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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.org
Acharya Shri Kailassagarsuri Gyanmandir
thoguh he was conceited he was intelligent one. He realized that there was much more yet to be known. He was humbled by the more thought that he hardly knew anything. He wanted to seek 'that' by which everything can be known. Svetaketu's sudden transformation only shows that the quest for knowledge comes before any personal feelings.
As expressed about, it is the primary and final ethic of the Upanişad that the education teaches humbleness and humility-a cup can not be filled unless it is exmpty. Ego and conceit are the greatest hurdles in the way of knowledge. One must bend as low as the earth to search the finest grains of knowledge hidden in the infinity. Chāndogya Upanisad relates the story of king Jānaśruti Pautrāyana. (adhyāya-4/1-3), the story goes like this king Jānaśruti was famours for his good deeds and merits he had acquired. One day he heard two birds speaking about the highest merits of Raikva, the cart owner. For a moment he felt uneasy by the thought that could there be somebody meritorious than himself ? The thought was strong enough to make an obstacle in his way of knowledge. He searched Raikva. Raikva was very poor-bull-cart-owner, who slept under his cart on the ground. King approached him with several gifts and humbly inquired abut the highest knowledge. King did not mind to sit on the ground and go down before the shabby cartowner. The knowledge is important and the container of the knowledge. This seems to be the central idea of our culture. In spite of personal feelings and person the flow of knowledge must flow on.
The process of knowledge continuing from one generatin to other and giving and taking of knowledge is reciprocal. The instances of eager students are sited. One thing is clear that the true disciple is never denied the knowledge. Simultaneously equally eager teachers to dispense the knowledge also is necessary. A teacher should understand the thirst and capability in a student and he should give the best he could. Guru must give and even the disciple must take so, that the continuity of knowledge remains uninterrupted.
The famous story of Nachiketa is the finest example of the teacher and disciple. (Katha-Valli-1-3). Nachiketā was determined to attain the knowledge of death i.e. the secret of eternity. Yama, the Lord of death, outright denies the knowledge in the beginning. Nachiketā was determine through Yama offered him the best of the worldly pleasures like long life, the immense wealth, kingdom, beautiful women and anything, Nachiketā wished. These attractions did not dieter the true spirit of worthy Nachiketa. Yama finally instructed him in the secret knowledge of death and eternal life.
Educational pattern depicted in early Upanisads is well-known and taken as the representative educational pattern in ancient India. Jābāla went to the Guru Hāridrumata Gautama and requiested Gautama to accept him as the disciple. Gautama accepted him and said that, 'let me give you the secret thread and you will be my disciple.' (Chandogyaadhyāya 4-9). The secret thread is a symbol of a disciple. It shows that the going near the guru and acceptance by guru is the simple procedure to start learning. Disciples live with guru as long as they continue learning. Their well being totally was guru's concern. They
Ethical Values Regarding Education in Early Upanişads
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