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Line 1: − + − Thus we see that while the goal of education is attainment of knowledge of the Self, students were primarily taught the Vedas and associated Vaidika Vangmaya as the stepping stones to learn and practice the Purusharthas, [[Trivarga (त्रिवर्गः)|Trivarga]] - Dharma, Artha and Kama which was then used to attain the fourth one namely Moksha. Hence people of different varnas irrespective of their gender, social and financial status, received at least the rudiment of literary, philosophical, theological, social and professional education, until the first millennium of the Christian era when conducting upanayanas decreased among the varnas and girls were married at the age of 10 owing to several causes.<ref name=":0">Altekar, A. S. (1944) ''Education in Ancient India.'' Benares : Nand Kishore and Bros.,</ref>+ − + − + + − + − + − + Line 23:
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Line 123: − ====Importance of Habits==== − 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. − ====Importance of Routine==== − 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 and secure their cooperation. Different ways of routine for example was − *Students of primary and secondary education (the first few years of education) went through the routine of daily recitation and memorization practice. This would enable them to master their subject matter. − *Students of poetics and literature were engaged in practicing composition and building slokas. − *Students of subjects like Vyakarana engaged in memorizing the sutras daily. − *Students of astronomy were engaged in daily observations and mathematical calculations. − *Students of Vedas were engaged in daily practice of yajnas. − *Students of sculpture and painting engaged in regular long hours of practice. − ====Association and Imitation==== − 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" /> He we remember the following advise from Mahabharata about association with people of bad character<blockquote>बुद्धिश्च हीयते पुंसां नीचैः सह समागमात् । मध्यमैर्मध्यतां याति श्रेष्ठतां याति चोत्तमैः॥ (Maha. Vana. 1.30)</blockquote>Summary : The intellect of a person when associated with bad company becomes bad, while when associated with middle kind of people brings in the middle state but when associated with intellectually higher standard of people, brings in greater growth. − − Imitation and copying a good student was promoted and it helped in bringing up a student of lesser intellect. Many subhashitas declare that association with good people elevates a person while bad association only brings his downfall. One should be very careful in choosing one's company.<ref name=":0" /> − − + Line 143:
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added transliteration
Vidya (Samskrit : विद्या), a word, devoid of an English equivalent, and loosely translated as Learning or Education was regarded as the best agency for improving society at all times and hence focus was that it should be available to all those who are qualified to receive it. Upanayana was the samskara, that was usually performed, to mark the initiation of a child (of all varnas and both genders) into education. It was further declared in the Brhadaranyaka Upanishad that<blockquote>... विद्यया देवलोको देवलोको वै लोकाना श्रेष्ठस् तस्माद्विद्यां प्रशसन्ति ॥ यद्वै किञ्चानूक्तम् तस्य सर्वस्य ब्रह्मेत्येकता .... तस्मात् पुत्रमनुशिष्टं लोक्यमाहुस् तस्मादेनमनुशासति । (Brha. Upan. 1.5.16 and 17)<ref>Brhdaranayaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_1a Adhyaya 1 Brahmana 5])</ref></blockquote><blockquote>... vidyayā devaloko devaloko vai lokānā śreṣṭhas tasmādvidyāṁ praśasanti ॥ yadvai kiñcānūktam tasya sarvasya brahmetyekatā .... tasmāt putramanuśiṣṭaṁ lokyamāhus tasmādenamanuśāsati ।</blockquote>One can attain the devaloka through vidya alone; devaloka being the best of the (three) worlds. Hence vidya is to be praised. (Here vidya is taken to mean meditation or that knowledge of Self required for attaining the higher worlds). Whatever is studied is all unified in the word Brahman.... Therefore they speak of an educated son as being conducive to the world. Hence (a father) teaches his son (Page No 230 of Reference <ref name=":10">Swami Madhavananda. (1950 Third Edition) ''Brhadaranyaka Upanishad with the commentry of Shankaracharya. Mayavati'' : Advaita Ashrama</ref>).
Vidya (Samskrit : विद्या), a word, devoid of an English equivalent, and loosely translated as Learning or Education was regarded as the best agency for improving society at all times and hence focus was that it should be available to all those who are qualified to receive it. Upanayana was the samskara, that was usually performed, to mark the initiation of a child (of all varnas and both genders) into education.<ref name=":0" /> It was further declared in the Brhadaranyaka Upanishad that<blockquote>... विद्यया देवलोको देवलोको वै लोकाना श्रेष्ठस् तस्माद्विद्यां प्रशसन्ति ॥ यद्वै किञ्चानूक्तम् तस्य सर्वस्य ब्रह्मेत्येकता .... तस्मात् पुत्रमनुशिष्टं लोक्यमाहुस् तस्मादेनमनुशासति । (Brha. Upan. 1.5.16 and 17)<ref>Brhdaranayaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_1a Adhyaya 1 Brahmana 5])</ref></blockquote><blockquote>... vidyayā devaloko devaloko vai lokānā śreṣṭhas tasmādvidyāṁ praśasanti ॥ yadvai kiñcānūktam tasya sarvasya brahmetyekatā .... tasmāt putramanuśiṣṭaṁ lokyamāhus tasmādenamanuśāsati ।</blockquote>One can attain the devaloka through vidya alone; devaloka being the best of the (three) worlds. Hence vidya is to be praised. (Here vidya is taken to mean meditation or that knowledge of Self required for attaining the higher worlds). Whatever is studied is all unified in the word Brahman.... Therefore they speak of an educated son as being conducive to the world. Hence (a father) teaches his son (Page No 230 of Reference <ref name=":10">Swami Madhavananda. (1950 Third Edition) ''Brhadaranyaka Upanishad with the commentry of Shankaracharya. Mayavati'' : Advaita Ashrama</ref>).
== परिचयः ॥ Introduction ==
==परिचयः ॥ Introduction==
While the goal of education is attainment of knowledge of the Self, students were primarily taught the Vedas and associated Vaidika Vangmaya as the stepping stones to learn and practice the Purusharthas, [[Trivarga (त्रिवर्गः)|Trivarga]] - Dharma, Artha and Kama which was then used to attain the fourth one, namely, Moksha. Hence people of different varnas irrespective of their gender, social and financial status, received at least the rudiment of literary, philosophical, theological, social and professional education, until the first millennium of the Christian era when conducting upanayanas decreased among the varnas and girls were married at the age of 10 owing to several causes.<ref name=":0">Altekar, A. S. (1944) ''Education in Ancient India.'' Benares : Nand Kishore and Bros.,</ref>
The Mundakopanishad refers to two levels of learning in Saunaka Angirasa Samvada, as given below <blockquote>द्वे विद्ये वेदितव्ये इति ह स्म, यद्ब्रह्मविदो वदन्ति परा चैवापरा च ॥ ४ ॥</blockquote><blockquote>तत्रापरा ऋग्वेदो यजुर्वेदः सामवेदोऽथर्ववेदः, शिक्षा कल्पो व्याकरणं निरुक्तं छन्दो ज्योतिषमिति । अथ परा यया तदक्षरमधिगम्यते ॥ ५ ॥ (Mund. Upan. 1.1.4-5)<ref>Mundaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A5%81%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%95%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D Mundaka 1 Khanda 1])</ref></blockquote>Summary : There are two kinds of knowledge to be acquired as per tradition, which according to the knowers of Vedas, those who realised the supreme Truth, is - the higher, knowledge of the Supreme Self (Para Vidya) and the lower, knowledge of virtue and vice and their means and ends (Apara Vidya). Of these the lower (knowledge) comprises the Rigveda, Yajur veda, Sama veda, Atharva veda, Shiksha, Kalpa, Vyakarana, Nirukta, Chandas, Jyotisha (texts dealing with pronunciation, code of yajnas, grammar, etymology, meter and astronomy). Then there is the higher (Para knowledge) by which is attained that Aksharam or Immutable Brahman.<ref name=":8">Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika and Prasna)'' Calcutta: Advaita Ashrama</ref>
==Classification of Vidya==
The Mundakopanishad refers to two levels of learning in Saunaka Angirasa Samvada, as given below <blockquote>द्वे विद्ये वेदितव्ये इति ह स्म, यद्ब्रह्मविदो वदन्ति परा चैवापरा च ॥ ४ ॥</blockquote><blockquote>dve vidye veditavye iti ha sma, yadbrahmavido vadanti parā caivāparā ca ॥ 4 ॥</blockquote><blockquote>तत्रापरा ऋग्वेदो यजुर्वेदः सामवेदोऽथर्ववेदः, शिक्षा कल्पो व्याकरणं निरुक्तं छन्दो ज्योतिषमिति । अथ परा यया तदक्षरमधिगम्यते ॥ ५ ॥ (Mund. Upan. 1.1.4-5)<ref>Mundaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A5%81%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%95%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D Mundaka 1 Khanda 1])</ref></blockquote><blockquote>tatrāparā r̥gvedo yajurvedaḥ sāmavedo'tharvavedaḥ, śikṣā kalpo vyākaraṇaṁ niruktaṁ chando jyotiṣamiti । atha parā yayā tadakṣaramadhigamyate ॥ 5 ॥ (Mund. Upan. 1.1.4-5)</blockquote>Summary : There are two kinds of knowledge to be acquired as per tradition, which according to the knowers of Vedas, those who realised the supreme Truth, is - the higher, knowledge of the Supreme Self (Para Vidya) and the lower, knowledge of virtue and vice and their means and ends (Apara Vidya). Of these the lower (knowledge) comprises the Rigveda, Yajur veda, Sama veda, Atharva veda, Shiksha, Kalpa, Vyakarana, Nirukta, Chandas, Jyotisha (texts dealing with pronunciation, code of yajnas, grammar, etymology, meter and astronomy). Then there is the higher (Para knowledge) by which is attained that Aksharam or Immutable Brahman.<ref name=":8">Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika and Prasna)'' Calcutta: Advaita Ashrama</ref>
Thus we have a broad classification of Vidya as
Thus we have a broad classification of Vidya as
# पराविद्या ॥ Para Vidya - higher knowledge for Self Realization
# '''पराविद्या ॥ Para Vidya''' - higher knowledge for Self Realization
# अपराविद्या ॥ Apara Vidya - lower knowledge required for life
# '''अपराविद्या ॥ Apara Vidya''' - lower knowledge required for life
The word Vidya (विद्या), devoid of an English equivalent and loosely translated as Education, deals with that procedural knowledge essential for understanding the worldly social, philosophical and theological aspects of Sanatana Dharma. Ancient seers had holistic perspective as to why a student should be given the higher knowledge of Self in different forms such as [[Brahmavidya (ब्रह्मविद्या)|Brahmavidya]], [[Bhumavidya (भूमविद्या)|Bhumavidya]], [[Panchagnividya (पञ्चाग्निविद्या)|Panchagnividya]], each of which was one way to achieve the common goal of Moksha. It may appear that preceptors of the ancient ages have focused only on the ultimate spiritual goal of Atmavidya (attainment of the knowledge of the the Self) which is more a personal goal for the student. The knowledge of the Brahman is distinctively mentioned and it is called the higher knowledge since, even after the mastery of the assemblage of words, the realisation of the Self is not possible without other efforts consisting of approaching the teacher and so on, as well as detachment. Unlike the Agnihotra and other yajnas which require the performance of an action subsequent to the understanding of the text, through a combination of numerous accessories, the domain of higher knowledge does not require actions, nothing remains to be performed.<ref name=":8" />
The word Vidya (विद्या), devoid of an English equivalent and loosely translated as Education, deals with that procedural knowledge essential for understanding the worldly social, philosophical and theological aspects of Sanatana Dharma. Ancient seers had holistic perspective as to why a student should be given the higher knowledge of Self in different forms such as [[Brahmavidya (ब्रह्मविद्या)|Brahmavidya]], [[Bhumavidya (भूमविद्या)|Bhumavidya]], [[Panchagnividya (पञ्चाग्निविद्या)|Panchagnividya]], each of which was one way to achieve the common goal of Moksha. It may appear that preceptors of the ancient ages have focused only on the ultimate spiritual goal of Atmavidya (attainment of the knowledge of the the Self) which is more a personal goal for the student. The knowledge of the Brahman is distinctively mentioned and it is called the higher knowledge since, even after the mastery of the assemblage of words, the realisation of the Self is not possible without other efforts consisting of approaching the teacher and so on, as well as detachment. Unlike the Agnihotra and other yajnas which require the performance of an action subsequent to the understanding of the text, through a combination of numerous accessories, the domain of higher knowledge does not require actions, nothing remains to be performed.<ref name=":8" />
== व्युत्पत्तिः॥ Etymology ==
== व्युत्पत्तिः॥ Etymology ==
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. <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.
तत्तु मोक्षे धीः । इति जटाधरः ॥ That which is the knowledge of Moksha - as defined by Jatadhara. <blockquote>परमोत्तमपुरुषार्थसाधनीभूता विद्या ब्रह्मज्ञानरूपा । इति नागोजीभट्टः ॥</blockquote><blockquote>paramottamapuruṣārthasādhanībhūtā vidyā brahmajñānarūpā । iti nāgojībhaṭṭaḥ ॥</blockquote>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.
* Upangas - (Puranas, Nyaya shastra (and Vaiseshika), Mimamsa and Dharmashastra).<ref name=":02222">Venkateswara Rao. Potturi (2010) ''Paaramaathika Padakosam'' Hyderabad: Msko Books</ref>
* Upangas - (Puranas, Nyaya shastra (and Vaiseshika), Mimamsa and Dharmashastra).<ref name=":02222">Venkateswara Rao. Potturi (2010) ''Paaramaathika Padakosam'' Hyderabad: Msko Books</ref>
===चतुर्दशविद्याः ॥ Chaturdasha Vidyas===
===चतुर्दशविद्याः ॥ Chaturdasha Vidyas===
Agni Purana, one of the oldest Puranas, gives the following information about the constituents Para and Apara Vidyas.<blockquote>ऋग्यजुःसामाश्चर्वाख्या विद्या विष्णुर्जगज्जनिः । छन्दः शिक्षा व्याकरणं निधण्टुज्योतिराख्यकाः ।। ३८३.२ ।।</blockquote><blockquote>निरुक्तधर्मशास्त्रादि मीमांसान्यायविस्तराः । आयुर्वेदपुराणाख्या धनुर्गन्धर्वविस्तराः ।। ३८३.३ ।।</blockquote><blockquote>विद्या सैवार्थसास्त्राख्या वेदान्ताऽन्या हरिर्महान् । इत्येषा चापरा विद्या परविद्याऽक्षरं ।। ३८३.४ ।। (Agni. Pura. 383.2-4)<ref>Agni Purana ([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%A9%E0%A5%AE%E0%A5%A9 Adhyaya 383] AgniPurana Mahatmyam)</ref></blockquote>According to Vachaspatya, '''Nandi Purana''' gives the 14 vidyasthanas as follows<blockquote>वेदादिषु चतुर्दशसु विद्यासु। ताश्च विद्याश्चतुर्दश प्रोक्ताः क्रमेण तु यथास्थिति। षडङ्गमिश्रितावेदा धर्म्मशास्त्रं पुराणकम्। मीमांमातर्कमपि च एता विद्याश्चतुर्दश | नन्दि पु०।<ref name=":22222">Vachaspatyam ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%9A%E0%A4%95%E0%A5%8D%E0%A4%B0%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A5%82%E0%A4%B9 Chaturdashavidyas])</ref></blockquote><blockquote>vedādiṣu caturdaśasu vidyāsu। tāśca vidyāścaturdaśa proktāḥ krameṇa tu yathāsthiti। ṣaḍaṅgamiśritāvedā dharmmaśāstraṃ purāṇakam। mīmāṃmātarkamapi ca etā vidyāścaturdaśa| nandi pu।</blockquote>Meaning : Fourteen vidyas are given as - vedas with their 6 angas (अङ्ग-s), dharmashastra, purana, mimamsa (मीमांसा) with tarka (तर्कः).
Agni Purana, one of the oldest Puranas, gives the following information about the constituents Para and Apara Vidyas.<blockquote>ऋग्यजुःसामाश्चर्वाख्या विद्या विष्णुर्जगज्जनिः । छन्दः शिक्षा व्याकरणं निधण्टुज्योतिराख्यकाः ।। ३८३.२ ।।</blockquote><blockquote>r̥gyajuḥsāmāścarvākhyā vidyā viṣṇurjagajjaniḥ । chandaḥ śikṣā vyākaraṇaṁ nidhaṇṭujyotirākhyakāḥ ।। 383.2 ।।</blockquote><blockquote>निरुक्तधर्मशास्त्रादि मीमांसान्यायविस्तराः । आयुर्वेदपुराणाख्या धनुर्गन्धर्वविस्तराः ।। ३८३.३ ।।</blockquote><blockquote>niruktadharmaśāstrādi mīmāṁsānyāyavistarāḥ । āyurvedapurāṇākhyā dhanurgandharvavistarāḥ ।। 383.3 ।।</blockquote><blockquote>विद्या सैवार्थसास्त्राख्या वेदान्ताऽन्या हरिर्महान् । इत्येषा चापरा विद्या परविद्याऽक्षरं ।। ३८३.४ ।। (Agni. Pura. 383.2-4)<ref>Agni Purana ([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%A9%E0%A5%AE%E0%A5%A9 Adhyaya 383] AgniPurana Mahatmyam)</ref></blockquote><blockquote>vidyā saivārthasāstrākhyā vedāntā'nyā harirmahān । ityeṣā cāparā vidyā paravidyā'kṣaraṁ ।। 383.4 ।। (Agni. Pura. 383.2-4)</blockquote>According to Vachaspatya, '''Nandi Purana''' gives the 14 vidyasthanas as follows<blockquote>वेदादिषु चतुर्दशसु विद्यासु। ताश्च विद्याश्चतुर्दश प्रोक्ताः क्रमेण तु यथास्थिति। षडङ्गमिश्रितावेदा धर्म्मशास्त्रं पुराणकम्। मीमांमातर्कमपि च एता विद्याश्चतुर्दश | नन्दि पु०।<ref name=":22222">Vachaspatyam ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%9A%E0%A4%95%E0%A5%8D%E0%A4%B0%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A5%82%E0%A4%B9 Chaturdashavidyas])</ref></blockquote><blockquote>vedādiṣu caturdaśasu vidyāsu। tāśca vidyāścaturdaśa proktāḥ krameṇa tu yathāsthiti। ṣaḍaṅgamiśritāvedā dharmmaśāstraṃ purāṇakam। mīmāṃmātarkamapi ca etā vidyāścaturdaśa| nandi pu।</blockquote>Meaning : Fourteen vidyas are given as - vedas with their 6 angas (अङ्ग-s), dharmashastra, purana, mimamsa (मीमांसा) with tarka (तर्कः).
According to '''Vachaspatya''',<blockquote>पुराणन्यायमीमांसाधर्म्मशास्त्राङ्गमिश्रिताः। वेदाः स्थानानि विद्यानां धर्म्मस्य च चतुर्दश” या० स्मृतौ विद्यास्थानत्वोक्तेस्तासां तथात्वम्।<ref name=":22222" /> (Yagn. Smrt. 1.3)</blockquote><blockquote>purāṇanyāyamīmāṃsādharmmaśāstrāṅgamiśritāḥ। vedāḥ sthānāni vidyānāṃ dharmmasya ca caturdaśa" yā. smṛtau vidyāsthānatvoktestāsāṃ tathātvam। (Yagn. Smri. 1.3)</blockquote>Summary: Purana, Nyaya, Mimamsa, Dharmashastras combined with vedangas, and vedas form the 14 vidyastanas as given in '''Yagnavalkya Smriti'''.
According to '''Vachaspatya''',<blockquote>पुराणन्यायमीमांसाधर्म्मशास्त्राङ्गमिश्रिताः। वेदाः स्थानानि विद्यानां धर्म्मस्य च चतुर्दश” या० स्मृतौ विद्यास्थानत्वोक्तेस्तासां तथात्वम्।<ref name=":22222" /> (Yagn. Smrt. 1.3)</blockquote><blockquote>purāṇanyāyamīmāṃsādharmmaśāstrāṅgamiśritāḥ। vedāḥ sthānāni vidyānāṃ dharmmasya ca caturdaśa" yā. smṛtau vidyāsthānatvoktestāsāṃ tathātvam। (Yagn. Smri. 1.3)</blockquote>Summary: Purana, Nyaya, Mimamsa, Dharmashastras combined with vedangas, and vedas form the 14 vidyastanas as given in '''Yagnavalkya Smriti'''.
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.
==Preceptors of Vidya==
==Preceptors of Vidya==
Sanatana Dharma has held a high regard for the mother (janani), who is the first preceptor of a child followed by the father and the seers who imparted knowledge and were founders of a lineage of students. Whether living in recluse in forests or in cities or Gurukulas, shaping the future generations had always rested on the shoulders of Gurus and Acharyas. <blockquote>उपाध्यायान्दशाचार्य आचार्याणां शतं पिता । सहस्रं तु पितॄन्माता गौरवेणातिरिच्यते । । २.१४५ । । (Manu. Smrt. 2.145)<ref name=":1">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%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%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 Adhyaya 2])</ref></blockquote>An Acharya is ten times greater than Upadhyaya, the father is ten times greater than Acharya; but the mother is a thousand times more venerable than father.
Sanatana Dharma has held a high regard for the mother (janani), who is the first preceptor of a child followed by the father and the seers who imparted knowledge and were founders of a lineage of students. Whether living in recluse in forests or in cities or Gurukulas, shaping the future generations had always rested on the shoulders of Gurus and Acharyas. <blockquote>उपाध्यायान्दशाचार्य आचार्याणां शतं पिता । सहस्रं तु पितॄन्माता गौरवेणातिरिच्यते । । २.१४५ । । (Manu. Smrt. 2.145)<ref name=":1">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%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%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 Adhyaya 2])</ref></blockquote><blockquote>upādhyāyāndaśācārya ācāryāṇāṁ śataṁ pitā । sahasraṁ tu pitr̥̄nmātā gauraveṇātiricyate । । 2.145 । । (Manu. Smrt. 2.145)</blockquote>An Acharya is ten times greater than Upadhyaya, the father is ten times greater than Acharya; but the mother is a thousand times more venerable than father.
In this section we discuss the most common yet significant terms used in Sanatana Dharma regarding those who impart and seek knowledge and the associated samskaras. It is unfortunate that such sacred terms such as Guru are loosely used in society in the present days.
In this section we discuss the most common yet significant terms used in Sanatana Dharma regarding those who impart and seek knowledge and the associated samskaras. It is unfortunate that such sacred terms such as Guru are loosely used in society in the present days.
An Acharya is one who follows what he preaches. A brief compilation of various definitions of Acharya from different texts are given below.
An Acharya is one who follows what he preaches. A brief compilation of various definitions of Acharya from different texts are given below.
'''Vayu Purana and Brahmanda Purana''' <blockquote>वृद्धा ह्यलोलुपाश्चैव आत्मवन्तो ह्यदम्भकाः। सम्यग्विनीता ऋजवस्तानाचार्यान् प्रचक्षते ।। ५९.२९ ।। </blockquote><blockquote>आचिनोति च शास्त्रार्थम् आचारे स्थापयत्यपि । स्वयमाचरते यस्मात् आचार्यस्तेन चोच्यते ॥ (Vayu. Pura. 59. 29-30)<ref>Vayu Purana ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%AF%E0%A5%81%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%82%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A4%BE%E0%A4%B0%E0%A5%8D%E0%A4%A7%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%AB%E0%A5%AF Purvardha Adhyaya 59])</ref></blockquote>The summary of the Vayu Purana and Brahmanda Purana (Brah. Pura. 1.2.32.31)<ref>Brahmanda Purana (Purvabhaga, Anushangapada, [https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%82%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A9%E0%A5%A8 Adhyaya 32])</ref> slokas are as follows
'''Vayu Purana and Brahmanda Purana''' <blockquote>वृद्धा ह्यलोलुपाश्चैव आत्मवन्तो ह्यदम्भकाः। सम्यग्विनीता ऋजवस्तानाचार्यान् प्रचक्षते ।। ५९.२९ ।। </blockquote><blockquote>vr̥ddhā hyalolupāścaiva ātmavanto hyadambhakāḥ। samyagvinītā r̥javastānācāryān pracakṣate ।। 59.29 ।।</blockquote><blockquote>आचिनोति च शास्त्रार्थम् आचारे स्थापयत्यपि । स्वयमाचरते यस्मात् आचार्यस्तेन चोच्यते ॥ (Vayu. Pura. 59. 29-30)<ref>Vayu Purana ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%AF%E0%A5%81%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%82%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A4%BE%E0%A4%B0%E0%A5%8D%E0%A4%A7%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%AB%E0%A5%AF Purvardha Adhyaya 59])</ref></blockquote><blockquote>ācinoti ca śāstrārtham ācāre sthāpayatyapi । svayamācarate yasmāt ācāryastena cocyate ॥ (Vayu. Pura. 59. 29-30)</blockquote>The summary of the Vayu Purana and Brahmanda Purana (Brah. Pura. 1.2.32.31)<ref>Brahmanda Purana (Purvabhaga, Anushangapada, [https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%82%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A9%E0%A5%A8 Adhyaya 32])</ref> slokas are as follows
They call these persons Acharyas - wise men devoid of greediness, who are self-possessed and devoid of arrogance, straight-forward and who are educated and self disciplined.<ref name=":5">Tagare, G. V. (1987 First Edition) The Vayu Purana, Part 1. Delhi : Motilal Banarsidass Pvt. Ltd. ([https://archive.org/details/VayuPuranaG.V.TagarePart1/page/n482 Page 421])</ref><ref name=":4">Tagare, G. V. (1958 First Edition) The Brahmanda Purana, Part 1. Delhi : Motilal Banarsidass Pvt. Ltd. ([https://archive.org/details/BrahmandaPuranaG.V.TagarePart1/page/n317 Page 316 and 317])</ref>
They call these persons Acharyas - wise men devoid of greediness, who are self-possessed and devoid of arrogance, straight-forward and who are educated and self disciplined.<ref name=":5">Tagare, G. V. (1987 First Edition) The Vayu Purana, Part 1. Delhi : Motilal Banarsidass Pvt. Ltd. ([https://archive.org/details/VayuPuranaG.V.TagarePart1/page/n482 Page 421])</ref><ref name=":4">Tagare, G. V. (1958 First Edition) The Brahmanda Purana, Part 1. Delhi : Motilal Banarsidass Pvt. Ltd. ([https://archive.org/details/BrahmandaPuranaG.V.TagarePart1/page/n317 Page 316 and 317])</ref>
An acharya is one who fully understands the conclusions of the various scriptures and practices it (Dharma). He who establishes the code of conduct and puts together (to master and practice) the various texts - such a person is called Acharya.<ref name=":5" /><ref name=":4" />
An acharya is one who fully understands the conclusions of the various scriptures and practices it (Dharma). He who establishes the code of conduct and puts together (to master and practice) the various texts - such a person is called Acharya.<ref name=":5" /><ref name=":4" />
'''Manusmrti'''<blockquote>उपनीय तु यः शिष्यं वेदमध्यापयेद्द्विजः । साङ्गं सरहस्यं च तमाचार्यं प्रचक्षते ॥ (Manu. Smrti 2.140)<ref name=":1" /></blockquote>Manu describes Acharya as one who performs Upanayana samskara of his student and teaches him the Vedas along with the Upangas (the deeper meanings).<ref name=":6">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/n186 Adhyaya 2 Pages 48 and 49])</ref>
'''Manusmrti'''<blockquote>उपनीय तु यः शिष्यं वेदमध्यापयेद्द्विजः । साङ्गं सरहस्यं च तमाचार्यं प्रचक्षते ॥ (Manu. Smrti 2.140)<ref name=":1" /></blockquote><blockquote>upanīya tu yaḥ śiṣyaṁ vedamadhyāpayeddvijaḥ । sāṅgaṁ sarahasyaṁ ca tamācāryaṁ pracakṣate ॥ (Manu. Smrti 2.140)</blockquote>Manu describes Acharya as one who performs Upanayana samskara of his student and teaches him the Vedas along with the Upangas (the deeper meanings).<ref name=":6">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/n186 Adhyaya 2 Pages 48 and 49])</ref>
===उपाध्यायः ॥ Upadhyaya===
===उपाध्यायः ॥ Upadhyaya===
Manu defines Upadhyaya as follows<blockquote>एकदेशं तु वेदस्य वेदाङ्गान्यपि वा पुनः । योऽध्यापयति वृत्त्यर्थमुपाध्यायः स उच्यते ॥ २.१४१ (Manu. Smrti 2.141)<ref name=":1" /></blockquote>Upadhyaya is one who imparts the knowledge of Vedas and Vedangas as a profession (वृत्त्यर्थम् for a living) to the student.<ref name=":6" />
Manu defines Upadhyaya as follows<blockquote>एकदेशं तु वेदस्य वेदाङ्गान्यपि वा पुनः । योऽध्यापयति वृत्त्यर्थमुपाध्यायः स उच्यते ॥ २.१४१ (Manu. Smrti 2.141)<ref name=":1" /></blockquote><blockquote>ekadeśaṁ tu vedasya vedāṅgānyapi vā punaḥ । yo'dhyāpayati vr̥ttyarthamupādhyāyaḥ sa ucyate ॥ 2.141 (Manu. Smrti 2.141)</blockquote>Upadhyaya is one who imparts the knowledge of Vedas and Vedangas as a profession (वृत्त्यर्थम् for a living) to the student.<ref name=":6" />
Shabdakalpadruma clarifies that an Upadhyaya is one teaches, or prescribes even a little part of the vedas and vedangas, he is also to be treated as a Guru as he contributes to the little or greater good of the student.<ref name=":6" />
Shabdakalpadruma clarifies that an Upadhyaya is one teaches, or prescribes even a little part of the vedas and vedangas, he is also to be treated as a Guru as he contributes to the little or greater good of the student.<ref name=":6" />
: गृणाति उपदिशति किञ्चिदपि यः । उपाध्याय-इत्यर्थः । यथा, मनुः । २ । १४९ ।
: गृणाति उपदिशति किञ्चिदपि यः । उपाध्याय-इत्यर्थः । यथा, मनुः । २ । १४९ ।
: gr̥ṇāti upadiśati kiñcidapi yaḥ । upādhyāya-ityarthaḥ । yathā, manuḥ । 2 । 149 ।
: अल्पं वा बहु वा यस्य श्रुतस्योपकरोति यः । तमपीह गुरुं विद्याच्छ्रुतोपक्रियया तया ॥ २.१४९ (Manu. Smrti 2.149)<ref name=":1" />
: अल्पं वा बहु वा यस्य श्रुतस्योपकरोति यः । तमपीह गुरुं विद्याच्छ्रुतोपक्रियया तया ॥ २.१४९ (Manu. Smrti 2.149)<ref name=":1" />
: alpaṁ vā bahu vā yasya śrutasyopakaroti yaḥ । tamapīha guruṁ vidyācchrutopakriyayā tayā ॥ 2.149 (Manu. Smrti 2.149)
The usage of word Upadhyaya in Shatapatha Brahmana (10.42.36) is to mean 'instructors/coach' (to the wrestlers). So, Upadhyaya possibly could teach [[64 Kalas (चतुःषष्टिः कलाः)|64 kalas]]. Wrestling is one of them. In the same text the term is used in the sense of priest, a teacher, an instructor and a spiritual master in various places (4.29.56, 6.7.32, 10.66.27-28, 10.71.23, 10.83.20).<ref name=":2" />
The usage of word Upadhyaya in Shatapatha Brahmana (10.42.36) is to mean 'instructors/coach' (to the wrestlers). So, Upadhyaya possibly could teach [[64 Kalas (चतुःषष्टिः कलाः)|64 kalas]]. Wrestling is one of them. In the same text the term is used in the sense of priest, a teacher, an instructor and a spiritual master in various places (4.29.56, 6.7.32, 10.66.27-28, 10.71.23, 10.83.20).<ref name=":2" />
===गुरुः ॥ Guru===
===गुरुः ॥ Guru===
Sanatana Dharma highlights the role of mother as the first Guru to any human being in various texts. For example Vishnu smrti says<blockquote>त्रयः पुरुषस्यातिगुरवो भवन्ति । । ३१.१ । । माता पिता आचार्यश्च । । ३१.२ । । (Vish. Smrt. 31.1-2)<ref>Vishnu Smrti ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A3%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%8F%E0%A4%95%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BF%E0%A4%82%E0%A4%B6%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4% Adhyaya 31])</ref></blockquote>Three are the important gurus for any person - the mother, father and the teacher.
Sanatana Dharma highlights the role of mother as the first Guru to any human being in various texts. For example Vishnu smrti says<blockquote>त्रयः पुरुषस्यातिगुरवो भवन्ति । । ३१.१ । । माता पिता आचार्यश्च । । ३१.२ । । (Vish. Smrt. 31.1-2)<ref>Vishnu Smrti ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A3%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%8F%E0%A4%95%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BF%E0%A4%82%E0%A4%B6%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4% Adhyaya 31])</ref></blockquote><blockquote>trayaḥ puruṣasyātiguravo bhavanti । । 31.1 । । mātā pitā ācāryaśca । । 31.2 । । (Vish. Smrt. 31.1-2)</blockquote>Three are the important gurus for any person - the mother, father and the teacher.
Manu defines a [[Guru (गुरुः)]] as follows<blockquote>निषेकादीनि कर्माणि यः करोति यथाविधि । सम्भावयति चान्नेन स विप्रो गुरुरुच्यते ॥ २.१४२ ॥ (Manu. Smrti 2.142)</blockquote>That Brahmana who prescribes Garbhadana and other samskaras according to the procedures in the shastras to the parents (meaning samskaras starting from the conception of the child) and nourishes by providing food (meaning helps in raising the child) - he is called a Guru.<ref>Shastri, J. L. (1983 First Edition) ''Manusmriti with Commentary of Kulluka Bhatta.'' Delhi : Motilal Banasidass Pvt. Ltd. ([https://archive.org/details/ManusmrtiWithKullukaBhattaTikaProf.J.L.Shastri/page/n106 Adhyaya 2 Page 59])</ref> As per Medatithi and Mitaksarakara, Manu intends Guru to mean the father himself.<ref name=":2">Prof. J. S. R. Prasad in Bharatiya Vidvat Parishad ([https://groups.google.com/forum/#!msg/bvparishat/WzOL81dApIQ/ZNq_FDmvBAAJ A question : Guru-Shishya]) </ref>
Manu defines a [[Guru (गुरुः)]] as follows<blockquote>निषेकादीनि कर्माणि यः करोति यथाविधि । सम्भावयति चान्नेन स विप्रो गुरुरुच्यते ॥ २.१४२ ॥ (Manu. Smrti 2.142)</blockquote><blockquote>niṣekādīni karmāṇi yaḥ karoti yathāvidhi । sambhāvayati cānnena sa vipro gururucyate ॥ 2.142 ॥ (Manu. Smrti 2.142)</blockquote>That Brahmana who prescribes Garbhadana and other samskaras according to the procedures in the shastras to the parents (meaning samskaras starting from the conception of the child) and nourishes by providing food (meaning helps in raising the child) - he is called a Guru.<ref>Shastri, J. L. (1983 First Edition) ''Manusmriti with Commentary of Kulluka Bhatta.'' Delhi : Motilal Banasidass Pvt. Ltd. ([https://archive.org/details/ManusmrtiWithKullukaBhattaTikaProf.J.L.Shastri/page/n106 Adhyaya 2 Page 59])</ref> As per Medatithi and Mitaksarakara, Manu intends Guru to mean the father himself.<ref name=":2">Prof. J. S. R. Prasad in Bharatiya Vidvat Parishad ([https://groups.google.com/forum/#!msg/bvparishat/WzOL81dApIQ/ZNq_FDmvBAAJ A question : Guru-Shishya]) </ref>
== Receptors of Vidya ==
== Receptors of Vidya ==
===विद्यातुराणां लक्षणानि ॥ Vidyarthi's Lakshanas===
===विद्यातुराणां लक्षणानि ॥ Vidyarthi's Lakshanas===
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.
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.
=== ब्रह्मचारी ॥ Brahmachari ===
=== ब्रह्मचारी ॥ Brahmachari ===
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>yadyasya vihitaṁ carma yat sūtraṁ yā ca mekhalā । yo daṇḍo yacca vasanaṁ tattadasya vrateṣvapi ॥ (Manu. Smrt. 1.174)</blockquote><blockquote>सेवेतेमांस्तु नियमान् ब्रह्मचारी गुरौ वसन् । सन्नियम्येन्द्रियग्रामं तपोवृद्ध्यर्थमात्मनः ॥ (Manu. Smrt. 1.175)</blockquote><blockquote>sevetemāṁstu niyamān brahmacārī gurau vasan । sanniyamyendriyagrāmaṁ tapovr̥ddhyarthamātmanaḥ ॥ (Manu. Smrt. 1.175)</blockquote>Summary : 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 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%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4% Bhagavata Purana Skanda 7 Adhyaya 12 (ब्रह्मचर्यवानप्रस्थाश्रमयोर्धर्माः)]
* [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4% Bhagavata Purana Skanda 7 Adhyaya 12 (ब्रह्मचर्यवानप्रस्थाश्रमयोर्धर्माः)]
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><blockquote>brahma jñānaṁ tapo vā ācarati arjayatyavaśyam। upanayanānantaraṁ niyamaṁ kr̥tvā guroḥ sannidhausthitvā sāṅgavedādhyayanaṁ karoti yaḥ । sa dbividhaḥ upakurvvāṇaḥ naiṣṭhikaśca । prathamāśramī ।</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.
=== अन्तेवासी ॥ Antevasi ===
=== अन्तेवासी ॥ Antevasi ===
Vachaspatyam defines Antevasi as अन्ते निकटे विद्याग्रहणाय वसति।<ref>Vachaspatyam ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A8%E0%A5%81%E0%A4%B2%E0%A5%87%E0%A4%AA See अन्तेवासिन्]) </ref> one who resides at near the Guru for learning Vidya.
Vachaspatyam defines Antevasi as अन्ते निकटे विद्याग्रहणाय वसति। ante nikaṭe vidyāgrahaṇāya vasati। <ref>Vachaspatyam ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A8%E0%A5%81%E0%A4%B2%E0%A5%87%E0%A4%AA See अन्तेवासिन्]) </ref> one who resides at near the Guru for learning Vidya.
According to Amarakosha a Shishya (शिष्यः) and Chatra (छात्रः) are synonyms for Antevasi (छात्रान्तेवासिशिष्यान्तेषद एकार्थता इमे ॥ as per Jatadhara).<ref name=":9">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%B6%E0%A4%BF%E0%A4%B5%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%BF%E0%A4%AF%E0%A4%BE See Shishya (शिष्यः)])</ref>
According to Amarakosha a Shishya (शिष्यः) and Chatra (छात्रः) are synonyms for Antevasi (छात्रान्तेवासिशिष्यान्तेषद एकार्थता इमे ॥ as per Jatadhara).<ref name=":9">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%B6%E0%A4%BF%E0%A4%B5%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%BF%E0%A4%AF%E0%A4%BE See Shishya (शिष्यः)])</ref>
=== स्नातकः ॥ Snataka ===
=== स्नातकः ॥ Snataka ===
Vachaspatyam refers to snataka as follows
Vachaspatyam refers to snataka as follows
: वेदाध्ययनानन्तरं गार्हस्थ्याय कृतसमावर्त्तनांङ्गस्नाने गृहस्थभेदे तच्च व्रतं मिता।<ref>Vachaspatyam ( [https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A4%BE%E0%A4%B5%E0%A4%95 See Snataka (स्नातक)])</ref>
: वेदाध्ययनानन्तरं गार्हस्थ्याय कृतसमावर्त्तनांङ्गस्नाने गृहस्थभेदे तच्च व्रतं मिता। vedādhyayanānantaraṁ gārhasthyāya kr̥tasamāvarttanāṁṅgasnāne gr̥hasthabhede tacca vrataṁ mitā। <ref>Vachaspatyam ( [https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A4%BE%E0%A4%B5%E0%A4%95 See Snataka (स्नातक)])</ref>
[[Snataka (स्नातकः)|Snataka]] refers to one who, after having completed the study of Vedas, for entering the Grhasthashrama, has performed the rite of Samavartana which is an abulation that indicates the graduation from brahmacharya.
[[Snataka (स्नातकः)|Snataka]] refers to one who, after having completed the study of Vedas, for entering the Grhasthashrama, has performed the rite of Samavartana which is an abulation that indicates the graduation from brahmacharya.