CONCEPT AND PROCESS OF UPANISHADIC TEACHING

2. Dr. S. Jayanthy
Assistant Professor of Sanskrit
D. B. College, Sasthamcotta

3. The Upanishads form an integral part of the Vedic literature, which is
considered as the earliest record of Indian culture and civilization. The term ‘Veda’
is derived from the root ‘Vid’ to know and means knowledge, apparently divine
knowledge. This knowledge was visualized by the ancient Rishis of India as the
result of their austere penance.
This knowledge has been used as a synonym of Brahman which is the source of
all life, light and bliss form which this universe is supposed to have been
manifested and this knowledge par excellence has been handed down from
generation by verbal transmission since about 1500 BC and hence the Veda has
attained the appellation of ‘Sruti’ or ‘the rhythm’ of the infinite heard by the soul.

4. The Vedas are four in number. They are
 The Rigveda
 The Yajurveda
 The Sama Veda
 The Atharva Veda

5. The Vedic literature comprises four parts namely
(1) the four Vedasamhitas, (2) the Brahmanas or ritual treatises, (3) the
Aranyakas or the forest treatises which constitute the concluding portions of the
Brahmanas and (4) the Upanisads which from the foundation of much of the later
Indian philosophy.
Each of these four samhitas are attached different Brahmanas, Aranyakas and
Upanishads. This Upanishads form part of the concluding portion of the Brahmanas,
Aranyakas and some of the Vedic Samhitas. Hence they are called the ‘Vedanta’ -
the end of the Vedas.
Sree Sankara, the renowned commentator of the Upanishads refers to them as
forming the concluding parts of their respective Brahmanas. The unity in the subject
matter of these various treatises was recognized from the very beginning.

6. The number of Upanihsads is a matter of dispute. The Upanishads are however
being numbered as 108 by orientalists. Sankara has contributed his excellent intellect
and imagination only to those ten Upanishadic pieces viz. Isa, Kena, Katha,
Prasna, Mundaka, Mandukya, Taittiriya, Aitereya, Chandogya and
Brahadaranyaka. Those ten pieces are noted in a particular stanza of the
Muktikopanishad as,
“Isakena katha prasna munda mandukyatittiriyah
Aitareyam ca chandogyam Brhadaranyakam Tatha”

7. The central themes of the Upanishads are:
 The universal soul, namely the Brahman,
 The individual self and its union with the Brahman,
 The transmigration of individual souls and final beatitude etc.
It seeks to investigate
“the problems of the meaning of life and the world and of the relation of the
individual to the great unseen force of the universe”

8. The aim of the Gurukula system of education is directed towards the purity and
solemnity of life and to instill into the minds of their pupil the spirit of self –
help, self – sacrifice, devotion to duty and reverence for the elders.
The religious fervour and the reverential personality of the teacher exercise a
direct influence in creating a healthy spiritual mood in the minds of the
youngsters.

9. The teacher was an educational leader at the inception of India’s ancient history,
but for the seers of the Upanishads, he becomes both an intellectual and a spiritual
figure. Infact, Scripture (Sruti) and the later Vedanta tradition define the teacher in
terms of both dimensions, while revered literature (smrti) emphasizes the spiritual
component of the teachers almost exclusively.

10.  The Mundakopanishad describes the teacher (guru) as one versed in veda and
absorbed in Brahman. A teacher, according to the Upanishads, is self realized person
whose realization has come through the wisdom of the Vedic tradition. This is the
basic perception of the teacher to be found in Upanisadic literature.
 The Chandogya Upanishad speaks of the teacher as one who removes the bondages
from the eyes and gives direction.
By the end of the Upanishadic period, the role of the teacher had become an
absolutely essential one, so that sacred wisdom required a teacher for its
transmission.

11. The Upanishads superficially read, seem to be intended to teach something about what they
call Brahman or Atman, about the universe, and the individual soul.
The language and style adopted to teach Brahman is apparently very confusing. All these
works team with various narratives, epigrams, symbolic expressions, metaphors and smiles
dialogues, conversation and discussions and debated sometimes; but everywhere it appears to be a
display of dogmatic arguments and analogies.
On the other hand, we find express statements like “this knowledge is not to be attained (or
cannot confuted by) reasoning. This can be well understood only when taught by another”.

12. The teaching of Upanishads basically consist the following messages.
 Atma is the basis for everything
 That Atma is eternal and real
 The purpose of Jiva is to realize that Atma.

13. The highest aim of Upanishadic education was man making,
character building and realisation of the supreme spirit. It
emphasised the spiritual enlightment of the individual that consists
of realisation of the self, which is in the nature of all embracing
love. Thus they could enjoy freedom from fear. This stage of
fearlessness is called liberation.
Education aims at this liberation.

14. THANKYOU