VEDANTA PHILOSOPHY

 

Vedanta

Vedanta was originally a word used in Hindu philosophy as synonym for what part of the Vedic texts also known as the Upanishads.

Morphological meaning

 Vedanta = Veda + anta

                   =Veda end= the appendix to the Vedic hymns

Vedanta or Uttara Mīmāmsā is an orthodox (āstika) school of Indian philosophy. Vedanta literally means “end of the Vedas” and refers to the Upanishads as it comes at the end of the Vedas. It is called Uttara Mīmāmsā, meaning ‘latter or higher enquiry’.

The sutra for Vedanta was the work of Badarayan whom Indian tradition identifies with Vyasa.

Vedanta is the teachings of Upanishads (the concluding chapter of four Vedas).the Brahma sutra, The Bhagabat Gita and Their Commentaries by Shri Shankaracharya.

Veda means Knowledge and anta means End. Thus Vedanta means the end of Knowledge.

 It is self-knowledge (Atma Vidya).it is knowledge of the absolute truth (Brahma Vidya)

Vedanta teaches the real essential nature of God, the universe and the individual being and its oneness with God.

Metaphysics

According to Vedanta philosophy there are three fundamental

metaphysical categories, they are:

1) The Brahman or God which is the ultimate reality,

2) Atman or Jivātman which refers to the individual soul or self, and

3) Prakriti or Jagat which is the empirical world, ever-changing physical universe, body and matter.

Epistemology

True knowledge can be through

Pratyaksa (perception)

Anumana (inference)

Upamana (comparison))

Arthapati (postulation, derivation)

Anupalabdi (non perception)

Sabda (scriptural testimony)

The above is stated by Advaita Vedanta. All the schools of Vedanta accept that, knowledge cannot take place in the absence of mind.

A thought comes to the mind due to the functioning of the organs and mind together. This thought envelops the object of knowledge and is technically called vritti vyapti.

Vritti vyapti removes the ignorance about an object, or uncovers it.

Then the reflection of consciousness takes place in the thought giving the rise to the knowledge. This is technically called Abhasa vyapti or phala vyapti. Phala vyapti enlightens the object or makes it known.

 

Aims of Education:

Citta-Vritti- Nirodh: Education must aim at self- fulfillment and provide freedom from material desires and attachment. Education of Mind: Education must provide knowledge for creativity and pursuit of culture and civilization.

Make living worthy: Education should make life worthwhile, purposeful and relevant.

Tamso-ma-Jyotirgamaya: Knowledge should dispel doubts, dogmas and darkness.

Religion centered: Religion dominated every aspect of life all national, personal, social and educative procedures and practices, hence education should be wedded to religion. Individual- Centered: Education was for individual which was its chief concern. Education should therefore aim at overall development of an individual.

Nature- Oriented: The centers of education were located from the populated and crowded areas, more in natural and sylvan surroundings. Education should make man one with nature. Educational System

• Primary: Education was first provided at home then a ceremony (vidya Arambha Sanskar)

before beginning education was performed. Education period was upto age of five years.

• Child was made to pronounce Vedic mantras, knowledge of sandhis (connective rules),

elementary grammar, elementary arithmetic.

• After primary education children were sent to Gurukulas and ashramas for higher education.

• Higher education:

Entry age varied between 8 to 12 for different varnas and completed by the 25th year of

age. Upanayan ceremony was performed to enable the child to enter into studentship.

Curriculum

According to Kathoupanishad, the subjects fell into two categories:

Para-vidya or (spiritual learning)

Apara-vidya or (worldly learning)

 

 

Paravidya:

Into this study fell the essential study of 4 vedas. Also included vedangas, Upanishads, puranas, Pitrya (rules for sacrifices for ancestors), vakovakya (logic),Ekayana (ethics), Devavidya

(etymology), Brahmavidya etc.

Apara-vidya :

This included subjects like History, Ayurveda, Economics, Astrology, Physics, zoology, chemistry, science, kalpavidya, the rashi (science of numbers), bhutvidya (sci. of demons).

Methods of Teaching

Two methods of Teaching were being practiced during vedic period. The first method was Maukhik (oral) and second was based on chintan ( thinking or reflection). In the oral method

Students were to memorize the mantras (Vedic hymns) and Richayas (verses of Rigveda).

The process of education passed through three stages of comprehension i.e. Shravan (Hearing), Manan ( meditation) and Nidhidhyasan ( realization and experience).

 Methods of teaching were based on apprenticeship and were psychologically sound. Teaching followed some strategies such as simple to complex, activity and skill oriented procedures. Question- Answer technique and illustration. Self-study ( Swnadhyaya) was considered more important.

Discipline

• Rules for conduct of both teachers and pupils were listed down.

• Rules also for respect due from pupils to teacher were framed.

• Rigid rules were laid for conduct of pupils

• Code of dress was observed

• Observation of Brahmacharya or celibacy was compulsory for all pupils.

Teacher

During Vedic period the teacher occupied very important place in the scheme of education.

He was the centre of education and without him no education could be conceived of. He was called Guru or Acharya and he was respected as a god by the student as well as the society. Even the king did not enjoy so much respect as the teacher enjoyed.

Educational implications

1.   Pride in civilization and culture

We are living in modern age, but we feel proud of the civilization and culture of our ancestors inherited to us. We give more preference to character, spiritualism philosophy rather

than wealth, power, violence and diplomacy. We wish to lead an ideal life. Educational aims of vedic age are accepted in principle as aims of modern education to build character and make life worth living for our young ones.

2. Discipline and pupil teacher relationship :

The sense of discipline and cordial relation between teacher and pupil of Vedic age is well known to the world. Today’s scenario can be revived back by taking efforts to adopt the ideal

Relationship between teacher and pupil.

3. Subject of studies :

Vedic literature is enriched by the sense of peace, humanity, universal brotherhood which is also vital part of our curriculum.