What is Education? Even today, Bhāratīya scholars often draw answers to this question from philosophies borrowed from the West. Are we, perhaps, yet to grasp a true meaning for education of our own? Do we not have our own educational system? Were the values embedded in our teachings ever taught in Western countries? Was the Western education model crafted with Bhārata in mind? The answer to all these questions is an undeniable no.
The irony is that today, Bhāratīyas have become so blinded by imitating the West that they’ve lost touch with their own identity. They fail to realize that the Western educational framework was never intended for our nation, while our own educational systems are, in fact, far more advanced. The highest and most expressive embodiment of pāramparika education is found in the Upanishads.
Upanishad—its literal meaning is “sitting close,” indicating the act of receiving education by sitting near the Guru. The principal Upanishads are not merely books; they are complete works of research in the form of dialogues between Guru and Shishya (teacher and student). They reveal to us the full, direct vision of the Bhāratīya educational system and methodology. The Upanishads preserve the oldest and most authentic teachings of our culture.
By understanding the Upanishads, we can rediscover our own educational system and recognize the greatness of our ancestors. Through this, we can also free ourselves from the chains of Western education that have, over time, bound us to a system that was never truly meant for our nation.
In this article, we will explore the teachings within the Upanishads—such as the true nature of the education system, the qualities of a genuine Guru, the characteristics of a Shishya, the Guru-Shishya tradition, what is considered true education, and the ideals upheld in our culture. By understanding these aspects, we aim to eliminate the ongoing scam under the guise of Western education in our country and present an authentic Bhāratīya education system and its perspective.
Current Scenario – The current situation is such that, in order to educate our people, we are adopting every teaching method except our indigenous one. Our educators, though native to this land, have ceased to be “Gurus” and have become Western-style teachers. However, the education of Bhāratīyas should follow the Bhāratīya method, the content they are taught should align with our very own principles, and those who teach them should be Gurus, not teachers. In the race to develop ourselves, we have almost lost our own essence. We have left behind the true meaning of education.
Today, instead of imparting true education, students are being made to memorize books. The primary goal of our education system is no longer to gain knowledge but simply to pass exams and secure jobs. My question is, if our ancestors had been educated in this manner, would we ever have had scholars like Bhaskaracharya, Shankaracharya, or Aryabhata? Would we have inherited ideals like Maryada Purushottam Shri Ram? The answer is no. Today’s education system considers education to be nothing more than rote memorization, and this method neither brings any progress to our lives nor teaches us any ideals. How can a system that is not rooted in core Bhāratīya values have a meaningful impact on the people of Bhārata?
Let us now dive into the true ocean of our wisdom—the Upanishads—and search for the authentic ideals that have been lost in the darkness of superficiality and a mindset of subservience.
Who is a Guru? Per our culture, a Guru is not merely someone who teaches you from books or explains their meaning; rather, a Guru is the most essential link in a person’s life. The role of a Guru goes beyond imparting knowledge—it’s about instilling a thirst for true knowledge (Brahmachariniḥ Pramāyantu), teaching appropriate social conduct, and guiding the disciple’s life journey. The Guru’s primary duty extends from shaping the disciple’s lifestyle, character, and learning habits to ultimately leading them towards true liberation (mokṣa). It was the Guru’s dharma to answer the disciple’s questions. The Guru didn’t just provide material knowledge but also guided the disciple in divine and spiritual matters. Gurus were highly learned individuals in their field, accumulating wisdom through their own experiences—rightly so, as experience is the highest source of knowledge.
Who is a Shishya (disciple)? A Shishya is one who is a “tapasvi,” willing to endure even the greatest hardships in pursuit of knowledge. They will not suppress any question within and will confidently approach the Guru. The Shishya exercises control over desires (Brahmachariniḥ Damayantu), holds no deceit (Vimayantu), and maintains complete faith in the Guru while being discerning. A Shishya possesses a deep thirst for knowledge, with the purpose of learning being the attainment of wisdom, an ideal life, and ultimately, the realization of Brahman.
A Shishya has no age limit; one can seek knowledge at any stage in life. The Upanishads introduce us to many such Shishyas, like Nachiketa, Rishi Sukesha, Satyakama Jabali and even King Janaka, who, in the Brihadaranyaka Upanishad, asks questions as a disciple. Our parampara does not teach arrogance—one Rishi can become the disciple of another to gain knowledge, as seen in the Prashna Upanishad, where five sages approach Maharishi Pippalada. Even a king can be a Guru’s disciple. It is the thirst for knowledge that makes one a true Shishya.
Guru-Shishya Tradition – To understand this tradition, it is essential to grasp the nature of the relationship between the Guru and the Shishya. The best verse to illustrate this relationship can be found in the Taittiriya Upanishad, where the Guru prays to the Divine, saying, “May we both gain strength together (Saha Vīryaṃ Karavāvahai), may the knowledge we acquire together be enlightening (Nau’dhitaṁ Tejasvi Astu), and may our fame grow together (Saha Nau Yaśaḥ).” These words clearly indicate how the Guru and Shishya walk the path of knowledge together while seeking the power of wisdom.
This unity between the Guru and Shishya is what makes our Bhāratīya education system profound. Furthermore, the Guru is considered to be of the previous lineage (Pūrva Varṇa), while the Shishya is associated with the future lineage (Uttara Varṇa); it is through their union that knowledge manifests. Unlike in the West, where the Guru is seen as the sole authority in education, here, the combination of both the Guru and the Shishya is recognized as education itself. Together, they engage in research and resolve the questions of the world. Their connection is significant and divine, guiding them toward Jñāna rather than enslaving one to the other. In this relationship, the Guru acts as the vision for the Shishya, showing the appropriate path forward.
The True Essence of Vidya – The term ‘Vidyā’ is derived from the Saṃskṛt root “vid,” meaning “to know.” What it means to know is precisely what defines Vidyā. In our saṃskṛti, the acquisition of Vidyā begins with learning the importance of struggle, and the adherence to brahmacarya (celibacy) is deemed essential. Proper worldly conduct serves as a cornerstone of this education, which includes honoring one’s parents and Guru as deities, serving guests (Devo Bhava), giving charity, respecting all knowledgeable and virtuous individuals, fulfilling one’s duties in domestic life, and safeguarding society. These principles of worldly behavior are elucidated in the Upanishads.
The well-known phrase, ‘Satyameva Jayate’ reflects the ethos of the Upanishads and our parampara, which inspires us to transcend svārthaṃ and embrace satya, ahiṃsā, saralatā and tapas. This embodies the essence of Bhāratīya śikṣā.
Moreover, a Shishya, even if it means going to Yama (the god of death) to seek knowledge, as mentioned in the Kathā Upanishad, has the complete right to know the answers to their questions. Bhāratīya education guides us towards spiritual knowledge alongside appropriate worldly conduct, ultimately leading to the realization of Brahman and the attainment of mokṣa (liberation).
A vital aspect of native education is the sense of unity among all beings. By transcending class and varṇa struggles, we nurture the belief that everyone is a manifestation of Brahman (Aham Brahmāsmi, Tat Tvamasi), fostering a collective development mindset. This is the essence of our native education and values, as articulated in the Upanishads.
The primary goal of our education is societal welfare (Sarve Bhavantu Sukhinaḥ). We aspire not only for our own well-being but also for the happiness of the entire world, seeking to move forward together. The Upanishads emphasize the importance of selfless action, while critically analyzing selfish deeds.
Our saṁskṛti has been one of knowledge cultivation, and it was under the influence of the cultural values presented in the Upanishads that our rāṣṭra produced great researchers, thinkers, and rulers. However, over time, the impact of Vedic literature has diminished, and we began to focus more on “accepting” rather than “knowing.” We must revive our Upanishadic educational culture in a new form to enhance the efficiency of our learning and to restore the ideals that once made us a viśvaguru (world teacher).
“Uttiṣṭhata Jāgrata Prāpya Varānnibodhata,” meaning “Arise, Awake, and attain knowledge under the guidance of wise individuals.” This golden verse from the Kathā Upanishad should inspire us today to once again color our tainted education system in the hues of Bhāratīyatā.
We must remember: for Bhāratīyas, the Bhāratīya education system is the most suitable and discerning. We cannot elevate our knowledge by mimicking other nations; rather, it is only through our own ways, our own system, and our own tools that we can reach the pinnacles of progress.
Feature Image Credit: wikipedia.org
Disclaimer: The opinions expressed in this article belong to the author. Indic Today is neither responsible nor liable for the accuracy, completeness, suitability, or validity of any information in the article.
