The primary scriptures, the Vedas and the Upanishads, are ideally learnt from a guru and the oral method of transmission that has prevailed since days of yore is shown to have been efficacious in evolving worthy disciples. That is why adhyayana, study of scriptures, is known as ‘samskara,’ an act that is well accomplished. What the disciple gains in this oral tradition is something unique and exclusive that can never be attained through self study of the scriptures, pointed out Sri V. Rajagopala Ganapadigal in a discourse. First of all, repeating the mantras as uttered by the guru helps the disciple to memorise them thoroughly; and in due course, he also gains accuracy in the enunciation and modulations of the syllables in the mantras. Simultaneously, the transmission of meaning also happens.
The benefits in this process may not be directly perceptible, as for instance, when paddy is threshed to obtain the rice grains; but nevertheless it is reflected in the learning achieved by the disciple. Taking into account the difficulties in discussing esoteric matters that go beyond rational thought, the Upanishads adopt the interactive method, when the disciple is encouraged to seek a preceptor and allowed to voice his doubts. For instance, in the Katopanishad, there could be no better preceptor that Yama to unfold the mysteries of life and death that Nachiketas is keen to know. Nachiketas is mature and an ideal disciple who does not settle for anything less.
The Kenopanishad deals with the subtle inquiry on the indwelling self in the form of questions and answers and shows that wisdom is not attained through mere dialectics. The aim is to enable the disciple to enter into the quest to access the knowledge of the soul and examine life and death.
