Education (1): Teachers

Learning is considered a highest esteem among Indian society, that every person had to undergo and hence the first stage of human life (brahmacarya) is dedicated to it. Learning or knowledge is identified with the goddess of learning (Sarasvatī). The subjects of study were the Vedas, Vedāṅgas, Itihāsa, Purāṇa and other classes of literature as mentioned in Amarakośa Brāḥmaṇa being enjoined with the duties of learning and teaching, most of the education related terms are found in Brahma varga (II. 7). An exclusive section on words Śabdādi varga (I. 5) also contains much information on the same. Some of the interesting notes and remarks of Kṣīrasvāmin in the commentary throw considerable light on the prevailing system of education.

(a) Upādhāya, adhyāpaka, ācārya and guru (I. 7. 7; p. 164)

These are terms denoting a teacher. Yet there are differences in these terms as Amarakośa marks the subtle distinctions in the use of these terms. Kṣīrasvāmin explains them as follows–Upādhāya is one who teaches when approached–upetyadhīyate āsmādupādhyāyaḥ |

(b) Guru:

Manu (II. 142) quoted by Kṣīrasvāmin defines a guru as one who performs the saṃskāras and maintains the student by providing him with food–

gṛṇātyupadiśati guruḥ | yanmanuḥ—
niṣekādīni karmāṇi yaḥ karoti yathāvidhi |
saṃbhāvayati cānnena sa vipro gururucyate ||
niṣeko garbhādhānavidhiḥ | ādiśabdātpuṃsavana—sīmantonnayanajātakarma—nāmakaraṇānnaprāśana cauḍopanayanādīni |

(c) Ācārya–

Kṣīrasvāmin observes that the term ācārya is variously employed according to time and place.

Accordingly he explains that ācārya is one who is worth worship. Nirukta (I. 2. 2) declares him to be the one who makes the student understand the right course of conduct.

Kṣīrasvāmin observes that according to Manu (II. 140) ācārya–is one who initiates the student in the Vedic lores, teaches the Vedas and the Vedāṅgas in toto and explains all its nuances well–

ācaraṇīyaḥ sevya ācāryaḥ ācāraṃ grāhayatīti nairuktāḥ |
mantravyākhyākṛdvedādhyāpanādviśiṣṭākhyādupanayanena dvijatvāpadānāt |
yadāha upanīya tu yaḥ śiṣyaṃ vedamadhyāpayed dvijaḥ |
sakalpaṃ sarahasyaṃ ca tamācāryaṃ pracakṣate |

(d) Tīrtha (II. 7. 12; p. 165):

Tīrtha is another term for a teacher. Kṣīrasvāmin explains that the term signifies a guru etymologically meaning—

‘With whose help or guidence ignorance is crossed over’

tarantyanenāvidyāṃ tīrtha guruḥ |

From these explanations it is inferred that an Upādhyāya specialised in a particular b ranch of learning and teaches the seeker while guru a tutor of primary education, or any elder and an ācārya is a teacher of highest status. Also the ācārya moulds the student who imbibes every quality of the teacher and thus the practice of naming the student after the ācārya was prevelant from ancient times as–Āpiśāla and Pāṇinīya the student of Āpiśala and Pāṇini.

In later literature/ philosophy guru is the highest grade of teacher who dispels the ignorance of the pupil–

gu andhakāra ru nivāraka^[1].

There were also female teachers denoted as Upādhyāyā and ācāryā distinct from the wives of teachers upādhyāyī or ācāryāṇī^[2].

Footnotes and references:

[1]:

Advayatārakopaniṣat (16)–
guśabdastvandhakāraḥ syāt ruśabdastannivārakaḥ |
āndhakāranirodhitvāt gururityabhidhīyate ||

[2]:

They have already been dealt with in the Chapter III–Social Aspects under section on “Position of women”.