRI-ISOPANSAD-Srimad-300x205.jpeg",300,205,true],"medium_large":["https:\/\/iskconeducation.org\/wp-content\/uploads\/2025\/03\/SRI-ISOPANSAD-Srimad-768x526.jpeg",768,526,true],"large":["https:\/\/iskconeducation.org\/wp-content\/uploads\/2025\/03\/SRI-ISOPANSAD-Srimad-1024x701.jpeg",1024,701,true],"1536x1536":["https:\/\/iskconeducation.org\/wp-content\/uploads\/2025\/03\/SRI-ISOPANSAD-Srimad-1536x1052.jpeg",1536,1052,true],"2048x2048":["https:\/\/iskconeducation.org\/wp-content\/uploads\/2025\/03\/SRI-ISOPANSAD-Srimad.jpeg",1852,1268,false],"trp-custom-language-flag":["https:\/\/iskconeducation.org\/wp-content\/uploads\/2025\/03\/SRI-ISOPANSAD-Srimad-18x12.jpeg",18,12,true],"et-pb-post-main-image":["https:\/\/iskconeducation.org\/wp-content\/uploads\/2025\/03\/SRI-ISOPANSAD-Srimad-400x250.jpeg",400,250,true],"et-pb-post-main-image-fullwidth":["https:\/\/iskconeducation.org\/wp-content\/uploads\/2025\/03\/SRI-ISOPANSAD-Srimad-1080x675.jpeg",1080,675,true],"et-pb-portfolio-image":["https:\/\/iskconeducation.org\/wp-content\/uploads\/2025\/03\/SRI-ISOPANSAD-Srimad-400x284.jpeg",400,284,true],"et-pb-portfolio-module-image":["https:\/\/iskconeducation.org\/wp-content\/uploads\/2025\/03\/SRI-ISOPANSAD-Srimad-510x382.jpeg",510,382,true],"et-pb-portfolio-image-single":["https:\/\/iskconeducation.org\/wp-content\/uploads\/2025\/03\/SRI-ISOPANSAD-Srimad-1080x739.jpeg",1080,739,true],"et-pb-gallery-module-image-portrait":["https:\/\/iskconeducation.org\/wp-content\/uploads\/2025\/03\/SRI-ISOPANSAD-Srimad-400x516.jpeg",400,516,true],"et-pb-post-main-image-fullwidth-large":["https:\/\/iskconeducation.org\/wp-content\/uploads\/2025\/03\/SRI-ISOPANSAD-Srimad.jpeg",1852,1268,false],"et-pb-image--responsive--desktop":["https:\/\/iskconeducation.org\/wp-content\/uploads\/2025\/03\/SRI-ISOPANSAD-Srimad-1280x876.jpeg",1052,720,true],"et-pb-image--responsive--tablet":["https:\/\/iskconeducation.org\/wp-content\/uploads\/2025\/03\/SRI-ISOPANSAD-Srimad-980x671.jpeg",805,551,true],"et-pb-image--responsive--phone":["https:\/\/iskconeducation.org\/wp-content\/uploads\/2025\/03\/SRI-ISOPANSAD-Srimad-480x329.jpeg",394,270,true]},"uagb_author_info":{"display_name":"admin","author_link":"https:\/\/iskconeducation.org\/pt\/author\/"},"uagb_comment_info":0,"uagb_excerpt":"by Urmila Devi dasi Click here to download this article as pdf Acknowledgements This work is the fruit of a collaborative effort, mostly among members of the Education Team of the Krishna-Avanti School of the I-Foundation in the United Kingdom in 2006\u201307. Particular thanks for participating in the development of this paper, whether in the…","_links":{"self":[{"href":"https:\/\/iskconeducation.org\/pt\/wp-json\/wp\/v2\/article\/31467","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/iskconeducation.org\/pt\/wp-json\/wp\/v2\/article"}],"about":[{"href":"https:\/\/iskconeducation.org\/pt\/wp-json\/wp\/v2\/types\/article"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/iskconeducation.org\/pt\/wp-json\/wp\/v2\/media\/31684"}],"wp:attachment":[{"href":"https:\/\/iskconeducation.org\/pt\/wp-json\/wp\/v2\/media?parent=31467"}],"wp:term":[{"taxonomy":"article_category","embeddable":true,"href":"https:\/\/iskconeducation.org\/pt\/wp-json\/wp\/v2\/article_category?post=31467"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}