Eternal India Encyclopedia

Eternal India encyclopedia

PERCEPTIONS

MANU'S CONCEPT OF GURU-SHISHYA

sense and action, one who has the capacity to impart knowledge properly. It is interesting to note that the contexts in which the term aachaarya appears in the Upanishads suggest its exclusive usage with reference to the Vedic knowledge. Having explained the Vedas, the aachaarya instructs the disciple : speak the truth; practise the Dharma. Although the term aachaarya connotes one who imparts Vedic knowledge, in some contexts it is used to denote a teacher who imparts knowledge in general. ‘The knowledge acquired through a precep- tor alone will lead one to the desired goal.’ ‘Now as to knowledge. The teacher is the prior form; the pupil is the latter form; knowledge is their junction; instruction is their junction; instruction is their connection. Thus with regard to knowledge. ’ Thus the root Ved and the substantive vidya often appear in conjunction with acharya. These investigations into the con- notations of the word aachaarya lead to the following - 1. In the Brahmana texts aachaarya exclu- sively deals with Vedic knowledge. The episode of Jhandilya and Saptharathvah- ini and Shathapathbrahmana illustrates this view. 2. In majority of the usages in the Upan- ishads the term aachaarya connotes a preceptor of philosophical and meta- physical knowledge. 3. In some contexts in Upanishads aachaarya refers to a teacher of knowl- edge in general. Manu defines aachaarya in the following words : The divja who, after performing the sacred- thread-ceremony, imparts Vedic knowledge to the student along with the knowledge of kalpa and ‘rahasya’ is called ‘aachaarya ‘. Some of the key-words used in this defi- nition of aachaarya need further clarifica- tion. Though divja normally means all the three varnas viz, Brahmana, Kshatriya, Vaishya., in this context it is restricted in its meaning only to Brahmana. The participle ‘upaneeya’ refers to the cere- mony - ‘samskaara’ — of initiating a stu- dent into the study of Vedic lore. Upanay- ana marks the beginning of studentship. An examination of the definition of aachaarya given by Manu makes it clear that by his time, the floative traditions with regard to the concept of aachaarya had crystallized.

Even to this day, Manu is considered the first law-giver by the Indians. By the time Manusmrithi - treatise on the do’s and dont’s for all categories of people in Ancient India — took its present shape several con- cepts that were floating in the traditional circles got crystallized. Education was given prime importance during the Vedic period where rituals were an integral part of the life of nomadic Ar- yans. The imparting of the knowledge of Vedic rituals through word of mouth from generation to generation gradually paved the way for a systematic study of these Vedas and the Vedangas, the latter being supplementary to the study of the former. In this process, the concepts of the teacher, and the taught also tend to get clear. In ancient Sanskrit literature we come across three words that stand for a teacher viz., Aachaarya, Upaadhyaaya and Guru. However it must be borne in mind that these concepts do overlap and that their exact position in the chronological sequence cannot be determined with any certainty. Yasakacharya’s Niruktha explains the term aachaarya etymologically in the fol- lowing excerpt: why is aachaarya (preceptor) called so? aachaarya (preceptor) makes the students understand right conduct, or he accumulates the meaning (of texts), or he accumulates knowledge. But sage Aapasthambha who, like Manu, wrote a normative treatise on the duties of different classes of people slightly differs from this view of Yasak. According to Aapasthambha he is aachaarya from whom one can accumulate knowledge per- taining to Dharma. Vachaspati while commenting on Yo- gasootra summarises the qualities to be found in aachaarya in these words: “Aachaarya is one who accumulates the knowledge of the scriptures; establishes one on the path of right conduct and also, he too practises the right course of action. ” Even Amarakosha speaks of aachaarya as one who explains the mantras and also is a guide of Manthravyakhyakrudachaarya Aadeshta. Chanakya, the famous author of Arthashaasthra viz., Kautilya describes aachaarya as one who has an abundance of both general and specific knowledge of as- sorted subjects, who speaks pleasantly, who has a perfect control over his organs of

He is the real guru who can reveal the form of

the formless before your eyes; Who teaches the simple path, without rites or ceremonies; Who does not make you close your doors, and. hold your breath,and renounce the world; Who makes you perceive the Supreme Spirit wherever the mind attaches itself; Who teaches you to be still in the midst of all your activities. Fearless, always immersed in bliss,

he keeps the spirit of yoga in the midst of enjoyments

- Kabir

Guru and the God Guru and God are standing in front of me, Whom should I pay my respect first I bow down to my Guru Because Guru has shown me the path to God.

- Kabir

Yassaaraswatha Vaibhhavam Gurukritam peeyusha paakodbhavam Thallabhyam gurunaiva naiva hatathah paathah pratishtaa jushaa

The splendour of knowledge which is churned out of the cream of nectar ( ambro- sia) by the preceptor can be obtained only through the benevolance of guru; and it can never be acquired forcibly by anybody with a conceited bent of mind.