Lesson Plan

Grade 8 English

School WVSU - Integrated Laboratory Grade Level Grade 8

School

Practice Teacher Patricia Angela Gallon Learning Area English (Literature)

Schedule March 25, 2024, 8:30 - 9:30 am Quarter/ Unit Quarter 4; Unit 1

I. LEARNING OBJECTIVES

CONTENT STANDARD The learner demonstrates understanding of: South and West Asian
literature as an expression of philosophical and religious beliefs;
information flow in various text types; reality, fantasy, and opinion in
listening and viewing materials; word decoding strategies; and use of
information sources, active/passive constructions, direct/reported
speech, perfect tenses, and logical connectors in journalistic writing.

PERFORMANCE The learner transfers learning by composing a variety of journalistic texts,

STANDARD the contents of which may be used in composing and delivering a
memorized oral speech featuring use of properly acknowledged
information sources, grammatical signals for opinion-making, persuasion,
and emphasis, and appropriate prosodic features, stance, and behavior.

Learning EN8LT-IVa-13: Identify notable literary genres contributed by South and

Competencies/Code West Asian writers

EN8LT-IVa13.1: Identify the distinguishing features found in religious

texts, epics, myths, drama, and short stories contributed by South and
West Asian writers

Objectives

● Knowledge Recognize the distinguishing features present in the selection.

● Skills Evaluate the themes and symbols present in the selection.

● Attitude Demonstrate openness to personal reflection prompted by the

philosophical concepts present in the selection.

II. CONTENT Isha Upanishad

III. LEARNING RESOURCES

A. References

1. K to 12 Curriculum Guide English Curriculum Guide (Grades 1-10) page 129

2. Grade 8 Learning Module English 8; Unit 4: South and West Asian Literature: A Haven of Wisdom,
The Beginning of Knowledge. Pages 374-378

B. Other Learning Resources https://www.hinduwebsite.com/sacredscripts/hinduism/parama/isa.asp

C. Supplies, Laptop, Projector, PowerPoint Presentation, Instructional Materials,

Equipment, Tools, Answer Sheets
etc.

IV. PROCEDURE

A. Review/ Preliminaries:
Introductory Activity
5 minutes A. Prayer, Greetings
B. Classroom Management
C. Introductory Activity

The teacher will introduce the new lesson by flashing a photo of the flag
of India.

—What comes into your mind when you think about the country “India?”
After the students share their insights, the teacher will provide a brief
introduction to Indian civilization, focusing particularly on its religion,
Hinduism.

—Impressive, class! It seems you have a rich background about the

country India, which is related to our next lesson. Now, I want you to take
a look at these religion. Each of these religion has a religious text or
scripture that is central to its practices or beliefs. With this, let’s have an
activity.

Activity: Spiritual Match-Up

Directions: Strips of paper containing names of religious texts will be
handed out randomly to students. Using a cartolina on the board, have
the students match the religious texts to their respective religion.

Now class, let us

check your answer.

After verifying the

answers, the
teacher will explain
the significance of
Religious and
Philosophical Texts.

B. Activity/ Motivation The teacher will unlock vocabulary words related to the text “Isha
10 minutes Upanishad” with students through a PowerPoint Presentation activity.

Activity: Word Quest

Directions: Supply the missing letters of the following vocabulary words.

1.
K A R M A

Moral actions or deeds, often associated with the law of cause

and effect.

2.
 A S U R A S

Beings characterized by ignorance and often depicted as

demons or antigods.

3.
S I N E W S

Tendons that connect muscles to bones.

4.
A V I D Y A

Ignorance or spiritual delusion regarding the true nature of

reality.

5.
V I D Y A

Knowledge or spiritual insight, especially pertaining to the

ultimate truth.

6.
E F F U L G E N C E

Radiant brightness or brilliance, often associated with divine or

spiritual illumination.

7.
P R O S T R A T I O N

Acts of reverence or submission, typically involving lying face

down as a sign of respect.

8.
S U P P L I C A T I O N

Acts of reverence or submission, typically involving lying face

down as a sign of respect.

—Very good, Class! Most of you guessed the words correctly. We’ll
encounter these vocabulary words later in the selection we will read.

C. Analysis/ Presenting Activity: Would you rather…

examples of the new Directions: Students will choose between two options and justify their
lesson where the decisions.
concepts are
clarified 1. Would you rather spend your life focused on making a positive
5 minutes impact on the world, knowing that your actions contribute to a
 greater good and bring fulfillment, or chase after temporary
pleasures and material possessions, risking feeling empty and
disconnected in the long run?
2. Would you rather seek meaning and understanding beyond the
physical world, exploring concepts like mindfulness, meditation,
and spirituality to find inner peace and purpose, or prioritize
tangible experiences and material success, seeking happiness in
external achievements and possessions?
3. Would you rather cultivate a mindset of gratitude and
contentment, finding joy and beauty in the simplest of things, or
constantly compare yourself to others and strive for more, never
feeling satisfied with what you have?

— These questions connect to the themes of our new lesson “Isha

Upanishad”, prompting you to consider what brings lasting fulfillment,
recognize the interconnectedness of all beings, seek self-realization
beyond material success, embrace inner strength over fear, and find
peace through detachment from worldly desires.

— Today we will be reading a translation of “Isha Upanishad”by Swami

Paramananda. But, first let us get to know the selection itself.

D. Abstraction 1. Introduction of the text “Isha Upanishad”

15 minutes
● Hindu teachings, the core of Indian philosophy, are primarily
encapsulated in a series of teachings called “Upanishads”.
● These refer to the collection of writings from original oral
transmissions, presented as “the supreme work of the Indian
mind.”
● Ancient fundamental teachings like karma, reincarnation, the
promise of paradise, and the encompassing spiritual knowledge,
have all been tacked extensively in these works.

2. Reading of the text “Isha Upanishad”

The Teacher will read the selection to the students first while
discussing each verses through a PowerPoint Presentation.

ISHA UPANISHAD
Translated by Swami Paramananda
Om! That is whole; whole is this; from the Invisible Whole comes
forth the visible whole. Though the visible whole comes from the
Invisible Whole, yet the Whole remains unaltered.

OM! PEACE! PEACE! PEACE!

The indefinite term "That" is used in the Upanishads to

designate the Invisible-Absolute, because no word or name
can fully define It. A finite object, like a table or a tree, can be
defined; but God, who is infinite and unbounded, cannot be
expressed by finite language. Therefore the Rishis or Divine
Seers, desirous not to limit the Unlimited, chose the indefinite
term "That" to designate the Absolute.

Oral Explanation: In the light of true wisdom the phenomenal

and the Absolute are inseparable. All existence is in the
Absolute; and whatever exists, must exist in It; hence all
 manifestation is merely a modification of the One Supreme
Whole, and neither increases nor diminishes It. The Whole
therefore remains unaltered.

I
All this, whatsoever exists in the universe, should be covered by
the Lord. Having renounced (the unreal), enjoy (the Real). Do
not covet the wealth of any man.

We cover all things with the Lord by perceiving the Divine

Presence everywhere. When the consciousness is firmly fixed
in God, the conception of diversity naturally drops away;
because the One Cosmic Existence shines through all things.
As we gain the light of wisdom, we cease to cling to the
unrealities of this world and we find all our joy in the realm of
Reality.

Oral Explanation: The word "enjoy" is also interpreted by the

great commentator Sankaracharya as "protect," because
knowledge of our true Self is the greatest protector and
sustainer. If we do not have this knowledge, we cannot be
happy; because nothing on this external plane of phenomena
is permanent or dependable. He who is rich in the knowledge
of the Self does not covet external power or possession.

II
If one should desire to live in this world a hundred years, one
should live performing Karma (righteous deeds). Thus thou
mayest live; there is no other way. By doing this, Karma (fruits of
thy actions) will not defile thee.

If a man still clings to long life and earthly possessions, and is

therefore unable to follow the path of Self-knowledge
(Gnana-Nishta) as prescribed in the first Mantram (text), then
he may follow the path of right action (Karma-Nishta). Karma
here means actions performed without selfish motive, for the
sake of the Lord alone. When a man performs actions clinging
blindly to his lower desires, then his actions bind him to the
plane of ignorance or the plane of birth and death; but when
the same actions are performed with surrender to God, they
purify and liberate him.

III
After leaving their bodies, they who have killed the Self go to the
worlds of Asuras, covered with blinding ignorance.

The idea of rising to bright regions as a reward for well-doers,

and of falling into realms of darkness as a punishment for
evil-doers is common to all great religions. But Vedanta claims
that this condition of heaven and hell is only temporary;
 because our actions, being finite, can produce only a finite
result.

Oral Explanation: To "kill the Self" means hiding our true

spirit, not destroying it. Ignoring our inner selves leads to
feeling lost and stuck in darkness. Not understanding
ourselves is the worst trouble. If we focus only on our bodies,
we'll keep feeling like we're dying inside

IV
That One, though motionless, is swifter than the mind. The
senses can never overtake It, for It ever goes before. Though
immovable, It travels faster than those who run. By It the
all-pervading air sustains all living beings.

This verse explains the character of the Atman or Self. A finite

object can be taken from one place and put in another, but it
can only occupy one space at a time. The Atman, however, is
present everywhere; hence, though one may run with the
greatest swiftness to overtake It, already It is there before him.

V
It moves and It moves not. It is far and also It is near. It is within
and also It is without all this.

It is near to those who have the power to understand It, for It

dwells in the heart of every one; but It seems far to those
whose mind is covered by the clouds of sensuality and
self-delusion. It is within, because It is the innermost Soul of all
creatures; and It is without as the essence of the whole
external universe, infilling it like the all-pervading ether.

VI
He who sees all beings in the Self and the Self in all beings, he
never turns away from It (the Self).

VII
He who perceives all beings as the Self for him how can there be
delusion or grief, when he sees this oneness (everywhere) ?

He who perceives the Self everywhere never shrinks from

anything, because through his higher consciousness he feels
united with all life. When a man sees God in all beings and all
beings in God, and also God dwelling in his own Soul, how
can he hate any living thing? Grief and delusion rest upon a
belief in diversity, which leads to competition and all forms of
selfishness. With the realization of oneness, the sense of
diversity vanishes and the cause of misery is removed.

VIII
 He (the Self) is all-encircling, resplendent, bodiless, spotless,
without sinews, pure, untouched by sin, all-seeing, all-knowing,
transcendent, self-existent; He has disposed all things duly for
eternal years.

This text defines the real nature of the Self. When our mind is
cleansed from the dross of matter, then alone can we behold
the vast, radiant, subtle, ever-pure and spotless Self, the true
basis of our existence.

IX
They enter into blind darkness who worship Avidya (ignorance
and delusion); they fall, as it were, into greater darkness who
worship Vidya (knowledge).

X
By Vidya one end is attained; by Avidya, another. Thus we have
heard from the wise men who taught this.

XI
He who knows at the same time both Vidya and Avidya, crosses
over death by Avidya and attains immortality through Vidya.

Those who follow or "worship" the path of selfishness and

pleasure (Avidya), without knowing anything higher,
necessarily fall into darkness; but those who worship or
cherish Vidya (knowledge) for mere intellectual pride and
satisfaction, fall into greater darkness, because the opportunity
which they misuse is greater.

Oral Explanation:
In the verses, Vidya and Avidya are like "faith" and "works" in
the Christian Bible. Together, they lead to the highest goal.
Unselfish work purifies the mind, leading to knowledge of God
and understanding of immortality.

XII
They fall into blind darkness who worship the Unmanifested and
they fall into greater darkness who worship the manifested.

XIII
By the worship of the Unmanifested one end is attained; by the
worship of the manifested, another. Thus we have heard from
the wise men who taught us this.

XIV
He who knows at the same time both the Unmanifested (the
cause of manifestation) and the destructible or manifested, he
crosses over death through knowledge of the destructible and
attains immortality through knowledge of the First Cause
(Unmanifested).

This Upanishad teaches that understanding both the Invisible

 Cause and its visible manifestation is crucial for true
knowledge. Worshiping only one aspect doesn't lead to the
highest goal. By grasping both matter and spirit, action and
what lies beyond it, one can conquer nature and overcome
death. Following scriptures, steadying the mind, and diligent
work lead to wisdom. With this wisdom, one can see the
Invisible Cause in all forms and recognize God everywhere.

XV
The face of Truth is hidden by a golden disk. O Pushan
(Effulgent Being)! Uncover (Thy face) that I, the worshipper of
Truth, may behold Thee.

XVI
O Pushan! O Sun, sole traveller of the heavens, controller of all,
son of Prajapati, withdraw Thy rays and gather up Thy burning
effulgence. Now through Thy Grace I behold Thy blessed and
glorious form. The Purusha (Effulgent Being) who dwells within
Thee, I am He.

Here, the sun symbolizes the Infinite and the giver of wisdom.
The seeker prays for the sun to dim its rays so they can see
the Truth clearly. Upon realization, they understand their unity
with the Effulgent Being, dispelling delusion. With the light of
Truth, they discern between real and unreal, realizing their
oneness with the Supreme, akin to Christ's statement, "I and
my Father are one."

XVII
May my life-breath go to the all-pervading and immortal Prana,
and let this body be burned to ashes. Om! O mind, remember thy
deeds! O mind, remember, remember thy deeds! Remember!

Do not seek temporary rewards for your actions, but strive for
the eternal. This verse is often recited at death to remind us of
the body's perishable nature and the Soul's eternal essence.

Oral Explanation: When we understand the difference

between the mortal body and the immortal Soul, desires for
physical pleasure and possessions fade. We can then
embrace death as the shedding of an old garment, allowing
the Soul to find freedom.

XVIII
O Agni (Bright Being)! Lead us to blessedness by the good path.
O Lord! Thou knowest all our deeds, remove all evil and delusion
from us. To Thee we offer our prostrations and supplications
again and again.
 This verse imparts Brahma-Vidya, knowledge of the
All-pervading Deity. It emphasizes the need to acknowledge
the Omnipresent Lord in all aspects of life for true happiness.
Recognizing that everything is interconnected, seeing oneself
in others and others in oneself eliminates suffering and fosters
love. The All-pervading One is described as birthless,
deathless, and pure. Understanding this leads to freedom from
material bondage and transcending death by identifying with
the eternal Soul.

Oral Explanation: The Upanishads focus on Self and God

knowledge, as they are considered identical. Just as drops
merge into the ocean to gain its strength, realizing our unity
with the Whole empowers us.

3. Silent Reading of the text “Isha Upanishad”

The students will silently read the text "Isha Upanishad" while
seated for 5 minutes. Afterwards, the teacher and students will
read together.

4. After reading the whole selection together, the teacher will ask
the following questions:
a. Who is the “Self” mentioned in the lines?
b. How does the text tell us how to lead our lives? Give
concrete examples?
c. How do contradicting sentences in Stanza 4 provide
clarity in meaning?
d. How does your religion describe God? Do you see some
description or some sort of similarity in this text? Explain
your answers.

E. Valuing: Finding Activity: Unveiling Verses

Practical Directions: Form groups of five (5) with eight (8) members. Using the
Applications of verses assigned by the teacher, list and evaluate the themes and
Concepts and Skills symbols found in the text. Following this, choose one or two
in Daily Living representatives to present and discuss your findings in front of the class
10 minutes for 2-3 minutes.

Answer sheets will be provided by the Teacher.

GROUP 1

I
All this, whatsoever exists in the universe, should be covered
by the Lord. Having renounced (the unreal), enjoy (the Real).
Do not covet the wealth of any man.

II
If one should desire to live in this world a hundred years, one
should live performing Karma (righteous deeds). Thus thou
mayest live; there is no other way. By doing this, Karma (fruits
of thy actions) will not defile thee.
 III
After leaving their bodies, they who have killed the Self go to
the worlds of Asuras, covered with blinding ignorance.

IV
That One, though motionless, is swifter than the mind. The
senses can never overtake It, for It ever goes before. Though
immovable, It travels faster than those who run. By It the
all-pervading air sustains all living beings.

THEMES SYMBOLS

Short Explanation:

GROUP 2

V
It moves and It moves not. It is far and also It is near. It is
within and also It is without all this.

VI
He who sees all beings in the Self and the Self in all beings,
he never turns away from It (the Self).

VII
He who perceives all beings as the Self for him how can there
be delusion or grief, when he sees this oneness (everywhere)
?

VIII
He (the Self) is all-encircling, resplendent, bodiless, spotless,
without sinews, pure, untouched by sin, all-seeing,
all-knowing, transcendent, self-existent; He has disposed all
things duly for eternal years.

THEMES SYMBOLS
Short Explanation:

GROUP 3

IX
They enter into blind darkness who worship Avidya (ignorance
and delusion); they fall, as it were, into greater darkness who
worship Vidya (knowledge).

X
By Vidya one end is attained; by Avidya, another. Thus we
have heard from the wise men who taught this.

XI
He who knows at the same time both Vidya and Avidya,
crosses over death by Avidya and attains immortality through
Vidya.

THEMES SYMBOLS

Short Explanation:

GROUP 4

XII
They fall into blind darkness who worship the Unmanifested
and they fall into greater darkness who worship the
manifested.

XIII
By the worship of the Unmanifested one end is attained; by
the worship of the manifested, another. Thus we have heard
from the wise men who taught us this.

XIV
He who knows at the same time both the Unmanifested (the
cause of manifestation) and the destructible or manifested, he
crosses over death through knowledge of the destructible and
attains immortality through knowledge of the First Cause
(Unmanifested).
 THEMES SYMBOLS

Short Explanation:

GROUP 5

XV
The face of Truth is hidden by a golden disk. O Pushan
(Effulgent Being)! Uncover (Thy face) that I, the worshipper of
Truth, may behold Thee.

XVI
O Pushan! O Sun, sole traveller of the heavens, controller of
all, son of Prajapati, withdraw Thy rays and gather up Thy
burning effulgence. Now through Thy Grace I behold Thy
blessed and glorious form. The Purusha (Effulgent Being) who
dwells within Thee, I am He.

XVII
May my life-breath go to the all-pervading and immortal Prana,
and let this body be burned to ashes. Om! O mind, remember
thy deeds! O mind, remember, remember thy deeds!
Remember!

THEMES SYMBOLS

Short Explanation:

SAMPLE

XVIII
O Agni (Bright Being)! Lead us to blessedness by the good
 path. O Lord! Thou knowest all our deeds, remove all evil and
delusion from us. To Thee we offer our prostrations and
supplications again and again.

THEMES SYMBOLS

● Invocation ● Agni (Fire)

● Guidance ● The Good Path
● Purification

Short Explanation: The verses reflects themes of

invocation, guidance, and
purification, with Agni symbolizing
a higher power leading mankind
too the good path that symbolizes
journey to enlightenment.

F. Generalization The teacher will ask the following questions:

5 minutes 1. What Hindu Teachings featured in the Upanishad are common
with your own religion’s teachings? How about the differences?
2. Despite differences in beliefs and perspectives, should we be
open-minded toward other religions?

G. Assessment If the time is almost up, this activity will serve as a homework.
10 minutes
Activity: Lessons in Karma
Directions: Reflect on a past experience where your actions had an
impact, either positive or negative. In a one whole sheet of paper, write
about what happened, how you felt, and what you learned from the
experience. Consider how this relates to the concept of karma, where our
actions have consequences.

The students will be grades using the following rubric:

Criteria Excellent Good Fair Needs

Improvement

Reflection Provides Provides a Provides a Provides

Content detailed clear basic minimal or no
description of description of description of description of
10 pts. the the the the experience
experience, experience, experience, and actions
including the including the including the taken or
actions taken, actions taken, actions taken insights
emotions felt, emotions felt, and some gained.
and insights and some emotions felt.
gained from insights Lacks depth or
the gained from clarity in
experience. the insights.
experience.

10 pts. 8 pts. 6 pts. 4 pts.

Connection Clearly Explains how Makes some Does not

to Karma explains how the experience attempt to effectively
Concept the experience relates to the explain how explain how
relates to the concept of the experience the experience
5 pts. concept of karma, relates to the relates to the
karma, demonstrating concept of concept of
demonstrating an karma, but karma.
 a deep understanding lacks clarity or
understanding of cause and depth
of cause and effect.
effect.
5 pts. 4 pts. 3 pts. 2 pts.

Writing Writing is Writing is Writing is Writing lacks

Mechanics clear, mostly clear, somewhat clarity,
organized, and organized, and clear, coherence,
5 pts. free of with few organized, and and
grammatical grammatical with several organization,
errors. errors. grammatical with numerous
errors present. grammatical
errors present.

5 pts. 4 pts. 3 pts. 2 pts.

Prepared by:
Patricia Angela Gallon
Practice Teacher, English Language Teaching
West Visayas State University