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One of the important aims of education was to preserve and spread the national heritage and culture. As seen above education was the chief means of social and cultural continuity. The vast amount of literature (including both vedic and classic subjects that are still unexplored) only mirrors this deep concern that our ancients had for the preservation and transmission of the literary, cultural and professional heritage of our race. Members of the professions were to train their children in their own lines, rendering available to the future generation at the beginning of its career, all the skill and processes that were acquired after painful efforts of the bygone generations. Svadhyaya laid down that every student (of a particular shaka of a particular Veda) was to learn at least a portion of his particular literary heritage. It was the incumbent duty of the priestly class and preceptor class to commit the whole of the Vedic literature (of a particular shaka of a particular Veda) to memory in order to ensure its transmission to unborn generations. History is witness to the fact that even this greater cause of preservation of sacred Vedic knowledge was taken by a particular section of the Brahmana community devoted to lifelong cause of learning. Manusmrti (Adhyaya 3) describes the period of learning as follows <blockquote>षट्त्रिंशदाब्दिकं चर्यं गुरौ त्रैवेदिकं व्रतम् । तदर्धिकं पादिकं वा ग्रहणान्तिकं एव वा । । ३.१ । ।</blockquote><blockquote>वेदानधीत्य वेदौ वा वेदं वापि यथाक्रमम् । अविप्लुतब्रह्मचर्यो गृहस्थाश्रमं आवसेत् । । ३.२ । । (Manu. Smrt. 3.1 -2)<ref>Manusmrti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhayaya 3])</ref></blockquote>Students were imparted moral values that remained with them for life. From the very young age emphasis was laid on obedience to parents, respect to elders and preceptors, gratitude to Rsis; all of which helped preserved the cultural heritage. Svadhyaya and Rsitarpana played an important role once the student entered grhastha ashrama. Svadhyaya enjoined a daily recapitulation of at least a portion of what was learnt during student life and Rsitarpana required a daily offering of tribute of gratitude to the rshis and mantradrashtas of the past, during the morning prayers. As this tradition gradually declined where very few agnihotris (those who perform morning and evening offering in Agnihotras) are practicing these days, the study of Puranas gained more popularity and developed as a community activity. Reaching out to masses through their native language, many Puranic lores though expounded the older procedures of yajnas, gradually got filtered down and only few best cultural practices remained in the present day preserved even by the illiterate population as tradition.  

One of the important aims of education was to preserve and spread the national heritage and culture. As seen above education was the chief means of social and cultural continuity. The vast amount of literature (including both vedic and classic subjects that are still unexplored) only mirrors this deep concern that our ancients had for the preservation and transmission of the literary, cultural and professional heritage of our race. Members of the professions were to train their children in their own lines, rendering available to the future generation at the beginning of its career, all the skill and processes that were acquired after painful efforts of the bygone generations. Svadhyaya laid down that every student (of a particular shaka of a particular Veda) was to learn at least a portion of his particular literary heritage. It was the incumbent duty of the priestly class and preceptor class to commit the whole of the Vedic literature (of a particular shaka of a particular Veda) to memory in order to ensure its transmission to unborn generations. History is witness to the fact that even this greater cause of preservation of sacred Vedic knowledge was taken by a particular section of the Brahmana community devoted to lifelong cause of learning. Manusmrti (Adhyaya 3) describes the period of learning as follows <blockquote>षट्त्रिंशदाब्दिकं चर्यं गुरौ त्रैवेदिकं व्रतम् । तदर्धिकं पादिकं वा ग्रहणान्तिकं एव वा । । ३.१ । ।</blockquote><blockquote>वेदानधीत्य वेदौ वा वेदं वापि यथाक्रमम् । अविप्लुतब्रह्मचर्यो गृहस्थाश्रमं आवसेत् । । ३.२ । । (Manu. Smrt. 3.1 -2)<ref>Manusmrti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhayaya 3])</ref></blockquote>Students were imparted moral values that remained with them for life. From the very young age emphasis was laid on obedience to parents, respect to elders and preceptors, gratitude to Rsis; all of which helped preserved the cultural heritage. Svadhyaya and Rsitarpana played an important role once the student entered grhastha ashrama. Svadhyaya enjoined a daily recapitulation of at least a portion of what was learnt during student life and Rsitarpana required a daily offering of tribute of gratitude to the rshis and mantradrashtas of the past, during the morning prayers. As this tradition gradually declined where very few agnihotris (those who perform morning and evening offering in Agnihotras) are practicing these days, the study of Puranas gained more popularity and developed as a community activity. Reaching out to masses through their native language, many Puranic lores though expounded the older procedures of yajnas, gradually got filtered down and only few best cultural practices remained in the present day preserved even by the illiterate population as tradition.  

=== ऋणत्रयसिध्दान्तः ॥ Theory of Three Debts ===

=== ऋणत्रयसिध्दान्तः ॥ Rna Siddhanta ===

Vedic age references speak about the Three Debts (ऋणत्रयम्) which served the purpose of instilling moral values in the younger generation to accept and maintain the best traditions of thought and action of the past generations. According to this siddhanta the moment an individual is born in this world, he /she incurs three debts, which he can discharge only by performing certain duties.

Vedic age references speak about the Three Debts (ऋणत्रयम्) which served the purpose of instilling moral values in the younger generation to accept and maintain the best traditions of thought and action of the past generations. According to this siddhanta the moment an individual is born in this world, he /she incurs three debts, which he can discharge only by performing certain duties.

# देवऋणम् ॥ Debt to the Devatas is relieved by learning how to perform yajnas and by regularly offering them. Thus religious traditions are preserved.

# देवऋणम् ॥ Debt to the Devatas is relieved by learning how to perform yajnas and by regularly offering them. Thus religious traditions are preserved.

=== विद्यातुराणां लक्षणानि ॥ Vidyarthi's Qualities ===

=== विद्यातुराणां लक्षणानि ॥ Vidyarthi's Qualities ===

Ancient seers emphasized on the importance of habits, routine, imitation and association to secure ready cooperation of the shishya towards education. At a young impressionable age a child can be moulded to develop the required [[Vidyarthi's Qualities (विद्यातुराणां लक्षणानि)|vidyarthi's qualities (विद्यातुराणां लक्षणानि)]] and such habits constitute a second nature in adulthood. Rules of discipline, prescribed during formative years, are often laid down for forming good and valuable habits (preventive action) more than for the purpose of prohibiting him from doing undesirable acts (corrective actions). Preparing for the hard life and long struggles before him, rules are laid down, calculated to develop them into strong men with determination and great enduring power.

Ancient seers emphasized on the importance of habits, routine, imitation and association to secure ready cooperation of the shishya towards education. At a young impressionable age a child can be molded to develop the required [[Vidyarthi's Qualities (विद्यातुराणां लक्षणानि)|vidyarthi's qualities (विद्यातुराणां लक्षणानि)]] and such habits constitute a second nature in adulthood.  

Routine also played an important role in the pliable age which aided in the formation of good habits and master their subjects by the end of their course. It was made interesting and engaging for children so that compliance is easily achieved. Recitation of the slokas and group recitation by several children was for motivating the children.

Rules of discipline, prescribed during formative years, are often laid down for forming good and valuable habits (preventive action) more than for the purpose of prohibiting him from doing undesirable acts (corrective actions). Preparing for the hard life and long struggles before him, rules are laid down, calculated to develop them into strong men with determination and great enduring power.

Association and imitation played a great part  in moulding the character and improving the calibre of a student. Even a dull student will improve his intellect if he is close association with a brilliant boy and imitates his methods of study.<ref name=":0" />

Association and imitation played a great part  in moulding the character and improving the calibre of a student. Even a dull student will improve his intellect if he is close association with a brilliant boy and imitates his methods of study.<ref name=":0" />