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Meaning and Definition of Vedanta Phi, , sophy, elaborate, philo, thought pertaining to Vedas, Brahman, Aranyak and Upanishads"phi, Vedanta, , philosophy, , is the, , gist of all mysterious and, , prieca, , Vadhesrayeana, , Vyas (fourth century) was the first person who presented the gist of, Scriptures in brief. The treatise created by him is Brahmasutra'. This, is ttreafiseDej, the initial scripture of Vedanta philosophy. After several, hundred, , years o, Vadrayana, several scholars wrote commentaries on Brahmasutra and analv, Vedanta as propounded in it. These analyses of Vedanta, developed several b, and sub-branches of Vedant. The, important among them are Advaita (m, of Shankara (ninth, century), Vishishta Dvaita (specific dualis, dualism, Ramanujacharya (twelfth century), Dvaita (dualism) of Madhvacha, (thirteenth century), Dvaita (dualism) of Nimbark (thirteenth, century), Sh, Vishishta Dvaita (Shiva-specific dualism) of Shrikantha (thirteenth, century) t, Shaiva Vishishta Dvaita of Shripathi (fourteenth century) and, Shuddha Dys, aita, (Pure dualism) of Ballabhacharya (sixteenth century). Of, these, the Advi, (monism) of Shankara is fully based on Vedas and Upanishads, but as far as the, branches of vedant are concerned, their, metaphysics is based on the Vedas and, Upanishads, but their methods of devotion are based on the Agams of Vaishnaa, (followers of Vishnu), Shaiva (followers of Shiva) and Shakta, (followers of, Shakti). As they are based upon Vaishnava, Shaiva and Shakta, Agams they are, called Vaishnava, Shaiva and Shakta, philosophies respectively. When we talk of, Vedanta today, we chiefly mean of Shanker's Vedanta. Even, otherwise, Shankara's, Vedanta (monism) is the most important of all branches and, sub-branches of, Vedant., Shankara's Vedanta is the zenith of Indian, , philosophical thought. All the, are developed in India, after, Shanker are, or less measure. It is also similar to, several, philosophies and religions which are developed outside India. Its Brahma' is, virtueless and omnipotent just like Jehovah of Jews,, Ahurmajda of Parsees, God, philosophies and religions which, influenced by his Vedanta in more, , of Christians and Allah of Muslims. The only difference is that Jehovah,, Ahurmajda, God and Allah are the creator of this universe, while the Brahma ol
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Vedanta P'hilosophy, , Arolo, S, , h, , a, , and Ethic of Vedanta, has classifie, n, , k, , itual). From, , human life, , and Education, , Philosophy, into two, , 93, , practical viewpoint, forms:Apara (practical), devotedly, indiviual, honcstly would, , he advised Apara (practical) and, andd, Karma devotedly and, man to, ama, He, undertake, honestly., onor, his, believed that an, class action, and, , /'wa ( i n i ,, , is, , S, , become, , ta, , m, , a, , n, /, , Shankar,, , ation., salvation., , A o n t i n g, , the ultimate, , goal, , materially, , of, , human life is to, emancipation,, Shankar, means freedom, and, He has, from tthe, two, accepted, forms, of, om life and emancipation from, emancipation:, body. By emancipation, remain, from, detached, , w, , I, , n, , o, , r, , By, , at, , sorow., , whil, , phasu, , an, ylion, , towards the, life., the Karma, results, of, and, during life,, sorrow; while by, gunfre from pleasure, emancipation, from, Bra, the body, the Brahma, after which man is, attain the, to, freed from the, ns, hInIn his view, an individual should follow the path of cycle of birth, knowledge for, enancination of, any type. For attainment of, of any, about Brahma,, knowledge, Shankar, Shravan, Manan and, Nididhyasan, and for, nl.armeans t o, , means, , n, , d, r, , b, , i, , r, , t, , h, , enphasised, , Sadhan, , waATRYo f ., , shuld, , byall, , de, , Chatushtaya., , of these., , An individual, , wishing, , this, he considers the, to attain, , emancipation, , Damanujacharya, like Shankar, has accepted emancipation as the ultimate, aman life: however, he has not consented to the concept of, galofhuman, emancipation, a life. In his view, man can become free only by the, mm, of Brahma,, knowledge, nd its attainment, he attaches utmost significance to Bhakti or devotion., , Definition of Vedanta Philosophy, , On the basis of metaphysics, epistemology and logic, and, ethics we can define the Vedanta philosophy in these words, , axiology, , and, , Vedanta philosophy is that school of Indian philosophy which, accepts, the universe as created by Brahma, and accepts him as the cause of the, ocation, origin and movement of this universe. It accepts the Atma (soul) as, part of Brahma, and propounds that the ultimate goal of human life is, , emancipation, which can be attained through Jnana Yoga, Karma Yoga, Raj, , Yoga and Bhakti Yoga., , Fundamental Principles of Vedanta Philosophy, wish to arrange the metaphysics, epistemology and logic, and, we, y, and ethics of the Vedanta philosophy in the forms of priuciples, we can, , doitin the following way:, , 1.This Universe is Created by Brahma: Accordingtto Shankar. Brahma, God is the essential, ess, and it is from Brahma and by Brahma that this, element,, ithe, umiverse comes into being, and it is by Him that it undergoes constant visible and
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of Educ ation, web with the material, , Philosophical Perspectives, , 94, , itsN, invisiblechanges. Asaspider constnucts, creates this, JUst in the, , same manner,, , Brahma, , He, , universe, , creates he, , with the, , inhere in, wwaterial insudein,, , universe, has beer called, is end, , which, Him. This power of Brahma, by, to Shankar, Brahma, According, illusion., or, as, Shankar, Maya, , endles,, nte,, er,nfiwhen, le beconie, , by, , clement (Nirvayav); howes, devoid of any, devoid of any trait (Nirgun) and, universe through Maya, He t, creation of the, He is invested with the trait of, Him as Sagun Brahma (Giod wia, We establish, invested with traits (Sagun)., Nirgun. Ramanujacharva t, but He remains, Tor the pupose of devotion,, In his view, Ishwar is the., same form., Brahma and Ishwar in the, , both, , ongin, condition and, , movement, , of this, , Iraitg, , universe,, , is Unique : Shankar., Universe, Brahma, 2. Between Brahma and, it undergoes transformation, well as destroyed,, that this universe is created as, to him, Brahma alone i, and untrue. According, moment, so it is transient, existence of this world. Accor, , has accepted the practical, man's existence, question arises about, , and true. Shankar, , him,, , no, , ar, , or, , his attainment, , without having accepted, , its practical, , of Jnan, , Karmy, , existence, o, material wora, , Bhakti, Yoga or Moksha, Brahma and, has accepted both, other hand, Ramanujacharya, Brahma is unique; at the tim, ime of, that of these two,, true; however, he too accepts, assumes, a, Vital, form, whi, the universe, while, (annihilation of the universe),, , Pralaya, , remnant force., Brahma continues to be the, Atma or, Brahma: In Shankar's view,, , soul is the n, pan, 3. Atma is Part of, Atma appears to be distin, the, two,, between, of Brahma, there is no difference, illusion of Maya is remove, as soon as the, from Brahma due to the force of Maya;, Atma and Brahma. Ramanujacharya has acceped, we find no distinction between, or nature) and Ishw, or soul), Ajiva (Prikriti, three basic elements: Jeev (Atma, existence., its, (God). In his view, Atma has separate, and, , Energy: Shankar, , Knowledge, 4. Man is the Source of Infinite, with Atma and Atma is part of Brahma, the omnipresen, explains that man is built, man is the source of infinite knowledgeand, omnipotent and omniscient, therefore,, individual who can identify his Atma comes to realize, energy by himself. An, of doing everything. Ramanujacharya ha, everything and becomes capable, his opinion, man is the combination of Sa, accepted this fact in another form. In, and Asat (true and untrue), so he can attain infinite knowledge and energy., , 5. Man's Development Depends on His Sanchit, Prarabdh and, Sanchiyaman Karmas: The materialistic accept the senses of action, sensesd, the, cognition and brain as the basis of man's development. However, in discovey, , of distinction between man's senses and brain, it has reached to the bottom oftr, Sanchit (accumulated) and Prarabdh (destined) actions. According to Vedanta,, , development of man depends on his Sanchiyaman Karma (the actions being do
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Vedanta, nh, and1tarahn, , Karma, , Philosophy and, , Sanchit Karma Educatio, (the accumulated (the actionms, , with his, Nith)t o g ether, , actions, , in this lif ions of, of, is, dertaking unifom action u, the, , e to, , be experience, , i w n i su n d e r y, , 95, in the previon, , ).This, previous life the, reason, results, uniform situation that two uniform, , beget quite, of Human Life is, distinct, idnoremancipai., pation in several forms., Mukti, :Shankar, When, his material, world through true an individual comeshasto delineated, material wor, nate Goal, , 7he Utin, , palehd, o/, this, , d, , he does, , anN, , from life. A, Jeevan, , or, , a l k d, e v a n, Mul, , so, , emngs, , all, , m, , knowledge, he becomes know, now the, experience, worldly, plcasures, and, freed, , ot, , sorrows,, Mukta person, , he does not discriminate between, , detached, , this state is, , them, nobleperceives hi_ own, personality. According to Shankar,, actions bécome, the, , his, , in, , quality, , hetween Atma and, , state, , next to Jeevan, When, Brahma., an, true, he begets, emancipation., Shankar has called itindividual arrives, to, According Shankar, man feels bliss when Videh Mukti, fr, , m n a t e, , he unifomity, beo, , he, , S t a l e, , thrs, , om body. Ac, , or, , he attains, most sublime bliss when he, Jeevan, attains Videh Mukti., Romanujacharye Mukti or emancipation, According, the, dn.bunhefeels, ta, , means the, , realization of Ishwar or, , Karma Yoga and Bhakti Yoga are, Inevitable for Mukti, about the infinite and endless, Brahma as Vidya, he terms the, , a,, , Jpan, ankar terms the, ems the knowledge, 7, , Jnan, , knowledge about the illusionary world as, so long we, that, Avidya, He says, aspire for a good life through Karma, and, to get them, and we will, Bhakti.we l, wil continue, not be delivered to, the, non8ai Atma and.Brahma. To know this, non-distinction, he has laid emphasis, of, f f Jnana. It does not imply that Shankar does not, accept the, genifhicance ofKarma. He has laid emphasis on Shraván, Manan, Nididhyasan, d Sadhan Ch, Chatushtaya. In the context of Bhakti or devotion, he says, that it is, e) while, , gmrance)., , bleififan, an individual, individual worships Sagun Brahma (Tshwar) for the attainment of, mOwledge about Nirgun Brahma. At one place, he has called devotion as essential, rmnication of Chit or mind. Ramanujacharya has called Bhakti as the best, rRES to atain emancipation. He explains that if you keep faith and trust in God,, MGan atain peace in material life too. A person attains eternal peace when he, , akes refuge with God., &. Shraman, Manan and Nididhyasan are Essential for True knowledge, h Shankar's view, Jnan or knowledge is of two kinds: Apara (practical) and Para, 9untual), and there is the same method to achieve both kinds of knowledge:, , n or study, Manan or contemplation and Nididhyasan or practice. According, and infinite, IKGT, the knowledge required for experiencing the endless, obtained from, Can be attained on regular practice of the knowledge, to, Braman, Aranyakas, Upanishads and Geeta. It is quite impossible
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Perspectives, , of Education, , Philosophical, , 96, attain, , knowledge, , true, , through, , only, , everything, , can, , Ramanujacharya,, , the casiest, , method, , Sadhan, , 9., , by, , thout experienc, , without experien, , be attained through, , AccoT, , devotionAco, , devotion to, , remain, , emancipation., , of attaining, , Chatusthaya, , According to, Nidhidhysan :, ust abide, , logic, , Sadhan, , is, , Essential, , for EMective, , Shrav., , avan,, h, a , Man, have, true kno, These e e, , curious, us to, to, Shankara, a person, , Chatushtaya, , (four observations)., , ese, , Manan aM, , knowl, e, t, g, ohservatim, , betwos, (Wisdom to distiguish, Vivek, Vastu, divienal., 0 Nitya-Anitya awaken the prudence of distinguishino, to, non-eternal) That is,, and to understand nol., matter, world),, material (body,, Brahma) and, are, , eternal, , (soul, Go, and non-distinctios, , between Brahma, , and soul., , ) Bhog Virakti (Non, , attachment with, , pleasure): That is, , not to desit, , or spiritual pleasure., for any type of worldly, (Control over the senses), , : That is. co, Sanyan, and related actions, power to, forsaking of yajna, mind control over senses,, devotion (loyalty) towards knowledge, cnowledge and, and pleasures, and, , (iii), , with, , Shamdamadi, , to forbe, , sorrows, , teachers., (iv), , Mamukhatva, , (Determination for emancipation): That is,, , to, , eamed, , ha, , moksha (emancipation), determination for the attainment of, , Vedanta and Education, The Indian thinkers considered human life as a whole. Shankara too, not consider education independently, but we can know about aims of educat, from his metaphysics, about the form of knowledge and methods of attainine, , from his epistemology and logic, and about the changes to be effected in human, behaviour from his axiology and ethics. We shall make an endeavourto summaie, , fo, an, , P, , Shankara's educational thought., fo, , Concept of Education, , According to Shankara, the ultimate aim of human life is emancipation, and he has supported the jnana marga (knowledge path) for this, emancipaticn, In his view, when man realizes this knowledge that Brahma is only true, andei, all is untrue, he becomes emancipated from worldly illusion and, distinctions, and, he realizes the fact that he can see all in himself and himself in, all, and this, can, be, attained, knowledge, by education. He has supported the Upanishadic though, about education. According to him, education is what, begets emancipation., Aims of Education, , Shankara has mentioned, and para, , (spiritual)., , He, , two, , emphasized, , aspects of human life -apara (pracu, on using, education for the developmentu, , th, , D
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Vedanta Philosophy and Education, , 97, aspects, Ibut the development of these two aspects should be effected, emancipation. In the practical aspect, he has included, the, in, m, ent, mental development and character development besides the, develepme, actions; and, and he thinks that jyana (knowledge) is necessary for, , h t h e s ea s, , ainm, , mind, , in, , a, , eping, , his, , mancipation. He also knew that man should be healthy by, abidance by the sadhan chatushtaya. In his view, education, mindfor, The aims of education propounded by Shankara, these functions., allthe, form from concrete to abstract-:, in the following, , of, a o n, , iritval asper, , dn, , d, , p e r f o r m, , d, , hw, kd, e, amanged, , ntimate Aim, ), , p, , Emancipation, , e, , l, , ), , p, A, i, n, g, i, , m, , Physical, , s, , development and, , and, , intellectual, , physical purification., development., , 2) Mentaland character development., Moral, Vocational education, , as, , per Varna (Caste), , Sensualcontrol and purification of Chitta (Intellect), , 6Spiritual development., , Curiculum of Education, , Shankara, the curriculum of education should include the, and activities related to practical and spiritual aspects of man. He has, , According, , now ledge, , to, , nded practical knowledge (language,, , medicine, mathematics, vocational, , eation. etc.) and practical activities (postures, exerise,, , food and celibacy, etc.), , ir practical aspect; and spiritual subjects (literature, religion, philosophy, etc.), yama (self-restraint), niyama (principles), asanas, nd spiritual activities, (pOsLures), pranayama (breathing exercise), pratyahara (withdrawal from, material world), dharana (concept), dhyana (meditation) and Samadhi (penance), for spiritual life., , There is difference between man and man from practical point of view., , a Shankar's view, this distinction is born from Karma or action and is the law, , d Brahma or world's regulator. In his view, class distinction too is borm from, Karma. He believed in distinct Karma for Brahmins, Kshatriyas, Vaishyas and, Sbudras, and favoured to provide distinct curriculum for them; however, he, Cmphasised on providing uniform knowledge and actions for the Para Vidya. In, nirast to Shankar, Ramanujacharya did not accept the class distinction. He has, Aplaned that all men are the creations of God, all of them have Atma inherent in, , , $ 0 no distinction can be made on the basis of birth; therefore, equal, , nites for education should be made available to all people and there should, , a uniform curriculum of education for all people.
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Philosophical Perspectives, , of, , 98, , Education, , Methods o f T e a c h i n g, , of, methods, ining kkne, present his hasatbtadivid, Tools of Attaining Knowledge: hankaraviews, briely, Shankara, , means, , has, , of knowledge., , attainment, , discussed, , In, , in detail the metho., , we present, this context,, , tool, wledge nintoof ionparts-external, and, sense, and, sense, include organs, organs and i and, , of knowledge, , two, , e, , action, , haeandin, ntetnr, Shankara has, i, n, t, e, mal, agreed with t, ego and, mind, intellect,, existence, of consciousness., He clarifies that the sense, the, Extenal tools, , consciousness., , gans becon, , when the mind svngans, only, activity, relation to an object or, e, and attaches it to, to, Intellect amends it, activity., and the, and, consciousneaand, , hesizes betwe, , knowledge or, , act, , on, , the, , consciousness,, , Aweegoana, , ego,, , and, , Shankara, , begets the, , :, has, Sources of Knowledge, knowledge () pratakshya (direct), (2) anuman (guess) (3) sha, , discussed four, , ta (wosnt, , not accept the knowledge received, tark (logic). He does, by sen, the soul. By guess he m, is, by, it, perceived, until, knowledge, means aco, on the basis of previous experiences. As T, experiences by logic, considers the superiority of Nigama (Vedas) and Agama (Systems)s, , reagard, , logic is meant the intellectual test; so long the knowledge got hu., or by words: is not tested on intellectual plain, the truth or untruth ah, , abou, , be determined., , Stages of Attainment of Knowledge : Shankara has ment, , stages of attainment of knowledge- Shrawan. (listening of Veda, Aranyak, Upanishad and Gita from the teacher or their self-studil, , (contemplation over the knowledge got by listening or self-s, Nidhidhyasan (daily use of the knowledge thus attained). He has also o, the superiority of debate with scholars after, having attained, , knowledge by i, , or self-study., , These, , thoughts, , of, , Shankara, regarding teaching may, , be, , summan, follows, (1) Direct perception by sense, organs., (2) Guessing on the basis of, previous knowledge as attained by sense, (3) Listening or self-study of the, in words (lan, 4) Thinking, contemplation and knowledge expressed, intellectual logic on the knowledge, by any of the above means., (5) Daily use of the attained, knowledge and, truth anufos, of the untruth., , adoption of the, , Discipline, Shankara has delineated four, , stages of child nature
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Vedanta Philosophy and Education, This, Kshipta: T, , able, , is the, , stage when, , the child is, , to fix his attention., , 99, , under the influence of, his, , Ashipta:This, Th is the stage when the child has, , some control over, his, short duration ot time., This is the stage when the child has sufficient control, over his, udat able to fix his attention completely out of, able, , fix his, , to, , ttention, , for, , a, , ahn, , ne, , bul, , laziness., the, when, the, This, stage, child gains control over, ofa :, is, all of his, cllect. ego and consciousness., , Is, , not, , g 7 s Akagrata., , s Y n s, m i n d ,n t e l l e c t ,, , e, , Aconding, , to, , Shankara, a child can be called, , disciplined only for the stage, , through. True discipline means akagrata (concentration)., , through, passing, , heis, Teacher, , duties of a teacher to, a pupil, l orworldly life and to help him to attain the spiritual prepare, life. The latter, duties is the chief one and remains a serious one., e oduties, A Vedanta teacher, is,, are, fe lthe, (that, you, nil:, Tattvamasi, and, the pupil, in the end,, s the pupil, Bralhma),, e, Brahmasmi (that is, I am Brahma). This knowledge of Brahma can, teek:Aham, e d by a person who is Jeevan Mukta or freed from life; therefore, a, kta. In our view, a teacher who, should be Jeevan, imparts practical, be Jeevan Mukta himself; that is, he should, knowledge s, be detached from, and sorrows, should not discriminate and should, pleasures, love everybody., worldly, can, hers, become, fhepresent-dayteacher, Jeevan Mukta teachers, it is sure for, the, uplift., to experience, are two, , In Shankar's, , two, , e, , discussed, , hould, , sOciety, , In, , this context,, , Ramanujacharya feels somewhat differently. In his view,, , in the world can be perfect, and it is, , not, , reasonable, , to demand it from a, gaxcher either, however, teachers should attempt to assimilate good knowledge and, man, , conduct in themselves., , Student, , According to Vedanta, every, , student is the source of infinite, knowledge, and energy; the physical, mental and intellectual, distinction seen in him all spring, from his Karma. This distinction is his, neutral attribute, and is not an attribute of, his form. Thus, all students are, uniform from spiritual, viewpoint, and there is, dstinction between them from, practical, viewpoint. According to Shankar, the, students, , desiring Brahma Jnan should abide by the Sadhan, Chatushtaya. The, gmhicance of control over, senses, focus of the, detachment from, IUmption and devotion in teacher, which are all mind,, of, parts Sadhan Chatushtaya,, , practical viewpoint too. If present-day students accept Shankar's advice, world,, , regard, it is, , sure to, , bring, , an, , end to all, , problems facing, , the educational
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Philosophical Perspectives of Education, , 100, , In this context, Ramanujacharya thinks somewhat differently, , In ha, inment o, , opinion, all children have been created by God, all of them possess Atma, them are equal. He accepts devotion and tnust as essential for attain, , knowledge., School, , In Shankar's time, practical education was provided in famil, , nily and, community. and spinitual education was imparted in gurukuls. In realsense., Ise, they, gurukuls were schools of that time. According to Shankar, these gurukuls orse, r schoo, , should be located in the fascinating lap of nature away trom the hustle-buste, , town. The tecachers here should be Jeevan Mukt and students should be desi, , for Brahma Jnan or self-realization. The students should abide by the no, 1orms of, Sadhan Chatushtaya at school., , Other Aspects of Education, In Shankar's opinion, there are two aspects of human life:Ar, Apara, (practical) and Para (spiritual). For the protection of practical aspect oflife., he, has supported the provision of education of Karma as per the Varna or class., , He, , does not consider any type of education as necessary for the Shudras (workine, , dass). He felt so because he did not think the need of mass education. However, he corsdered every human as possessed of the Atma (soul), and emphasised, , that, , theiftmate goal of life of every person is the experience of this soul or the, knowledge of non-distinction between Brahma and Atma. However, it cannotbe, , done without education. So, it is clear that all people are eligiblefor spirityp, education for attaining self-realization., Ramanujacharya believed neither in class system nor in actionasper, , class. In his view, all children are equal, and are eligible to get any type of education, this view of him supports mass education. He is in the favour ofreligiouseducation,, d supports to put everybody on the path of devotion through it., , Evaluation of the Contribution of Vedanta, , Philosophy to Education, Shankar's Adwait Vedanta is the zenith of Indian thought. It has provided, us clear knowledge about the unity of the entire universe (element of Brahma), and its diversity (element of Brahma's Maya), and thus has acquainted us wih, our infinite energy. For the experience of this infinite energy within us, Shankar, , has discussed a method, for which not only India but the whole world would ever, remain indebted to him. Of course, his Mayawad (theory of illusion) is distinct, , from the Upanishad philosophy, and is a subject of criticism. When Brahma is, true, how can then Maya be untrue which emanates from it, and how can this
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Vedanta Philosophy and, Education, untrue!, , be, , bence., , matemal, world, b, , practical, , However,, he has, , accepting this material world, , divulged some facts about, , 101, and, , human life, , education, and, , nature. In, perennial, these, n has, contrast to, jacharya, has accepted this world as, Shanka,, true, and has, Romanuji, and, first,, to, then, taught, man to, orld, attempt to realize God. For, dawn the path of lively devotional, realization of, path,, universal an, and, , a s, , in, , are, , understand, this, , dor, , laid, , which has much, , has, , he, , pourished, i nI n d i a, , God., , did, , not make an, , effort to, , in, le in, , determining, , its aims. In his, , ankara, , ole, , clarify the educational, , but he, view, the ultimateprocess,, aim of, , eassation of, human, of distin, distinction and attainment of, of non-distinction., In his view,, theaims, aims of, of education. BBut at the same, time, he accepted the, hould of this world an, and human life and, propounded the aims related, He laid emphasis on physical, He, development, mental development,, development,, and character, moral, ent, mo, this, o, intellectual, development, sensual control,, ta onsciousness and spiritual development, of human, It is, greal, , a, , cessati, , played, , the, , is, , ite, , the, , be, , should, , orld, , p, re, ac, l xistenc, t, h, st, ei c a e, , laid, , also., , life, , p, , u, , r, , i, , i, , c, , a, , b, , o, , no, , f, , c, , o, , n, , s, , r, , being., , hat he has considered all these aims as the means for the attainment, , anotherf a c tt h a t, , ination, and this remains his greatest gift., , o femancipation,, , i4, , e, , hankara, , maintains, , Shan, , specified, , has, , He ual subjects, He, , just this viewpoint about the curriculum of education., , activities for practical life of, and, subjects, and, and activities for spiritual life of man. But he wanted-ta. base, practical, , man, , ical ife upon spirituality, only then man would be able to attain his utimate, aln., , Veranta has significantly contributed to the field of teaching methods., , only external tools (sense organs) among the tools, knowledge; whereas Vedanta has also mentioned internal tools (mind,, ofobtaining, , Moderm psychology, , mentions, , has analyzed their functions too. We should, the psychology of Shankara. Shankara does not believe much in, tv to understand, and daily usage. In our, on, he, sening or self-study, rather lays emphasis thinking, and practice is the true, view, the knowledge experienced by listening, thinking, Inowiledge, and this is the best teaching method., , intellect, ego and, , consciousness) and, , is administration or rule. According to, animal or lower, SMankara, when man is under the control of senses, he is at the, reaches the, eve, when he remains in the rules as determined by the society, he, arrives at the spiritual level., Evel, and when he is governed by the soul, he and we should endeavour to, is the zenith of discipline,, The chief element, , in discipline, , us view, self-discipline, attain it., , the teachers for, Shankara's Vedanta is to direct, feature, of, great, Uer, sadhan chatushtaya. May, life and the students for adoption of, it would, eachers and students of today follow these directions! Ifit so happens,, , eImanciation, p from, , tndicate allall problems of the educational world.
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of, , E, , Perspecives, , for, , Philosophical, , TucaltO, d, , l, , higher, , system, , has, , explosid, wledge explosion, , a s h r a m a, , knowle, f a v o u r e d, , 102, , and, S, , h, , a, , n, , k, , a, , r, , p o p u l a t i o n, , it, great, , A, cducation., , times., m, , o, , d, , e, , ould not, , a, , In, , s, , i, , t, , u, , a, , t, , i, , o, , n, , woul, , took, , place, , that, , In, , India,, , the, , Ifwe, , D, , such, Vedanta, , we, , Indian, Aurobindo,, , of, , and, Tagore, Vivekananda, , Swami, , Gandhiji, , raised, , has, , his, , n, , a, , education., , classless,, , a, re, are, , efforts to, , e, , v, , e, , l, , o, , p, , m, , tem, , In fact,, , it, , universal, , e, , n, , t, , is the, , perennial,, , viewpoint, , of, , Vedanta., , rldly and spint, sion:, significance to yo, of all religion yn, , great, , too has, source, , uld be exaggerat, talk today,, today, can be attained s, should, it, , would he.no, , eraton, , can, , system, socialistic, , secularand, , in, , Worlan, , attached, , and, , Vivekanan, , Oximity of Ved, ad, , the, in, in th, , of both, d, , .., , a, , that they, , Vedanta, , Ifwe, , d, , A u r o b i n d o, , in, , philosophies., , n, , commendable, , for the, voice, , Like, , ofman., , The, , find, , a, , Shankara,, , ife, , activities, , y, , made, , has, , Gandhi,, , a, , as, , thinkers,, , modem, , Saraswati, , analyze, , revolve, , and educatio thoug, atn, , and, , philosophical, , thought, , philosophy., , his, , kara has, , Shankara, , after, , all, , spim, pl, a, ce, adopt the ashrin, taken, , ,, , a, , such, , m, , sVstem., , be possible, , ialist and, , that we, , a case,, case, we, we should, In such a, , base ou, , n o n - d i s t i n c t i o n, , the, , education on Vedanta., , Test guestions, , Essay Type guestions, understand, , by, , 1. What do you, principles of, What are the, , 2., , Vedant?, , Discuss, , Vedanta?, , its intluence on eduea., , cation, , aims of, Analyze the, , propounded, methods as, , educat, , on, , by Shankara., , tell how far, ar his, of Shankara and, thought, educational, direction to modem, 3. Analyze the, in giving proper, can be helpful, educational thought, curmiculum and, , teaching, , Indian education., , Short Answer, , Type guestions, , of Vedanta philosophy., , 4. Delineate the principles, does man's development, 5. On which actions, Shankara?, 6. Elaborate the sadhan, , depends, according 0, , chatushtaya as propounded by, , Shankara., , Objective guestions, 7. Determine the right alternative, i) What is the name of source scripture of Vedanta philosophy?, (a) Vedantasutra, , (b) Brahmasutra, , (d) Brahmatattva, (i) How many are the fundamental elements according to Shankara, , (C) Brahmajnana, , (a) One, (c) Three, , b) Two, , (d) Several
