Changes

According to Shabdakalpadhruma, Vidya (विद्या) originates from the dhatu विदँ used in the meaning of Jnana (ज्ञाने).<ref>Shabdakalpadhruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%B5%E0%A4%BF%E0%A4%97%E0%A4%BE%E0%A4%A8%E0%A4%82 Word विगानं])</ref>  

According to Shabdakalpadhruma, Vidya (विद्या) originates from the dhatu विदँ used in the meaning of Jnana (ज्ञाने).<ref>Shabdakalpadhruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%B5%E0%A4%BF%E0%A4%97%E0%A4%BE%E0%A4%A8%E0%A4%82 Word विगानं])</ref>  

तत्तु मोक्षे धीः । इति जटाधरः ॥ That which is the knowledge of Moksha - as defined by Jatadhara.   

तत्तु मोक्षे धीः । इति जटाधरः ॥ That which is the knowledge of Moksha - as defined by Jatadhara.  <blockquote>परमोत्तमपुरुषार्थसाधनीभूता विद्या ब्रह्मज्ञानरूपा । इति नागोजीभट्टः ॥</blockquote>Vidya is that form of Brahmajnana which is the instrument to achieve Paramottama Purushartha namely Moksha as per Nagoji Bhatta.  

 

परमोत्तमपुरुषार्थसाधनीभूता विद्या ब्रह्मज्ञानरूपा । इति नागोजीभट्टः ॥  

 

Vidya is that form of Brahmajnana which is the instrument to achieve Paramottama Purushartha namely Moksha as per Nagoji Bhatta.  

By the word Vidya is implied the realization of the thing to be known.  

By the word Vidya is implied the realization of the thing to be known.  

* [[Akshi Vidya]]

* [[Akshi Vidya]]

* [[Bhrugu Varuni Vidya]]

* [[Bhrugu Varuni Vidya]]

* [[Srimannyasa Vidya]]

* [[Srimannyasa Vidya]]}}

}}

Udgita and Purushavidya (पुरुषविद्या) are two others that have been described.

Udgita and Purushavidya (पुरुषविद्या) are two others that have been described.

In the following section we reflect on the how the Prachina Shikshana Vidhana or Ancient Education System evolved with defined goals and principles in line with Sanatana Dharma.

In the following section we reflect on the how the Prachina Shikshana Vidhana or Ancient Education System evolved with defined goals and principles in line with Sanatana Dharma.

==विद्यायाः प्रयोजनम् ॥ Goals of Vidya==

==विद्यायाः प्रयोजनम् ॥ Goals of Vidya==

Manusmrti (6.92) defines ten lakshanas of Dharma, the eight of which is Vidya. Thus to achieve the [[Dharmika Jivana Vidhana (धार्मिकजीवनविधानम्)|dharmika jivana vidhana]] one has to undergo the process of acquiring vidya or education.  

Manusmrti (6.92) defines ten lakshanas of Dharma, the eighth of which is Vidya. Thus to achieve the [[Dharmika Jivana Vidhana (धार्मिकजीवनविधानम्)|dharmika jivana vidhana]] one has to undergo the process of acquiring vidya or education.  

The goal of Vidya is to impress and develop a dharmika mindset right from the young age, at the laukika (worldy) level, which can be achieved by the study of Apara Vidya. Vidya is that which  

The goal of Vidya is to impress and develop a dharmika mindset right from the young age, at the laukika (worldy) level, which can be achieved by the study of Apara Vidya. Vidya is that which  

* shows the unity among the diversity of mankind

* shows the unity among the diversity of mankind

* leads one on the path of infinite bliss

* leads one on the path of infinite bliss

Thus, purified and prepared he according to his choice seeks attainment of Moksha by practice of Para Vidya. Bhagavata Purana (7.11.8-12) describes the virtues that a person should have

Thus, purified and prepared he according to his choice seeks attainment of knowledge of Self by the practice of Para Vidya. In the 10th Adhyaya of Bhagavadgita (10.32) Shri Krishna identifies Himself with Adhyatmavidya (the ultimate form of knowledge) as follows  <blockquote>अध्यात्मविद्या विद्यानां । Vidyanam, among knowledges; I am the adhyatma-vidya<ref>Bhagavadgita ([https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=10&field_nsutra_value=32&choose=1 Adhyaya 10])</ref></blockquote>Knowledge of the Self, is the highest and ultimate knowledge because of its leading to Moksha.

 

Bhagavata Purana (7.11.8-12) describes the 30 virtues that a person should have <blockquote>सत्यं दया तपः शौचं तितिक्षेक्षा शमो दमः । अहिंसा ब्रह्मचर्यं च त्यागः स्वाध्याय आर्जवम् ॥ ८ ॥ </blockquote><blockquote>सन्तोषः समदृक् सेवा ग्राम्येहोपरमः शनैः । नृणां विपर्ययेहेक्षा मौनं आत्मविमर्शनम् ॥ ९ ॥ </blockquote><blockquote>अन्नाद्यादेः संविभागो भूतेभ्यश्च यथार्हतः । तेष्वात्मदेवताबुद्धिः सुतरां नृषु पाण्डव ॥ १० ॥ </blockquote><blockquote>श्रवणं कीर्तनं चास्य स्मरणं महतां गतेः । सेवेज्यावनतिर्दास्यं सख्यमात्म समर्पणम् ॥ ११ ॥ </blockquote><blockquote>नृणामयं परो धर्मः सर्वेषां समुदाहृतः । त्रिंशत् लक्षणवान् राजन् सर्वात्मा येन तुष्यति ॥ १२ ॥ </blockquote>{{columns-list|colwidth=15em|style=width: 800px; font-style: italic;|# Truthfulness (सत्यम्)

With this significant background about the ancient education system of India, we now look into that unique Guru-shisya parampara maintained by the Gurukula system of education, which has shaped Bharat's young minds from ages and the need to continue the system even in the present day. In the following sections we discuss about the various aspects of the educational system.

With this significant background about the ancient education system of India, we now look into that unique Guru-shisya parampara maintained by the Gurukula system of education, which has shaped Bharat's young minds from ages and the need to continue the system even in the present day. In the following sections we discuss about the various aspects of the educational system.

Manu broadly defines a Brahmachari as follows<ref>Pt. Girija Prasad Dvivedi. (1917) ''The Manusmriti or Manavadharmashastra. Translated into Hindi with notes, index and critical introductions.'' Lucknow : Newul Kishore Press. ([https://archive.org/details/ManuSmritHindi-GpDwivedi/page/n192 Adhyaya 2 Page 53])</ref>. <blockquote>यद्यस्य विहितं चर्म यत् सूत्रं या च मेखला । यो दण्डो यच्च वसनं तत्तदस्य व्रतेष्वपि ॥ (Manu. Smrt. 1.174)</blockquote><blockquote>सेवेतेमांस्तु नियमान् ब्रह्मचारी गुरौ वसन् । सन्नियम्येन्द्रियग्रामं तपोवृद्ध्यर्थमात्मनः ॥ (Manu. Smrt. 1.175)</blockquote>After upanayana one who undertakes the (brahmacharya) vrata and learns veda according to the injunctions laid down, only that person who has during the upanayana, having worn the skin (चर्म), the girdle (मेखला), the sutra (सूत्रं yajnopaveeta) and staff (दण्डः) undertakes the vrata (is a brahmachari). Following the niyamas a brahmachari resides along with the Guru and increases his tapas by controlling his senses.  

Manu broadly defines a Brahmachari as follows<ref>Pt. Girija Prasad Dvivedi. (1917) ''The Manusmriti or Manavadharmashastra. Translated into Hindi with notes, index and critical introductions.'' Lucknow : Newul Kishore Press. ([https://archive.org/details/ManuSmritHindi-GpDwivedi/page/n192 Adhyaya 2 Page 53])</ref>. <blockquote>यद्यस्य विहितं चर्म यत् सूत्रं या च मेखला । यो दण्डो यच्च वसनं तत्तदस्य व्रतेष्वपि ॥ (Manu. Smrt. 1.174)</blockquote><blockquote>सेवेतेमांस्तु नियमान् ब्रह्मचारी गुरौ वसन् । सन्नियम्येन्द्रियग्रामं तपोवृद्ध्यर्थमात्मनः ॥ (Manu. Smrt. 1.175)</blockquote>After upanayana one who undertakes the (brahmacharya) vrata and learns veda according to the injunctions laid down, only that person who has during the upanayana, having worn the skin (चर्म), the girdle (मेखला), the sutra (सूत्रं yajnopaveeta) and staff (दण्डः) undertakes the vrata (is a brahmachari). Following the niyamas a brahmachari resides along with the Guru and increases his tapas by controlling his senses.  

Such a child is said to have been initiated into [[Brahmacharyashrama (ब्रह्मचर्याश्रमः)|Brahmacharyashrama]] with a chief goal of veda adhyayana and has to follow the rules laid down for them. Many texts such as Grhyasutras, Dharmasutras, Puranas ([https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%97%E0%A5%8D%E0%A4%A8%E0%A4%BF%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%AB%E0%A5%A9 Agni Purana Adhyaya 153]) and Itihasas describe the ashrama dharmas.

Such a child is said to have been initiated into [[Brahmacharyashrama (ब्रह्मचर्याश्रमः)|Brahmacharyashrama]] with a chief goal of veda adhyayana and has to follow the rules laid down for them. Many texts such as Grhyasutras, Dharmasutras, Puranas and Itihasas describe the ashrama dharmas.

* [https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%97%E0%A5%8D%E0%A4%A8%E0%A4%BF%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%AB%E0%A5%A9 Agni Purana Adhyaya 153 (ब्रह्मचर्याश्रमधर्मः)]

Shabdakalpadruma defines brahmachari as<ref>Shabdakalpadruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%AC%E0%A4%BE%E0%A4%B2%E0%A5%8D%E0%A4%AF%E0%A4%82 See Brahmachari (ब्रह्मचारी)])</ref><blockquote>ब्रह्म ज्ञानं तपो वा आचरति अर्जयत्यवश्यम्। उपनयनानन्तरं नियमं कृत्वा गुरोः सन्निधौस्थित्वा साङ्गवेदाध्ययनं करोति यः । स द्बिविधः उपकुर्व्वाणः नैष्ठिकश्च । प्रथमाश्रमी ।</blockquote>One who practices and definitely earns Brahma jnana and tapas. After Upanayana one who undertakes to follow the set of rules (laid down for a brahmachari) and learns vedas (sanga meaning along with the Vedangas) by residing near a Guru is a brahmachari. He is of two types : Upakurvana and Naishtika. He is one who belongs to the First Ashrama (Brahmacharya is the first among the four ashramas).<blockquote>ब्रह्म वेदस्तदध्ययनार्थं यद्व्रतं तदपि ब्रह्मतच्चरतीति ब्रह्मचारी ।<ref>Shabdakalpadruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%B8%E0%A4%AA%E0%A5%8D%E0%A4%A4%E0%A4%A8%E0%A4%BE%E0%A4%AE%E0%A4%BE See Sabrahmachari (सब्रह्मचारी)])</ref></blockquote>Clarifying further about Brahma (ब्रह्म) here it means Veda i.e., one who is engaged in the study of vedas is a brahmachari.  

Shabdakalpadruma defines brahmachari as<ref>Shabdakalpadruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%AC%E0%A4%BE%E0%A4%B2%E0%A5%8D%E0%A4%AF%E0%A4%82 See Brahmachari (ब्रह्मचारी)])</ref><blockquote>ब्रह्म ज्ञानं तपो वा आचरति अर्जयत्यवश्यम्। उपनयनानन्तरं नियमं कृत्वा गुरोः सन्निधौस्थित्वा साङ्गवेदाध्ययनं करोति यः । स द्बिविधः उपकुर्व्वाणः नैष्ठिकश्च । प्रथमाश्रमी ।</blockquote>One who practices and definitely earns Brahma jnana and tapas. After Upanayana one who undertakes to follow the set of rules (laid down for a brahmachari) and learns vedas (sanga meaning along with the Vedangas) by residing near a Guru is a brahmachari. He is of two types : Upakurvana and Naishtika. He is one who belongs to the First Ashrama (Brahmacharya is the first among the four ashramas).<blockquote>ब्रह्म वेदस्तदध्ययनार्थं यद्व्रतं तदपि ब्रह्मतच्चरतीति ब्रह्मचारी ।<ref>Shabdakalpadruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%B8%E0%A4%AA%E0%A5%8D%E0%A4%A4%E0%A4%A8%E0%A4%BE%E0%A4%AE%E0%A4%BE See Sabrahmachari (सब्रह्मचारी)])</ref></blockquote>Clarifying further about Brahma (ब्रह्म) here it means Veda i.e., one who is engaged in the study of vedas is a brahmachari.