Vedanta Philosophy

 The Vedanta Philosophy

The Term Vedanta' means that comes at the end of the Vedas. The term 'Veda' means knowledge and it has two aspects.

 (1) Mantras or hymns or samhitas like the four "Vedas-Rig, Yajur, Sama and Atharva

(II) The Brahmanas or prose texts of prayers.


The appendage to the 'Brahmanas is called the Aranyakas where a lot of philosophical speculation has its beginning. The concluding portions of the Aranyakas are called 'The Upanishads. The Upanishads are the crux of the Vedic philosophy. The Mantras and the Brahmanas are the Karma Kanda (action) and the Aranyakas and the Upanishads are the Gnanakanda (knowledge). The Upanishads are also known as The Vedanta' as it comes at end of the Vedas, In fact, the word 'Upanishads' means sitting down of the disciple near the teacher in a devoted manner to receive instruction about the Higher Reality, which dispels all doubts and destroys ignorance. The term means any secret teaching about Reality. Thought that Upanishads are 108 in number, ten or eleven are regarded as authentic. The Upanishads are the sources of Indian philosophy.They develop the monistic ideas of the Vedas. There are two forms of knowledge, the lower in terms of the knowledge of the familiar and the higher in terms of the Immortal Brahman.

  

    The Upanishads have two terms for Ultimate Reality-The 'Brahman' and The Atman'. They the two pillars on which the edifice of Indian philosophy rests. The Brahman is the ultimate source the outer world and the Atman the innerself of man. Atman is the soul; Brahman is the single source of the visible universe. Brahman and Atman are complementary to each other. The subjective side is the Atman and the objective side is 'Brahman'. The Microcosm and the Macrocosm are blenc together.


     A specific illustration from the 'Kathopanishad will make clear this idea. The Atman is said to be the Ultimate Reality. The objects are roads, the body is the chariot, the senses are the horses, the mind is the rein the intellect the charioteer, the Ego is the enjoyer, and the Atman is the Lord sitting in the chariot. T senses are compared to good and bad horses : senses are higher than the intellect, the unmanifest is higher than the suitable reason and the Atman is the highest end and the highest reality. The se immortal self proved and can be directly realised, transcending the empirical subjective-objective qualities.The term 'Brahman' refers to the objective side of the Ultimate Reality. It is defined as that from which all living beings are born by which they live and into which all these beings are described.


1. The lowest level is that of matter (annamaya). The highest state of matter is life.

2. The second state of evolution is life (Pranamaya). This is the biological plane.

3. This third is mind or perceptual consciousness (Manomaya). This is the psychological phase.

 4.  is the self conscious Reason (Vignana maya) This is the metaphysical or philosophi plane.

5. The final is the state of non-dual bliss (Ananda Maya).


The Brahman forms the supreme reality. The lower is transformed into the higher. Like the spokes are contained in the wheel and axle, so all beings are contained in the universal self or the Brahmans. Thus the Brahman is the self luminous and Immortal, the support of the words the individual Soul are its body.

 Educational implications of the Vedanta philosophy

1. Spiritual personality of the individual is the central core of the Vedanta and the philosophy in education we can respect  the individual personality of the object of transformation.

2.There was mutual esteem between the teacher and the pupil. The pupil is accepted by the teacher only after a probationary period of a year or so . This is obviously to as ascertain the fitness of the individual  for education .

3. Cultivation of the detachment of the self for the removal of Ahamkara (egoism). Vairagya is the attitude towards the world in a selfless approach.

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